Toh 590, Toh 985 — Sitātapatrā Born from the Uṣṇīṣa of All Tathāgatas
Sarvatathāgatoṣṇīṣasitātapatrā
Translated by Samye Translations under the patronage and supervision of 84000: Translating the Words of the Buddha
The Noble Invincible Great Queen of Spells for Averting
Sitātapatrā Born from the Uṣṇīṣa of All Tathāgatas
F.205.aF.124.bF.125.a Homage to the Three Jewels!
Homage to all buddhas and bodhisattvas!
Thus did I hear at one time. The Blessed One was dwelling in Excellent Dharma, the assembly hall of the gods in the Heaven of the Thirty-Three, together with a great assembly of monks, a great assembly of bodhisattvas, and Śakra, the lord of the gods. The Blessed One sat down on a seat arranged for him and entered the samādhi called uṣṇīṣa gaze. As soon as he entered this samādhi, the words of this mantra formula issued from the center of the Blessed One’s uṣṇīṣa:
“namo bhagavate uṣṇīṣāya śuddhe viraje vimale svāhā.[1]
“Having paid homage to these blessed ones, I will teach the invincible queen of vidyās for averting, Sitātapatrā born from the uṣṇīṣa of all tathāgatas. It pacifies strife, discord, quarrels, and disputes; repels all bhūtas and grahas; disrupts all opposing spells; protects from untimely death; frees beings from all bondage; ends all malice and nightmares; destroys grahas who are yakṣas and rākṣasas; destroys the eighty-four thousand types of grahas; appeases[11] the twenty-eight lunar mansions; repels all enemies; destroys the eight great celestial bodies; ends all violence, malice, and nightmares; protects from poisons, weapons, fire, and water; liberates from all fear of the bad rebirths; and protects from the eight types of untimely death.[12]
“May this host of great mudrās with their hordes of mātṛs[29] please protect me, my community, and all beings!
oṁ ṛṣigaṇapraśaste sarvatathāgatoṣṇīṣasitātapatre hūṁ drūṃ hrīḥ ṣṭoṃ | jambhani hūṁ drūṃ hrīḥ ṣṭoṃ | stambhani hūṁ drūṃ hrīḥ ṣṭoṃ | mohanakarī hūṁ drūṃ hrīḥ ṣṭoṃ | parividyāsambhakṣaṇakarī hūṁ drūṃ hrīḥ ṣṭoṃ | sarvavidyācchedanakarī hūṁ drūṃ hrīḥ ṣṭoṃ | sarvaduṣṭānāṃ stambhanakarī hūṁ drūṃ hrīḥ ṣṭoṃ | sarvayakṣarākṣasagrahāṇām vidhvaṃsanakarī hūṁ drūṃ hrīḥ ṣṭoṃ | caturāśītīnāṃ grahasahasrāṇām vidhvaṃsanakarī hūṁ drūṃ hrīḥ ṣṭoṃ | aṣṭāviṃsatīnāṃ nakṣatrāṇāṃ prasādanakarī[30] hūṁ drūṃ hrīḥ ṣṭoṃ | aṣṭānāṃ mahāgrahāṇāṃ vidhvaṃsanakarī hūṁ drūṃ hrīḥ ṣṭoṃ | rakṣa rakṣa māṃ sarvasattvāṃś ca |[31]F.127.b
“Blessed Sitātapatrā, born from the uṣṇīṣa of all tathāgatas, Vajroṣṇīṣā, great averting goddess, great goddess with a thousand arms, great goddess with a thousand heads, great goddess with a trillion eyes and indestructible blazing features,[32] great exalted vajra goddess[33] who rules over the maṇḍala of the three realms of existence!
“Oṁ! Grant auspiciousness to me and all beings in the face of danger from rulers,[34] thieves, fire, water, poison, weapons, enemies, opposing armies, famines, foes, thunderbolts, F.207.b untimely death, earthquakes, falling meteors, legal punishments, ferocious beasts, nāgas, lightning, scorching sand, suparṇas, and all epidemics, calamities, infectious diseases, and mental disturbances.
“Grant auspiciousness in the face of danger from grahas[35] and from grahas who are devas, nāgas, yakṣas, rākṣasas, gandharvas, asuras, garuḍas, maruts, kinnaras, mahoragas, human and nonhuman beings, bhūtas, pretas, piśācas, kumbhāṇḍas, F.128.a pūtanas, kaṭapūtanas, skandas, unmādas, chāyās, apasmāras, ostārakas, ḍākinīs, kaṭavāsinīs,[36] revatīs, kaṇṭakamālinīs, kaṭakamālinīs,[37] śakunis, mātṛnandīs, samikās, lambikās, ḍākinīs, kaṭaḍākinīs, and kaṭaṅkaṭamālinīs, as well as all kinds of grahas.
“Grant auspiciousness in the face of danger from grahas who steal vitality, consume fetuses, drink blood, and consume fat, flesh, grease, and marrow; who consume newborns and steal life; who consume oblations, garlands, fragrances, flowers, incense, fruits, grains, and burnt offerings; who consume pus, feces, urine, saliva, snot, F.208.a mucus, vomit, chewed food, and filth; who drink sewage; and who steal possessions and capture people’s minds.
“Oṃ! Blessed One, protect! Protect me, my community, and all sentient beings from all fears, F.129.b all calamities, infectious diseases, and mental disturbances, all malice and hostility, and all opponents, foes, and those who wish to do harm!
