Toh 559 — The Queen of Incantations: The Great Peahen
Mahāmāyūrīvidyārājñī
Translated by the Dharmachakra Translation Committee under the patronage and supervision of 84000: Translating the Words of the Buddha
The Queen of Incantations
The Great Peahen
F.87.b I pay homage to all past, future, and present buddhas, bodhisattvas, śrāvakas, and pratyekabuddhas!
I pay homage to the Buddha! I pay homage to the Dharma! I pay homage to the Saṅgha!
I pay homage to the seven completely perfect buddhas, together with their saṅgha of śrāvakas! I pay homage to the arhats in the world! I pay homage to all bodhisattvas, led by Maitreya! I pay homage to the non-returners! I pay homage to the once-returners! I pay homage to the stream enterers! I pay homage to those in the world who have gone correctly! I pay homage to those who have progressed correctly! Having paid homage to them, I will now recite the great peahen, the queen of incantations.
May this incantation be successful for me! Assemblies of bhūtas, whether coursing on earth, in the sky, or in water, gods, nāgas, asuras, maruts, garuḍas, gandharvas, kinnaras, mahoragas, yakṣas, rākṣasas, pretas, piśācas, bhūtas, kumbhaṇḍas, pūtanas, kaṭapūtanas, skandas, unmādas, chāyās, apasmāras, and ostārakas—listen to me!
Assemblies of bhūtas who sap vitality, devour wombs, drink blood, and devour fat, flesh, grease, marrow, F.88.a and offspring! You who sap life force and devour oblations, flower garlands, perfumes, incense, flowers, fruits, grains, and burnt offerings! You who devour pus and feces, drink urine, devour leftovers, saliva, phlegm, snot, filth, and vomit, and drink from cesspools! All you with evil, wicked, and violent intentions, who steal the life force of others—listen to me! I will recite the great peahen, the queen of incantations! I will also give you perfume, flowers, incense, and oblations!
All you grahas with evil, wicked, and violent intentions toward me, who steal the life force of others and devour their vitality—depart!
All you with gentle, loving, and virtuous intentions—listen to me! All you with devotion the Buddha, Dharma, and Saṅgha—listen to me!
It is like this: “Kālī, Karālī, Kumbhāṇḍī, Śaṅkhinī, Kamalākṣī, Hārītī, Harikeśī, Śrīmatī, Haripiṅgalī, Lambā, Pralambā, Kālapāśā, Kalaśodarī, Yamadūtī, Yamarākṣasī,[1] and Bhūtagrasanī! Accept these flowers, incense, perfumes, and oblations that I will offer you! Protect me from all perils and misfortunes! F.88.b May I live a hundred years! May I see a hundred autumns! May the words of the incantation be fulfilled for me! Svāhā!”
Thus did I hear at one time. The Blessed One was dwelling in Śrāvastī, in the Jetavana, Anāthapiṇḍada’s Park. At that time, there was also a tender, young, a monk named Svāti staying in Śrāvastī, in the Jetavana, Anāthapiṇḍada’s Park. It had not been long since he had set forth, was ordained, and entered the teachings and monastic discipline. While he was gathering wood for the saṅgha’s steam bath–house, a large black snake emerged from the hollow of a rotten log and bit him on the big toe of his right foot. His body went weak, and he collapsed onto the ground. He lay there with his eyes rolled back, vomiting foam. Venerable Ānanda saw the monk Svāti lying there collapsed on the ground, afflicted, suffering, and extremely ill, with his eyes rolled back, vomiting foam. Witnessing this, he rushed to the Blessed One, bowed at his feet, and stood to one side.
Standing to one side, Venerable Ānanda asked, “Venerable Blessed One! Here in Śrāvastī, in the Jetavana, Anāthapiṇḍada’s Park, there is a tender, young monk named Svāti. It has not been long since he set forth, was ordained, and entered the teachings and monastic discipline. He was gathering wood for the saṅgha’s steam bath–house when a large black snake emerged from the hollow of a rotten log and bit him on the big toe of his right foot. His body went weak, he collapsed to the ground and curled up, and he is lying there with his eyes rolled back, vomiting foam. Venerable Blessed One! How should I treat him?” F.89.a
The Blessed One said to Venerable Ānanda, “Ānanda! Go and make use of the Thus-Gone One’s speech! Use the great peahen, queen of incantations, to protect the monk Svāti against gods, grahas, nāga grahas, asura grahas, marut grahas, garuḍa grahas, gandharva grahas, kinnara grahas, mahoraga grahas, yakṣa grahas, rākṣasa grahas, preta grahas, piśāca grahas, bhūta grahas, kumbhaṇḍa grahas, pūtana grahas, kaṭapūtana grahas, skanda grahas, unmāda grahas, chāyā grahas, apasmāra grahas, ostāraka grahas, nakṣatra grahas,[2] kṛtyā rites,[3] kākhordas, kiraṇas, vetālas, ciccakas, preṣakas, indigestible food, evil vomit, wicked chāyās, the evil eye, written hexes, traversed hexes,[4] neglected spirits, one-day fevers, two-day fevers, three-day fevers, four-day fevers, weeklong fevers, half-month fevers, month-long fevers, daily fevers, momentary fevers, chronic fevers, intermittent fevers, fevers from bhūtas, fevers from humans, fevers from nonhumans, and fevers that arise from wind disorders, bile disorders, phlegm disorders,[5] or their combination, as well as all other fevers!
Use this incantation to guard him! Conceal him! Protect him! Care for him! Nurture him! Bring about his tranquility and well-being! Keep away punishments and weapons! Counteract the poison! Neutralize the poison! Draw a boundary![6] Bind the earth![7] Remove headaches! Remove splitting headaches![8] Remove loss of appetite, eye illness, nose illness, mouth illness, throat illness,F.89.b heart disease, sore throat, earache, toothache, heart pain, side pain, backache, stomachache, cheek pain, urinary tract pain, male genital pain, female genital pain, hip pain, thigh pain, calf pain, hand pain, foot pain, and pain in the major and minor appendages![9] May all buddhas grant me well-being in the night, well-being in the day, well-being at midday, and well-being day and night!
Tadyathā iḍi viḍi kiḍi hiḍi miḍi niḍi[10] meṭhedodumbā[11]āḍe ghāḍe durgāḍe hariṇi vaguḍe pāṃśu[12] piśāciṇi[13]varṣaṇi ārohaṇi ārohiṇi[14] ele mele tele tili[15] tili[16]mele mele timi[17] timi[18]dume dume dudume iṭṭi miṭṭi viṣṭhavande[19]capale vimale hulu hulu[20]aśvamukhi kāli kāli karāli mahākāli prakīrṇakeśi kulu kulu vaphulu vaphulu kolu kolu hulu hulu vahulu vahulu[21]vosā[22]dumbā dodumbā dumadumbā[23]golāyā velāyā parivelāyā piśu piśu hili hili hili hili hili[24] mili mili mili mili mili[25] tili tili tili tili tili[26] culu culu culu culu culu[27] muhu[28] muhu muhu muhu muhu muhu muhu muhu muhu muhu mulu[29] mulu mulu mulu mulu mulu[30] hu[31] hu hu hu hu hu hu hu hu hu vā[32] vā vā vā vā vā vā vā vā vā pā[33] pā pā pā pā pā pā pā pā pā jāla[34] jāla jāla jāla jāla jāla jāla jāla jāla jāla dama damani tapa tapani jvala jvalani paca pacani dundubhi garjani varṣaṇi sphoṭani tapani tāpani pacani pācani hāriṇi[35] kāriṇi[36] kimini[37] kampani mardani maṇḍikite[38] kṣemaṅkari makari śākari śarkari karkari śavari śaṅkari jvala jvalani dumadumbani sukusume[39] golāyā velāyā parivelāyā.
“May the god[40] shower down rain everywhere! Ilikisi svāhā!
“May they protect me from all perils, misfortunes, epidemics, mental disturbances, fevers, illnesses, grahas, and poisons! May I live a hundred years! May I see a hundred autumns!
“Long ago, Ānanda, there was a peacock king named Suvarṇāvabhāsa who lived on the southern slope of Himavat, a king of mountains. In the morning he secured his health and good fortune through the great peahen, queen of incantations, and lived happily during the day. In the evening he used it to secure his health and good fortune, and he lived happily during the night.
Tadyathā hu hu hu hu hu hu nāga le le le dumba le le le nāga le le le[43] huya huya vija vija thusu thusu[44] gulu gulu[45] hu cejini cejini[46] agulu[47] elā melā elā melā[48] tilī melā ili mitte ile tili mitte[49] dumbe sudumbe tosu tosu golā velā capalā vimalā iṭṭiri bhiṭṭiri riṭṭiri namo buddhānāṃ cilikisi godohikānāṃ[50] namo arhatāṃ hāla hāla.
“May the god shower down rain everywhere! Homage to the buddhas! Svāhā! F.91.a
“Once, Suvarṇāvabhāsa did not secure his protection and good fortune through the great peahen, queen of incantations, and became transfixed by pleasures. Intoxicated with lust, he was stupefied and became as though unconscious. Thus completely agitated,[51] he wandered from garden to garden, park to park, and mountain slope to mountain slope with numerous young forest peahens until he unwittingly entered a mountain fissure. There, some low caste youths, pernicious foes who had been seeking an opportunity to harm him for a long time, captured him with a peacock snare. Amid these enemies he regained his memory and brought to mind the great peahen, queen of incantations.
Tadyathā hu hu hu hu hu[52] nāga le le le dumba le le le nāga le le le huya huya huya vija vija thusu thusu gulu gulu hu cejini cejini[53] agulu[54] ilā[55] melā ili melā tili melā ili mitte[56] ili tili mitte dumbe sudumbe tosu tosu golā velā capalā vimalā iṭṭiri bhiṭṭiri riṭṭiri namo buddhānāṃ cilikisi godohikānāṃ[57] namo arhatāṃ hāla hāla.
“May the god shower rain down everywhere! Homage to the buddhas! Svāhā!
“Then, delivered from that torment, he successfully and safely returned to his own land, where he also chanted the following secret mantra syllables:
Tadyathā siddhe susiddhe[58] mocani mokṣani mukte vimukte amale vimale nirmale aṇḍare paṇḍare maṅgalye[59] maṅgalye hiraṇye hiraṇyagarbhe ratne ratnagarbhe bhadre subhadre samantabhadre śrībhadre[60] sarvārthasādhani paramārthasādhani sarvānarthapraśamani[61] sarvamaṅgalasādhani sarvamaṅgalavādhani[62]F.91.b yaśovati[63] manasi mānasi mahāmānasi acyute adbhute adbhyanabhute[64] mukte vimukte[65] mocani mokṣani[66] brahme[67] araje viraje vimale amṛte amṛtavarṣaṇi[68] amare amaraṇi brahme brahmasvare pūrṇe pūrṇamanorathe amṛte amṛtasañjīvani[69] śrībhadre candre candraprabhe sūrye sūryakānte vītabhaye sarvasuvarṇe[70] suvarṇaprabhe[71] brahmaghoṣe brahmajuṣṭhe[72] sarvatrāpratihate svāhā.
“Homage to all buddhas! May I have well-being and be protected! May I live a hundred years! May I see a hundred autumns!
Tadyathā huci śuci[73] ghuci[74] muci svāhā!
“Ānanda, you may think that the peacock king named Suvarṇāvabhāsa was someone else at that time. It should not be seen that way. Why is that? Well, Ānanda, at that time, I myself was the peacock king named Suvarṇāvabhāsa. Ānanda, I, too, will now recite the essence mantra of the great peahen, queen of incantations.
Tadyathā ili mitte[75] tili mitte[76] tili mili mitte[77] tili mili[78] mili tili[79] tili[80] mitte[81] vili[82] mili mitti[83] vili mili mitti[84] vili mili mili[85] tili mili sudumbā dumbā[86] suvaca cirikisiya bhinna miṭi[87] namo buddhānāṃ cilikisi prāntamūle[88] itihārā[89] lohitamūle dumbā sudumbā kuṭṭi kuṇaṭṭi kukunaṭṭi tili[90] kuñja nāṭṭi.[91]
“May the god in Aḍakavatī shower down rain for nine or ten months!
Ili mili kili mili kili[92] mili ketumūle dudumbe[93] sudumoḍe dalimi[94] sanduvaṭṭe[95] busavaṭṭe vusara vusara dhanavastrake narkalā narkalime khalima[96] ghoṣe rakhile iti sajjale dumbe sudumbe[97] aṭṭe naṭṭe pranaṭṭe anaṇaṭṭe anamāle.[98]
“May the god Indra shower down fresh water everywhere!
Nārāyaṇi pārāyaṇi haritāli kuntāli kubhaṇṭi[99] ili misti kili misti kili tili misti.[100]
“May the syllables of this Dravidian mantra be fulfilled! Svāhā!
“Ānanda, this was the essence of the great peahen, queen of incantations. Ānanda, this great peahen, queen of incantations, should be brought to mind when dwelling in a town. It should also be brought to mind when dwelling in the wilderness, when traveling, when lost, F.92.a when in the king’s court,[101] when among bandits, when on fire, when submerged in water, when among enemies, when among opponents, when among those who are hostile,[102] when in an assembly, when in a dispute, when bitten by a snake, after drinking poison, and when all perils converge. It should also be brought to mind when one is struck and afflicted by any illness from among the 404 types, including wind disorders, bile disorders, phlegm disorders, and their combination. Why is that? Well, Ānanda, even a criminal deserving execution gets off with only a severe punishment. A criminal deserving severe punishment gets off with only a beating. A criminal deserving a beating gets off with a scolding. A criminal deserving a scolding gets off with a warning. A criminal deserving a warning gets off with only having his body hairs bristle with fear. And a criminal deserving of having his body hairs bristle with fear will likewise be released. All his illnesses will be cured. Ānanda, these incantations and secret mantra syllables should also be brought to mind:
Tadyathā cili mili kili mili ketumūle vusavaṭṭe vusariṇe vudariṇi kevaṭṭe kevaṭṭeka mūle iti śavale dumba vetumbe priyaṅkare āvaṭṭe parivarṭṭe.[103]
“May the god shower a rain of fresh water everywhere!
Namo bhagavate iṭṭittāya indragomisikāya bhṛṅgarikāya[104] āśane pāśane pāpanikūle kapilamitte ili mitte.
“Homage to the Blessed Buddha! May the secret mantra syllables be fulfilled! Svāhā!
