Toh 585, Toh 941 — The Quintessence of “The Stem Array”

Notes

1. Tatakaragupta’s manuscript transmits kile kile.

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2. The versions edited in Hidas have either tathāgatodbhave śānte or just tathāgatodbhave. We prefer the readings of the Tibetan versions, Mañjukīrti, Tatakaragupta, and Abhayākaragupta.

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3. The versions edited in Hidas have uttamottame tathāgatodbhave. We prefer the readings of the Tibetan versions, Mañjukīrti, Tatakaragupta, and Abhayākaragupta, except for retaining the feminine vocative ending.

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4. A tentative translation is as follows: “Homage to all buddhas whose teaching is unopposed. Oṁ kiṇi kiṇi, O One whose Tranquility Is Born of the Thus-gone Ones, O One Who Grants Boons. O One Springing from Successive Thus-gone Ones, hūṃ phaṭ svāhā.”

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5. Our Sanskrit witnesses stop here. Instead of what we translate here as “to uphold” to capture the ambiguity of the original, Tatakaragupta, when discussing a similar dhāraṇī said to encapsulate The Perfection of Wisdom in One Hundred Thousand Lines (see The Dhāraṇī of “The Perfection of Wisdom in One Hundred Thousand Lines,” Toh 576/932),Śatasāhasrikā­prajñā­pāramitā­dhāraṇī (Toh 576/932). is more explicit when he replaces the verb with kaṇṭhasthīkṛ (“to place it in one’s throat”), which is the Sanskrit idiom for “to learn by heart.” He also spells out the benefit as the “meritorious karmic fruit” (puṇyaphala) of memorizing the parent text. This sentence is then followed by a fascinating short discussion, which merits to be quoted in full: “Surely, this is an exaggeration! No, one should not say this. For countless thus-gone ones have empowered this dhāraṇī to serve as a method for gaining the equipment of merit for women, immature people, and simpletons, as well as for learned people whose minds are confused, just like the pole of a snake charmer[, which is preprepared by the expert snake charmer to be effective even when he is no longer present,] for removing poison; however, it is not a method for gaining the knowledge conveyed by The [Perfection of Wisdom in] One Hundred Thousand Lines. This should be understood to apply in other cases [i.e., where the text is abbreviated into a dhāraṇī] as well” (nanv atyuktir eveti. na caitad vaktavyam. yataḥ strībāla­mūrkhān paryākuli­tamatīn paṇḍitān praty api puṇya­saṃbhārasādhana­tvenāsaṃkhyeya­tathāgatair adhi­ṣṭhiteyaṃ dhāriṇī, yathā viṣaharatvena gāruḍikaṃ stambhaḥ; na tu lakṣā­pratipādita­jñāna­sādhanatvena. evam anyatrāpi boddhavyaḥ). In his note to this dhāraṇī, he reiterates the point about “to uphold” meaning “to memorize” and promises as the reward the fruit of reciting the text (pāṭhaphala).

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6. That is to say, both non-Buddhist (Śaiva, etc.) and Buddhist.

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