“We pay homage to you,[42] Sitātapatrā, born from the uṣṇīṣa of all tathāgatas and honored by all buddhas and bodhisattvas. Shining like fire and the sun, you are white and broad.[43]
oṁ jvala jvala | dhaka dhaka | khāda khāda | dara dara | vidara vidara | chinda chinda | bhinda bhinda | hūṁ hūṁ phaṭ phaṭ svāhā | sarvaduṣṭān hūṁ drūṃ | sarvadurlaṅghitebhyaḥ phaṭ | sarvaduśchāyebhyaḥ phaṭ | sarvadurlikhitebhyaḥ phaṭ | sarvadigbhyaḥ phaṭ | sarvadurbhuktebhyaḥ phaṭ | sarvadūtebhyaḥ phaṭ | sarvāvadhūtebhyaḥ phaṭ | sarvaduṣkṛtebhyaḥ phaṭ | sarvaduḥprekṣitebhyaḥ phaṭ | sarvajvarebhyaḥ phaṭ | sarvāpasmārebhyaḥ phaṭ | sarvostārekebhyaḥ phaṭ | sarvaḍākinībhyaḥ phaṭ | sarvarevatībhyaḥ phaṭ | sarvakaṭavāsinībhyaḥ phaṭ | sarvajāmakebhyaḥ[44] phaṭ | sarvaśakunībhyaḥ phaṭ | sarvamātṛnandikebhyaḥ phaṭ | sarvagarebhyaḥ phaṭ | sarvaviṣebhyaḥ phaṭ | sarvayogebhyaḥ phaṭ | sarvālaṃbakebhyaḥ phaṭ | sarvabhayebhyaḥ phaṭ | sarvopadravebhyaḥ phaṭ | sarvopasargopāyasebhyaḥ phaṭ | sarvottrāsebhyaḥ phaṭ | sarva vyādhibhyaḥ phaṭ | sarvaśramaṇebhyaḥ phaṭ | sarvagrahebhyaḥ phaṭ | sarvatīrthikebhyaḥ phaṭ | sarvapratyarthikebhyaḥ phaṭ | sarvapātakebhyaḥ phaṭ | sarvonmādebhyaḥ phaṭ | sarvacchayebhyaḥ phaṭ | sarvavidyādharebhyaḥ phaṭ | jayakaramadhukarasiddhikarasarvārthasādhakebhyaḥ phaṭ | sarvavidyācāryebhyaḥ phaṭ | sarvavidyārājebhyaḥ phaṭ | sarvasādhakebhyo vidyācāryebhyaḥ phaṭ | caturbhyo bhaginībhyaḥ phaṭ | vajrakaumārīye vidyārājñīye phaṭ | sarvavighnavināyakānāṃ phaṭ | F.130.a varadāya phaṭ | paravidrāvaṇakarāya phaṭ | sarvāsurebhyaḥ phaṭ | sarvagaruḍebhyaḥ phaṭ | sarvamahoragebhyaḥ phaṭ | F.209.b sarvamanuṣyāmanuṣyebhyaḥ phaṭ | sarvamarutebhyaḥ phaṭ | sarvapisācebhyaḥ phaṭ | sarvakumbhāṇḍebhyaḥ phaṭ | vajraśṛṅkhalāya mahāpratyaṅgirābhyaḥ[45] phaṭ | sarvopasargebhyaḥ phaṭ | mahāpratyaṅgirebhyaḥ phaṭ | chinda chinda phaṭ | bhinda bhinda phaṭ | hūṁ hūṁ phaṭ svāhā | he he phaṭ | ho ho phaṭ | amoghāya phaṭ | apratihatāya phaṭ | varapradāya phaṭ | asuravidrāvaṇakarāya phaṭ | sarvadevebhyaḥ phaṭ | sarvanāgebhyaḥ phaṭ | sarvayakṣebhyaḥ phaṭ | sarvarākṣasebhyaḥ phaṭ | sarvagandharvebhyaḥ phaṭ | sarvakinnarebhyaḥ phaṭ | sarvapretebhyaḥ phaṭ | sarvabhūtebhyaḥ phaṭ | sarvakumbhāṇḍebhyaḥ phaṭ | sarvapūtanebhyaḥ phaṭ | sarvakaṭapūtanebhyaḥ phaṭ | sarvaskandebhyaḥ phaṭ | sarvonmādabhyaḥ phaṭ | vajraśṛṅkhalāya mahāpratyaṅgirārājāya phaṭ | kālāya phaṭ | mahākālāya phaṭ | mātṛgaṇāya phaṭ | mahāmātṛgaṇanamaskṛtāya phaṭ | vaiṣṇavīye phaṭ | māheśvarīye phaṭ | brahmaṇīye phaṭ | agnīye phaṭ | mahākālīye phaṭ | kāladaṇḍiye phaṭ | aindrīye phaṭ | raudrīye phaṭ | cāmuṇḍīye phaṭ | vārāhīye phaṭ | mahāvārāhīye phaṭ | rātrīye phaṭ | kālarātrīye phaṭ | yamadaṇḍīye phaṭ | kāpālīye phaṭ | mahākāpālīye phaṭ | kaumārīye phaṭ | yāmīye phaṭ | vāyave phaṭ | kauberāye phaṭ | nairṛtīye phaṭ | vāruṇīye phaṭ | mārutīye phaṭ | mahāmārutīye phaṭ | saumyāye phaṭ | aiśānīye phaṭ | pukkasīye phaṭ | atharvaṇīye phaṭ | śabarīye phaṭ | kṛṣṇaśabarīye phaṭ | yamadūtīye phaṭ | niśīdivācarebhyaḥ phaṭ | trisandhyācarebhyaḥ phaṭ | dharaṇiye phaṭ | adhimuktikakāśmīramahāśmaśānavāsinīye phaṭ | itibhyaḥ | sarvabhayebhyaḥ | sarvadoṣebhyaḥ phaṭ | oṁ hūṁ sṭoṃ bhandha bhandha sarvaduṣṭān rakṣa rakṣa māṃ sarvasatvāṃśca svāhā |[46]F.130.b
“Please protect me, my community, and all beings from all those who are wicked and harbor wicked intentions, who are dangerous and harbor dangerous intentions, who are evil and harbor evil intentions, who are angry or harbor angry intentions, F.210.a and who are aggressive or harbor aggressive intentions! May we live a hundred years! May we see a hundred autumns!