“Ānanda, may this great peahen, the queen of incantations taught by the Thus-Gone One, protect me! May it guard me, care for me, nurture me, bring about my tranquility and well-being, keep away punishments and weapons, counteract poison, neutralize poison, draw a boundary, and bind the earth! May I live a hundred years! May I see a hundred autumns! F.92.b
“Ānanda, nowhere in the worlds of gods, māras, Brahmā, humans who are śramaṇas and brāhmaṇas,[105] and asuras have I seen any god, goddess, divine son, divine daughter, male divine elder, female divine elder, male divine attendant, female divine attendant, male nāga, female nāga, nāga son, nāga daughter, male nāga elder, female nāga elder, male nāga attendant, female nāga attendant, male asura, female asura, asura son, asura daughter, male asura elder, female asura elder, male asura attendant, female asura attendant, male marut, female marut, marut son, marut daughter, male marut elder, female marut elder, male marut attendant, female marut attendant, male garuḍa, female garuḍa, garuḍa son, garuḍa daughter, male garuḍa elder, female garuḍa elder, male garuḍa attendant, female garuḍa attendant, male gandharva, female gandharva, gandharva son, gandharva daughter, male gandharva elder, female gandharva elder, male gandharva attendant, female gandharva attendant, male kinnara, female kinnara, kinnara son, kinnara daughter, male kinnara elder, female kinnara elder, male kinnara attendant, female kinnara attendant, male mahoraga, female mahoraga, mahoraga son, mahoraga daughter, male mahoraga elder, female mahoraga elder, male mahoraga attendant, female mahoraga attendant, male yakṣa, female yakṣa, yakṣa son, yakṣa daughter, male yakṣa elder, female yakṣa elder, male yakṣa attendant, female yakṣa attendant, male rākṣasa, female rākṣasa, rākṣasa son, rākṣasa daughter, male rākṣasa elder, female rākṣasa elder, male rākṣasa attendant, female rākṣasa attendant, male preta, female preta, preta son,F.93.a preta daughter, male preta elder, female preta elder, male preta attendant, female preta attendant, male piśāca, female piśāca, piśāca son, piśāca daughter, male piśāca elder, female piśāca elder, male piśāca attendant, female piśāca attendant, male bhūta, female bhūta, bhūta son, bhūta daughter, male bhūta elder, female bhūta elder, male bhūta attendant, female bhūta attendant, male kumbhaṇḍa, female kumbhaṇḍa, kumbhaṇḍa son, kumbhaṇḍa daughter, male kumbhaṇḍa elder, female kumbhaṇḍa elder, male kumbhaṇḍa attendant, female kumbhaṇḍa attendant, male pūtana, female pūtana, pūtana son, pūtana daughter, male pūtana elder, female pūtana elder, male pūtana attendant, female pūtana attendant, male kaṭapūtana, female kaṭapūtana, kaṭapūtana son, kaṭapūtana daughter, male kaṭapūtana elder, female kaṭapūtana elder, male kaṭapūtana attendant, female kaṭapūtana attendant, male skanda, female skanda, skanda son, skanda daughter, male skanda elder, female skanda elder, male skanda attendant, female skanda attendant, male unmāda, female unmāda, unmāda son, unmāda daughter, male unmāda elder, female unmāda elder, male unmāda attendant, female unmāda attendant, male chāyā, female chāyā, chāyā son, chāyā daughter, male chāyā elder, female chāyā elder, male chāyā attendant, female chāyā attendant, male apasmāra,
female apasmāra, apasmāra son, apasmāra daughter, male apasmāra elder, female apasmāra elder, male apasmāra attendant, female apasmāra attendant, male ostāraka, female ostāraka, ostāraka son, ostāraka daughter, male ostāraka elder, female ostāraka elder, male ostāraka attendant, or female ostāraka attendant F.93.b who intends to harm anyone who, with the use of the great peahen, queen of incantations, is guarded, concealed, protected, cared for, and nurtured, whose tranquility and well-being is secured, who is kept safe from punishments and weapons, whose poison is counteracted, whose poison is stopped, around whom a boundary is drawn, or who has bound the earth.
“Even if one of them, wishing to find a point of entry, were to search for one, it would not be found. Gods would not find a place to assemble. Nāgas would not find a place to assemble. Asuras would not find a place to assemble. Maruts would not find a place to assemble. Garuḍas would not find a place to assemble. Gandharvas would not find a place to assemble. Kinnaras would not find a place to assemble. Mahoragas would not find a place to assemble. Yakṣas would not find a place to assemble. Rākṣasas would not find a place to assemble. Pretas would not find a place to assemble. Piśācas would not find a place to assemble. Bhūtas would not find a place to assemble. kumbhaṇḍas would not find a place to assemble. Pūtanas would not find a place to assemble. Kaṭapūtanas would not find a place to assemble. Skandas would not find a place to assemble. Unmādas would not find a place to assemble. Apasmāras would not find a place to assemble. And ostārakas would not find a place to assemble. Should anyone transgress the great peahen, queen of incantations, their head will split into seven pieces like the blossom of a basil shrub.[106] These mantra syllables should also be brought to mind:
Tadyathā ili mili kili mili kiṃ dugdhe mukte sumukte āḍe nāḍe sunāḍe.[107]
“May the god in highest Aḍakavatī shower down rain!
Ārā pārā godohikā ili mili bhijjilikā udukā ḍunduka kāṭuṭukā[108] ili mili tili mili samantataḥ kṛtvā hulu hulu hili hili mili mili[109] pili pili[110] kili kili śīrṣeṇa varṣaṃ cūlu cūlu[111] cala cala cili cili cūlu cūlu[112] ciḍi ciḍi[113] śikhi śikhi śikhi śikhi iṭi viṭi khi khi khi khi[114] juhu juhu juhu juhu juhu juhu juhu juhu juhu juhu F.94.a hara hara haraṇe[115] jambhe prajambhe sarvaduṣṭapraduṣṭānāṃ jambhemi stambhemi.[116]
“Guard me! Conceal me! Protect me! Care for me! Nurture me! Bring about my tranquility and well-being! Keep away punishments and weapons! Counteract poison! Neutralize poison! Draw a boundary! Bind the earth! May I live a hundred years! May I see a hundred autumns!
Tadyathā citre[117] citramūle citre citramāle hale halamāle phale phalamāle khuru khuru[118] varu varuṇe virodhaye[119] suru suru muru muru.[120]
“May poison from the wicked and the evil, poison from bites, poison roots, and poison food be eradicated by the splendor of all buddhas!
Suru suru ke cara cara ke vara vara ke vakke piri piri.[121]
“May poison be counteracted by the splendor of the seven completely perfect buddhas together with their saṅgha of śrāvakas! May poison be completely eradicated. May poison cease to be!
Elā melā ili milā tili tili melā tiha duha tilimā timā dumā dhīmā dhumā dhusu kumbhā kumbhā sukumbhā sumbhā tumbā samātumbā āḍe nāḍe tila kuñjanāḍe varṣatu devaḥ ilikisi.[122]
“Through my love for all beings, may the god shower down rain everywhere for nine or ten months!
Vuśaḍe śavariṇi vudāriṇi[123] kevaṭṭe kevaṭṭakamūle itiśabari tuṃbe tuṃbe priyaṅkare avāṭṭe parivaṭṭi.
“May the god shower down a rain of fresh water everywhere!
Namo bhagavate indragomisikāya iṭṭitāya godohikāya bhṛṅgārikāya ale tale kuntale aṭṭe naṭṭe kunaṭṭe āśane pāśane pāpanikūle pratikūle.
“Homage to the blessed buddhas! Svāhā!
Tadyathā ili mili kili mili kili cili kili voli udurā suduru sudumode busara busara hu hu karañje karañjamūle ihisa ihi sanatā kuṇḍali kuntāli nārāyaṇi pārāyaṇi pāśyani pāśya pāśyani kapilavastuni irivāsi.[126]
“May the Dravidian mantra syllables be fulfilled! Svāhā!
“Ānanda, these great remedies were uttered by Brahmā, lord of the Sahā world, and by Śakra, lord of the gods, and by the Four Great Kings, and by the twenty-eight great yakṣa generals. Ānanda, should anyone approach with malice in his heart those holding the names of these great remedies, his head will split into seven pieces like the blossom of a basil shrub.
Tadyathā kīrtimūle eraṇḍamūle samantamūle naḍanāḍe aḍe nāḍe kuśanāḍe itte mitte māru araḍakā maraḍakā ilikiśi godohika uddhundhuma bhinna meḍā.[127]
“Homage to all buddhas!
“May the great peahen, the queen of incantations spoken by the Thus-Gone One, guard me! May it conceal me, protect me, care for me, nurture me, bring about my tranquility and well-being, keep away punishments and weapons, counteract poison, neutralize poison, draw a boundary, and bind the earth! May I live a hundred years! F.95.a May I see a hundred autumns!
“Ānanda, the yakṣas, the great yakṣas, who dwell in the ocean, who dwell on Sumeru, the king of mountains, and on other kings of mountains, and who dwell in jungles and vast jungles, in rivers and great rivers, in arbors and waterfalls, in tanks, pools, and mountain caverns, at charnel grounds and great charnel grounds, at crossroads, in towns, cities, temples, gardens, groves, and forests, and on paths and wrong paths and, Ānanda, those yakṣas who dwell in the royal palace of Aḍakavatī—may they protect me with the great peahen, queen of incantations! May I live a hundred years! May I see a hundred autumns!
Tadyathā hari hāriṇi cali cālini bhramaṇi bhramani[128] mohani staṃbhani jaṃbhani svayaṃbhuve svāhā!
“Ānanda, in the east there lives a gandharva king named Dhṛtarāṣṭra, who, as the lord of all gandharvas, exercises control over a retinue of several hundred thousand gandharvas. May he who protects and nurtures the eastern direction, together with his son, grandson, brother, minister, general, messenger, envoy, servant, and assembly, use the great peahen, queen of incantations, to guard me! May he conceal me, protect me, care for me, nurture me, bring about my tranquility and well-being, keep away punishments and weapons, counteract poison, neutralize poison, draw a boundary, and bind the earth! May I live a hundred years! May I see a hundred autumns!
Tadyathā jhu jhuru jhu jhuru jhu jhuru jhuru jhuru jhuru me svāhā![129]
“Ānanda, in the south there lives a kumbhaṇḍa king named Virūḍhaka, who, as lord of the kumbhaṇḍas, F.95.b exercises control over a retinue of several hundred thousand kumbhaṇḍas. May he who protects and nurtures the southern direction, together with his son, grandson, brother, minister, general, messenger, envoy, servant, and assembly, use the great peahen, queen of incantations, to guard me! May he conceal me, protect me, care for me, nurture me, bring about my tranquility and well-being, keep away punishments and weapons, counteract poison, neutralize poison, draw a boundary, and bind the earth! May I live a hundred years! May I see a hundred autumns!
Tadyathā veluke veluke amṛtaghātani varuṇavate somavate veṇumālini veluni putrike co cu ci cu svāhā!
“Ānanda, in the west there lives a king of the nāgas named Virūpākṣa, who, as lord of the nāgas, exercises control over a retinue of several hundred thousand nāgas. May he who protects and nurtures the western direction, together with his son, grandson, brother, minister, general, messenger, envoy, servant, and assembly, use the great peahen, queen of incantations, to guard me! May he conceal me, protect me, care for me, nurture me, bring about my tranquility and well-being, keep away punishments and weapons, counteract poison, neutralize poison, draw a boundary, and bind the earth! May I live a hundred years! May I see a hundred autumns!
Tadyathā veduri veduri vedūrī vedūrī maṭṭite maṭṭite koṭi koṭi vedyumati vedyumati[130] hu hu hu hu hu hu hu hu ru ru ru ru ru ru ru ru cu cu cu cu cu cu cu cu[131] ca ca ca ca ca ca ca ca ju[132] svāhā!
“Ānanda, in the north there is a yakṣa king named Vaiśravaṇa, who, as lord of the yakṣas, exercises control over a retinue of several hundred thousand yakṣas. F.96.a May he who protects and nurtures the northern direction, together with his son, grandson, brother, minister, general, messenger, envoy, servant, and assembly, use the great peahen, queen of incantations, to guard me! May he conceal me, protect me, care for me, nurture me, bring about my tranquility and well-being, keep away punishments and weapons, counteract poison, neutralize poison, draw a boundary, and bind the earth! May I live a hundred years! May I see a hundred autumns!
Tadyathā sauri sauri śiri śiri mati mati tiri tiri mati kiri kiri hiri hiri pelu pelu piṅgale culu culu hataṃ viṣaṃ bandhumati nihataṃ viṣam bandhumati svāhā![133]
“May they, too, use the great peahen, queen of incantations, to guard me! May they conceal me, protect me, envelop me, nurture me, bring about my tranquility and well-being, keep away punishments and weapons, counteract poison, neutralize poison, draw a boundary, and bind the earth! May I live a hundred years! May I see a hundred autumns!
Tadyathā ele mele kele tele mele śele vāśe dumbe dudumbe.
“May the god shower down rain everywhere!
Tili mili dumbe dudumbe aṭṭe vaṭṭe paramadu vatte.
“May the god shower down torrents of rain everywhere! F.96.b
Guṭu guṭunta aḍakavaddāyām aṇḍe naṇḍe tuṇḍe tutuṇḍe cukke vukke mukke iriḍi miriḍi niriḍi piriḍi hiriḍi hiri hili hili hulu hulu mili mili tule tatale svāhā![134]
“Ānanda, you are to uphold the names of the great yakṣa generals. They are as follows:
“May he, too, use the great peahen, queen of incantations, to guard me! May I live a hundred years! May I see a hundred autumns!
Tadyathā bale bale balkale mātaṅgi caṇḍale puruṣaṇi vici lici gauri gandhāri mataṅgi caṇḍāle mālini hili hili āgate gauri gandhāri koṣṭhika pacari vihāri hili hili kubje svāhā![135]
“All these yakṣas are miraculous and mighty, lead great armies, and vanquish their foes. They are unassailable and invincible, have miraculous powers, and are resplendent, vibrant, and renowned. They rival the gods and asuras in battle with their great miraculous powers.
“May they use the great peahen, queen of incantations, to guard me! May they conceal me, protect me, care for me, nurture me, bring about my tranquility and well-being, keep away punishments and weapons, counteract poison, neutralize poison, draw a boundary, and bind the earth! May I live a hundred years! May I see a hundred autumns!
Tadyathā akaṭe vikaṭe hariṇi hāriṇi dharaṇi dhāraṇi hukke hukke vukke vukke. hana hana hana hana hana hana hana hana hana hana my enemies.[184]Daha daha daha daha daha daha daha daha daha daha those who wish me harm.[185]Paca paca paca paca paca paca paca paca paca paca those who oppose me.[186]Dhu dhu dhu dhu dhu dhu dhu dhu dhu dhu those who wish me harm.[187]Ha ha ha ha ha ha ha ha ha ha[188]iṭi jiṭi jiṭi jiṭi jiṭi jiṭi jiṭi jiṭi jiṭi jiṭi destroy my enemies.[189]Culu culu culu culu culu culu culu culu culu culu hili hili hili hili hili hili hili hili hili hili mili mili mili mili mili mili mili mili mili mili phuru phuru phuru phuru phuru phuru phuru phuru phuru phuru ciṭi ciṭi ciṭi ciṭi ciṭi ciṭi ciṭi ciṭi ciṭi ciṭi destroy my enemies.[190]Hikka mikka cikka dukka[191]śrībhadre maṅgalye[192]samantabhadre hiraṇyagarbhe sarvārthasādhani amale kamale[193]vimale candre candraprabhe sūrye[194]sūryakānte durvijñeye dume[195]dumbe dodumbe priyaṅkare!
“Protect me! May I live a hundred years! May I see a hundred autumns!
“Ānanda, F.99.a you are to uphold the names of the twenty-eight great yakṣa generals, who guard and protect the ten directions.
“Ānanda, in the eastern direction dwell four great yakṣa generals who guard and protect the eastern direction. They are Dīrgha, Sunetra, Pūrṇaka, and Kapila. May they, too, use the great peahen, queen of incantations, to guard me! May I live a hundred years! May I see a hundred autumns!
