Maha-Daadharai-Sitavati A Buddhist AP

Gergely Hidas
Mahā-Daṇḍadhāraṇī-Śītavatī: A Buddhist
Apotropaic Scripture
Abstract: One of the dhāraṇī scriptures incorporated into the Sanskrit Pañcarakṣā
collection is commonly referred to as Mahāśītavatī. On the basis of several palm-
leaf manuscripts this article presents a new critical edition along with the first com-
plete Western translation and shows that this widely used name reflects a seem-
ingly later stage in the transmission. An early title is likely to have been Mahā-
Daṇḍadhāraṇī-Śītavatī or Mahādaṇḍadhāraṇī.
1 Previous research
A description of this scripture appeared in Mitra 1882, 164–165 with a brief sum-
mary of contents based on a modern Pañcarakṣā manuscript. A romanised edition
using five paper manuscripts was published in Iwamoto 1937, 1–9.1 The first careful
study was given in Skilling 1992, 141–142 who noticed that there is a discrepancy
between the Sanskrit and Tibetan Pañcarakṣā collections and listed and described
the Mahāśītavatī and the Mahāśītavana as two different texts. A summary following
a Newari redaction was provided in Lewis 2000, 150–151, a Devanāgarī transcript
based on notes of various Vajrācāryas was published in Śākya 2004, 123–126, and
short sections were translated in Davidson 2014a, 15, 18, 32.
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This research was funded by a grant from the European Union, co-financed by the European So-
cial Fund (Támop 4.2.1/B-09/1/KMR-2010-0003). Many thanks to Dr Péter-Dániel Szántó and
Gergely Orosz for an examination of the Tibetan translation, Dr Gábor Kósa for an analysis of the
Chinese one, Professor Diwakar Acharya for advice on manuscripts and Professor Peter Skilling
for reading a final draft. A paper titled ‘A New Look at the Mahāśītavatī’ was given at the Buddhist
Manu-script Culture Workshop in Cambridge on 13 April 2013, and I am grateful for some com-
ments from the participants.
1 Four of these are Pañcarakṣā mss. and the fifth one is a modern Mahāśītavatī ms. The earliest
one, used as the main piece in the edition, dates from the 16th century. Note that beside a list of
the manuscripts the edition is presented without an introduction.
https://doi.org/10.1515/9783110543100-015, © 2017 G. Hidas, published by De Gruyter.

This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 3.0 License.
450 | Gergely Hidas
2 Sources
2.1 Sanskrit
The earliest Sanskrit witness of the Mahā-Daṇḍadhāraṇī-Śītavatī (MDDS) comes
from Central Asia as a single manuscript folio.2 The other surviving textual tradi-
tions3 have been transmitted almost exclusively4 in Pañcarakṣā manuscripts of
which more than three hundred survive. A few of these originate from Eastern India
from the eleventh to the thirteenth centuries5 and the majority from Nepal from the
eleventh6 to the twentieth centuries.7
2.2 Tibetan
The Tibetan translation, be con chen po zhes bya ba’i gzungs (Mahādaṇḍadhāraṇī), by
Jinamitra, Dānaśīla and Ye shes sde dates from around 800 CE. It is listed under no.
373 in the Lhan kar ma catalogue compiled around the same time,8 and it has been
included in various Kangyurs.9 As Skilling 1992, 138–144 noted, the MDDS is not
among the gzungs chen po lnga la (Pañcamahādhāraṇī) ‘The Five Great Dhāraṇīs’
(probably an alternative name for the Pañcarakṣā) in the Tibetan tradition.10 The
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2 Guan 2012. Described as written in ‘Upright Gupta’ script without a reference to the material,
date or location. On the basis of the photographic reproductions this appears to be a paper folio
possibly dating from the second half of the first millennium. This fragment preserves parts cor-
responding to sections [6] and [7] in the present edition.
3 It seems that a single ‘original’ text is difficult to trace.
4 There are a few independent mss, too. See, for example, Tsukamoto et al. 1989, 90–91.
5 For a detailed study of Eastern Indian Pañcarakṣā mss. see Kim 2010.
6 Note that a Pañcarakṣā ms. dated NS 19 (899 CE) is listed in Wright 1877, 324. Thanks to Dr
Camillo Formigatti it has been clarified that this manuscript is actually the one catalogued as
Add.1688 in Bendall 1883, 175 (see siglum L in this edition). Wright must have read 19 for 14 in
the colophon and taken this as Nepal Samvat instead of a Pāla regnal year.
7 The majority of these mss. are listed in Tsukamoto et al. 1989, 62–64, the Nepalese German
Manuscript Preservation Project database and Mevissen 1989, 366–372. See also Kim 2010.
8 See Herrmann-Pfandt 2008. The 9th-century 'Phang thang ma catalogue lists the MDDS un-
der no. 355 (Halkias 2004, 80 and Kawagoe 2005, 20). Both catalogues include this scripture in a
section titled ‘Miscellaneous dhāraṇī, long and short’ (gzungs che phra sna tshogs).
9 E.g. Peking 308=583, Derge 606=958, Narthang 568. The later Mongolian translation, titled
Qutuγ-tu yeke beriy-e neretü tarni, is listed in the Mongolian Kangyur under nos 313 and 599
10 See Herrmann-Pfandt 2008 and Harrison 1996. Cf. also the collections of these five texts cat-
alogued under IOL TIB J 397 and 399 in Dalton and van Schaik 2006.
Mahā-Daṇḍadhāraṇī-Śītavatī: A Buddhist Apotropaic Scripture | 451
scripture incorporated in place of the MDDS in this collection is the bsil ba’i tshal chen
mo (Mahāśītavana) but it has no surviving Sanskrit or Chinese equivalent.11
2.3 Chinese
The Chinese translation was done in 984 CE by Fatian (Dharmadeva), an Indian
monk who arrived in China in 973 and died in 1001.12 It is catalogued under T. 1392
as Dahan lin sheng nanna tuoluoni jing (Āryamahāśītavanadaṇḍadhāraṇīsūtra).13
2.4 Citations, references and commentaries