“For me, my community, and all beings please dispel all grahas and those who would cause harm,[47] including grahas who are yakṣas and those who steal vitality, consume fetuses, and drink blood; who consume fat, flesh, grease, marrow, and newborns; who steal life; who consume oblations, garlands, fragrances, flowers, incense, fruits, grains, and burnt offerings; who steal possessions and capture people’s minds; who consume pus, feces, urine, saliva, snot, mucus, vomit, chewed food, and filth and drink sewage; and who harbor evil minds, hostile minds, and vicious intentions!
“Dispel grahas who are devas, nāgas, yakṣas, rākṣasas, gandharvas, asuras, garuḍas, F.131.a kinnaras, mahoragas, humans, nonhumans, maruts, pretas, piśācas, bhūtas, kumbhāṇḍas, pūtanas, F.210.b kaṭapūtanas, skandas, unmādas, chāyās, apasmāras, ostārakas, ḍākinīs, revatīs, samikās, kaṇṭakamālinīs, śakunis, mātṛnandīs, pot-like beings,[48] lambikās, kaṭaḍākinīs, and kaṭaṅkaṭamālinīs, as well as all kinds of grahas!
“For me, my community, and all sentient beings please dispel all fevers that last one day, two days, three days, four days, seven days, half a month, or a month; those that occur daily or twice daily[49] or that are momentary, chronic, or irregular;[50] those that are caused by bhūtas, pretas, piśācas, humans, or nonhuman beings; and those that are continuous or that arise from disturbances of wind, bile, phlegm, or their combination. Dispel all illnesses of the brain! F.131.b
“For me, my community, and all sentient beings please dispel splitting headaches;[51] loss of appetite; illnesses of the eyes, nose, mouth, throat, or heart; laryngitis; and pain in the ears, teeth, chest, heart, joints, sides, back, stomach, hips, pelvis, anus, F.211.a vagina, vulva, thigh, calves, hands, feet, and all the major and minor appendages![52]
“For me, my community, and all sentient beings please dispel all bhūtas, pretas, vetālas, ḍākinīs; fevers, skin disease, jaundice, itching, pruritus, leprosy, boils, skin irritations,[53] spleen diseases, fistulas, cutaneous infections, scabies, erysipelas, blood boils, emaciation, labored breathing, anxiety, coughs, and fainting; poisonous brews, mineral poisons, poisonous compounds, venoms, and kākhordas; fire, water, pestilence, māras, quarrels, disputes, adversities, and untimely death; and tryambuka flies, tralāṭa flies, scorpions, snakes, mongooses, lions, tigers, bears, jackals, wild yaks, makaras, wolves, thieves, and all other dangers to life!
“With the power of the great averting spell of the vajra uṣṇīṣa Sitātapatrā I bind spells within twelve yojanas or within five hundred yojanas.[54] I bind their energy. I bind all spells. I bind all opposing spells. F.132.a I demarcate the boundary. I bind the earth. I bind the ten directions. I bind the sky. I paralyze opposing armies.
tadyathā | oṁ anale anale | acale acale | khakhame khakhame[55] | viṣade viṣade[56] | vīre vīre | vaira vaira | saumye saumye | śānte śānte | dānte dānte | vajradhara bandha bandhani vajrapāṇi phaṭ | oṁ hūṁ drūṃ hrīḥ ṣṭoṃ phaṭ phaṭ svāhā | F.211.b oṁ vajrapāṇi[57] bandha bandhe vajrapāśena sarvaduṣṭavighnavināyakān hūṁ hūṁ phaṭ phaṭ | hūṁ drūṃ bandha phaṭ | rakṣa rakṣa māṃ sarvasatvāṃśca svāhā |[58]
“Whoever writes this invincible queen of spells for averting named Sitātapatrā born from the uṣṇīṣa of all tathāgatas on birch bark, cloth, or tree bark and wears it on their body or around their neck or reads it will not be harmed by poison, weapons, fevers, disease, punishments, fire, water, kṛtyā rites, poisonous brews, poisonous compounds, or kākhordas for as long as they live, nor will they meet an untimely death. They will become dear to and delight all grahas, vighnas, and vināyakas. They will recall their rebirths of the past eight trillion four hundred million eons. Eighty-four billion vidyā deities of the vajra family will always and perpetually guard, protect, and defend them. The eighty-four vajra dūtīs and kiṅkaras will always defend them, hold them to be dear, and delight in them. They will never become yakṣas, rākṣasas, F.132.b bhūtas, pretas, piśācas, pūtanas, or kaṭapūtanas, nor will they ever be poor. They will gain a quantity of merit equal to that of the blessed buddhas, who are as innumerable and limitless as grains of sand in the river Ganges.