“Ānanda, in the southern direction dwell four great yakṣa generals who guard and protect the southern direction. They are Siṃha, Upasiṃha, Śaṅkhila, and Nanda. May they, too, use the great peahen, queen of incantations, to guard me! May I live a hundred years! May I see a hundred autumns!
“Ānanda, in the western direction dwell four great yakṣa generals who guard and protect the western direction. They are Hari, Harikeśa, Prabhu, and Piṅgala. May they, too, use the great peahen, queen of incantations, to guard me! May I live a hundred years! May I see a hundred autumns!
“Ānanda, in the northern direction dwell four great yakṣa generals who guard and protect the northern direction. They are Dharaṇa, Dharananda, Udyogapāla, and Viṣṇu. May they, too, use the great peahen, queen of incantations, to guard me! May I live a hundred years! May I see a hundred autumns!
“Ānanda, in the intermediate directions there dwell four great yakṣa generals who guard and protect the intermediate directions. They are Pañcika, Pañcālagaṇḍa, Sātāgiri, and Haimavata. May they, too, use the great peahen, queen of incantations, to guard me! May I live a hundred years! May I see a hundred autumns! F.99.b
“Ānanda, there are four great yakṣa generals who dwell on the earth and protect the beings who course upon the earth. They are Bhūma, Subhūma, Kāla, and Upakāla. May they, too, use the great peahen, queen of incantations, to guard me! May I live a hundred years! May I see a hundred autumns!
“Ānanda, there are four great yakṣa generals who dwell in the sky and protect the beings who course in the sky. They are Sūrya, Soma, Agni, and Vāyu. May they, too, use the great peahen, queen of incantations, to guard me! May I live a hundred years! May I see a hundred autumns!
“Ānanda, you are to uphold the names of the great king Vaiśravaṇa’s Dharma brothers, who guard and protect beings, who course in the world in order to benefit the world, ending the misfortunes, epidemics, and calamities of the world. They are Indra, Soma, Prajāpati, Varuṇa, Bharadvāja, Īśāna, Candana, Kāmaśreṣṭha, Kunikaṇṭha, Nikaṇṭhaka, Vaḍi, Maṇi, Māṇicara, Praṇāda, Upapañcaka, Sātāgiri, Haimavata, Pūrṇaka, Khadira, Kovida,[196] the yakṣa Gopāla, Āṭavaka, Nararāja, Jinarṣabha, Pāñcālagaṇḍa, Sumukha, the yakṣa Dīrgha with his entourage, the gandharva Citrasena, Triphālin, Trikaṇṭhaka, Dīrghaśakti, and Mātali. These yakṣas are great yakṣas, leaders of armies, replete with miraculous power, resplendent, vibrant, and renowned. They are the brothers of the great king Vaiśravaṇa. It is to these yakṣas that the great king Vaiśravaṇa calls out, saying, ‘This yakṣa is harming me! That yakṣa is not letting me go!’ F.100.a May these brothers of the great king Vaiśravaṇa also use the great peahen, queen of incantations, to guard me! May I live a hundred years! May I see a hundred autumns!
“May they protect me against strife, argument, derision, fights, and battles! May they protect me against human grahas, nonhuman grahas, deva grahas, nāga grahas, asura grahas, marut grahas, garuḍa grahas, gandharva grahas, kinnara grahas, mahoraga grahas, yakṣa grahas, rākṣasa grahas, preta grahas, piśāca grahas, bhūta grahas, kumbhaṇḍa grahas, pūtana grahas, kaṭapūtana grahas, skanda grahas, unmāda grahas, chāyā grahas, apasmāra grahas, ostāraka grahas, nakṣatra grahas, and lepaka grahas![197]
“May they protect me against those who devour vital energy, wombs, and flesh, drink blood, devour fat, grease, marrow, and newborns, steal life force, devour oblations, garlands, perfumes, incense, flowers, fruits, grains, and burnt offerings, drink pus, devour feces, drink urine, devour saliva, snot, mucus, vomit, and filth, and drink from cesspools! May I live a hundred years! May I see a hundred autumns!
“May they protect me against kṛtyā rites,[198] kākhordas, kiraṇas, burnt offering substances, and burnt offerings, F.100.b against destroyers,[199] dūtas, vetālas, ciccas, preṣakas, indigestible food, evil vomit, wicked chāyās, the evil eye, written hexes, traversed hexes, neglected spirits, terror, and threats from kings, against bandits, fire, water, enemy armies, famine, untimely death, earthquakes, landowners, violent beasts, and threats of enemies, and against death and all other perils!
“Guard me from the threat of skin disease, itching, leprosy, hives, fistulas, boils, skin irritation, rashes, and abscesses! Remove headache, splitting headache, loss of appetite, eye illness, nose illness, mouth illness, throat illness, heart disease, sore throat, earache, toothache, heart pain, side pain, backache, stomachache, cheek pain, urinary tract pain, male genital pain, female genital pain, hip pain, thigh pain, calf pain, hand pain, foot pain, and pain in the major and minor appendages! Remove fevers! Remove one-day fevers, two-day fevers, three-day fevers, four-day fevers, weeklong fevers, half-month fevers, month-long fevers, two-month-long fevers, momentary fevers, chronic fevers, intermittent fevers, fevers from bhūtas, fevers that arise from wind disorders, bile disorders, phlegm disorders, or their combination, all other fevers, all illnesses, all grahas, all poisons, all misdeeds, all suffering, and all fears! Svāhā! F.101.a
“Ānanda, there are twelve great piśācīs who protected the Bodhisattva[200] while he was in his mother’s womb, while he was being born, and even after his birth. Who are those twelve? They are Lambā, Vilambā, Pralambā, Olambā, Hārītī, Harikeśī, Piṅgalā,[201] Kālī, Karālī, Kambugrīvā, Kākī, and Kalaśodarī. These twelve piśācīs are replete with miraculous powers, resplendent, vibrant, and renowned, and with their great miraculous powers they rival the gods and asuras in battle. May they, too, use the great peahen, queen of incantations, to guard me! May I live a hundred years! May I see a hundred autumns! Here are the words in the mantra:
Tadyathā hare khare khure male mile[202]mūle madenti matte maṇḍitike hulu hulu hulu hulu hulu hulu hulu hulu hulu hulu lu lu lu lu meḍi meḍi meḍi meḍi siddhi siddhi siddhi siddhi. Guard me! Svasti svasti svasti svasti. May well-being be mine! Svāhā!
“Ānanda, there are eight great piśācīs who protected the Bodhisattva while he was in his mother’s womb, while he was being born, and even after his birth. Who are they? They are Madā, Madanā, Madotkaṭā, Upamadā, Pretī, Ojohāriṇī, Aśanī, and Grasanī. These eight piśācīs are replete with miraculous powers, resplendent, vibrant, and renowned, and with their great miraculous powers they even rival the gods and asuras in battle. May they, too, use the great peahen, queen of incantations, to guard me! May they protect me, envelop me, nurture me, bring about my tranquility and well-being, F.101.b keep away punishments and weapons, counteract poison, neutralize poison, draw a boundary, and bind the earth! May I live a hundred years! May I see a hundred autumns!
Tadyathā hare khare khure male mile mūle madenti matti maṇḍitike hulu hulu hulu hulu hulu hulu hulu hulu hulu hulu lu lu lu lu meḍi meḍi meḍi meḍi siddhi siddhi siddhi siddhi. Guard me! Svasti svasti svasti svasti! May well-being be mine! Svāhā!
“Ānanda, there are seven piśācīs who devour flesh and blood, who are harmful to humans, who protected the Bodhisattva while he was in his mother’s womb, while he was being born, and even after his birth. Who are they? They are Agrodikā, Rakṣitikā, Citrapiśācikā,[203] Pūrṇabhadrikā, Agnirakṣitikā, Mitrakālikā, and Ṛṣirakṣitikā. These seven piśācīs are replete with miraculous powers, resplendent, vibrant, and renowned, and with their great miraculous powers they even rival the gods and asuras in battle. May they, too, use the great peahen, queen of incantations, to guard me! May I live a hundred years! May I see a hundred autumns!
Tadyathā hare khare khure male mile mūle madenti matte maṇḍitike hulu hulu hulu hulu hulu hulu hulu hulu hulu hulu lu lu lu lu meḍi meḍi meḍi meḍi siddhi siddhi siddhi siddhi. Guard me! Svasti svasti svasti svasti! May well-being be mine! Svāhā!
“Ānanda, there are five great rākṣasīs who protected the Bodhisattva while he was in his mother’s womb, while he was being born, and even after his birth. Who are they? They are Kuṇṭhā, Nikuṇṭḥā, Nandā, Viṣṇulā, and Kapilā. These five rākṣasīs F.102.a are replete with miraculous powers, resplendent, vibrant, and renowned, and with their great miraculous powers they even rival the gods and asuras in battle. May they, too, use the great peahen, queen of incantations, to guard me! May I live a hundred years! May I see a hundred autumns!
Tadyathā hare khare khure male mile mūle madenti matte maṇḍitike hulu hulu hulu hulu hulu hulu hulu hulu hulu hulu lu lu lu lu meḍi meḍi meḍi meḍi siddhi siddhi siddhi siddhi. Guard me! Svasti svasti svasti svasti! May well-being be mine! Svāhā!
“Ānanda, there are eight great rākṣasīs who devour flesh and blood, who are harmful to humans, and who protected the Bodhisattva while he was in his mother’s womb, while he was being born, and even after his birth. Who are they? They are Mohā, Susīmā, Kuśākṣī, Keśinī, Kāmbojī, Sumitrā, Lohitākṣī, and Kācarā. They devour flesh and blood, steal men, women, boys, and girls, haunt families with pregnant women, haunt empty houses, follow those who walk in darkness, make noises, and steal the vitality of humans. They have no compassion, and they terrorize human beings. These eight great rākṣasīs are replete with miraculous powers, resplendent, vibrant, and renowned, and with their great miraculous powers they even rival the gods and asuras in battle. May they, too, use the great peahen, queen of incantations, to guard me! May I live a hundred years! May I see a hundred autumns!
Tadyathā hare khare khure male mile mūle madenti matte maṇḍitike hulu hulu hulu hulu hulu hulu hulu hulu hulu hulu lu lu lu luF.102.bmeḍi meḍi meḍi meḍi siddhi siddhi siddhi siddhi. Guard me! Svasti svasti svasti svasti! May well-being be mine! Svāhā!
“Ānanda, there are ten great rākṣasīs who protected the Bodhisattva while he was in his mother’s womb, while he was being born, and even after his birth. Who are they? They are the rākṣasī Hārītī, the rākṣasī Nandā, the rākṣasī Piṅgalā, the rākṣasī Śaṅkhinī, the rākṣasī Kālikā,[204] the rākṣasī Devamitrā, the rākṣasī Kumbhāṇḍā, the rākṣasī Kuntadaṃṣṭrā, the rākṣasī Lambā,[205] and the rākṣasī Analā. These ten great rākṣasīs are replete with miraculous powers, resplendent, vibrant, and renowned, and with their great miraculous powers they even rival the gods and asuras in battle. May they, too, use the great peahen, queen of incantations, to guard me! May I live a hundred years! May I see a hundred autumns!
Tadyathā hare khare khure male mile mūle madenti matte maṇḍitike hulu hulu hulu hulu hulu hulu hulu hulu hulu hulu lu lu lu lu meḍi meḍi meḍi meḍi siddhi siddhi siddhi siddhi svāhā! Svasti svasti svasti svasti! May well-being be mine! Svāhā!
“Ānanda, there are twelve great rākṣasīs who protected the Bodhisattva while he was in his mother’s womb, while he was being born, and even after his birth. Who are they? They are the rākṣasī Anārthikā, the rākṣasī Samudrā, the rākṣasī Raudrā, the rākṣasī Prāṇahāriṇī, the rākṣasī Vidyādharā,[206] the rākṣasī Dhanurdharā, the rākṣasī Śaradharā, the rākṣasī Asidharā, the rākṣasī Haladharā, the rākṣasī Cakradharā, the rākṣasī Cakravāḍā, and the rākṣasī Vibhīṣaṇā.[207] These twelve great rākṣasīs are replete with miraculous powers, F.103.a resplendent, vibrant, and renowned, and with their great miraculous powers they even rival the gods and asuras in battle. May they, too, use the great peahen, queen of incantations, to guard me! May I live a hundred years! May I see a hundred autumns!
Tadyathā hare khare khure male mile mūle madenti matte maṇḍitike hulu hulu hulu hulu hulu hulu hulu hulu hulu hulu lu lu lu lu meḍi meḍi meḍi meḍi siddhi siddhi siddhi siddhi svāhā! Svasti svasti svasti svasti! May well-being be mine! Svāhā!
“Ānanda, there are twelve great mātṛkās who protected the Bodhisattva while he was in his mother’s womb, while he was being born, and even after his birth. They harm beings, terrorize them, and perpetuate violence against them. Who are they? They are Brāhmī, Raudrī, Kaumārī, Vaiṣṇavī, Aindrī, Vārāhī, Kauberī, Vāruṇī, Yāmyā, Vāyuvyā, Āgneyī,[208] and Mahākālī. May they, too, use the great peahen, queen of incantations, to guard me! May I live a hundred years! May I see a hundred autumns!
Tadyathā hare khare khure male mile mūle madenti matte maṇḍitike hulu hulu hulu hulu hulu hulu hulu hulu hulu hulu lu lu lu lu meḍi meḍi meḍi meḍi siddhi siddhi siddhi siddhi svāhā! Svasti svasti svasti svasti! May well-being be mine! Svāhā!
“Ānanda, there is a great piśācī named Ekajaṭā, who is the wife of Rāvaṇa[209] and lives on the seashore. She travels eighty thousand leagues in a single night when she smells the scent of blood. She herself protected the Bodhisattva while he was in his mother’s womb, while he was being born, and even after his birth. F.103.b May she, too, use the great peahen, queen of incantations, to guard me! May I live a hundred years! May I see a hundred autumns!
Tadyathā hare khare khure male mile mūle madenti matte maṇḍitike hulu hulu hulu hulu hulu hulu hulu hulu hulu hulu lu lu lu lu meḍi meḍi meḍi meḍi siddhi siddhi siddhi siddhi svāhā! Svasti svasti svasti svasti! May well-being be mine! Svāhā!
