Toh 591 — The Supreme Accomplishment of Invincible Averting, Sitātapatrā Born from the Uṣṇīṣa of the Tathāgata

Tathāgatoṣṇīṣasitātapatrāparājitamahāpratyaṅgiraparamasiddha

Translated by Samye Translations under the patronage and supervision of 84000: Translating the Words of the Buddha

The Noble Dhāraṇī

The Supreme Accomplishment of Invincible Averting, Sitātapatrā Born from the Uṣṇīṣa of the Tathāgata

F.212.bF.213.a Homage to all buddhas and bodhisattvas and to the noble śrāvakas and pratyekabuddhas! Homage to the blessed invincible Uṣṇīṣa Queen!

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:

“Homage to the Buddha.

Homage to the Dharma.

Homage to the Saṅgha.

Homage to the seventy million completely perfect buddhas.

Homage to the assembly of bodhisattvas and the assembly of śrāvakas.

Homage to Maitreya and all the other bodhisattva great beings.

“Homage to the arhats of this world.

Homage to the stream enterers.

Homage to the once-returners.

Homage to the non-returners.

Homage to those who have gone rightly in this world.

Homage to those who have acted rightly.

“Homage to the divine ṛṣis who cast curses.

Homage to ṛṣis who have attained the state of a vidyādhara and have the power to benefit.

Homage to the accomplished vidyādharas.

“Homage to Brahmā.

Homage to Indra.

Homage to the blessed^[1] Rudra along with Umāpati. F.213.b

Homage to the blessed Nārāyaṇa, worshiped by the five great mudrās.^[2]

Homage to the blessed Mahākāla, destroyer of Tripura, who prefers to reside in a charnel ground and is worshiped by hordes of mātṛs.^[3]

“Homage to the Blessed One of the tathāgata family.

Homage to the Blessed One of the lotus family.

Homage to the Blessed One of the vajra family.

Homage to the Blessed One of the jewel family.

Homage to the Blessed One of the elephant family.

Homage to the Blessed One of the youthful family.

Homage to the Blessed One of the nāga family.

“Homage to the blessed, thus-gone, worthy, completely perfect Buddha Dṛḍhaśūraraṇasenapraharaṇarāja.

Homage to the blessed, thus-gone, worthy, completely perfect Buddha Amitābha.

Homage to the blessed, thus-gone, worthy, completely perfect Buddha Akṣobhya.

Homage to the blessed, thus-gone, worthy, completely perfect Buddha Bhaiṣajyaguruvaiḍūryaprabharāja.

Homage to the blessed, thus-gone, worthy, completely perfect Buddha Supuṣpitaśālendrārāja.

Homage to the blessed, thus-gone, worthy, completely perfect Buddha Śākyamuni.

Homage to the blessed, thus-gone, worthy, completely perfect Buddha Ratnaketurāja.

Homage to the blessed, thus-gone, worthy, completely perfect Buddha Samantabhadra.

Homage to the blessed, thus-gone, worthy, completely perfect Buddha Vairocana. F.214.a

Homage to the blessed, thus-gone, worthy, completely perfect Buddha Vikasitanetrotpalagandhaketurāja.^[4]

“After paying homage to these blessed ones,^[5] this great invincible spell for averting, the blessed Sitātapatrā born from the uṣṇīṣa of the Tathāgata, annihilates all bhūtas who are grahas; disrupts all opposing spells; averts all forms of untimely death; frees beings from all that would kill or bind them; averts all malice, nightmares, and bad omens; destroys all yakṣas and rākṣasas who are grahas; destroys the eighty-four thousand types of grahas; appeases the twenty-eight lunar mansions; destroys the eight great celestial bodies; averts all enemies; destroys all violence, malice, and nightmares; averts poison, weapons, fire, and water; and liberates from all fear of the lower realms.

“She is invincible and greatly terrifying,^[6]

Intensely fierce and greatly powerful.