“If one keeps this invincible queen of spells for averting named Sitātapatrā born from the uṣṇīṣa of all tathāgatas, one will become chaste if one was not chaste. F.212.a Those who did not observe silence will observe silence.[59] The impure will become pure. Those who did not practice abstinence will practice abstinence. Even those who committed the five acts with immediate retribution will see their evil entirely purified. All the obscurations resulting from their past actions will be exhausted without exception.
“If a woman who wishes to have a child keeps this invincible queen of spells for averting named Sitātapatrā born from the uṣṇīṣa of all tathāgatas, she will gain a child. The child will have a long life and possess merit and strength. After they pass away, they will take birth in Sukhāvatī, where they will be free of desire, aversion, delusion, pride, and vanity.
“Those who are threatened by diseases[60] that affect humans, cattle, or livestock or by epidemics, calamities, infectious diseases, mental disturbances, and the approach of opposing armies should affix this invincible queen of spells for averting named the blessed, undefeated, perfectly awakened Sitātapatrā born from the uṣṇīṣa of all tathāgatas[61] to the top of a banner and worship it extensively with great offerings. F.133.a The banner should then be planted at the gateway to any city or at a monastery, village, city,[62] realm, market town, charnel ground, mountain, or wilderness residence. As soon as this invincible queen of spells for averting has been worshiped and planted, war will be pacified, as will calamities, violence, harm, epidemics, mental disturbances, and the approach of opposing armies. Ananta, Śaṅkhapāla, F.212.b Mahākṛṣṇa, Nanda and Upananda, and all the other nāga kings will send timely rain, lightning, and peals of thunder. All illness and calamities will be completely pacified.
oṁ hūṁ ṣṭoṃ bandha bandha sarvaduṣṭān rakṣa mama saparivārasya sarvasattvāṃśca svāhā | oṁ hūṁ ṣṭoṃ bandha bandha sarvaduṣṭān rakṣa rakṣa mama saparivārasya sarvasattvāṃśca vajrapāṇe[63] hūṁ phaṭ svāhā | oṁ sarvatathāgatoṣṇiṣa avalokite mūrdhani tejorāśi | oṁ jvala jvala | khāda khāda | dhaka dhaka | dara dara | vidara vidara | chinda chinda | bhindi bhinda | hūṁ hūṁ phaṭ phaṭ rakṣa rakṣa mama saparivārasya sarvasattvāṃśca svāhā | oṁ sarvatathāgatoṣṇīṣasitātapatre hūṁ phaṭ svāhā | hūṁ hūṁ rakṣa rakṣa mama saparivārasya sarvasattvāṃśca hūṁ phaṭ svāhā || tadyathā | oṁ anale anale | acale acale | khasame khasame | vīre vīre | vaira vaira | saumye saumye | sarvabuddhādhiṣṭhānādhiṣṭhite sarvatathāgatoṣṇīṣasitātapatre sarvaduṣṭacittān hūṁ phaṭ svāhā ||[64]
“When facing any calamity[65] this should be recited three times in connection with the Buddha.”[66]F.133.b
After the Blessed One spoke these words, all buddhas and the bodhisattvas, together with the world of devas humans, asuras, garuḍas, kinnaras, and gandharvas, rejoiced and praised the words of the Blessed One.
Thus concludes the noble invincible great queen of spells for averting called “Sitātapatrā Born from the Uṣṇīṣa of All Tathāgatas.”Notes
This line, which is unique to Toh 590, appears in transliterated Sanskrit in the Tibetan translation and so has been left as such here. This line can be translated as “Homage to the blessed Uṣṇīṣa, which is pure, pristine, and stainless. Svāhā!”
backSkt. śāpāyudhānām (CL1326, RASH 77, UTM 441-01); Tib. dmod pa’i mtshon cha can (D).
backThere is wide variation in these lines across Sanskrit and Tibetan sources.
backReading legs ldan here and throughout as bhagavat following the Sanskrit. Though most versions of the Tibetan translation include both bcom ldan ’das and legs ldan, both terms translate bhagavat. Thus, this translation follows the Sanskrit texts, as well as F, in omitting bcom ldan ’das.
backIt is not clear who the “five great mudrās” (mahāpañcamudrā; phyag rgya chen po lnga) are in the context of Nārāyaṇa.
backF omits “Nandikeśvara” (dga’ byed dbang phyug) so that this line addresses simply Mahākāla. F also omits “Kashmir” (kha che).
backF and most of Sanskrit versions consulted treat this as a separate object of homage: “Homage to the one accompanied by the horde of mātṛs” (namo mātṛgaṇasahitāya Dh33, CL1326, UTM 441-01; oṁ namo mātṛgaṇavāndena sāhitāya RASH 77). The reading in KT728 does, however, parallel the Tibetan translation.
backCL1326, Dh33, KT728, UTM 441-01, and Toh 591, 592, and 593 read gajakula (glang po’i gdung), “elephant family,” instead of rgyal po’i gdung (rājakula), “kingly family,” a reading found in all versions of Toh 590 and supported by RASH 77. Most Tibetan versions of Toh 590 translate nāgakula below with glang po’i gdung (“elephant family”), but F and Toh 591, 592, and 593 read klu’i gdung (“nāga family”), which may be the most plausible interpretation of the Sanskrit nāgakula.
backF and all Sanskrit versions consulted omit “ignorance family.”
backThe Tibetan translation of this name in D and S aligns with the name attested in the Sanskrit sources, which is given here. F aligns with Toh 591, 592, and 593 in reading spyan rgyas pa ut+pa la’i dri’i tog gi rgyal po, which could tentatively be rendered in Sanskrit as Vikasitanetrotpalagandhaketurāja.