The spell-section of the MDDS is included in various dhāraṇī collections.14 The
Mahāmāyūrīvidyārājñī lists Śītavana, Mahāśītavana, Daṇḍadhara and Mahā-
daṇḍadhara in a longer enumeration,15 and the first parivarta of the Mañjuśri-
yamūlakalpa refers to the Daṇḍadhāraṇī in an inventory of spells.16 As for exegetical
works, a commentary on the MDDS survives in Tibetan attributed to Karmavajra
(Las kyi rdo rje) from the early 11th century.17
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11 E.g. Peking 180, Derge 562, Narthang 495. Lhan kar ma 332, 'Phang thang ma 319. For a ca.
10th-century Dunhuang manuscript see IOL TIB J 397/1 and 397/3 in Dalton and van Schaik 2006.
Skilling 1992, 141 notes that this scripture shares features both with the Āṭānāṭika-sūtra (see
Sander 2007) and the Āṭānāṭiya-sutta (DN.III.9).
12 See e.g. Orzech 2011, 440, 448. The introductory sentence of the Chinese translation states that
he comes from Nālandā, Magadha, and belongs to the ‘Three Commentaries School.’
13 Nanjio 1883, 185 lists this text as Mahāśītavanārya-daṇḍa-dhāraṇī-sūtra. The Korean Buddhist
Canon gives the Sanskrit title as Mahādaṇḍadhāraṇī(sūtra) under no. 1104 (Lancaster 1979, 379).
14 See, for example, manuscripts Add.1326, 1476, 1550 and Or.1811, 1812 kept in the Cambridge
University Library. On the formation of the Dhāraṇīsaṃgraha genre see Davidson 2014b.
15 Śītavanāya svāhā mahāśītavanāya svāhā daṇḍadharāya svāhā mahādaṇḍadharāya svāhā
(Takubo 1972, 37.17–18. Cf. Skilling 1992, 144 and Hidas 2003, 272). Note the variant reading,
śitavanāya svāhā mahāśītavanāya svāhā daṇḍadhāraṇīye svāhā mahādaṇḍadharaṇīye svāhā,
listed in Oldenburg’s 1899 edition.
16 1.12. anekāś ca dhāraṇyaḥ samādhiniṣpandaparibhāvitamānasodbhavā duṣṭasattvanigra-
hadaṇḍamāyādayitāḥ tadyathā vajrānalapramohanī dhāraṇī meruśikharakūṭāgāradhāriṇī
ratnaśikharakūṭāgāradharaniṃdharā sukūṭā bahukūṭā puṣpakūṭā daṇḍadhāriṇī nigrahadhāraṇī
ākarṣaṇadhāriṇī...
17 This commentary is listed in the Tengyur as rig sngags kyi rgyal mo chen mo bsil ba’i tshal gyi
mdo’i 'bum ‘grel zhes bya ba (Mahāśitavana [Peking: Mahāśītavatī]-vidyārājñī-sūtra-
śatasahasra-ṭīkā) under Derge 2693 or Peking 3517.
452 | Gergely Hidas
2.5 Auxiliary texts