She blazes brightly and is rich in splendor;

She is bright white Pāṇḍaravāsinī, wreathed in flame.^[7]

“She is noble Tārā and Bhṛkuṭī.

Renowned as the victorious Vajramālā,^[8]

She appears as a lotus and is marked with a vajra.

She is Aparājitā^[9] and Mālā.

“She is the alluring^[10] Vajratuṇḍī,

Worshiped by the peaceful gods.^[11]

She is the peaceful Kāñcanamālikā,

And the bright white and blazing Pāṇḍaravāsinī.

“She is noble Tārā, greatly powerful,

Vajraśṛṅkhalā and Aparā,

Vajrakaumārī, scion of her family,

And the vidyā^[12] Kāñcanamālikā with vajra in hand.^[13]

“She is Kusumbharatnā^[14] and Vairocanā

And the one renowned as Vajroṣṇīṣā.

“May this entire host of mudrās and mantra deities^[15] protect me, my community, and all beings! F.214.b

oṁ sarvatathāgatoṣṇīṣasitātapatre hūṁ drūṃ hrīḥ ṣṭoṃ | jambhanakarī hūṁ drūṃ hrīḥ ṣṭoṃ | stambhanakarī hūṁ drūṃ hrīḥ ṣṭoṃ | mohanakarī hūṁ drūṃ hrīḥ ṣṭoṃ | sambhakṣaṇakarī hūṁ drūṃ hrīḥ ṣṭoṃ | bandhanakarī hūṁ drūṃ hrīḥ ṣṭoṃ | paraviṣabhakṣakarī hūṁ drūṃ hrīḥ ṣṭoṃ | sarvaduṣṭapraduṣṭān stambhanakarī hūṁ drūṃ hrīḥ ṣṭoṃ | sarvayakṣarākṣasagrahāṇāṃ vidhvaṃsanakarī hūṁ drūṃ hrīḥ ṣṭoṃ | sarvaparavidyācchedanakarī hūṁ drūṃ hrīḥ ṣṭoṃ | caturaśītināṃ grahasahasrāṇāṃ vidhvaṃsanakarī hūṁ drūṃ hrīḥ ṣṭoṃ | aṣṭāviṃśatīnāṃ nakṣatrāṇāṃ prasādanakarī hūṁ drūṃ hrīḥ ṣṭoṃ | aṣṭānāṃ mahāgrahāṇāṃ vidhvaṃsanakarī hūṁ drūṃ hrīḥ ṣṭoṃ | rakṣa rakṣa māṃ sarvasattvāṃś ca |^[16]

“Blessed Sitātapatrā, born from the uṣṇīṣa of the Tathāgata, Vajroṣṇīṣā, great averting goddess, great goddess with a thousand arms, great goddess with a thousand heads, great goddess with a trillion eyes, indestructible goddess with blazing features, great exalted vajra goddess, grant auspiciousness for me and all beings within the maṇḍala of the three realms of existence!

“She is Vijṛmbhamānikā and Vajrā,^[17]

Vajratuṇḍī and Locanā, whose eyes shine like gold.

She is Śvetā, Kamalākṣī, and Śaśiprabhā.

Likewise she is the glorious Buddhalocanā,^[18]

Vajrā and Sūryaprabhā,

And so too Candrā and Vajradharā.^[19]

“May this entire host vidyās, mudrās, and mantra deities completely protect me and all beings!

“Blessed Sitātapatrā, born from the uṣṇīṣa of the Tathāgata, 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, great exalted vajra goddess who rules over the maṇḍala of the three planes of existence, please protect us all!

“Grant auspiciousness in the face of dangers^[23] from rulers, thieves, fire, water, poison, weapons, opposing armies, famines, enemies, thunderbolts, untimely death, earthquakes, falling meteors, royal punishment, rituals,^[24] nāgas, lightning, suparṇas, and ferocious beasts.