backReading prasādana (CL1326, Dh33, UTM 441-01, RASH 77) instead of the Tibetan rab tu sgrub par byed pa, which would translate prasādhana.
backIt is not clear what the eight kinds of untimely death are.
backIn this series of verses it is difficult to determine what is a descriptive phrase and what is a proper name. Both the Tibetan and Sanskrit sources are ambiguous in places, and some of the names/descriptive phrases are repeated. Thus, the parsing of this sequence of proper names, epithets, and adjectives that follows is tentative. The Sanskrit sources clarify that all the terms are in the feminine nominative singular, apart from the first few lines, about which see note 42.
backThis translation follows the Tibetan in rendering this passage in verse. It is in prose in all Sanskrit version consulted apart from KT728, in which the original structure is unclear from the published edition. According to the Sanskrit syntax, each of these descriptive phrases is in the accusative case (apart from KT728), marking them as adjectival phrases that construe with pratyaṅgirām (the “averting [spell]”), which is the object of the statement “I will teach” that begins the prose section above. Beginning with the next verse, the syntax changes to render the epithets in the feminine nominative singular, and the passage is rendered in verse in the Sanskrit as well as the Tibetan sources.
backReading rgyal ba’i rdo rje ’phreng as rgyal ba rdo rje phreng. All Sanskrit versions consulted and the Tibetan translation represented in F report a different verse here. The Sanskrit verse reads, “She is noble Tārā and Bhṛkuṭī, / Victorious and likewise completely victorious. / She is the slayer of Māra / And is famed as Vajramālā (CL1326, Dh33, UTM 441-01, RASH 77). The Tibetan translation in F generally follows the Sanskrit but omits the line “She is the slayer of Māra.”
backD: pad+ma’i snang ba rdo rje mtshan; F: pad+ma’i mngon mtshan rdo rje mtshan. The Sanskrit versions read padmā bhavajāchinā, which appears corrupt.
backThe translation of this line follows the syntax of the Sanskrit versions: mālā caivāparajitā (CL1326, Dh33). The term aparājitā (gzhan gyis mi thub), “invincible,” is frequently used in this text as an adjective describing Sitātapatrā and her spell. Aparājitā is also the proper name of a protective deity, which is how the term seems to be used here.
backTib. rnam sgeg ma, which is the equivalent of the Sanskrit vilāsinī. All Sanskrit versions consulted, except KT728, read viśālī (“vast one”). KT728 reads vajradaṇḍī (em. vajradhaṇḍī), “one with a vajra staff,” which agrees with the Tibetan of Toh 593 (rdo rje mkhar bsnams).
backThis translation follows the Tibetan in reading zhi ba’i lha rnams kyi mchod pa. Most of the Sanskrit versions consulted read, “Peaceful, she is worshiped by vaidehas” (śāntā vaidehapujitā CL1326, Dh33, UTM 441-01). The Tibetan translation in F agrees with the Sanskrit.
backF reads “Of virtuous appearance, she has great majesty” (dge ba’i gzugs can gzi brjid che).
backFollowing the Sanskrit syntax jvālā pāṇḍaravāsinī (CL1326, Dh33, UTM 441-01, RASH 77). The Tibetan reads ’bar ba dang ni gos dkar mo.
backThere is some variation in this term across witnesses. “Deathless” follows the Tibetan translations, including F, in reading ’chi med. This reading is supported by RASH 77, which attests to amara. CL1326, Dh33, and UTM 441-01 read aparā, which means “other” but is also the name of a prominent goddess in the esoteric Trika pantheon of the Śaiva tradition. Toh 591, 592, and 593 support the reading aparā (gzhan).
backReading the Tibetan rig ’dzin ma as rigs ’dzin ma based on the attested Sanskrit kulandharī.
backThis translation follows the Sanskrit vajrahastā vajravidyā kāñcanamālikā (CL1326, Dh33, and UTM 441-01). D reads lag na rdo rje’i rdo rje dang / de bzhin rig sngags gser phreng can, which appears to be corrupt. F is more closely aligned with Sanskrit in reading lag na rdo rje rdo rje rigs/ rdo rje gser gyi phreng ba can, but it is unique in reading rdo rje ser gyi phreng ba can (“Vajrakañcanamālika”).
backThe Tibetan reads le brgan rtsi dang rin chen ma, which could be interpreted as two names/epithets, but it is clear from the Sanskrit that this should be read as the single compound kusumbharatnā.
backThis and the previous line vary significantly across Sanskrit and Tibetan sources. This interpretation follows Dh33, which reads ºvijṛmbhamānikā || vajrā kanakaprabhā locanāº. D reads rnam par bsgyings ma’i phreng ba dang / rdo rje gser ’od lta bu’i spyan. Other interpretations are possible based on variants attested in the Sanskrit and Tibetan sources.
backThis translation follows the syntax as reported in CL1326, Dh33, UTM 441-01, and F.
backCL1326 reads sulocanā ca śvetā ca kamalā kamalekṣaṇā, which could be translated as “She is Sulocanā, and Śvetā, and Kamalā with lotus eyes.”
back“Mudrās” (phyag rgya) refers to the forms of Sitātapatrā just listed. Dh33, RASH 77, and F read “May this host of great mudrās and all hordes of mātṛs…” (Skt. ityetā mahāmudrāgaṇāḥ sarvamātṛgaṇāś ca; Tib. phyag rgya dang yum gyi tshogs de dag thams cad kyis).