There are few texts that appear to be auxiliary works of the MDDS. A Mahāśīta-
vatīsādhana-nāma-dhāraṇī and a Śītavatī-stuti survive in Sanskrit, and a number
of Mahāśītavatī-sādhanas are extant in Tibetan.18
3 Title
The title of this text shows considerable fluidity.19 Both in religious traditions and
scholarship this scripture has been widely known as Mahāśītavatī, perhaps to be
translated as ‘The Great Cool One.’20 It was first noticed by Skilling 1992, 142 that
it bears a different name in the Tibetan Tripiṭaka: Mahādaṇḍadhāraṇī, probably
to be interpreted as ‘The Great Rod Dhāraṇī,’21 and it is not grouped together with
the other Pañcarakṣā scriptures. As it was remarked in Hidas 2003, 264 the title
of this text shows variations in Sanskrit sources with names including a
Mahāśītavatī-daṇḍa-dhāraṇī, and a Mahāśītavatī-vidyārājñī-daṇḍa-dhāraṇī,22
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18 See Tsukamoto et al. 1989, 91–92 and Derge 3255, 3381, 3589 or Peking 4078, 4202, 4411 respectively.
19 As Nattier 2003, 26, 28 notes, ‘[o]f all elements of Buddhist sūtra literature in India, only the
opening formulas of homage are more fluid than titles. (…) As to the titles themselves, Buddhist
sūtras (especially those texts that would come to be identified as “Mahāyānist”) appear to have
circulated in India under a variety of names.’ In the colophons of the mss. used in this edition
the following titles appear: ārya-mahādaṇḍadhāraṇī-śītavatī, ārya-mahāśītavatī-nāma-mahā-
vidyārājñī-mahānuśaṃsā-rakṣāsūtra, ārya-mahāśītavatī-nāma-mahāvidyārājñī, ārya-mah-
āśītavatī-mahādaṇḍadhāraṇī-vidyārājñī, daṇḍadhāraṇī-ārya-mahāśītavatī, ārya-śītavatī-nāma-
mahāvidyārājñī-rakṣāsūtra and ārya-mahādāṇḍadhāraṇī-ārya-mahāśītavatī.
20 The morphology of Mahāśītavatī poses problems: this word appears to refer to the incanta-
tion related to the Mahāśītavana burning ground (‘The Great Śītavana Spell’) and perhaps comes
from a similarly awkward Mahāśītavanī form. It is not unlikely that this scripture was also called
Mahāśītavana, ‘The Great Cool Forest’, at a certain phase before deification and then it gradually
changed to the feminine Mahāśītavatī. Note the approximate words in the dhāraṇī of the
Jāṅgulīmahāvidyā in the Sādhanamālā: śīte śītavattāle hale halale tuṇḍe tutuṇḍe taṇḍite
(Bhattacharya 1925–1928, 250).
21 The word daṇḍa ‘stick, rod’ is widely used for legal authority providing justice and retribu-
tion, and it seems that this is primarily what this dhāraṇī offers against malevolent forces. Note
simultaneously a line in the Mahābhārata describing the Śītavana forest: punāti darśanād eva
daṇḍenaikaṃ narādhipa translated as ‘which alone purifies in one blow if one merely looks at it’
by van Buitenen 1975, 380.
22 Tsukamoto et al. 1989, 91–92. Further variant titles are given as Mahāśītavatī-nāma-vidyā-
dhāraṇī, Mahāśītavatī-mahāvidyārājñī/Śītavatī-nāma-vidyārājñī and Mahāśītavatīdaṇḍa-
dhāraṇī-caturthamantra-dhāraṇī.
and it was proposed that the original title of this scripture may have been
Mahādaṇḍadhāraṇī, which later on changed to Mahāśītavatī.23 In the present edi-
tion this proposal appears to have been confirmed, with the addition that there
seems to have been a transitional phase when these two titles were used together,
and in several cases it looks that the text itself is called Śītavatī and the dhāraṇī
Daṇḍadhāraṇī.24 It should also be noted that the Mahāmāyūrīvidyārājñī mentions
Daṇḍadhara and Mahādaṇḍadhara ‘The (Great) Rod Bearer’ at one place, which
reflects further fluidity.25 The questions how much exactly all these titles are in-
terconnected and how the completely different text of the Mahāśītavana (surviv-
ing only in Tibetan) replaced the Mahādaṇḍadhāraṇī in the Tibetan collection of
The Five Great Dhāraṇīs remain to be answered.
4 Contents
[0] Obeisance26
[1] Setting (nidāna): the Lord and Rāhula in Rājagṛha: Rāhula is disturbed by var-
ious beings in the Śītavana burning ground
[2] Rāhula visits the Lord
[3] Rāhula informs the Lord about being disturbed
[4] The Lord teaches Rāhula the Great Daṇḍa-dhāraṇī Spell
[5] The first part of the dhāraṇī
[6] The second part of the dhāraṇī
[7] Instructions for use and benefits
[8] Further instructions for use and benefits
[9] Conclusion
[10] Colophon
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23 Davidson 2014a, 15 suggests that this is an alternative title.
24 As Skilling 1992, 142 observes, Mahādaṇḍadhāraṇī is the name of the dhāraṇī in the Tibetan
translation.
25 See n. 15.
26 Skilling 1992, 142 notes that the MDDS is the only Pañcarakṣā text composed entirely in
prose.
454 | Gergely Hidas
5 Contexts and date