“Grant auspiciousness in the face of the influence of grahas who devas,^[25] nāgas, asuras, maruts, garuḍas, gandharvas, kinnaras, mahoragas, yakṣas, rākṣasas, pretas, piśācas, bhūtas, kumbhāṇḍas, pūtanas, kaṭapūtanas, skandas, apasmāras, unmādas, chāyās, ostārakas, ḍākinīs, revatīs, yāmakas,^[26] śakunis, mātṛnandīs, samikās, and kaṇṭakamālinīs!

“Protect me from those who consume vitality and fetuses; F.215.b who drink blood; who consume fat, flesh, grease, marrow, and newborns; who steal life; who consume vomit, feces, and urine; who drink sewage and devour leftovers; who drink saliva and consume snot, mucus, filth, oblations, flower garlands, fragrances, and incense; who capture people’s minds; and who consume flowers, fruits, grains, and burnt offerings!

“I cut and pin down the spells of all these grahas!^[27]

I cut and pin down the spells of mendicants!

I cut and pin down the spells of ḍākas and ḍākinīs!

I cut and pin down the spells of Brahmā!

I cut and pin down the spells of Maheśvara!^[28]

I cut and pin down the spells of Nārāyaṇa!

I cut and pin down the spells cast together with the true garuḍa!^[29]

I cut and pin down the spells of Mahākāla!

I cut and pin down the spells of the hordes of mātṛs!

I cut and pin down the spells of kāpālikas!

I cut and pin down the spells of Jayakara, Madhukara, and Sarvārthasiddhi!^[30]

I cut and pin down the spells of the Four Bhaginīs! F.216.a

I cut and pin down the spells of Bhṛṅgiriṭi and Nandikeśvara along with Gaṇapati!

I cut and pin down the spells of naked ascetics!

I cut and pin down the spells of shaven-headed ascetics!

I cut and pin down the spells of arhats!

I cut and pin down the spells of those devoid of passion!

I cut and pin down the spells of Lokeśvara and his retinue!

I cut and pin down the spells of Vajrapāṇi and his retinue!

I cut and pin down the spells of dūtas, dūtīs, ceṭas, and ceṭīs!

I cut and pin down the spells of all the hosts of ṛṣis!

I cut and pin down the spells of the hosts of devas!

I cut and pin down the spells of the hordes of those who wish to do harm!

“Homage to the blessed Sitātapatrā, born from the uṣṇīṣa of the Tathāgata, who is worshiped by all the buddhas and bodhisattvas! Protect me, please protect me!

oṁ asitānalārkaprabhāsphuṭavikasitasitātapatre^[31] | oṁ jvala jvala khāda khāda hana hana dara dara vidara vidara chinda chinda bhinda bhinda bandha bandha hūṁ hūṁ phaṭ phaṭ svāhā |^[32]

“This is the essence mantra.^[33]

“Please protect me and all beings so that all those who are harmful and harbor harmful intentions toward me, who are dangerous and harbor dangerous intentions, who are evil and harbor evil intentions, who are angry and harbor angry intentions, and who are malicious and harbor malicious intentions develop a loving mindset. F.217.a May we live a hundred years! May we see a hundred autumns!

“Protect me from yakṣas and grahas who steal vitality, energy, and fetuses; who drink blood; who consume fat, flesh, grease, marrow, and newborns; who steal life; who consume leftovers, oblations, garlands, fragrances, incense, flowers, fruits, grains, and burnt offerings; who consume pus and feces; who drink urine and saliva; who consume vomit, snot, mucus, and filth; and who drink sewage; and from beings who harbor evil, harmful, dangerous, angry, or malicious intentions.

“Protect us from grahas who are devas, nāgas, asuras, yakṣas, rākṣasas, bhūtas, pretas, piśācas, kumbhāṇḍas, pūtanas, kaṭapūtanas, skandas, unmādas, chāyās, F.217.b apasmāras, ostārakas, ḍākinīs, revatīs, yāmakas, śakunis, mātṛnandīs, samikās, kaṭakamālinīs,^[37] and kaṇṭakamālinīs! May we live a hundred years! May we see a hundred autumns!