backThe Degé version reads prasādhanakarī (pra sA d+ha na ka rI), which has been emended here, as in the prose passage above, to prasādanakarī based on CL1326, Dh33, RASH 77, UTM 441-01, K, F, N, and S.
backThis can be tentatively translated as “Oṁ, Sitātapatrā born from the uṣṇīṣa of all tathāgatas, praised by the host of ṛṣis, hūṁ drūṃ hrīḥ ṣṭoṃ! Crusher, hūṁ drūṃ hrīḥ ṣṭoṃ! Paralyzer, hūṁ drūṃ hrīḥ ṣṭoṃ! Stupefier, hūṁ drūṃ hrīḥ ṣṭoṃ! Devourer of opposing spells, hūṁ drūṃ hrīḥ ṣṭoṃ! Disrupter of all spells, hūṁ drūṃ hrīḥ ṣṭoṃ! Paralyzer of all evil ones, hūṁ drūṃ hrīḥ ṣṭoṃ! Destroyer of all yakṣas, rākṣasas, and grahas, hūṁ drūṃ hrīḥ ṣṭoṃ! Destroyer of the eighty-four thousand types of grahas, hūṁ drūṃ hrīḥ ṣṭoṃ! Appeaser of the twenty-eight lunar mansions, hūṁ drūṃ hrīḥ ṣṭoṃ! Destroyer of the eight great celestial bodies, hūṁ drūṃ hrīḥ ṣṭoṃ! Protect, protect me and all sentient beings!”
backThe syntax of the Sanskrit versions suggest reading “indestructible” (abhedhye) as an adjective of the goddess. The Tibetan is ambiguous. All Tibetan versions are unanimous in reading “with blazing characteristics” (mtshan rtags can), but the Sanskrit versions consulted read jvalitaṭaṅkari (“blazing roar”).
backFollowing the Sanskrit sources as well as F, K, Y, N, and S in reading this term in the vocative. D reads the term in the instrumental.
backThis translation follows the syntax of the Sanskrit sources, in which this and each of the subsequent phrases are declined in the ablative case.
backHere and in the following paragraph the initial supplication, “Grant auspiciousness in the face of danger from...” has been inserted for the sake of clarity in the English translation.
backConjectural reading following F, lus la gnas ma. D and S read lus chags ma, which does not directly correspond to any Sanskrit source or term. The term kaṭa is consistently translated with lus in this text and Toh 591, 592, and 593, and gnas ma is a natural translation of vāsinī.
backTib. re lde ’don pa. Associating this Tibetan term with the attested Sanskrit term kaṭakamālinī is tentative. The Tibetan term re lde (“felt”) is a known equivalent of kaṭa, while ’don pa is used translate mālinī in this text, as attested in the next term in the list, kaṇṭakamālinī (tsher ma ’don pa).
backThe Sanskrit versions confirm that the following sentences are in the first person singular present indicative voice. Additionally, the Tibetan phrase rdo rje phur bus gdab bo suggests that the pinning is done by a vajrakīla (“vajra dagger”), but the Sanskrit texts indicate that the Tibetan phrase is a translation of vajrena kīlayāmi, meaning “to pin (√kīl) with a vajra.”
backTib. skar mda’ gdong. This name is not attested in any of the Sanskrit sources consulted. CL1326, Dh33, RASH 77, and UTM 441-01 all have atharvavaṇa in this position. F reads srid srungs, which is an attested translation of atharvavaṇa. The term atharvavaṇa refers to priests who emphasize the Atharva Veda among the four Vedas and were well known for their use of spells and other forms of ritual magic.
backTib. nam mkha’ lding yang dag pa (F: nam mkha’ lding de nyid). The term “true” (yang dag pa) is interpreted as referring specifically to the garuḍa who serves as Viṣṇu’s (Nārāyaṇa’s) mount. This term does not have an equivalent in any of the Sanskrit sources consulted.
backThe precise identity of these figures is uncertain, and this translation is conjectural. The Tibetan translation of Toh 590 parses the Sanskrit into four terms: Jayakara (rgyal bar byed pa), Madhukara (sbrang rtsir byed pa), Siddhikara (grub par byed pa), and Sarvārthasādhana (don kun sgrub pa). There is evidence, however, that this should be read as a sequence of three names. The most explicit evidence that this passage identifies three figures is found in Vilāsavajra’s Nāmamantrārthāvalokinī, a commentary on the Mañjuśrīnāmasaṅgīti. There Vilāsavajra refers to three brothers named Jayakara, Madhukara, and Sarvārthasiddhikara (Tribe 2016, p. 226: jayakaramadhukarasarvārthasiddhikarās trayo bhrātaras). In all available sources the first two names are consistently given as Jayakara and Madhukara, but the third name varies in the Sanskrit witnesses consulted. The oldest, KT728, reads ºsarvārtha(sā)dhanaº; CL1326, Dh33, and UTM 441-01 have ºsiddhikarasarvārthasādhanaº; and RASH 77 has ºsarvārthāsiddhisādhakaº. This translation of Toh 590 follows Vilāsavajra in reading three names but follows CL1326, Dh33, and UTM 441-01 in rendering it as siddhikarasarvārthasādhana. It is possible to interpret the Sanskrit reported in these sources to read “[the spells] of Jayakara, Madhukara, and Siddhikara used to accomplish all aims (sarvārthasādhana).”
backIn Toh 591, 592, and 593 this passage is rendered in transliterated Sanskrit and treated as part of the mantra. Here in Toh 590 it was translated into Tibetan, and so it has been translated into English here as well.