The MDDS is an apotropaic, magical-ritualistic scripture of dhāraṇī literature.
Skilling 1992, 143 classifies this text under the Śrāvakayāna adding that it has
been used by practitioners of the Mahāyāna and Vajrayāna, too. Some manu-
script colophons in the present edition indeed refer to the Mahāyāna,27 while an-
other one has tantric allusions.28 It is worth noting that the MDDS reveals affilia-
tions with Brahmanism, for example, with regard to the presence of deities such
as Indra, Yama, Varuṇa, Kubera, Daṇḍāgni and Brahmā. This text may also be
linked to classical Brahmanical sources: the Śītavana is mentioned as a famous
tīrtha in the Āraṇyakaparvan of the Mahābhārata,29 and the Vāmanapurāṇa lists
this place among the seven blessed forests of Kurukṣetra30 along with a brief de-
scription quite similar to that of the Āraṇyakaparvan.31
As far as dating is concerned, the terminus ante quem for the emergence of
this scripture is 800 CE when the Tibetan translation was done. References to the
Daṇḍadhāraṇī and Śītavana32 in the Mahāmāyūrīvidyārājñī33and the Mañjuśri-
yamūlakalpa34 cannot be traced to an earlier date than this. Nevertheless, the
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27 The earliest of these colophons is from the 11th century. The reference to the manuscript donor
as pravaramahāyānayāyin ‘follower of the excellent Mahāyāna’ is found in mss. I, J, L, O and R.
28 See the colophon of the 11th-century ms. N.
29 3.81.48–49. tataḥ śītavanaṃ gacchen niyato niyatāśanaḥ / tīrthaṃ tatra mahārāja mahad an-
yatra durlabham / punāti darśanād eva daṇḍenaikaṃ narādhipa / keśān abhyukṣya vai tasmin
pūto bhavati bhārata ‘Thereupon he should go, restrained and of meager diet, to the Śītavana
Ford: there is sanctity there unobtainable elsewhere, which alone purifies in one blow if one
merely looks at it; by sprinkling one’s hair one becomes pure.’ (translation in van Buitenen 1975,
380)
30 13.3–5. śṛṇu sapta vanānīha kurukṣetrasya madhyataḥ / yeṣāṃ nāmāni puṇyāni sarvapāpa-
harāṇi ca // kāmyakaṃ ca vanaṃ puṇyaṃ tathāditivanaṃ mahat / vyāsasya ca vanaṃ puṇyaṃ
phalakīvanam eva ca // tatra sūryavanasthānaṃ tathā madhuvanaṃ mahat / puṇyaṃ śītavanaṃ
nāma sarvakalmaṣanāśanam.
31 14.44–45.tataḥ śītavanaṃ gacchen niyato niyatāśanaḥ // tīrthaṃ tatra mahāviprā mahad an-
yatra durlabham / punāti darśanād eva daṇḍakaṃ (daṇḍenaikaṃ?) ca dvijottamāḥ.
32 See n. 15 and 16.
33 None of the Chinese versions of the Mahāmāyūrī (T. 982, 984–988) dating from the 4th century
onwards contain the references present in Takubo’s edition. I am grateful to Dr Gábor Kósa for
checking these sources. The 6th-century Bower Manuscript does not contain these references ei-
ther (Hoernle 1893–1912, 222–225, 236–237). For a recent study of the Mahāmāyūrī see Overbey
2016.
34 On the date of the Mañjuśriyamūlakalpa see Sanderson 2009, 129 and on available sources
Delhey 2012. Note that the Chinese translation of its complete text (T. 1191) dates from the late
10th century.
MDDS shares a number of features with those scriptures of dhāraṇī literature that
in all probability go back to the first half of the first millennium, and thus it is
likely to belong to this period too.35 At some point in time the MDDS became per-