“Ānanda, you are to uphold the names of the rākṣasīs.[210] They are the rākṣasī named Kapilā, the rākṣasī named Padumā,[211] the rākṣasī named Mahiṣī, the rākṣasī named Morikā,[212] the rākṣasī named Nāḍikā,[213] the rākṣasī named Jvalanī, the rākṣasī named Tapanī, the rākṣasī named Kalaśī, the rākṣasī named Vimalā, the rākṣasī named Dharaṇī, the rākṣasī named Haricandrā, the rākṣasī named Rohiṇī, the rākṣasī named Mārīcī, the rākṣasī named Hutāśanī, the rākṣasī named Vāruṇī, the rākṣasī named Kālī, the rākṣasī named Kauñjarā, the rākṣasī named Balā, the rākṣasī named Grasanī, the rākṣasī named Karālī, the rākṣasī named Mātaṅgī, the rākṣasī named Piṅgalā, the rākṣasī named Vidurā, the rākṣasī named Gaurī, the rākṣasī named Gandhārī,[214] the rākṣasī named Kumbhāṇḍī, the rākṣasī named Kāraṅgī, the rākṣasī named Rāvaṇī, the rākṣasī named Madanī, the rākṣasī named Aśanī,[215] the rākṣasī named Garbhāhāriṇī, the rākṣasī named Rudhirāhāriṇī, the rākṣasī named Danturā, the rākṣasī named Uttrāsanī, the rākṣasī named Brāhmī, the rākṣasī named Taḍāgapālinī, the rākṣasī named Vajradharā, the rākṣasī named Skandā,[216] the rākṣasī named Varṣaṇī, the rākṣasī named Garjanī, the rākṣasī named Sphoṭanī, the rākṣasī named Vidyotanī, the rākṣasī named Jaṅgamā, the rākṣasī named Ulkāmukhī, the rākṣasī named Vasundharā, the rākṣasī named Kālarātrī, the rākṣasī named Yamadūtī, the rākṣasī named Damṣṭrā, the rākṣasī named Yāmā,[217] the rākṣasī named Amalā,F.104.a the rākṣasī named Acalā,[218] the rākṣasī named Ūrdhvajaṭā, the rākṣasī named Śataśīrṣā, the rākṣasī named Śatabāhu, the rākṣasī named Śatanetrā,
the rākṣasī named Ghāṭanī, the rākṣasī named Mardanī, the rākṣasī named Mārjārī, the rākṣasī named Candrā,[219] the rākṣasī named Niśācarā, the rākṣasī named Divasacarā, the rākṣasī named Maṇḍitikā,[220] the rākṣasī named Krodhanā, the rākṣasī named Viheṭhanā, the rākṣasī named Asimuṣaladharā,[221] the rākṣasī named Triśūlapāṇī, the rākṣasī named Karāladantī, the rākṣasī named Manoramā, the rākṣasī named Somā, the rākṣasī named Caṇḍālī, the rākṣasī named Daṇṭā, the rākṣasī named Hiḍimbā, the rākṣasī named Nīlā, and the rākṣasī named Citrā.
“These seventy-four great rākṣasīs are replete with miraculous powers, resplendent, vibrant, and renowned, and with their great miraculous powers they even rival the gods and asuras in battle. May they, too, use the great peahen, queen of incantations, to guard me! May I live a hundred years! May I see a hundred autumns!
Tadyathā hili hili hili hili[222] mili mili mili mili mili mili mili mili mili mili huru huru huru huru huru huru huru huru huru huru ciṭi ciṭi ciṭi ciṭi ciṭi ciṭi ciṭi ciṭi ciṭi ciṭi hikke hikke hikke hikke haḍa havaṭo[223] vakṣe vakṣe vakṣe[224] hora hora dhara dhara hara hara[225] cala cala culu culu[226] svāhā!
“Through these great incantations, these great mantras, these great averting spells, these great protective spells, kṛtyas are destroyed! Magic rites are destroyed! Kākhordas, kiraṇas, vetālas, ciccakas, and preṣakas are destroyed! Skandas, unmādas, chāyās, apasmāras, ostārakas, fears, noxious potions, and poisons are destroyed! Indigestible food, evil vomit, wicked chāyās, the evil eye, written hexes, traversed hexes, and neglected spirits are neutralized! One-day fevers, two-day fevers, three-day fevers, four-day fevers, weeklong fevers, half-month fevers, month-long fevers, fevers that occur in the day, fevers that occur at night, momentary fevers, chronic fevers, intermittent fevers, fevers that arise from wind disorders, bile disorders, phlegm disorders, or their combination, fevers from humans, and fevers from nonhumans are healed! All fevers are destroyed! Skin disease, itching, hives, leprosy, boils, skin irritation, rashes, and abscesses are removed! Headache, splitting headache, loss of appetite, eye illness, nose illness, mouth illness, throat illness, heart disease, sore throat, earache, toothache, heart pain, side pain, backache, stomachache, cheek pain, urinary tract pain, male genital pain, female genital pain, hip pain, thigh pain, calf pain, hand pain, foot pain, and pain in the major and minor appendages are all neutralized! All grahas are overcome! F.105.b All poisons are neutralized! All illnesses are healed!
“May well-being be mine! May all buddhas bestow upon me well-being at night, well-being in the day, well-being at midday, and well-being day and night!
“May my father be well! May my mother be well! May the womb be well! May two-legged creatures be well! May four-legged creatures be well! May multilegged creatures be well! May all the beings in the three realms be well! Svāhā!
“Ānanda, you are to uphold the names of the nāga kings! They are the nāga king Blessed Buddha, the nāga king Brahmā, the nāga king Mahābrahmā, the nāga king Indra, the nāga king Upendra, the nāga king Samudra, the nāga king Samudraputra, the nāga king Free from Poison,[234] the nāga king Sāgara, the nāga king Sāgaraputra, the nāga king Makara, the nāga king Nanda, the nāga king Upananda, the nāga king Nala, the nāga king Upanala, the nāga king Sudarśana, the nāga king Vāsuki, the nāga king Takṣaka, the nāga king Aruṇa, the nāga king Varuṇa, the nāga king Pāṇḍaraka,[235] the nāga king Ṣaḍaṅgula, the nāga king Entry into the Womb,[236] the nāga king Śrīmat, the nāga king Śrīkaṇṭha, the nāga king Śrīvardhana, the nāga king Śrībhadra, the nāga king Balabhadra, the nāga king Abjaka, the nāga king Śalabha, the nāga king Subāhu,F.106.a the nāga king Sumeru, the nāga king Sūryaprabha, the nāga king Candraprabha, the nāga king Bhadrakānta, the nāga king Nardana, the nāga king Garjana, the nāga king Vidyotana, the nāga king Sphoṭana, the nāga king Varṣaṇa, the nāga king Vimala, the nāga king Alakaśīrṣa, the nāga king Balakaśīrṣa, the nāga king Aśvaśīrṣa, the nāga king Gavayaśīrṣa, the nāga king Mṛgaśīrṣa, the nāga king Hastiśīrṣa, the nāga king Ārdrabalaka, the nāga king Janārdana, the nāga king Citra, the nāga king Citrākṣa, the nāga king Citrasena, the nāga king Namuci, the nāga king Muci, the nāga king Mucilinda, the nāga king Rāvaṇa, the nāga king Rāghava, the nāga king Śiri, the nāga king Śirika,[237] the nāga king Lamburu, the nāga king Kṛmi,[238] the nāga king Ananta, the nāga king Kanaka, the nāga king Hastikaccha, the nāga king Pāṇḍara, the nāga king Piṅgala, the nāga king Elapatra,[239] the nāga king White,[240] the nāga king Śaṅkha, the nāga king Apalāla, the nāga king Kālaka, the nāga king Upakālaka, the nāga king Baladeva, the nāga king Nārāyaṇa, the nāga king Polava,[241] the nāga king Bhīma, the nāga king Rākṣasa, the nāga king Śailabāhu, the nāga king of the Gaṅgā, the nāga king of the Sindhu, the nāga king of the Vakṣu, the nāga king of the Sītā,[242] the nāga king Maṅgalya,
the nāga king Anavatapta, the nāga king Supratiṣṭhita, the nāga king Airāvaṇa, the nāga king Dharaṇidhara, the nāga king Nimindhara, the nāga king Dyutindhara, the nāga king Bhadra, the nāga king Subhadra, the nāga king Vasubhadra, the nāga king Balabhadra,[243] the nāga king Maṇi,F.106.b the nāga king Maṇikaṇṭha, the two black nāga kings, the two yellow nāga kings, the two red nāga kings, the two white nāga kings, the nāga king Māli, the nāga king Raktamāli, the nāga king Vatsa, the nāga king Bhadrapada, the nāga king Dundubhi, the nāga king Upadundubhi, the nāga king Āmratīrthaka, the nāga king Maṇisuta, the nāga king Dhṛtarāṣṭra, the nāga king Virūḍhaka, the nāga king Virūpākṣa, the nāga king Vaiśravaṇa, the nāga king Śakaṭamukha, the nāga king Cāmpayaka, the nāga king Gautama, the nāga king Pāñcālaka, the nāga king Pañcacūḍa,[244] the nāga king Pradyumna, the nāga king Bindu, the nāga king Upabindu, the nāga king Alika, the nāga king Kālika, the nāga king Balika,[245] the nāga king Kiñcinī, the nāga king Kiñcaka, the nāga king Campaka,[246] the nāga king Kṛṣṇagautama, the nāga king Sumanas,[247] the nāga king Mānuṣa,[248] the nāga king Mūlamānuṣa, the nāga king Uttaramānuṣa, the nāga king Mātaṅga, the nāga king Amāṇuṣa, the nāga king Boat,[249] the nāga king Uttama, the nāga king Valuka,[250] the nāga king Ulūka,[251] the nāga king Hulu,[252] the nāga king Ela, the nāga king Elaparṇa,[253] the nāga king Alabāla, the nāga king Marabāla,[254] the nāga king Manasvin, the nāga king Karkoṭaka, the nāga king Kapila, the nāga king Śaivala, the nāga king Utpala, the nāga king Nakhaka, the nāga king Vardhamānaka, the nāga king Mokṣaka, the nāga king Buddhika, the nāga king Pramokṣa, the nāga king Lava,[255] the nāga king Aśvatara,[256] the nāga kings Ela and Mela, the two nāga kings Nanda and Upananda, the nāga king Acchila,F.107.a the nāga king Mahāsudarśana, the nāga king Parikāla, the nāga king Parikīṭa,[257] the nāga king Sumukha, the nāga king Ādarśamukha,
the nāga king Gandhāra, the nāga king Siṃhala,[258] the nāga king Dramiḍa, the two black nāga kings, the two white nāga kings, and the two pale nāga kings. There are also those who cause periodic thunder, lightning, and rain and produce crops on the earth.
“They have beheld the Buddha, upheld the bases of training, and gone for refuge to the Three Jewels. They are free of the threat of garuḍas, the threat of fire and sand, and the threat of royal sentence. Lords of the earth, they dwell in celestial mansions made of precious gems and have long lives that last for an eon. Known as great lords, they have great miraculous powers, great enjoyments, and large entourages, and they vanquish enemy troops. They are replete with miraculous powers, resplendent, vibrant, and renowned, and with their great miraculous powers they even rival the gods and asuras in battle.
“May these nāga kings, along with their sons, grandsons, brothers, ministers, generals, messengers, envoys, servants, and assemblies, through the great peahen, queen of incantations, to guard me! May I live a hundred years! May I see a hundred autumns!
“May there be well-being when clean and unclean, when drunk and intoxicated, and while going, standing, sitting, sleeping, awake, coming, or staying! May I be safe from the threat of kings, bandits, fire, water, enmity, murder, adversaries, enemies, F.107.b attackers, enemy troops, famine, untimely death, earthquakes, and wild animals! May I be safe from the threat of gods, nāgas, asuras, maruts, garuḍas, gandharvas, kinnaras, mahoragas, yakṣas, rākṣasas, pretas, piśācas, bhūtas, kumbhaṇḍas, pūtanas, kaṭapūtanas, skandas, unmādas, chāyās, apasmāras, and ostārakas! May I be safe from the threat of kṛtyā rites,[259] kākhordas, kiraṇas, vetālas, ciccakas, preṣakas, indigestible food, evil vomit, wicked chāyās, the evil eye, written hexes, traversed hexes, and neglected spirits! May I be safe from the threat of skin disease, itching, leprosy, hives, boils, skin irritation, rashes, and abscesses! May all buddhas grant me well-being at night, well-being at midday, and well-being day and night!
“Ānanda, the great peahen, queen of incantations, F.108.a was uttered by the completely perfect Buddha Vipaśyin:
Tadyathā araḍe karaḍe made madavardhani abare śabare ture ture cure cure śabare parṇaśabare huci huci muci muci svāhā![260]
“Ānanda, the great peahen, queen of incantations, was uttered by the completely perfect Buddha Śikhin:
Tadyathā iṭṭe miṭṭe khure vikhure hili hili mili mili ketumūle ambare ambarāvati dumbe dodumbe hili hili kuci kuci muci muci svāhā![261]
“Ānanda, the great peahen, queen of incantations, was uttered by the completely perfect Buddha Viśvabhū:
Tadyathā mori mori kevaṭṭe maṇḍe maṇḍi tike hare hare ghare ghare khare khare hili hilini hala halani phale phale phalini dante dantini dantile śakaṭi makaṭi makaṭi naḍe naḍini śiri śiri śiri śiri śiri śiri svāhā![262]
“Ānanda, the great peahen, queen of incantations, was uttered by the completely perfect Buddha Krakucchanda:
Tadyathā hiḍi miḍi kuḍi muḍi tuḍi āḍi danti dantile śakari cakari thagari tagari kāñcani kañcanāvati bare bare bare bare dante siddhi svāhā![263]
“Ānanda, the great peahen, queen of incantations, was uttered by the completely perfect Buddha Kanakamuni:
Tadyathā tattale tatale talatotale vīre vijaye vijjadhare araje viraje virājāmasi mati mālini muṇḍi śrīmuṇḍi jvāle jvāle jvāle jvāle bhaghavati siddhi svāhā![264]
“Ānanda, the great peahen, queen of incantations, was uttered by the completely perfect Buddha Kāśyapa:
Tadyathā aṇḍare[265] kaṇḍare maṇḍare khaṇḍare jaṃbu jaṃbunadi jaṃbuvati matte maṇḍitike amare siddhi[266] hara hara hara hara paśu paśu paśu paśu paśupati siddhi svāhā![267]
“Ānanda, the great peahen, queen of incantations, is now uttered by me, the completely perfect Buddha Śākyamuni, F.108.b in order to benefit all beings:
Tadyathā hili mili kili mili ilile katale ketumūle aṭamali ḍaphe ḍaḍaphe busarake busaṭe narakande kāmiṇi kambu darakirurutara baraṇi prakṛti dāṃṣṭre mili tale hiti hāse abale tubale pilaṅke baṭṭi baṭṭi tike aḍantube baṭi tumme.[268]
Irijaye godohikāye bhṛṅgarikāye aruci naruci naṭṭe vajre vajranaṭṭe udayanapriye ale tale kula tāle nārāyaṇi pārāyaṇi paśyani sparśani.[269] May the syllables of the Dravidian secret mantra be fulfilled! Svāhā!
“Just as the monk Ānanda brought well-being to the monk Svāti with what I, the Thus-Gone One, taught and rejoiced in, may it likewise guard me,[270] care for me, nurture me, bring about my tranquility and well-being, keep away punishments and weapons, counteract poison, neutralize poison, draw a boundary, and bind the earth! May one live a hundred years! May one see a hundred autumns!
“Ānanda, the great peahen, queen of incantations, was uttered and rejoiced in by the bodhisattva Maitreya:
Tadyathā śiri śiri śiri bhadre jyoti jyoti jyoti bhadre hare hare hare[271] hāriṇi danti śabare śive śūlapāṇini bodhi bodhi bodhi bodhi bedhi bedhi[272] satve bodhiparicāniye[273] svāhā!