backThe Sanskrit attested in KT728, CL1326, Dh33, RASH 77, and UTM 441-01, as well as the transliterated Sanskrit in Toh 591, 592, and 593, reads asitānalārkaprabhāsphuṭavikasitasitātapatre, which could be translated as “White Umbrella (sitātapatrā) opened broadly and shining with the white fire of the sun.” D and S omit “White Umbrella,” while F includes a corrupted rendering of sitātapatre in Sanskrit transliteration.
backThe Tibetan and Sanskrit sources consistently read ºjāmakebhyaḥ, so that reading has been retained. The Tibetan transliteration of the same spell in Toh 591 reads yāmakebhyaḥ, which also aligns with how the term jāmaka is translated into Tibetan (gshin rje) in Toh 591, #UT22084-090-035-101 (folio 215.a), Toh 592, #UT22084-090-036-104 (folio 222.b), and Toh 593, #UT22084-090-037-112 (folio 228.a). Jāmaka/yāmaka does not appear to be translated anywhere here in Toh 590. It is possible that similarities in the sounds of ja- and ya- in Indic vernaculars resulted in the reading of jāmakaº instead of yāmakaº.
backFollowing, CL1326, Dh33, KT728, RASH 77, and UTM 441-01, as well as F. D and S read vajriśṛṅkhalāya mantapratyaṅgirābhyaḥ.
backThis can be tentatively translated as “Oṁ, blaze, blaze! Burn, burn! Devour, devour! Break, break! Destroy, destroy! Cut, cut! Cleave, cleave! Hūṁ hūṁ phaṭ phaṭ svāhā! All evil ones, hūṁ drūṃ! To all that are difficult to overcome, phaṭ! To all evil chāyās, phaṭ! To all evil writings, phaṭ! To all directions, phaṭ! To all noxious foods, phaṭ! To all dutas, phaṭ! To all avadhūtas, phaṭ! To all evil actions, phaṭ! To all unsightly beings, phaṭ! To all fevers, phaṭ! To all apasmāras, phaṭ! To all ostārakas, phaṭ! To all ḍākinīs, phaṭ! To all revatīs, phaṭ! To all kaṭavāsinīs, phaṭ! To all jāmakas, phaṭ! To all śakunis, phaṭ! To all mātṛnandikas, phaṭ! To all poison-drink spirits, phaṭ! To all garas, phaṭ! To all ālambakas, phaṭ! To all fears, phaṭ! To all calamities, phaṭ! To all infectious diseases and mental disturbances, phaṭ! To all terrors, phaṭ! To all illnesses, phaṭ! To all ascetics, phaṭ! To all grahas, phaṭ! To all non-Buddhists, phaṭ! To all foes, phaṭ! To all downfalls, phaṭ! To all unmādas, phaṭ! To all chāyās, phaṭ! To all vidyādharas, phaṭ! To Jayakara, Madhukara, and Siddhikarasarvārthasādhana, phaṭ! To all masters of spells, phaṭ! To all kings of spells, phaṭ! To all sādhakas who are spell masters, phaṭ! To the Four Bhaginīs, phaṭ! To all vajrakaumārīs, queens of spells, phaṭ! To all vighnas and vināyakas, phaṭ! To the boon granter, phaṭ! To the disperser of enemies, phaṭ! To all asuras, phaṭ! To all garuḍas, phaṭ! To all mahoragas, phaṭ! To all humans and nonhumans, phaṭ! To all maruts, phaṭ! To all piśācas, phaṭ! To all kumbhāṇḍas, phaṭ! To Vajraśṛṅkhala and the pratyaṅgiras, phaṭ! To all calamities, phaṭ! To the great pratyaṅgiras, phaṭ! Cut, cut, phaṭ! Cleave, cleave, phaṭ! Hūṁ hūṁ phaṭ svāhā! He he phaṭ! Ho ho phaṭ! To the unfailing one, phaṭ! To the unobstructed one, phaṭ! To the boon granter, phaṭ! To the disperser of the asuras, phaṭ! To all devas, phaṭ! To all nāgas, phaṭ! To all yakṣas, phaṭ! To all rākṣasas, phaṭ! To all gandharvas, phaṭ! To all kinnaras, phaṭ! To all pretas, phaṭ! To all bhūtas, phaṭ! To all kumbhāṇḍas, phaṭ! To all pūtanas, phaṭ! To all kaṭapūtanas, phaṭ! To all skandas, phaṭ! To all unmādas, phaṭ! To Vajraśṛṅkhala and the pratyaṅgiras, phaṭ! To Mahākāla, phaṭ! To the host of mātṛs, phaṭ! To he who is worshiped by the host of mātṛs, phaṭ! To Vaiṣṇavī, phaṭ! To Māheśvarī, phaṭ! To Brahmaṇī, phaṭ! To Agni, phaṭ! To Mahākālī, phaṭ! To Kāladaṇḍī, phaṭ! To Aindriyā, phaṭ! To Raudrī, phaṭ! To Cāmuṇḍī, phaṭ! To Vārāhī, phaṭ! To the great Vārāhī, phaṭ! To Rātrī, phaṭ! To Kālarātrī, phaṭ! To Yamadaṇḍī, phaṭ! To Kapāli, phaṭ! To the great Kapāli, phaṭ! To Kaumārī, phaṭ! To Yāmī, phaṭ! To Vāyu, phaṭ! To Kauberā, phaṭ! To Nairṛti, phaṭ! To Vāruṇī, phaṭ! To Mārutī, phaṭ! To the great Mārutī, phaṭ! To Saumyā, phaṭ! To Aiśānī, phaṭ! To Paukasī, phaṭ! To Arthavaṇī, phaṭ! To Śabarī, phaṭ! To the black Śabarī, phaṭ! To Yamadūtī, phaṭ. To the diurnal and nocturnal spirits, phaṭ! To the spirits of the three junctures, phaṭ! To the earth spirit, phaṭ! To the one who prefers to dwell in the great sacred charnel grounds of Kashmir, phaṭ! To epidemics, to all dangers, to all faults, phaṭ! Oṁ hūṁ ṣṭoṃ, bind, bind all wicked ones! Protect, protect me and all sentient beings, svāhā!”