sonified and the goddess representing this tradition has been known as
Mahāśītavatī up to the present. When deification happened, it looks that the
names Mahādaṇḍadhara or Mahādaṇḍadhāraṇī did not come to be used.
6 Practice
While in section [8] recitation as a general practice is mentioned, according to the
instructions in section [7], one should recite this spell into a knotted thread and
wear it on the forearm or around the neck, and offerings should also be made for
further protection.36 The practice of using knotted threads is widespread in tantric
Buddhism,37 and this tradition appears to share features with the paritta rituals
of the Theravāda too.38 As far as the range of protection provided by the MDDS is
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35 Such as the Mahāmāyūrīvidyārājñī. The presence of Vajrapāṇi and the Four Great Kings as
main characters is likely to reveal an early formation. Cf. also the first-century *Manasvi-
nāgarāja-sūtra in the Bajaur collection (Strauch 2014). The MDDS appears to be considerably
earlier than, for example, the Mahāpratisarāmahāvidyārājñī which emerged latest in the 6th cen-
tury (Hidas 2012, 21).
36 For protective threads in various dhāraṇī texts see Skilling 1992, 166–167, 1994, 85 and Hidas
2012, 33–34. For enchanted and knotted cords in the Kriyāsaṃgrahapañjikā see Tanemura 2004,
276. See also Duquenne 1988, 343, Copp 2014, 79–87 and Davidson 2014b, 146 for such knotted
incantation cords in Chinese Buddhism.
37 Cf. Amoghapāśakalparāja 22b: ekaviṃśatisūtrakagranthayaḥ karttavyaḥ śire bandhitavyaṃ
yathā manasi varttayamānan tathā indrajālan darśayati; Sādhanamālā Nos 93, 94, 110: anena
mantreṇa paṭāñcalaṃ saptābhimantritaṃ kṛtvā granthiṃ baddhvā vindhyāyām api gacchan na
kenāpy avalīyate; No. 141: deśāntaragamane tu anena mantreṇātmīyottarīyāñcalaṃ gṛhītvā
yathāvad granthiṃ kṛtvā gacchet caurādibhir na muṣyate, Ācāryakriyāsamuccaya: tad anu
kumārīkartitasūtram śiṣyaśarīrapramāṇaṃ triguṇitam amṛtakuṇḍalimantreṇa trigranthīkṛtaṃ
teṣāṃ savyabāhau strīṇāṃ vāve; Vajrāvalī: tad anu raktasūtraṃ śiṣyaśarīrapramāṇaṃ
triguṇīkṛtaṃ hūṃ-jaṃ tena kuṇḍalinā ca saptajaptaṃ trigranthīkṛtaṃ ṣaḍgranthīkṛtam vā teṣāṃ
savyabāhau vāmapāṇau vā tantrāntaroktaiḥ oṃ buddhamaitrī rakṣa rakṣa sarvān svāhā iti
paṭhan svayaṃ baddhvā samyaksaṃrakṣyotsāhayet; Siddhaikavīratantra: uttarīyāñcale gran-
thiṃ kṛtvā mantram abhismarato mārge caurādīn stambhayati; Sarvavajrodaya: vajrarakṣābhi-
japtaṃ tataḥ samayaṃ nirbadhnīyād vāmapāṇau tu sūtrakaṃ granthibhiḥ samupetaṃ vai tribhiḥ
svayam eva tu.
38 On paritta see de Silva 1981. It is not certain how early such practices go back to in South
Asian religious traditions (quite likely as early as the Atharvaveda), but the use of enchanted and
456 | Gergely Hidas
concerned, in sections [7] and [8] there are stock-lists with the following items
against which safeguard is granted: humans, non-humans, Vetālas, poison,
weapons, sickness, spells, mantras, fire, water, sorrow, obstacles, discords,
kings, thieves and dangers in the wilderness. On the basis of section [7] it appears
that special protection is given against Grahas, spells and magical bonds.
7 A critical edition of selected Eastern Indian and