“Ānanda, the great peahen, queen of incantations, was uttered and rejoiced in by Brahmā, lord of the Sahā world:
Tadyathā hili hili mili mili milini caṅkari kiri kiri kiri kiri kiri kiri kiraye brahmāye ratnakaraṇḍake veḍohuphussa dhare dhara sara sara hara hara hala hala phuru phuru F.109.a phuru phuru phuru phuru svāhā![274]
“May I be safe from all poisons—vatsanābha poison, halāhala poison, kālakūṭa poison, poison from bites, poison from roots, poison from food, poison from powders, poison from glances, poison from lightning, poison from clouds, poison from snakes, poison from rats, poison from worms, poison from spiders, poison from wasps, poison from toads, poison from bees, poison from bumble bees, poison from vāṭara bees, poison from tryambuka flies, poison from trailāṭā flies, poison from humans, poison from scorpions, poison from nonhumans, fear-poison,[276] poison from medicine, and poison from incantations! May I be safe from all poisons!
“Ānanda, the great peahen, queen of incantations, was uttered and rejoiced in by Śakra, lord of the gods:
Tadyathā jalā jantule mālā jantule capeṭi jantule mathani ghatani grasani hari śiri huti śiri taru taru ṇabati hā hā hā hā hā siṃhe dhiti dhiti kuru kuru basare F.109.b vajre tuṭa tuṭasi baṭa baṭasi sili sili kapili kapili mūle hā hī hū.[277] I will crush all wicked and evil ones! I will bind their hands, legs, and primary and secondary limbs, and with the help of the gods of the Heaven of the Thirty-Three[278] I will punish them! Uṣṭigini surapate varti vajra vajra vajra vajra vajra vajrapataye svāhā![279]
“Ānanda, the great peahen, queen of incantations, was uttered and rejoiced in by the Four Great Kings:
Tadyathā jvala jvalana tapa tapana matha mathana dhama dhamana sara saraṇa kiṭi kiṭi kuṭi kuṭi muṭi muṭi miṭi miṭi piṭi piṭi sara sara mara mara hara hara tara tara tiri tiri ṭā ṭā ṭā ṭā ṭā dā dā dā dā dā vā vā vā vā vā hala hala hala hala hala siddhi siddhi siddhi siddhi siddhi svasti svasti svasti svasti svasti.[280]
“Protect me from preṣakas, from the messengers of Yama, from Kālarātrī, from the noose of time,[281] from the punishment of the Lord of Death, and from the punishments of Brahmā, Indra, ṛṣis, gods, nāgas, asuras, maruts, garuḍas, gandharvas, kinnaras, mahoragas, yakṣas, rākṣasas, pretas, piśācas, bhūtas, kumbhaṇḍas, pūtanas, kaṭapūtanas, skandas, unmādas, ostārakas, vetālas, kings, bandits, fire, and water—protect me from all punishments! May I live a hundred years! May I see a hundred autumns!
“Ānanda, you are to uphold the names of the river queens![282] They are the river queen Gaṅgā, the river queen Sindhu, the river queen Vakṣu, the river F.110.a queen Sītā, the river queen Śarayū, the river queen Ajiravatī, the river queen Yamunā, the river queen Kuhā, the river queen Vitastā, the river queen Vipaśyā, the river queen Śatabāhu,[283] the river queen Airāvatī, the river queen Candrabhāgā, the river queen Sarasvatī, the river queen Kacchapī, the river queen Payoṣṇī, the river queen Kāvelī,[284] the river queen Tāmraparṇī, the river queen Madhumatī, the river queen Vetravatī, the river queen Ikṣumatī, the river queen Gomatī, the river queen Carmadā,[285] the river queen Narmadā, the river queen Saumitrā, the river queen Viśvamitrā, the river queen Amarā, the river queen Tāmarā,[286] the river queen Pañcālā, the river queen Suvāstu, the river queen Prabhadrikā, the river queen Tapodā, the river queen Vimalā, the river queen Nairañjanā, the river queen Great River,[287] the river queen Hiraṇyavatī, the river queen Gosavā,[288] and the river queen Rathasyā.
“May all those who live in these and all other rivers that flow on this earth—beings of different shapes, of hideous shapes, multiple and infinite in form, and shapeshifting and variegated; all gods, nāgas, asuras, maruts, garuḍas, gandharvas, mahoragas, kinnaras, yakṣas, rākṣasas, pretas, piśācas, bhūtas, kumbhaṇḍas, pūtanas, kaṭapūtanas, skandas, unmādas, chāyās, F.110.b apasmāras, and ostārakas; and those who consume vitality, devour wombs, drink blood, devour flesh, fat, grease, marrow, and offspring, steal life force, devour oblations, garlands, fruits, flowers, perfumes, incense, grains, and burnt offerings, devour pus and feces, drink urine, devour saliva, snot, mucus, leftovers, vomit, and filth, and drink from cesspools—use the great peahen, queen of incantations, to protect me! May I live a hundred years! May I see a hundred autumns!
“Ānanda, you are to uphold the names of the mountain kings![291] They are the mountain king Sumeru, the mountain king Himavat, the mountain king Gandhamādana, the mountain king Śataśṛṅga, the mountain king Khadiraka, the mountain king Suvarṇapārśva, the mountain king Dyutindhara, the mountain king Nimindhara, the mountain king Cakravāḍa, the mountain king Mahācakravāḍa, the mountain king Indraśaila, the mountain king Brahmālaya, the mountain king Śrīmanta, the mountain king Sudarśana, the mountain king Vipula, the mountain king Ratnākara, the mountain king Kṛmila, the mountain king Maṇikūṭa, the mountain king Vemacitra, the mountain king Vajrākara, the mountain king Hanucitra, the mountain king Asuraprāgbhāra, the mountain king Vidyutprabha,F.111.a the mountain king Aśvastha,[292] the mountain king Candraprabha, the mountain king Bhadraśaila, the mountain king Sūryākānta, the mountain king Vindu, the mountain king Vindhya, the mountain king Candraśaila, the mountain king Citrakūṭa, the mountain king Malaya, the mountain king Suvarṇaśṛṅga, the mountain king Parijāta, the mountain king Subāhu, the mountain king Maṇimanta, the mountain king Susena, the mountain king Brahmadaṇḍa,[293] the mountain king Vedagaccha, the mountain king Gokarṇa, the mountain king Mālyacitra, the mountain king Abhayacitra, the mountain king Khaḍga, the mountain king Tāpana, the mountain king Añjana,[294] the mountain king Muñja,[295] the mountain king Rurubha, the mountain king Darada, the mountain king Kailāsa, the mountain king Sahya, the mountain king Upasita,[296] the mountain king Candanamāla, the mountain king Vallūlagṛha,[297] the mountain king Mahendra,[298] the mountain king Gopagiri, the mountain king Kākanāda, and the mountain king Śāsanadhara.
“May all those who live on these and other mountain kings on this earth—all the gods, nāgas, asuras, maruts, garuḍas, gandharvas, kinnaras, mahoragas, yakṣas, rākṣasas, pretas, piśācas, bhūtas, kumbhaṇḍas, pūtanas, kaṭapūtanas, skandas, unmādas, chāyās, apasmāras, ostārakas, accomplished vidyādharas, and kings and their entourages—use the great peahen, queen of incantations, to protect me! F.111.b May I live a hundred years! May I see a hundred autumns! Dispel all misdeeds! May all virtues manifest! Dispel nonvirtue! Manifest what is beneficial! Dispel what is harmful! May all awakened ones bestow upon me well-being at night, well-being in the day, well-being at midday, and well-being day and night! Svāhā!
“Ānanda, you are to uphold the names of the lunar mansions that course through and illuminate the sky!
“There are the seven lunar mansions consisting of Kṛttikā, Rohiṇī, Mṛgaśirā, Ārdrā, Punarvasu, the perfectly auspicious Puṣya, and Aśleṣā. These seven lunar mansions dwell at the eastern gate and guard and protect the eastern direction. May they, too, use the great peahen, queen of incantations, to protect me! May I live a hundred years! May I see a hundred autumns!
“There are the seven lunar mansions consisting of Maghā the destroyer of enemies, the pair of Pūrvaphālgunī and Uttaraphālgunī, Hastā, Citrā, Svāstī, and Viśākhā. These seven lunar mansions dwell at the southern gate and guard and protect the southern direction. May they, too, use the great peahen, queen of incantations, to protect me! May I live a hundred years! May I see a hundred autumns!
“There are the seven lunar mansions consisting of the majestic Anurādhā,[300] Jyeṣṭhā, Mūlā, Pūrvāṣāḍhā and Uttarāṣāḍhā, Abhijit, and Śravaṇa. These seven lunar mansions dwell at the western gate and guard and protect the western direction. May they, too, use the great peahen, queen of incantations, to protect me! May I live a hundred years! May I see a hundred autumns!
“There are the seven lunar mansions consisting of Śatabhiṣā, Dhaṇiṣṭhā, Pūrvabhādrapadā and Uttarabhādrapadā, Revatī, Aśvinī, and Bharaṇī. These seven lunar mansions dwell at the northern gate F.112.a and guard and protect the northern direction. May they, too, use the great peahen, queen of incantations, to protect me! May I live a hundred years! May I see a hundred autumns!
“Ānanda, you are to uphold the names of the celestial bodies that course among the lunar mansions, bringing growth and decline, joy and suffering, abundance and famine. They are the Sun, the Moon, Jupiter, Venus, Saturn, Mars, Mercury, Rāhu the lord of the asuras, and the smoky Ketu.
“May they, too, use the great peahen, queen of incantations, to protect me! May I live a hundred years! May I see a hundred autumns!
“Ānanda, you are to uphold the names of the ancient ṛṣis.[302] Accomplished in asceticism and incantations, they glow with renown, dwell at rivers and mountains, wield the weapons of curses, are famous for their austerities, possess miraculous powers and the five superknowledges, and course through the sky. I will utter their names. They are the great ṛṣis named Aṣṭamaka, Vāmaka, Vāmadevaka, Mārkaṇḍeya,Mārīcī, Viśvamitra, Vasiṣṭha, Valmīki,[303]Kāśyapa,F.112.b Vṛddhakāśyapa, Bhṛgu, Bhṛṅgirasa, Aṅgiras,[304] Bhṛṅgin,[305]Baṭṭa,[306] Bhāgiratha, Ātreya, Purastya, Sthūlaśira, Jamadagni,[307] Dvaipāyana, Kṛṣṇadvaipāyana, Harīta, Haritāyana, Samaṅgira,[308] Udgata, Samudgata, Kṣāntivādin, Kīrtī, Sukīrtī, Guru, Siddha,[309] Potalaka, Aśvalāyana,Himavat, Lohitākṣa, Vaiśampāyana,[310] Durvāsa, Śarabha, Madana, Prabha, Śukra,Bṛhaspati, Aranemi, Śanaiścara,Budha, Jāṅgulī,Gandhāra, Ekaśṛṅga, Ṛṣiśṛṅga, Bhāṇḍāyana,[311] Kātyāyana,[312] Kāṇḍyāyana,[313]F.113.a Bhīṣma, Bhīṣmamātaṅga,Kapila,Gautama, Lohitāśva, Bālikhilya,[314] Nārada,Parvata, and Kṛmila.
“Ānanda, these ancient great ṛṣis uphold the Vedas, use mantras, cast curses, have accomplished asceticism, perfected great majesty, and successfully defeated foes. May they, too, use the great peahen, queen of incantations, to protect me! May I live a hundred years! May I see a hundred autumns!
Tadyathā hiri hiri khiri khiri miri miri phuri phuri suri suri hili hili mili mili siri siri ḍaphu ḍaphu ḍaḍaphu grasani mathani damani dahani ghātani pacani pācani tapani tāpani hanani dahani dāhani dahā dahā dahā dala dala dālani pāṭani mohani stambhani jambhani svayambhu svāhā![315]
“Ānanda, you are to uphold the names of the great lords of beings who are, by the countless variations of fortune, positioned throughout the three worlds among virtuous and nonvirtuous gods, nāgas, maruts, asuras, garuḍas, gandharvas, kinnaras, mahoragas, yakṣas, rākṣasas, humans, beings born as animals, and hell beings.[316] These lords of beings[317] are Brahmā, Atri,[318]Ātreya, Agni, Bhṛgu, Pulastya, Pulaha, Manu, Vasiṣṭha, Duṣṭa, F.113.b Sutanu, Sunandamāna, Dakṣa, and Sanatkumāra.
“Ānanda, these great lords of beings are positioned to protect the host of beings that are both stationary and mobile. May they, too, use the great peahen, queen of incantations, to protect me! May I live a hundred years! May I see a hundred autumns!
“May I be protected by these unimpeded mantra syllables:
Tadyathā hiri hiri khiri khiri miri miri phuri phuri suri suri hili hili mili mili siri siri ḍaphu ḍaphu ḍaḍaphu grasani mathani damani dahani ghātani pacani pācani tapani tāpani hanani dāhani dāhani daha daha daha dala dala dālani pāṭani mohani stambhani jambhani svāhā![319]
“Ānanda, you are to uphold the names of the strong poisons.[320] They are aṇḍarā, paṇḍarā, karaḍā, keyūrā, bhūtāṅgamā, bhūtapati, vindupati, śiripati, tejapati, tejograpati, yaśopati, yaśograpati, araḍā, taraḍā, taradā, tarataraḍā, dantājāha, jauhā, jolā, milā, halā, phalā, gulahā, rucirā, danturā, irikicikā, kirikirikā, kāmbha, śadanturā, vipuli, nakuli, kiripi, taraṅgā, riṣṭa, āmramati, jambumati, madhumati, kamale, vimale, kuṇḍale, ahi tuhi, duhi, vakke, vakkadūte, vatsanābhe, mahāgāre, tulambe, dulambe, and sulambe, svāhā!
“These, Ānanda, are the strong poisons. May they, too, use the great peahen, queen of incantations, to guard me! May they conceal me, protect me, care for me, nurture me, bring about my tranquility and well-being, keep away punishments and weapons, counteract poison, neutralize poison, draw a boundary, and bind the earth! May I live a hundred years! May I see a hundred autumns!
“Ānanda, you are to uphold the names of the trees. They are the great trees called kāñcana, F.114.apippala,[321]aśvatthāna,[322]kapittha, puṇḍarīka,[323]kapītaka,[324]aśoka, karṇikāra, tiniśa,[325]bilva, and cūta. May all the gods that live in these great trees and all other trees also use the great peahen, queen of incantations, to protect me! May I live a hundred years! May I see a hundred autumns!
“Ānanda, the great peahen, queen of incantations, was uttered and rejoiced in by the seven completely perfect buddhas. It was uttered and rejoiced in by the completely perfect Buddha Vipaśyin. It was uttered and rejoiced in by the completely perfect Buddha Śikhin. It was uttered and rejoiced in by the completely perfect Buddha Viśvabhū. It was uttered and rejoiced in by the completely perfect Buddha Krakucchanda. It was uttered and rejoiced in by the completely perfect Buddha Kanakamuni. It was uttered and rejoiced in by the completely perfect Buddha Kāśyapa. And it is now being taught and rejoiced in by me, the completely perfect Buddha Śākyamuni.