“Dispel all fevers that last one day, two days, three days, four days, or seven days; those that are chronic or irregular;^[38] those that are caused by bhūtas; and those that arise from disturbances in the wind, bile, phlegm, or their combination. Dispel all illnesses of the brain!

“Dispel splitting headaches;^[39] loss of appetite; illnesses of the eyes, nose, mouth, throat, and heart; laryngitis; and pain in the ears, teeth, heart, joints, sides, back, stomach, hips, pelvis,^[40] thighs, calves, hands, feet, and all the major and minor appendages!^[41]

“May the great averting spell of the vajra uṣṇīṣa Sitātapatrā dispel everything within twelve yojanas, including all bhūtas, vetālas, ḍākinīs, yakṣas, rākṣasas, fevers, skin disease, itching, pruritus, fistulas, leprosy, boils, skin irritations,^[42] erysipelas, scabies, blood boils, emaciation, anxiety, coughs, labored breathing, memory loss, F.218.a poisonous brews, poisonous compounds, kākhordas, fire, water, pestilence, māras, imprisonment, enemies, the wilderness, untimely death, tryambuka flies, tralāṭa flies, scorpions, snakes, mongooses, lions, tigers, bears, jackals, wild yaks, makaras, and other creatures.

“I bind all their spells. I bind their energy. I bind the spells of all opponents. I demarcate the boundary.^[43]

“This is the subsidiary essence mantra.^[48]

“Whoever writes this invincible queen of spells for averting, 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, fire, water, poisonous brews, poisonous compounds, or kākhordas for as long as they live, nor will they meet an untimely death. They will become dear to all grahas, vighnas, and vināyakas. The eighty-four billion goddesses of the vajra family and the accomplished goddesses will always and perpetually guard, protect, and defend them.^[49] They will become dear to and delight those goddesses. They will recall their rebirths of the past eighty-four thousand great eons. The sixty-four vajra dūtīs will also always constantly follow and defend them. F.218.b They will never become yakṣas, rākṣasas, 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 as innumerable and limitless as the grains of sand in the river Ganges. Blessed buddhas and bodhisattvas as numerous as the grains of sand in the river Ganges will always guard, protect, and defend them, and they will please and gladden those buddhas and bodhisattvas.

“If one keeps this queen of spells for averting called the invincible Sitātapatrā born from the uṣṇīṣa of all tathāgatas, one will become chaste if one was not chaste. Those who did not observe silence will observe silence.^[50] 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 be purified. All the obscurations resulting from their past actions will be exhausted without exception.

“If a son or daughter of noble family who wishes to have a child keeps or recites this queen of spells for averting, Sitātapatrā born from the uṣṇīṣa of all tathāgatas, they 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 the realm of Sukhāvatī.

“Those who are threatened by diseases^[51] that affect humans or livestock or by calamities, violence, harm, epidemics, mental disturbances, and the approach of opposing armies should affix this invincible queen of spells for averting called Sitātapatrā born from the uṣṇīṣa of all tathāgatas to the top of a banner and worship it with great offerings. The banner should then be planted at the gateway to any city or in a town, city,^[52] market town, country, or monastery. F.219.a This noble, invincible, great queen of spells for averting should be worshiped and planted. As soon as it has been planted, war will be pacified, as will calamities, violence, harm, epidemics, mental disturbances, and the approach of opposing armies.