Nepalese manuscripts
7.1 Sigla
A: A Nepalese Pañcarakṣā manuscript from ca. 19th century. Kept in a private col-
lection in New Delhi. Reproduced in Lokesh Chandra 1981. Paper, modern
Nepālākṣara script. The MDDS is the fifth text (fols 123v–126v) in the collection.
For a detailed description see Hidas 2012, 76–77.
B: A Nepalese Pañcarakṣā manuscript from 1810 CE. Kept in a private collection

in New Delhi. Reproduced in Lokesh Chandra 1981. Paper, modern Nepālākṣara
script. The MDDS is the fourth text (fols 177v–182v) in the collection. For a de-
tailed description see Hidas 2012, 77.
G: A Nepalese Pañcarakṣā manuscript from the 12th century. Ms. No. 1447, Hodg-
son 8 (R), kept in the Bodleian Library, Oxford. Palm leaf, hook-topped
Nepālākṣara script (Bhujimol). The MDDS is the fourth text (fols 123v–126v) in the
collection. For a detailed description see Hidas 2012, 81.39
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knotted cords is present in various Brahmanical texts as well. See, for example, the Śaiva Kri-
yākālaguṇottara in Slouber (forthcoming) and the entries pavitrāropaṇa and pāśasūtra in
Goodall and Rastelli 2013.
39 As an addition to the previous description in Hidas 2012, note that at the end of the manu-
script bundle there is a palm-leaf folio, most probably a later supplement, with an incomplete
colophon written in a different hand with bigger akṣaras in four lines and numbered 132 on the
right margin (note that all previous folios are numbered on the left side and have six lines written
in earlier characters): ye dharmmā... || deyadharmmo yaṃ pravalamahāyānayāyino para-
madhārmmikaḥ śākyabhikṣuśrīratnakasya yad atra puṇyaṃ bhavatv ācāryyopādhyāya-
mātāpitṛpūrvvaṃgamaṃ kṛtvā sakalasatvarāśī nuttarajñānaphala prāpnotu || rājādhirājapa-
rameśvaraparamabhattārakaśrī2pratāpamalladevasya...
I: A Nepalese Pañcarakṣā manuscript from 1205 CE. Ms. Add.1644, kept in the
Cambridge University Library.40 Palm-leaf, hook-topped Nepālākṣara script (Bhu-
jimol). The MDDS is the fourth text (fols 87v–89v) in the collection. For a detailed
description see Hidas 2012, 82–83.
J: An Eastern Indian Pañcarakṣā manuscript from the second half of the 11th cen-
tury. Ms. Or.3346, kept in the British Library. Palm-leaf, Eastern Indian script. The
MDDS is the third text (fols 46v–48r) in the collection. For a detailed description
see Hidas 2012, 83–84.
K: A Nepalese Pañcarakṣā manuscript from the 12th–13th century. Ms. Add.1662,

kept in the Cambridge University Library. Palm-leaf, hook-topped Nepālākṣara
script (Bhujimol). The MDDS is the fourth text (fols 125v–128v) in the collection.
For a detailed description see Hidas 2012, 84.
L: An Eastern Indian Pañcarakṣā manuscript from the mid-11th century. Ms. Add.
1688, kept in the Cambridge University Library.41 Palm-leaf, Eastern Indian script.
The MDDS is the fourth text (fols 64v–67r) in the collection. For a detailed de-
scription see Hidas 2012, 84–85. For a thorough iconographical study see Kim
2010, 270–279. For a recent description see Weissenborn 2012, 303–304 and note
that both this work and Kim 2010, 269 read the donor’s name as Uddākā. See also
Kim 2013.
N: A Nepalese Pañcarakṣā manuscript from 1063 CE. Nepalese German Manu-

script Cataloguing Project (NGMCP) B 30/45, kept in the National Archives, Kath-
mandu. Palm-leaf, early Nepālākṣara script. The MDDS is the fifth text (fols 148v–
151v) in the collection. For a detailed description see Hidas 2012, 86.
O: A Nepalese Pañcarakṣā manuscript from 1247 CE. Nepalese German Manu-