backReading gnod sbyin (D) as snod byed following F. The phrase gdon dang snod byin attested in D is not reflected in any of the Sanskrit witnesses consulted and is absent in H, N, and S.
backTib. bum pa lta bu. This Tibetan term does not directly correspond to the name any of the beings listed in the available Sanskrit versions. The Sanskrit versions have kambukāminīgraha and alambanagraha following mātṛnandigraha.
backTib. nyi ma phyed pa; Skt. ardhadaivasika. More literally, this term means “half daily.”
backTib. mi bzad pa; Skt. viṣama. While viṣama can be interpreted as “unbearable,” as the Tibetan translators did, in the context of the duration or recurrence of fever it means “irregular.”
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, toes.
backTib. bas bldags. The Tibetan term, for which there is no Sanskrit equivalent in the sources consulted, means “cow licked” (Skt. golīḍha?) and refers to a skin irritation with a sensation similar to that of being licked by a cow.
backIt is clear from the Sanskrit that this sentence is to be understood in the first person.
backAll Tibetan versions of Toh 590 and all Sanskrit sources consulted read khakhame khakhame. Toh 591, 592, and 593 attest to khasame khasame here. The reading khasame khasame also aligns with a similar spell formula below that attests to khasame khasame in all Tibetan and Sanskrit sources consulted. Whereas khakhame is ambiguous in meaning, khasame means “O you who are equal to the sky.”
backViṣada (“poisoner”) is attested in the majority of sources but should perhaps be emended to viśada (“brilliant”). The confusion of sibilants is a consistent feature of Sanskrit manuscripts, thus the reading viśada is perhaps preferable. However, none of the Sanskrit and Tibetan sources consulted attest to viśada.
backThis transliteration follows F, D, and S. The Sanskrit attested in CL1326, Dh33, RASH 77, and UTM 441-01, as well as the transliterated Sanskrit reported in H and N, read vajrapāśe (“O Vajra Noose”).
backThis can be tentatively translated as “It is like this: Oṁ, O fire, fire! O immovable one, immovable one! Khakhame, khakhame! O poisoner, poisoner! O hero, hero! O vengeful one, vengeful one! O gentle one, gentle one! O peaceful one, peaceful one! O tamed one, tamed one! O vajra holder, bind, bind! Vajrapāṇi, phaṭ! Oṁ hūṁ drūṃ hrīḥ ṣṭoṃ phaṭ phaṭ svāhā! Oṁ, Vajrapāṇi, bind, bind with your vajra noose all wicked beings obstructors and those who mislead! Hūṁ hūṁ phaṭ phaṭ! Hūṁ drūṃ bandha phaṭ! Protect, protect me and all sentient beings!”
backFollowing the Sanskrit sources in reading maunin for thub pa.
backTib. nad. The Sanskrit sources all read ºmāra, which could be understood as “obstacles,” or perhaps “fatalities.”
backThe syntax of the Sanskrit versions would read “the undefeated perfect buddhas’ invincible queen of spells for averting named the blessed, invincible, perfectly awakened Sitātapatrā born from the uṣṇīṣa of all tathāgatas.
back“City” (nagara; grong khyer) is repeated in all sources consulted. The difference appears to be that the banner can be planted either at the gateway to a city or generally in the city.
backEmended to the vocative following CL1326, KT728, and RASH 77. The Tibetan transliterations read vajrapāṇi.
backThis can be tentatively translated as “It is like this: Oṁ hūṁ ṣṭoṃ, bind, bind! Protect me, my community, and all sentient beings from all evil ones, svāhā! Oṁ hūṁ ṣṭoṃ, bind, bind all evil ones! Protect, protect me, my community, and all sentient beings, O Vajrapāṇi, hūṁ phaṭ svāhā! Oṁ, the uṣṇīṣa of all tathāgatas, a mass of brilliance on the head that gazes down! Oṃ, blaze, blaze! Devour, devour! Burn, burn! Break, break! Destroy, destroy! Cut, cut! Cleave, cleave! Hūṁ hūṁ phaṭ phaṭ! Protect, protect me, my community, and all sentient beings, svāhā! Oṁ, Sitātapatrā born from the uṣṇīṣa of all tathāgatas, hūṁ phaṭ svāhā! Hūṁ hūṁ, protect me, my community, and all sentient beings, phaṭ svāhā! It is like this: O fire, fire! O immovable one, immovable one! O one equal to the sky, equal to the sky! O hero, hero! O Vengeful one, vengeful one! O gentle one, gentle one! O you who are empowered by the blessing of all buddhas, Sitātapatrā born from the uṣṇīṣa of all tathāgatas, to all those with evil intentions, hūṁ phaṭ svāhā!”
backThe Tibetan term shig pa tams cad has been interpreted based on the attested Sanskrit term sarvopadrava.
backThis enigmatic statement perhaps indicates that one should recite this formula while meditating on or contemplating the Buddha, or perhaps in the presence of an image of a buddha.
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