tadyathā | oṁ ṣṭoṁ bandha bandha mama rakṣa rakṣa svāhā || oṁ ṣṭoṁ bandha bandha vajra mama rakṣa rakṣa vajrapāṇi hūṁ phaṭ svāhā || oṁ sarvatathāgatoṣṇīṣānale avalokite curṇa tejorāśi || oṁ jvala jvala | dhaka dhaka | dhara dhara^[53] | vidara vidara | chinda chinda | bhinda bhinda hūṁ hūṁ phaṭ phaṭ svāhā || oṁ sarvatathāgatoṣṇīṣa hūṁ phaṭ svāhā || tadyathā | oṃ anale anale | khasame khasame | vaire vaire | saumye saumye | sarvabuddhādiṣṭhānādhiṣṭhite sarvatathāgatoṣṇīṣasitātapatre hūṁ phaṭ | hūṁ mama hūṁ ni hūṁ svāhā ||^[54]

“The nāga kings Ananta, Śaṅkhapāla, and Mahākṛṣṇa will send timely rain, clouds, and peals of thunder. When facing any calamity, this should be recited three times in connection with the Buddha.”^[55]

The buddhas and bodhisattvas, together with the whole world of devas, humans, asuras, and gandharvas rejoiced and praised the words of the Blessed One.

Thus concludes the noble dhāraṇī “The Supreme Accomplishment of Invincible Averting, Sitātapatrā Born from the Uṣṇīṣa of the Tathāgata.”

Colophon

This translation was finalized after consulting an old manuscript from the Amṛtabhavana monastery in Kashmir by the paṇḍita Parahitabhadra and the lotsāwa Zu Gador.