“Ānanda, the great peahen, queen of incantations, was explained and rejoiced in by the bodhisattva Maitreya. It was spoken and rejoiced in by Brahmā, lord of the universe. It was spoken and rejoiced in by Śakra, lord of the gods. It was spoken and rejoiced in by the Four Great Kings: F.114.b It was spoken and rejoiced in by Dhṛtarāṣṭra, king of the gandharvas; it was spoken and rejoiced in by Virūḍhaka, king of the kumbhaṇḍas; it was spoken and rejoiced in by Virūpākṣa, king of the nāgas; and it was spoken and rejoiced in by Vaiśravaṇa, king of the yakṣas. It was spoken and rejoiced in by the twenty-eight gandharva generals, the twenty-eight kumbhaṇḍa generals, the twenty-eight nāga generals, the twenty-eight yakṣa generals, the great yakṣa general Pañcika, and Hārītī with her entourage of five hundred sons.
“Ānanda, the great peahen, queen of incantations, cannot be transgressed by deva grahas, nāga grahas, marut grahas, asura grahas, garuḍa grahas, gandharva grahas, kinnara grahas, mahoraga grahas, yakṣa grahas, rākṣasa grahas, preta grahas, piśāca grahas, bhūta grahas, kumbhaṇḍa grahas, pūtana grahas, kaṭapūtana grahas, skanda grahas, unmāda grahas, chāyā grahas, apasmāra grahas, and ostāraka grahas. It cannot be transgressed by any grahas!
“It cannot be transgressed by those who sap vital energy, devour wombs, steal life force, devour oblations, devour flesh, drink blood, devour fat, grease, marrow, and offspring, devour perfumes, flowers, fruits, grains, and burnt offerings, drink pus, devour feces, F.115.a drink urine, saliva, snot, and mucus, devour leftovers, vomit, and filth, and drink from cesspools!
“It cannot be transgressed by kṛtya rites, kiraṇas, vetālas, ciccakas, preṣakas, indigestible food, evil vomit, wicked chāyās, the evil eye, written hexes, traversed hexes, or neglected spirits![326] It cannot be transgressed by one-day fevers, two-day fevers, three-day fevers, four-day fevers, weeklong fevers, half-month fevers, month-long fevers, half-day fevers, fevers that occur in the day, momentary fevers, chronic fevers, intermittent fevers, fevers from bhūtas, and fevers that arise from wind disorders, bile disorders, phlegm disorders, or their combination! It cannot be transgressed by any fevers!
“It cannot be transgressed by headaches, splitting headaches, loss of appetite, eye illness, nose illness, mouth illness, throat illness, heart disease, sore throat, earache, toothache, heart pain, side pain, backache, stomachache, cheek pain, urinary tract pain, male genital pain, female genital pain, hip pain, thigh pain, calf pain, hand pain, foot pain, and pain in the major and minor appendages! It cannot be transgressed by skin disease, itching, hives, leprosy, pustules, boils, skin irritation, rashes, or abscesses! F.115.b It cannot be transgressed by any illness, poison, animosity, threat, epidemic, fight, argument, misfortune, infectious disease, or mental disturbance!
“Ānanda, should someone transgress the great peahen, queen of incantations, Vajrapāṇi will crush his head into seven pieces! Their luster and intelligence will be eclipsed by the splendor of the buddhas, bodhisattvas, pratyekabuddhas, and śrāvakas. They will have disappointed noble beings. The Four Great Kings will inflict tremendous suffering using all kinds of weapons, even including razors.[327] Śakra, lord of the gods, surrounded by the assembly of the Thirty-Three, will crush their head with a vajra. Brahmā’s splendor will reduce their fortune to ash.
“Ānanda, whoever uses the great peahen, queen of incantations, for protection or wears it as an amulet will get off with a severe punishment if deserving of execution. They will get off with a milder beating if deserving of a severe punishment, will get off with a scolding if deserving of a beating, will get off with a warning if deserving of a scolding, will get off by having their body hairs bristle with fear if deserving of a warning, and likewise will be freed if deserving of having their body hairs bristle with fear. They will not be threatened by kings or by robbers or fire. Their life will not end because of water, and their body will be impervious to poison and weapons. They will sleep well and wake easily and will be well and free from danger and fear. F.116.a Their opponents and enemies will be vanquished, they will not be injured, and they will be free of all peril. With the exception of the ripening of his previous actions, Ānanda, they will live long and happily.
“Ānanda, the great peahen, queen of incantations, should be read aloud when there is too much rain and when rain is scarce. It will incite all the nāgas, and heavy rain will be brought to an end. When rain is scarce, it will be showered down according to the wishes of the sons or daughters of noble family. Ānanda, when just recollecting the great peahen, queen of incantations, brings the cessation of all peril and enmity, how much more well-being is secured when memorizing it fully, in its entirety!
“Ānanda, you are to uphold the great peahen, queen of incantations! In order to guard, protect, and shelter the fourfold retinue—monks and nuns, laymen and laywomen—you should master the great peahen, queen of incantations, which vanquishes all hostility. Memorize it! Recite it!
Tadyathā yāvati dhāvati dharakila[328] hulu hulu[329] me svāhā!
“Ānanda, F.116.b poison is neutralized by the great peahen, queen of incantations! May the monk Svāti be well!”
“Indeed,” said Venerable Ānanda said to the Blessed One. Obeying the Blessed One, he bowed to his feet, circumambulated him three times, and approached the monk Svāti. Using the great peahen, queen of incantations, Ānanda delivered the monk Svāti from harm. He guarded him, cared for him, protected him, brought about his tranquility and well-being, kept away punishments and weapons, counteracted the poison, neutralized the poison, drew a boundary, and bound the earth! Once Venerable Ānanda had thus saved him and brought about his well-being, the venerable monk Svāti was healed of his affliction.
Venerable Ānanda and the venerable monk Svāti approached the Blessed One and bowed to his feet. They told the Blessed One exactly what happened. The Blessed One approved, and they sat to one side.
The Blessed One said to Venerable Ānanda, “Ānanda, have you witnessed the power of the great peahen, queen of incantations?”
Ānanda, bowing in response to what the Blessed One had uttered, said, “How, O Blessed One, could this not be perceived?”
“Ānanda,” said the Blessed One, “it is possible for the four great oceans to dry up. It is possible for the earth to rise into the sky. It is possible for the moon and the sun to fall to earth. It is even possible for rivers to reverse their flow. But it is impossible for the statements of the Thus-Gone One to be anything other!”
The Blessed One then said to Venerable Ānanda, “Therefore, Ānanda, F.117.a you are to inspire devotion to the great peahen, queen of incantations, among the fourfold retinue of monks, nuns, laymen, and laywomen!”
“Indeed,” replied Venerable Ānanda to the Blessed One. Obeying the Blessed One, he inspired the fourfold retinue of monks, nuns, laymen, and laywomen to have devotion to the great peahen, queen of incantations.
When the Blessed One had thus spoken, Venerable Ānanda, Venerable Svāti, and all the gods, asuras, maruts, garuḍas, gandharvas, kinnaras, mahoragas, yakṣas, rākṣasas, humans, and nonhumans who were present in the entourage rejoiced and praised what the Blessed One had said.
This concludes the dhāraṇī “The Queen of Incantations: The Great Peahen.”Colophon
This was translated and edited by the Indian preceptors Śīlendrabodhi, Jñānasiddhi, and Śākyaprabha, along with the translator-editor Bandé Yeshé Dé, who proofed and finalized the translation.
Notes
The reading of Yamarākṣasī follows the Sanskrit edition. The Degé edition reads “Yama’s sister” (gshin rje’i sring mo), which is perhaps a scribal error for gshin rje’i srin mo.
backIn the “science of beings” (bhūtavidyā) elucidated in Indic medical literature, grahas are treated as a broad class that is further subdivided into an array of beings, such as are listed here, that are believed to possesses people and trigger physical and mental illnesses.
backThe Sanskrit term given here is kṛtyākarmaṇa, which is parsed into two terms in the Tibetan, gshed byed dang sgyur ba’i las. The term kṛtyākarmaṇa refers to violent rites that employ a class of beings known as kṛtyās as harmful magical agents.
backSkt. durlaṅghita; Tib. bsgom nyes. Judging by the Sanskrit term laṅghita (“overstepped, transgressed”) and its rendering into Tibetan as bsgom, which might be derived from gom (“to step or walk”), the meaning may be connected with a hex whose negative effects are felt if stepped over or on.
backThese three categories refer to fevers caused by imbalances in one of the three humors—vāta (“wind”), pitta (“bile”), and śleṣma/kapha (“phlegm”)—in Āyurvedic medicine.
backThe *Mahāmāyūrīvidyārājñīsūtraśatasahasraṭīkā (folios 100.a–100.b) states,http://read.84000.co/translation/toh2691.html “ ‘To draw a boundary’ means that a boundary is drawn around the perimeter, and through its power it is not possible to approach.”
backThe *Mahāmāyūrīvidyārājñīsūtraśatasahasraṭīkā (folio 100.b)http://read.84000.co/translation/toh2691.html states, “‘To ‘bind the earth’ means that the cardinal directions, intermediate directions, and the area above one are sealed, such that no opportunity for harm can be sought from any of one’s sides.”
backThis translation follows the attested Sanskrit term ardhāvabhedaka. The Tibetan term, gzhogs phyed na ba, could also be interpreted as a translation of pakṣavadha, referring to hemiplegia.
backThe “major” appendages would include the head, arms, legs, etc. The “minor” appendages include the nose, ears, fingers, and toes.
backSanskrit has tiḍi.
backThis word is missing from the Sanskrit. C and L accord with the Sanskrit.
backTibetan editions spell this as pānasu (pA na su).
backSanskrit has piśāci.
backSanskrit has orohaṇi.
backSanskrit has tile.
backSanskrit has tile after tili, which is missing in the Tibetan.
backSanskrit has time. H and N accord with the Sanskrit.
backSanskrit has time. H and N accord with the Sanskrit.
backSanskrit has viṣṭhande.
backSanskrit has hulu four times, instead of two as in the Tibetan.
backSanskrit repeats kolu kolu hulu hulu vahulu vahulu.
backTibetan spells this vosa (bo sa).
backSanskrit has domadumbā.
backSanskrit repeats hili ten times, rather than five as in the Degé.
backSanskrit repeats mili ten times, rather than five as in the Degé, and precedes these with oṁ.
backSanskrit repeats tili ten times, rather than five as in the Degé, and precedes these with oṁ.
backSanskrit repeats culu ten times, rather than five as in the Degé, and precedes these with oṁ.
backSanskrit has oṁ preceding this first instance of muhu.
backSanskrit has oṁ preceding this first instance of mulu.
backSanskrit repeats mulu ten times.
backSanskrit has oṁ preceding this first instance of hu.
backSanskrit has oṁ preceding this first instance of vā.
backSanskrit has oṁ preceding this first instance of pā.
backSanskrit has oṁ preceding this first instance of jāla.
backThis is preceded by haraṇi in the Sanskrit.
backSanskrit has kālaṇi.
backSanskrit has kamali.
backSanskrit has maṇḍitike.
backThis spelling is according to the Sanskrit, K, Y, H, and N. The Degé has sukusukume (su ku su ku me).
backIt is not clear which god is being referred to here and in similar statements throughout the text.
backIn the Sanskrit, each of the following names is rendered in the plural.
backThis follows the Tib. reading longs spyod ldan. The Sanskrit reads bhāgavān.
backThe Sanskrit version is missing this repetition of nāga le le le.
backThe Sanskrit version has thusa thusa instead of thusu thusu.
backThe Sanskrit version has guru guru instead of gulu gulu.
backThe Sanskrit version has only one instance of cejini.
backThe Sanskrit version reads agalu.
backThis second instance of elā melā is missing from the Sanskrit version.
backInstead of tilī melā ili mitte ile tili mitte, the Sanskrit reads ili melā tili melā ili tili melā ili mitte tili mitte ili tili mitte. H and N read tili melā ili mitte ili tili mitte.
backFollowing the Sanskrit version. The Tibetan translation has godohikā.
back“Agitated” here reflects the Sanskrit praluḍita, rather than the usual meaning of the Tibetan zhan pa, “feeble/weakened.”
backK and Y have six repetitions of hu, H and N have four, and the Sanskrit has six, followed by hulu hulu hulu.
backThis second instance of cejini (tse dzi ni) is absent in the Sanskrit version.
backThe Sanskrit version has agalu, K and Y have agayu (a ga yu), and N has agaru (a ga ru).
backThe Sanskrit version and H, K, Y, and N read elā.
backThis is followed by tili mitte in the Sanskrit.
backThis spelling is in accord with the Sanskrit version. Degé reads godehikā (go de hi kA). C, H, K, Y, and N all have do instead of de.
backThe Sanskrit version reads susuddhe.
backThe Sanskrit version and H, K, Y, and N read maṅgale.
backŚrībhadre is absent in the Sanskrit version.
backThis spelling accords with the Sanskrit versions as well as H, K, Y, and N. Degé has instead sarvānarthapravādhani (sar+b+ba a nar+tha pra bA d+ha ni).
backThis spelling is in accord with the Sanskrit version as well as C, K, and Y. Degé has instead sarvāmaṅgalasādhani (sar+ba a maM ga la sA d+ha ni).
backThis is absent in the Sanskrit version as well as C, K, and Y.
backThe Sanskrit version has adbhute atyabhute instead of acyute adbhute adbhyanabhute. C, K, and Y are all missing acyute.
backVimukte is absent in the Sanskrit version. K and Y have a second mukte (muk te) instead.
backThis spelling accords with the Sanskrit as well as H and N. Degé reads mośakṣani (mo sha k+Sha ni).
backThe Sanskrit version and H, K, Y, and N read acyute (a tsyu te).
backThis is absent in the Sanskrit version as well as K, Y, and N.
backThe Sanskrit version reads mṛtasañjīvani instead of amṛte amṛtasañjīvani as in the Tibetan.
backThe Sanskrit version and K, Y, and N instead read suvarṇe. The Sanskrit and H, K, Y, and N end with –varṇe, as opposed to the Degé, which incorrectly reads –varṇa.
backThis is absent in the Sanskrit version as well as K, Y, and N.
backThe Sanskrit version instead has brahmajeṣṭe.
backŚuci is absent in the Sanskrit version.
backThe Sanskrit version and C, K, and Y read guci.
backThe Sanskrit version has mitti. K and Y have midte.
backThe Sanskrit version has mitti.
backThe Sanskrit version has mitti.
backThe Sanskrit version has mile.
backMili tili is absent in K and Y.
backTili is absent in the Sanskrit version.
backThe Sanskrit version has mitti.
backThe Sanskrit version has cili.
backThe Sanskrit version has mili instead of mili mitti.
backVili mili mitti is absent in C, K, and Y.
backVili mili mitti vili mili mili is absent in the Sanskrit version.
backThe Sanskrit version, K, and Y read sutumbā tumbā.
backThe Sanskrit version has meḍi. K and Y have meṭi. H and N have maḍi.
backThe Sanskrit version has prāptamule.
backThis is according to the Sanskrit version. Degé reads idihānga (I di hA nga).
backThe Sanskrit version, K, and Y have tila.
backThe Sanskrit version has naṭti.
backThe Sanskrit version has keli.
backThe Sanskrit version adds sudumbe.
backThe Sanskrit version has damile.
backThe Sanskrit version has santuvaṭṭe.
backThe Sanskrit version has khalime.
backThe Sanskrit version has tumbe sutumbe.
backThis is in accord with the Sanskrit version, H, K, Y, and N. Degé has anamole.