script Cataloguing Project (NGMCP) G 1/1, kept in the National Archives, Kath-
mandu. Palm-leaf, hook-topped Nepālākṣara script (Bhujimol). The MDDS is the
third text (fols 88v–91v) in the collection. For a detailed description see Hidas
2012, 87.
||
40 http://cudl.lib.cam.ac.uk/view/MS-ADD-01644/1.
41 http://cudl.lib.cam.ac.uk/view/MS-ADD-01688/1.
458 | Gergely Hidas
P: A Nepalese Pañcarakṣā manuscript from ca. the first half of the 12th century.42
Kept in the National Archives, Kathmandu, catalogued as number 4–1076. Pho-
tographed on 6 September, 1984, preserved on microfilm reel A 936/14, and im-
precisely listed as ‘Āryamahāmāyūrīvidyārājñī’ by the Nepal-German Manuscript
Preservation Project (NGMPP).43 41 palm leaves measuring 54  5 centimetres,
with two stringholes and three, four or five lines on a folio. Hook-topped
Nepālākṣara script (Bhujimol). Clear, balanced, bold handwriting. Incomplete:
the beginning of the MDDS is not preserved.44 The margins of most leaves are
damaged and broken off in various degrees. No marginal or interlinear correc-
tions. Foliation: three different sets of numbering, one with numerals under the
left string-hole (this appears to be the newest) and two inconsistently written
ones with letters or numerals on the left (this is probably the oldest) and right
(this is probably the second oldest) margins on the verso. The MDDS is the third
text (fols 72r–73v)45 in the collection. Donor’s name inserted in the text: Mamuka.
No colophon survives.
Q: A Nepalese Pañcarakṣā manuscript from 1117 CE.46 Reproduced in Lokesh Chan-

dra 2010,47 where it is reported to have been kept in Tibet but the present location
is not specified. 76 palm leaves with six lines on a folio, except for the end of certain
sections with three, four or five lines. The manuscript appears to have once been
illuminated. Nepālākṣara script. Clear and balanced handwriting. Complete: all fo-
lios of the MDDS are preserved without marginal or interlinear corrections. There
are few corrections elsewhere and occasional notes in Tibetan script. Foliation: let-
ter numerals on the left margin on verso side. The MDDS is the fifth text (fols 74v–
76v) in the collection.48 Colophon at the end of the manuscript.49
||
42 Many thanks to Professor Diwakar Acharya for his help with establishing a date for this man-
uscript.
43 This identification was apparently done on the basis of the sub-colophon on an unnumbered
folio misplaced at the very end of the bundle: āryamahāmāyūryā (?) vidyārājñī samāptā.
44 Note that from among the other Pañcarakṣā texts in this manuscript the folios containing the
Mahāmantrānusāriṇī are lost.
45 As mentioned before, the folio with the beginning of the MDDS is lost.
46 Note that the preface dates this manuscript to the early 9th century.
47 Note that there is an incomplete illuminated Aṣṭasāhasrikāprajñāpāramitā manuscript re-
produced on pages 121–144 without being listed in the table of contents.
48 Note that the table of contents lists this text as the fourth one.
49 Many thanks to Professor Diwakar Acharya for his help with deciphering parts of this hardly
legible colophon: ye dharmā… || o || rāgādi... (a verse)… samvat 237 (written in letter numerals)
kārttikaśuklapañcamyām.
R: A Nepalese Pañcarakṣā manuscript from 1234 CE, in the reign of King Abhaya-
malla.50 In private possession in Kathmandu. Photographed on 1 November, 1984
and reproduced on microfilm reels E 1714/22 and 1715/1 by the Nepal-German Man-
uscript Preservation Project (NGMPP). 142 palm leaves measuring 38.4  5.5 centi-
metres, with five or three lines on a folio. Hook-topped Nepālākṣara script (Bhu-
jimol). Clear, balanced, bold handwriting. Complete, with folio 132 being a paper
supplement. No marginal or interlinear corrections. Foliation: two different sets of
numbering (one with numerals referring to the whole manuscript on the left mar-
gin, and one with numerals referring to the individual section on the right margin)
on the verso. The MDDS is the fourth text (fols 131v–134v) in the collection. Donor’s
name inserted in the text: Śrībala.51 Colophon at the end of the manuscript.52
S: Significant variants in Śākya 2004
W: Iwamoto 1937
Wvar: Significant variants in Iwamoto 1937
Tib.: Tibetan translation in the Derge or Stog Palace Kangyur
Chin.: Chinese translation in the Taisho Tripiṭaka
7.2 Manuscript affinities