Notes

Reading legs ldan here and throughout as bhagavat following the Sanskrit.
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It is not clear who the “five great mudrās” (mahāpañcamudrā; phyag rgya chen po lnga) are in the context of Nārāyaṇa.
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In the corresponding passages in the Sanskrit sources, this final clause is treated 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).
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This Sanskrit rendering is tentative, as the Tibetan term used here differs slightly from the Sanskrit sources. All Sanskrit sources consulted have Vikasitakamalotpalagandhaketurāja, a term that aligns with the Tibetan translation of the name given in Toh 590, pad+ma rgyas pa dang ut+pa la’i dri’i tog gi rgyal po.
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In the Sanskrit versions aligned with this text, as well as in Toh 590, the verbal statement “I will teach…” (pravakṣyāmi; rab tu brjod par bya) is given here, with the title of the spell as the object of the verb. Toh 591 lacks this verb and does not provide a finite verb until the end of the verse section that follows.
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In 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 the following note.
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This translation follows the Tibetan translations in rendering the preceding lines 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 pratyaṅgirāṃ (the “averting [spell]”) as the object of the verb “teach,” which is absent in Toh 591, 592, and 593. Beginning with the next verse, the syntax changes to render the epithets in the feminine nominative singular. From that point the text is rendered in verse in the Sanskrit as well as the Tibetan sources.
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Reading rgyal ba’i rdo rje ’phreng as rgyal ba rdo rje phreng.
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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.
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Tib. 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).
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Tib. 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).
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Reading rigs as rig based on the attested Sanskrit vajravidyā (CL1326, Dh33, UTM 441-01).
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This translation follows the Sanskrit syntax vajrahastā vajravidyā kāñcanamālikā. The word vajra has been omitted because it does not have an equivalent in the Tibetan translation, and the Tibetan term rigs is interpreted as rig following the Sanskrit ºvidyā.
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The 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.
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Tib. sngags kyi tshogs, which would translate the Sanskrit compound mantragaṇa. The Sanskrit sources and Toh 590 read mātṛgaṇa (ma mo’i tshogs), “host of mātṛs,” suggesting a variant in the Sanskrit manuscript used by the translators of Toh 591, or a misreading of it.
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This can be tentatively translated as “Oṁ, Sitātapatrā born from the uṣṇīṣa of all tathāgatas, hūṁ drūṃ hrīḥ ṣṭoṃ! Crusher, hūṁ drūṃ hrīḥ ṣṭoṃ! Paralyzer, hūṁ drūṃ hrīḥ ṣṭoṃ! Stupefier, hūṁ drūṃ hrīḥ ṣṭoṃ! Devourer, hūṁ drūṃ hrīḥ ṣṭoṃ! Binder, hūṁ drūṃ hrīḥ ṣṭoṃ! Consumer of the poisons of adversaries, hūṁ drūṃ hrīḥ ṣṭoṃ! Paralyzer of all evil and wicked ones, hūṁ drūṃ hrīḥ ṣṭoṃ! Destroyer of all yakṣas, rākṣasas, and grahas, hūṁ drūṃ hrīḥ ṣṭoṃ! Disrupter of all spells, 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!”
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Reading rnam par bsgyings ma’i rdo rje dang as rnam par bsgyings ma dang rdo rje following the Sanskrit sources, and specifically and Dh33, which reads ºvijṛmbhamānikā || vajrā kanakaprabhā locanāº.
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This translation follows the syntax of the Sanskrit (śrībuddhalocanā tathā UTM 441-01; śrībuddhalocanīti ca CL1326). The Tibetan reads sangs rgyas dpal dang de bzhin spyan (“Buddhaśrī and likewise Locanā”).
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In Toh 590, these verses are included the verse passage that precedes the spell above.
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Emended based on the Sanskrit, D, F, and S: pra shas+ta.
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Emended based on the Sanskrit and variants reported in N and S. D reads pra sA d+ha na.
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This can be tentatively translated as “Oṁ, Sitātapatrā born from the uṣṇīṣa of all tathāgatas, praised by the host of ṛṣis, hūṁ drūṃ! Crusher, hūṁ drūṃ! Paralyzer, hūṁ drūṃ! Devourer of great spells, hūṁ drūṃ! Devourer of opposing spells, hūṁ drūṃ! Paralyzer of all evil ones, hūṁ drūṃ! Destroyer of all yakṣas, rākṣasas, and grahas, hūṁ drūṃ! Destroyer of the eighty-four thousand types of grahas, hūṁ drūṃ! Appeaser of the twenty-eight lunar mansions, hūṁ drūṃ! Destroyer of the eight great celestial bodies, hūṁ drūṃ! Hūṁ hūṁ phaṭ phaṭ, protect, protect me, svāhā!”