backKubhaṇṭi is absent in the Sanskrit version, H, and N.
backInstead of kili tili misti, the Sanskrit has ili kili misti ili.
backReading the Tibetan rgyal po’i pho brang ’khor as the attested Sanskrit rājakulaº.
backThe phrases “when among enemies” and “when among those who are hostile” are absent in the Sanskrit version.
backThe mantra in the Sanskrit version reads cili mili kili mili ketumūle buddhavarṇe vusaraṇe vusaraṇe vudāraṇi vudāraṇi kevaṭṭe kevaṭṭakamūle iti savale tuṃbe tuṃbe priyaṅkare āvartta parivartta.
backThis is absent in the Sanskrit version, K, Y, and N.
backThis follows the Sanskrit version, H, and N in reading saśramaṇa[em. śravaṇa]brāhmaṇanikāyām prajāyam (Tib. dge sbyong dang / bram ze’i skye dgu dang bcas pa). Degé reads dge sbyong dang bcas pa/ bram ze’i skye dgu dang bcas pa.
backSkt. arjaka (Tib. ar+dza ka).
backThe Sanskrit reads ili mili kili mili kili kiṃ dugdhe mukte sumukte ūḍa nāḍa sunāḍa.
backThe Sanskrit reads ḍadukā karoḍukā.
backThe Sanskrit has four instances of mili, rather than two as in the Degé.
backThe Sanskrit has four instances of pili, rather than two as in the Degé.
backThe Sanskrit reads culu culu.
backCūlu cūlu is absent in the Sanskrit.
backThe Sanskrit has four instances of ciḍi, rather than two as in the Degé.
backIṭi viṭi khi khi khi khi is absent in the Sanskrit.
backThis spelling follows the Sanskrit, H, and N. Degé has harani; K and Y have haraṇi.
backInstead of jambhemi stambhemi as in the Degé, the Sanskrit reads ca jambhe prajambhe.
backCitre is absent in the Sanskrit, C, and H.
backThe Sanskrit reads khulu khulu.
backThe Sanskrit reads dhīre dharya instead of virodhaye.
backMuru muru is absent in the Sanskrit.
backThe Sanskrit has the following mantra: suru suru ke cara cara ke biri biri.
backThe Sanskrit has the following mantra: ela melā ili melā tili melā tiha duha tilimā timā dumā vimadhu sukumbhā sumbhā tumbā samatumbā āḍe nāḍe tila kuñjanāḍe varṣatu devaḥ tilikisi.
backThe Sanskrit repeats vudāriṇi.
backFicus religiosa. Skt. aśvattha; Tib. khyad par gnas.
backThe translation of the preceding lines is informed by the syntax and terminology of the Sanskrit text.
backThe Sanskrit has the following mantra: ili mili kili mili cili kili voli udumbare sudumoḍe busara busara hu hu karañje karañjamūle iti sanatā kuntari kuntāri nārāyaṇi pārāyaṇi paśyani paśya paśyani kapilavastuni iḍivā iḍivā irivā.
backThe Sanskrit has the following mantra: kīrttimūle eramūle eraṇḍamūle samantamūle aḍanāḍe kuśanāḍe itte mitte pāru aḍakā maraḍakā ilikiśi godohikā udvandhamābhi bhinne medā.
backThe Sanskrit has tramaṇi trāmaṇi.
backThe Sanskrit has the following mantra: suru suru suru suru suru suru suru suru suru suru me svāhā.
backThe second occurrence of vedyumati is absent in Sanskrit.
backThe position of the repetitions of ru and cu are reversed in the Sanskrit.
backThe Sanskrit reads sa.
backThe Sanskrit has the following mantra: sori sori siri siri mati mati hiri hiri mati pele mati pele piṅgale curu curu hataṃ viṣaṃ bandhumati nihataṃ viṣam bandhumati svāhā.
backThe Sanskrit has the following mantra, which includes the interspersed translated passages: ele mele kile tile mile śile vāse dumbe dumbe varṣatu devaḥ samantena hili mili tuṃbe tuṃbe aṭṭa vaṭṭa paradu vattā varṣatu devo guḍa guḍantu samantenāḍakovatyāṃ aṇḍe maṇḍe tunde tutunde curke vukke iriḍi miriḍi niriḍi ciriḍi hili hili hulu hulu mili mili tule tatale svāhā.
backSanskrit has the following mantra: bale balkale mātaṅgi caṇḍali puruṣa nici nici nigauri gandhāre caṇḍāli mātaṅgi mālini hili hili āgati gati gauri gandhāri kauṣṭhikā vacari vihāri hili hili kuñje svāhā.
backIn the following list of yakṣas and their locations many of the names are challenging to interpret in Tibetan translation. We have therefore relied on the names provided in the Sanskrit witness, but it is evident that the Tibetan preserves a number of unique readings. The translations that follows are tentative, and substantial divergences between the Sanskrit and Tibetan have been noted.
backThis term is rendered as it appears in the Sanskrit text, but the same Tibetan term, ka ba, is used below to translate sthalā.
backThis follows F and S in reading rgyas pa, which aligns with the attested Skt. vipula. The Degé has rgyal ba.
backThe Sanskrit reads vibhūṣaṇa, which has been emended based on the Tibetan term ’jigs byed.
backHere we have followed the Sanskrit in reading amaraparvata, a location also found in lists of sacred sites (pīṭha) in India. The Tibetan term ’chi med sa zhag suggests the Tibetan translators read amaraparpaṭa, a term which is not attested in other sources.
backHere we follow F and S in reading ri chen, which aligns with the attested Sanskrit mahāgiri (“great mountain”). Degé and many other versions of the Tibetan read rin chen (“jewel”).
backMeaning in the city of Vidiśa.
backVarṇabhaṭa, attested in the Sanskrit, is an unlikely equivalent for the Tibetan ’od ma’i ’gram, the meaning of which is unclear.
backThe Sanskrit reads vṛhadratha but is emended here based on the Tibetan shing rta che.
backThis line follows the Sanskrit as the Tibetan is difficult to properly interpret.
backThe Tibetan ambiguously reads ma rdzogs pa (“imperfect/incomplete”).
backThe Tibetan reads snyems pa can (S: snyoms pa can), which does not appear to be equivalent to the Sanskrit saṇṭīraka.
backThe translation of these two lines follows the Sanskrit. The Tibetan, which is challenging to interpret, may reflect a slightly different reading: gnod sbyin chen po bong srung sel/ skyugs pa yi ni ri la gnas.
backRauruka follows the Sanskrit and S (ro ru ka). Degé and most other versions of the Tibetan read ho nu.
backThe Sanskrit reads kolaśodara, which has been emended here based on the Tibetan bum pa’i lto.
backThe Tibetan reads rab nyams, which does not appear to be equivalent to the Sanskrit śūnya.
backThis follows the Tibetan reading ti se gangs. The Sanskrit reads kerala.
backThe Tibetan reads yang dag byed, which does not appear to be equivalent to the Sanskrit śaṅkālī.
backThe Sanskrit reads āsaṅga, which has been emended here based on the Tibetan ma chags pa.
backThe Tibetan reads gso ba’i mtha’, which does not appear to be equivalent to the Sanskrit tarukacchaka.
backThe translation of the final two lines follows the Sanskrit. In the Tibetan these lines continue in the next verse: “Nandika and Pitānandin, / As well as Vīra, Karahāṭaka, / And Lambodara, live in Kaliṅga” (dga’ byed dang ni pha dga’ dang / dpa’ dang gser gyi lag pa dang / ka ling+ka na lto ’phyang po).
backThe Tibetan reads nag po che (“Mahākāla”), but since he was already mentioned above, we have followed the Sanskrit here.
backThe Sanskrit reads vanavāsyām.
backThe Sanskrit reads dhanavara, which has been emended based on the Tibetan nor gzhan po.
backThe Sanskrit reads aṅgulipriya, which has been emended based on the Tibetan thal mo dga’.
backThe Degé reads grong khyer drug, which renders the Sanskrit ṣaṭpura, a term already used in the previous verse.
backThe Sanskrit reads vaiśalī.
backThe Tibetan reads dga’ ba po, which does not appear to be equivalent to the Sanskrit caritaka.
backThe translation of lines three and four follow the Sanskrit syntax and thus ignore the locative particle at the end of line three in the Tibetan.
backThe Tibetan reads ’gro ba drug pa, which does not appear to be equivalent to the Sanskrit siddhapātra.
backThe syntax and meaning of this verse in both Sanskrit and Tibetan is unclear, and likely corrupt. The English translation is therefore tentative. See Lévi 1915, p. 46 for a brief discussion of these lines.
backThe Tibetan reads sha thang ba, which does not appear to be equivalent to the Sanskrit kaṭaṅkaṭa.
backThis reading follows the Sanskrit. The Tibetan reads ba lang ’dzin dang gzhan brnyas dang / sgo ba gnas can rtag pa dang.
backThe Tibetan reads mya ngan sa na rmongs byed pa, which could tentatively be translated as “Mohana is in Śokabhūmi.”
backThe Sanskrit reads campaka, which has been emended based on the Tibetan gtum po.
backThe Sanskrit reads, “Sindhu, known by the name Pāñcika / Dwells in Sindhu (pāñcika iti namnā tu / vasate sindhu sindhuṣu).
backThe Sanskrit reads uṣṭrapāda, which has been emended based on the Tibetan mche ba rkang.
backThe Tibetan reads kapuśa (ka pu sha).
backThe Tibetan reads tshigs lnga ser po, which does not appear to be equivalent to the Sanskrit pāñcālagaṇḍa.
backThe translation follows the Sanskrit syntax. D reads pad+ma dkar po’i ’od gsal ba; F, H, K, Y, N, and S read pad+ma dkar po’i ’od gsal ba.
backThe Tibetan reads brtse ba can, which does not appear to be equivalent to the Sanskrit Śarmila.
backThe Tibetan reads rab ’jigs pa but should perhaps be emended to rab ’jig pa, which agrees with the Sanskrit.
backD reads vavvada (bab+ba da); F reads vavada (ba ba da); H, K, Y, and N read vavapa (ba ba pa); S reads vaccaḍa (ba ts+tsha Da) in agreement with the Sanskrit.
backD reads vavvaḍa (bab+ba Da); F reads vavaḍa (ba ba Da); H, K, Y, and N read vavapa (ba ba pa); S reads vaccaḍa (ba ts+tsha Da).
backD reads ka pu sha; H and N read ka ba sha; S reads kāpiśi (kA bi shi).
backD reads pa lha pa; F reads pa lta pa; S reads ba lha ba.
backThe Tibetan reads phung po’i bdag po, which does not appear to be equivalent to the Sanskrit rāśina.
backThe Tibetan reads grong gi lhas, which does not appear to be equivalent to the Sanskrit grāmaghoṣa.
backWithin the Tibetan transliteration of this vidyā, the phrase amitrān mama (“my enemies”) is translated into Tibetan with bdag gi mi mdza’ ba rnam. The term hana means “kill.”
backWithin the Tibetan transliteration of this vidyā, the phrase ahitaiṣiṇo mama (“those who wish harm me”) is translated into Tibetan with bdag gi mi phan par ’dod pa.” The term daha means “burn.”
backWithin the Tibetan transliteration of this vidyā, the phrase pratyārhtikān mama (“those who oppose me”) is translated into Tibetan with bdag la phyir rgol ba rnams.” The term paca means “cook.”
backAs above, the phrase ahitaiṣiṇo mama is translated into Tibetan. The Sanskrit reads nāśaya ahitaiṣiṇo mama (“destroy those who wish me harm”). The term dhu means “shake.”
backThe Sanskrit has hu for all ten instances instead of ha in the Degé.
backWithin the Tibetan transliteration of this vidyā, the phrase śatrūn mama (“my enemies”) is translated into Tibetan with bdag gi dgra bo rnams. The verb for this phrase, naśaya, is given in transliterated Sanskrit but has been translated here for clarity.
backAs above, the phrase śatrūn mama is translated into Tibetan. And, as above, the verb naśaya is given in transliterated Sanskrit but has been translated here for clarity.
backThe Sanskrit has cukke.
backThe Sanskrit has maṅgale.
backThis is absent from the Sanskrit, F, C, J, K, Y, and S.
backThis is followed by sūryaprabhe in the Sanskrit.
backThe Sanskrit has dumbe.
backKovida is supplied from the Sanskrit. The Tibetan reads g.yon can.
backThe Tibetan repeats “bhūta grahas” (’byung po’i gdon), so we have followed the Sanskrit in reading lepaka here.
backAs above, this translation follows the Sanskrit in reading kṛtyākarmaṇa as a single term, rather than as two terms as they appear in the Tibetan, gshed byed dang sgyur ba’i las.
backTibetan ’joms pa. There is no equivalent to this term the Sanskrit, which reads unmāda (smyo byed) here.
backReferring, presumably, to Śākyamuni.
backPiṅgalā follows the Sanskrit. The Tibetan reads spre’u ltar dmar ser.
backThe Sanskrit has vimale.
backThis reading follows the Sanskrit and the Tibetan reading sha za khra mo attested in F, K, Y, N, and S. Degé reads sha za phra mo.
backThis follows the Sanskrit. The Tibetan reads lus las byung ma, which suggests the Tibetan translators reads kāyikā.
backThis follows the Tibetan ’phyang ma, which is used to translate lambā above. The Sanskrit reads kambojī.
backThis follows the Sanskrit and S (rig ’dzin ma). Degé reads rig ma, which would translate vidyā alone.
backThe Sanskrit reads vibhūṣaṇā, which has been emended based on the Tibetan ’jigs byed ma.
backThe preceding set of names have been rendered as they appear in the Sanskrit. The Tibetan translators called each chung ma, “the wife of” the male deity of the corresponding name, e.g., “the wife of Brahmā,” “the wife of Rudra,” and so forth.
backThis follows the Sanskrit. The Tibetan reads srin po’i chung ma (“the wife of the rākṣasa”).
backBecause the names of these rākṣasīs are difficult to interpret in Tibetan translation, this list is largely based on the names as attested in the Sanskrit version. It is not always clear if the Tibetan term corresponds to the Sanskrit, thus the translation of this passage is tentative. Significant variations between the Sanskrit and Tibetan terms have been noted.
backPadumā is the Middle Indic form of the Sanskrit padma.
backMorikā is the Middle Indic form of mayūrikā. The Tibetan reads dkar mo.
backThe Sanskrit name Nāḍikā corresponds closely with the Tibetan term attested in S, sbu gu can. Degé reads dbu bu can.
backThe rākṣasīs Vidurā, Gaurī, and Gandhārī do not have a clear equivalent in the Tibetan translations. Following Piṅgalā (Tib. dmar ser mo) the Tibetan reads srin mo thigs pa ’dzin dang / srin mo gtum mo ma dang / srin mo ri ’dzin ma.
backOnly in S (za ba ma) does aśānī have a clear equivalent in the Tibetan translation. This rākṣasī is omitted in all other Tibetan sources consulted.
backFollowing “Skandha,” the Tibetan translation includes a rākṣasī not attested in the Sanskrit: srin mo mun pa.
backTib. srin mo mche ba ma dang / srin mo yA ma dang. These names are missing in the Sanskrit as well as in Y, N, and S.
backThe Tibetan reads srin mo stobs bzang ma, which does not appear to be equivalent to the Sanskrit acalā.
backThe Sanskrit reads caṇḍā, which has been emended based on the Tib. zla ba.
backThe Tibetan reads srin mo zhags pa ma, which does not appear to be equivalent to the Sanskrit maṇḍitikā.
backThe Tibetan reads the term asimuṣaladharā as two separate names, *asidharā (ral gri can) and *muṣaladharā (lag na gtun shing ’dzin).
backSanskrit has ten repetitions of hili.
backH, K, and Y have taḍa tavaḍo instead of haḍa havaṭo as in the Degé.
backHaḍa havaṭo vakṣe vakṣe vakṣe is absent from the Sanskrit.
backSanskrit adds hala hala here.
backThe Sanskrit reads curu curu.
backThe Sanskrit reads brāhmaṇa.
backThis line is not found in F, Y, N, and S.
backThis line is not found in C, F, J, K, and Y.
backThis line is not found in C, F, J, K, and Y.
backThis follows the Sanskrit, F, and S. Degé reads ar+tha sha ba ri, K and Y read ar tha sha ba ri, and C and J read a tha sha ba ri.
backThis line is absent in the Sanskrit.
backThe Tibetan Degé version here calls Suvarṇāvabhāsa a peacock “queen” (rma bya’i rgyal mo). We have followed the Sanskrit reading of “peacock king” (mahāmayūrarājāya) in keeping with the gender of this figure earlier in the text.
backTib. klu’i rgyal po dug med bcas. This nāga king is not attested in the Sanskrit version.
backThis spelling follows the Sanskrit. Degé reads paN+Da ka, and S reads pAN+Da ra.
backTib. snying por ’gro ba. This nāga king is not attested in the Sanskrit version.
backS includes another nāga king who could not be identified: klu’i rgyal po ri brtsegs.
backTib. klu’i rgyal po srin bu, the Sanskrit of which is attested in the Mahāvyutpatti. This line is not attested in the Sanskrit version of this text.
backTib. e la’i ’dab. This line is not attested in the Sanskrit.
backTib. dkar po. This line is not attested in the Sanskrit, and there are many possible Sanskrit equivalents for dkar po.
backTib. po la ba. The name of this nāga king is derived from the transliterated Sanskrit given in the Tibetan text. The Sanskrit reads kambala here.
backGaṅgā, Sindhu, Vakṣu, and Sītā are the names of rivers. They are commonly identifed as the Ganges, Indus, Oxus, and Tarim rivers, respectively. See also #UT22084-090-003-543 below, where these same four rivers are identified as “river queens.”
backThis is the second instance of this name in the Tibetan translation.
backThis follows the Sanskrit spelling. The Tibetan reads gtsug phud lha, which should perhaps be emended to gtsug phud lnga.
backTib. stobs can. This line is not attested in the Sanskrit.
backTib. tsam pa ka. This line is not attested in the Sanskrit.
backTib. yid bzang. This line is not attested in the Sanskrit. S includes a line that reads klu’i rgyal po mi bzang, which could be understood as “the nāga king Sumānuṣa.”
backThe Tibetan reads me, which has been emended to mi following the Sanskrit and S.
backTib. gzings. This line is not attested in the Sanskrit.
backThis line is not attested in the Sanskrit.
backDegé reads a lu ka but has been emended based on the Sanskrit and S (u lu ka).
backThe Sanskrit reads luka.
backTib. e la’i lo ma. The Sanskrit reads elavarṇa.
backThe names of the previous two nāga kings follow the Sanskrit, as the Tibetan names are difficult to interpret. They are ’gro sgra and ’chi sgra, respectively.
backThis line is not attested in the Sanskrit.
backReading mgyogs rab instead of mgyogs rab dga’, which appears to be a scribal error in D.
backThe names Parikāla and Parikīṭa follow the Sanskrit. The Tibetan reads mchog can and mchog ldan grog ma, respectively.
backThis follows the Sanskrit. The Tibetan reads seng ge ’dzin.
backAs above, this translation follows the Sanskrit in reading kṛtyākarmaṇa as a single term, rather than as two terms as they appear in the Tibetan, gshed byed dang sgyur ba’i las.
backThe Sanskrit has the following mantra: araḍe karaḍe maraḍe madavardhane avaśabare ture ture care care śabare parṇaśabare hucu hucu kuci kuci muci muci huci huci huci huci huci huci huci muci muci muci muci svāhā.
backSanskrit has the following mantra: iḍi miḍi khire vikhire hili hili hili mili mili tumūle ambare ambarāvati dumbe dumbe hili hili hili kurvi kurvi kurvi muci muci muci svāhā.
backSanskrit has the following mantra: morike morike morike kevaṇṭu maṇḍitike hare hare hare hare hare hare ghare ghare khare khare phare phare phare phali nidanti nidantire śakaṭi makaṭi naṇḍa naḍini śiri śiri śiri śiri śiri śiri svāhā.
backSanskrit has the following mantra: hiḍi miḍi kuḍi miḍi tuḍi kuḍi aḍi muḍi tuḍi tuḍi āḍe dante dantile śakari makāri thagari cagari kañcane kañcanāvati śabare bare bare bare bare bare bare dante siddhi svāhā.
backSanskrit has the following mantra: tantule tatale tatale calate tale tale tale tale vire vijaye vijjadhare araje araje virajāmati mati mālini maṇḍe śirimaṇḍe jvala jvala jvala jvala jvala jvala bhadravati siddhi svāhā.
backThis is followed by paṇḍare in the Sanskrit.
backSiddhi follows the Sanskrit, C, H, K, Y, and N. D reads siddhe.
backSanskrit has svāhā siddhi siddhi siddhi siddhi svāhā instead of siddhi svāhā, as in the Degé.
backSanskrit has the following mantra: hili mili kili mili ilile katale ketumūle aḍamali ḍaphe ḍaphe busareke busaṭṭa narakande katili bocalike kambu dāriṇikāya śabaraṅge tatuṭṭa bharaśebho vardhani prakṛti daṃṣṭra mili tale īti hāse amale makule baṭṭa baṭṭa.
backSanskrit has the following mantra: iṭiṭāya godohikāya bhṛṅgārikāya aruci maruci naṭṭa naṭṭa vajre vajranaṭṭe udayanapriye ale tāle kuntāle kule tāle nārāyaṇi pārāyaṇi paśyani sparśani.
backThis line presents a challenge in having what appears to be two different first-person referents. Śākyamuni, as the Thus-Gone One, is referred to using the first-person instrumental pronoun bdag gis (Skt. mayā), followed by the first-person dative referent bdag la, to refer to the person reciting this passage. There is no Sanskrit equivalent for bdag la, as it reads “all sentient beings” (sarvasattvānām) instead. It seems unlikely, but not impossible, that Śākyamuni is the referent in both cases.
backSanskrit adds haraṇi.
backSanskrit, Y, K, L, and C have bodhi bodhi instead of bedhi bedhi.
backSanskrit has instead bodhiparipācaṇīye.
backSanskrit has the following mantra: hili hili hili hili mili mili mili mili mālini caṅkali kiri kiri kiri kiri kiri kiri kiraye brahmāye ratnakaraṇḍake viḍāphu viḍāphuse dhara dhara hara hara hule hule phuru phuru phuru phuru phuru svāhā.
backThis follows the Sanskrit in reading brahmādaṇda. The Tibet has the ambiguous phrase tshangs pa’i me dbal. Elsewhere in this text me dbal is used to translate vaisarpa (“boils”).
backTib. dogs pa’i dug, which translates the Sanskrit śaṅkāviṣa. The Carakasaṃhitā, a foundational treatise of Āyurvedic medicine, describes śaṅkāviṣa as the occurrence of psychosomatic symptoms of poisoning in someone who believes they have been poisoned but have not (6.23.221–23; p. 481). The Sanskrit version of The Great Peahen reads śakraviṣād, “poison from power” or “poison from Śakra” (i.e., Indra). This likely a scribal corruption of śaṅkāviṣa.
backSanskrit has the following mantra: jalā jantule cāpeṭi jantule mathani ghaṭani grasani hari hari śiri dyoti śire tataru tataru ṇabati siṃhā hā hā hā hā hā siṃhe dhiti dhiti kuru kuru śabare vajre jyoti tuṭa tuṭasi baṭa baṭasi sili sili kapile kapilamūle hā hī hūm.
backTib. sum bcu pa’i lha. The Sanskrit reads tridaśehi devehi, which could be more literally interpreted as “thirty gods.”
backSanskrit has the following mantra: ḍaṭaṅgini surapativarti vajra vajra vajra vajra vajra vajra vajrapataye svāhā.
backSanskrit has the following mantra: jvala jvalana tapa tapana dhama dhamana śara śaraṇa nakuṭi nakuṭi muṭi muṭi sara sara mara mara hara hara bhara bhara titi tiri ṭa ṭa ṭa ṭa ṭa dā dā dā dā dā vā vā vā vā vā hale hale hale hale hale siddhi siddhi siddhi siddhi siddhi svasti svasti svasti svasti svasti mama sarvasattvānāṃ ca svāhā.
backSkt. kālapāśā. This term generally refers to the noose wielded by Yama, but because it is given here in the feminine it is possible it refers to the noose in the form of a deity.
backThe Tibetan renders these names in the masculine as “kings.” Given their feminine gender of nadīrajñī (“river queens”) in Sanskrit, and given the Indian custom of associating rivers with feminine divinities, we have followed the Sanskrit. As in previous sections, we have drawn from the attested Sanskrit river names when the meaning of the Tibetan term was ambiguous.
backThe Tibetan reads zhi ba ’dzin, which does not appear to be equivalent to the extant Sanskrit śatabāhu.
backThis follows the Sanskrit. The Tibetan reads chu mchog can.
backThe Degé reads ’phags pa can, but this seems to be in error. S reads pags pa can, which aligns with the Sanskrit carma, meaning “skin.”
backThis follows the Sanskrit. The Tibetan reads me tog pad+ma.
backTib. klung chen. This river is not attested in the Sanskrit.
backTib. ba lang sbyin mchog can. This river is not attested in the Sanskrit.
backThe Tibetan reads gsang srung, which would suggest the Tibetan translators read Rahasyā. However, Rathasyā, as a variant spelling of Rathasthā, is an attested name of a river in Indic literature. S reads shing rta’i bdag, which aligns closely with the Sanskrit.
backHere the Tibetan includes another river queen with the name ba lang can, which is very similar to Gomatī (ba lang ldan), above.
backAs in previous sections, we have drawn from the attested Sanskrit names where the meaning of the Tibetan term is ambiguous.
backThis follows the Sanskrit. The Tibetan reads khyab gnas.
backThis follows the Sanskrit. Degé reads tshangs pa’i mchu; H, N, and S read tshangs pa’i chu.
backThe Sanskrit reads arjana, which has been emended based on the Tibetan mig bsku.
backTib. muny+dza. This mountain is not attested in the Sanskrit.
backThe Sanskrit reads upātiṣṭi, which has been emended based on the Tibetan nye dkar.
backThis follows the Sanskrit. The Tibetan reads stobs ’dzin.
backThe Tibetan includes a mountain king named dus ’bri byed, whose name is difficult to interpret but could be translated tentatively as “causes time to be written” or “causes time to diminish.” This name does not correspond to any name in the Sanskrit or to any attested name of a mountain.
backThe Sanskrit reads śaśananāda, which has been emended based on the Tibetan bstan pa ’dzin.
backThis follows the Sanskrit. The Tibetan reads lha mtshams.
backThe term “star” (tārā; skar ma) refers to the seven planets, Rāhu (the eclipse), and Ketu (meteors/comets). The sun and moon are excluded. The Sanskrit edition reads, “The five stars, with Rāhu and Ketu, are in that way seven” (tārāgrahās tathā pañca rāhuketuś ca saptamaḥ).
backAs in previous sections, we have drawn from the attested Sanskrit names where the meaning of the Tibetan term is ambiguous.
backThe Sanskrit reads balamīka, which has been emended based on the Tibetan grog mkhar ba.
backThis follows the Sanskrit. The Tibetan reads ’gro ’dzin.
backThis follows the Sanskrit. The Tibetan reads ’gro dga’.
backThis follows the Sanskrit. The Tibetan reads ’jigs can.
backThe Sanskrit reads yamadagni, which aligns with the Tibetan translation gshin rje’i me. However, the name of this ṛṣi is more typically spelled jamadagni, which has been followed here.
backThis follows the Sanskrit. The Tibetan reads ngag mnyam.
backThis follows the Tibetan. The Sanskrit includes two names here that do not seem to have equivalents in the Tibetan translation: śarabha and mardana.
backThis follows the Sanskrit. The Tibetan reads cha byad ’dzin.
backThis follows the Sanskrit. The Tibetan reads gyur mid kyi bu (S: khyur mid kyi bu).
backThis follows the Sanskrit. The Tibetan reads gar ldan gyi bu.
backThis follows the Sanskrit. The Tibetan reads sgra’i bu.
backIn the Sanskrit this name is preceded by three names for which there is no equivalent in the Tibetan translation: sunetra, suranemin, and asita.
backThe Sanskrit has the following mantra: hiri hiri hiri khiri khiri miri miri muri muri hiri hiri mili mili ḍaphu ḍaphu ḍaphu mathani ghāṭani pacani pācani dahani dāhani tapani tāpani hanani daha daha dahani tālani pātani mojani sta stani jastani svayambhūve svāhā.
backThe Tibetan term dge ba translates two different Sanskrit terms in this line: śubha (“virtue”) and svāsti (“fortune”).
backThe following list relies heavily on the Sanskrit text, as many of the Tibetan names have no clear equivalent in Sanskrit. There are many sets of prajāpatis in Sanskrit literature, but this list of twelve appears to be unique.
backThe Sanskrit reads atṛ, which has been emended to atri, the standard spelling of the name of this well-known mahāprajāpti.
backThe Sanskrit has the following mantra: hiri hiri khiri khiri mili mili sili sili hili hili mili mili sili sili ḍaphu ḍaphu ḍaḍaphu grasani mathani dahani ghātani pacani pācani hanani dāhani dala dala dālani pāṭani mohani sta stanī jambhanīye svāhā.
backApart from a few minor emendations, the following list of poisons is rendered as it appears in transliterated Sanskrit given in the Degé version of the text. There are numerous orthographic variations across the Tibetan versions, as well as differences in spelling and number between the Tibetan and Sanskrit versions.
backThis follows the Sanskrit. The Tibetan reads ser skya, suggesting the Tibetan translators read kapila.
backThis follows the Sanskrit. The referent of the Tibetan term kyab gnas could not be identified.
backThe follows the Tibetan pad+ma dkar po. The Sanskrit has udumbala here.
backThis follows the Sanskrit. The referent of the Tibetan term ser po could not be identified.
backThis follows the Sanskrit. The referent of the Tibetan term rgyas byed could not be identified
backThis reading follows the Sanskrit, F, H, K, Y, N, and S in reading avadhūtaº (smad pa rnams). Degé reads gnod pa rnams (“harms”).
backThis follows the Sanskrit and S in reading śastra (mtshon cha, “weapons”), where the Degé reads gsangs sngags (“mantra”).
backThe Sanskrit reads balaki. N has dhāraki, and K and Y read dharaki.
backSanskrit has kuru tulu rather than hulu hulu as in the Degé. K, Y, and N have hulu tulu.
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