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This translation follows the syntax of the Sanskrit sources, in which this and each of the subsequent phrases are declined in the ablative case.
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Tib. las kyi ’jigs pa, which could also be interpreted as “danger from karma.” This line is omitted in F, K, Y, and S, as well as all Sanskrit sources consulted.
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Here the initial supplication, “Grant auspiciousness...” has been inserted for the sake of clarity in the English translation.
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Tib. gshin rje’i gdon. Among the Sanskrit sources consulted, CL1326, RASH 77, and UTM 441-01 read jāmakīgraha. It is possible that similarities in the sound of ja- and ya- in Indic vernaculars resulted in the reading of jāmakīº instead of yāmakīº, but the term yama does appear elsewhere in the Sanskrit sources. Whatever the case may be, the Tibetan translators either read yāmakīgraha or interpreted jāmakīgraha as such.
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The Sanskrit versions confirm that the following sentences are in the first person singular present indicative voice. Additionally, the Tibetan phrase phur bus gdab bo suggests that the pinning is done by a kīla (“dagger”), but the Sanskrit texts suggest that the Tibetan phrase is a translation of kīlayāmi (√kīl), meaning “to pin down.” The Sanskrit versions consulted, as well as Toh 590, read kilayāmi vajrena (rdo rje phur bus gdab bo), “pin down with a vajra.”
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The Sanskrit sources as well as Toh 590, 592, and 593 read Mahāpaśupati (phyugs bdag chen po) instead of Maheśvara (dbang phyug chen po).
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Following Nārāyaṇa (Viṣṇu), the ambiguous phrase nam mkha’ lding yang dag pa dang lhan cig pa has been interpreted to be a specific reference to the garuḍa who serves as Viṣṇu’s mount. An equivalent to yang dag pa dang lhan cig pa does not appear in any of the Sanskrit sources consulted.
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The precise identity of these figures is uncertain, and this translation is conjectural. In his Nāmamantrārthāvalokinī, a commentary on the Mañjuśrīnāmasaṅgīti, 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. 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).”
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Emended based on the Sanskrit sources as well as Toh 590, wherein this Sanskrit line is translated into Tibetan. D, F, and S read, in transliteration, asitānalārkaprabhāspuṭavikāsitātapatre.
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This can be tentatively translated as “Oṁ, White Umbrella (sitātapatrā) opened broadly and shining with the white fire of the sun! Oṁ, blaze, blaze! Devour, devour! Kill, kill! Break, break! Destroy, destroy! Cut, cut! Cleave, cleave! Bind, bind! Hūṁ hūṁ phaṭ phaṭ svāhā!”
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This line is absent in Toh 590, 592, and 593, as well as all Sanskrit sources consulted.
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There is wide variation in the rendering of this compound across Sanskrit and Tibetan sources. The reading given here is reported in D; F reads (in transliteration), sarvakaṭaṇebhyaḥ; H, K, Y, N, and S read (in transliteration), sarvakatadanebhyaḥ. As none of these variants offers a clear alternative, the reading in D has been preserved. The sequence in the Sanskrit sources do not align closely enough with the Tibetan sources to identify an obvious equivalent, but the most plausible reading of what appears to be a corrupt line is sarvakaṭapūtanebhyaḥ, a phrase already used above.
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This line also appears corrupt and is preserved here as it appears in D and S. The line is absent in F, and there is no clear equivalent in the Sanskrit sources.
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There are several points of possible corruption in this passage, but it can be tentatively translated as “He he phaṭ! Ho ho phaṭ! To the unfailing one, phaṭ! To the unobstructed one, phaṭ! To the boon granter, phaṭ! To the boon bestower, phaṭ! To the averter, phaṭ! To the disperser of asuras, phaṭ! To the disperser of the enemy, phaṭ! To all devas, phaṭ! To all nāgas, phaṭ! To all yakṣas, phaṭ! To all rākṣasas, phaṭ! To all bhūtas, phaṭ! To all pretas, phaṭ! To all piśācas, phaṭ! To all kumbhāṇḍas, phaṭ! To all pūtanas, phaṭ! To all kaṭapūtanas, phaṭ! To all skandas, phaṭ! To all unmādas, phaṭ! To all chāyās, phaṭ! To all apasmāras, phaṭ! To all ostārakas, phaṭ! To all ḍākinīs, phaṭ! To all revatīs, phaṭ! To all yāmakas, phaṭ! To all śakunis, phaṭ! To all hosts of mātṛs, phaṭ! To all kambukāminīs, phaṭ! To all ālambakas, phaṭ! To all kaṭaṭaṇas [?], phaṭ! To all kaṇḍas [?], phaṭ! To all gandharvas, phaṭ! To all asuras, phaṭ! To all kinnaras, phaṭ! To all garuḍas, phaṭ! To all mahoragas, phaṭ! To all those difficult to violate, phaṭ! To all unsightly spirits, phaṭ! To all fevers, phaṭ! To all fears, phaṭ! To all calamities, phaṭ! To all infectious diseases, phaṭ! To all kākhordas and kṛtyā rites, phaṭ! To all kiraṇas and vetālas (vaitaḍa), phaṭ! To all ciccas (cicha), preṣakas, and spirits of vomiting, phaṭ! To all indigestion spirits, phaṭ! To all non-Buddhists, phaṭ! To all ascetics, phaṭ! To downfalls, phaṭ! To all vidyādharas, phaṭ! To Jayakara, Madhukara, and Siddhikara, the accomplishers of all aims, phaṭ! To all masters of spells, phaṭ! To the four bhaginīs, phaṭ! To the Vajrakaumārī, the scion of her family and master of spells! To the masters of spells, phaṭ! To all great averters, phaṭ! To Varjaśṛṅkhala, king of averting, phaṭ! To Mahākāla, who is honored by the host of mātṛs, phaṭ! To Brahmaṇī, phaṭ! To Vaiṣṇavī, phaṭ! To Māheśvarī, phaṭ! To Raudrī, phaṭ! To Mahākālī, phaṭ! To Cāmuṇḍī, phaṭ! To Kaumārī, phaṭ! To Vārāhī, phaṭ! To Indrā, phaṭ! To Agni, phaṭ! To Yamā, phaṭ! To Nairṛti, phaṭ! To Varuṇā, phaṭ! To Mārutī, phaṭ! To Soma, phaṭ! To Aiśānī, phaṭ! To Kāladaṇḍī, phaṭ! To Kālarātri, phaṭ! To Yamadaṇḍī, phaṭ! To Yamarātri, phaṭ! To Kapāli, phaṭ! To those who prefer to dwell in charnel grounds, phaṭ! Oṁ ṣṭoṃ, bind, bind! Protect, protect me, svāhā!”
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Tib. 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).
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Tib. 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.”
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This 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.
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Tib. chu so, which translates the Sanskrit vasti. The same term is translated with mdoms in Toh 590.
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The “major” appendages would include the head, arms, legs, etc. The “minor” appendages include the nose, ears, fingers, and toes.
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Tib. 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 type of skin irritation with a sensation similar to that of being licked by a cow.
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It is clear from the Sanskrit sources that these verbs are in the first person.
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Toh 590 and all Sanskrit sources consulted read khakhame khakhame, the meaning of which is ambiguous.
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Viṣada (“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.
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All Sanskrit sources consulted read vajrapāśe.
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This can be tentatively translated as “It is like this: Oṁ, O fire, fire! O you who are equal to the sky, equal to the sky! O hero, hero! O gentle one, gentle one! O peaceful one, peaceful one! O tamed one, tamed one! O poisoner, poisoner! O vengeful one, vengeful one! O vajra-holding goddess! Bind, O you who bind! Vajrapāṇi, phaṭ! Oṁ hūṁ drūṃ hrīḥ ṣṭoṃ phaṭ svāhā! Oṁ, Vajrapāṇi! Bind all evil obstructors and obstacle makers with your vajra noose, hūṁ hūṁ phaṭ phaṭ svāhā!”
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This line is absent in Toh 590, 592, and 593 and all Sanskrit sources consulted.
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The syntax of the Tibetan translation presents some interpretive challenges, thus this translation is tentative. The term mthun par appears to translate satatasamitam as attested in the Sanskrit sources, and so it has been translated here as “perpetually.”
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Following the Sanskrit sources in reading maunin for the Tibetan thub pa.
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Tib. nad. The Sanskrit sources all read ºmāra, which could be understood as “obstacles,” or perhaps “fatalities.”
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“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.
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All Sanskrit version consulted, as well as Toh 590, 592, and 593, read dara dara, “Break, break!”
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This can be tentatively translated as “It is like this: Oṁ ṣṭom, bind, bind! Protect me, protect, svāhā! Oṁ ṣṭoṃ, bind, bind, vajra! Protect me, protect, Vajrapāṇi, hūṁ phaṭ svāhā! Oṁ, O fire of the uṣṇīṣa of all tathāgatas who gaze down! Brilliant splendor reduces to dust! Oṁ, blaze, blaze! Burn, burn! Hold, hold! Destroy, destroy! Cut, cut! Cleave, cleave! Hūṁ hūṁ phaṭ phaṭ svāhā! Oṁ, the uṣṇīṣa of all tathāgatas, hūṁ phaṭ svāhā! It is like this: Oṁ, O fire, fire! O one equal to the sky, one equal to the sky! 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, hūṁ phaṭ! Hūṁ mama hūṁ ni hūṁ svāhā!”
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This 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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