Nine out of the twelve manuscripts used in this edition were included in Hidas
2012 and their relation to each other examined on the basis of variants in the text
of the Mahāpratisarā-Mahāvidyārājñī. This analysis had the following results:
||
50 On Abhayamalla (1216–1255 CE) see Petech 1984, 83–88.
51 Note the discrepancy between the name inserted in the main text (Śrībala) and the one writ-
ten in the copied colophon (Śrīdhara).
52 The colophon is written on a paper supplement folio: ye dharmā... || || deyaṃdharmo yaṃ
pravaramahāyāyina paramopāsakaḥ śrī-udayapāra-ācāryya-nāmnasya yat ada punya bhavatv
ācāryopādhyāyamātrāpītṛpūrvvagamaṃ kṛtvā sakarasatvarāsyar anurttarajñānapharaprāptaye
iti || o || samvat 354 kārttikakṛṣṇa-ekādasyāṃ ādityavāraḥ || rājādhirāja-parameśvara-para-
mabhaṭṭāraka-raghuvaṃsāvatāra(ka-adhopaṭṭa-(read only by the NGMPP card)śrīśrī-abhaya-
malladevasya vijayarājye riṣitam (read: likhitam) iti || o || śrī-maṃṣaradeva-kārita-śrī-sīhadeva-
mahācāryya-bhikṣu-śrīdharasenasya likhitam itiḥ || || yathā dṛṣṭaṃ tathā likhita leṣako (read:
lekhako) nāsti dokhaṃ (read: doṣaṃ) yadi surddhaṃm aśurddhaṃ vā sodhanīyaṃ gunīskare
(read: guṇākaraiḥ?) || o || śubham astu labhavantu savvadāḥ || o ||
460 | Gergely Hidas
mss. GILN, JK and AB may be grouped together, while ms. O stands somewhere
between the first two groups being slightly closer to the former one.53
Here it has been investigated whether this grouping applies to the textual
traditions of the MDDS too and how the three newly used mss. can be positioned
in relation to these groups. A statistical analysis54 of the significant variants of the
MDDS in the twelve mss. has largely confirmed the groupings in the previous
study with the following differences: ms. I belongs to the JK group here, while
mss. AB and O do not stand apart but are also linked to this group. Among the
three newly used mss. P and R belong to the first group, while Q to the second,
with mss. BQ, (L)NR and GP showing closer affinities. Thus, there are two distinct
manuscript groups with regard to the text of the MDDS: GLNPR and ABIJKOQ. As
in the case of the Mahāpratisarā, these two groups reflect only approximate af-
finities because of the highly contaminated transmission.
7.3 Editorial policy

Comparing the variants belonging to the two manuscript groups established
above, it appears that it is the GLNPR group which reflects a probably earlier and
less inflated textual tradition. Therefore readings from this group have been pre-
ferred in most cases unless context, structure or grammar were against such
choices. As for the subgroups GP and (L)NR, the latter often appears to reveal
possibly more archaic strata; however, because of the enormous contamination
it has not been straightforward to follow this group in numerous cases. Thus,
some of the editorial decisions had to be necessarily subjective without a great
amount of certainty; nevertheless, the apparatus always provides a database of
other textual traditions preserved in the selected manuscripts for comparison.
||
53 Hidas 2012, 88–89.
54 Occurrences from highest to lowest numbers: BQ 29, GP 16, NR 16, GLNPR 15, LNR 14,
ABIJKOQ 10, AIJKO 6, LN 6, ABIJKO 5, BQR 5, GLN 5, ABIJKQ 4, GL 4, GLP 4, GN 4, IK 4, LR 4, AB
3, ABG 3, AIJK 3, AJK 3, GNP 3, GNR 3, GLNP 3, GLNR 3, GQ 3, IJK 3, NP 3, PQ 3, ABIKOQ 2, ABQ
2, AIJKOQ 2, AIKO 2, AJKO 2, BGLNPQR 2, BGPQR 2, BL 2, GNPR 2, GLNPQR 2, IJKO 2, IKO 2, IO 2,
JKO 2, JNR 2, LP 2.
7.4 Silent standardizations

– Geminations after r have been standardized
– Degeminations before a semivowel have been standardized
– Sibilants have been given in their standard form
– Variations between ṇ/n and r/l have been standardized
– Final anusvāras before vowels or at the end of sentences have been changed to m
– Homorganic nasals have been changed to anusvāras when needed
– Variations between sandhi and open sandhi have not been indicated
– The lack of avagrahas has not been indicated
– Variations between i/ī and u/ū have not been indicated
– Daṇḍas have been added or ignored without indication
– Cha and ccha are usually undistinguishable and have been given in their standard form
– Differences between numbered repetition (e.g. curu 2) or double forms (e.g. curu curu) have
not been indicated and double forms have been kept in the main text
7.5 Symbols and abbreviations

Σ all manuscripts except those listed separately
corr. correction
em. emendation
conj. conjecture
om. omission
ac
ante correctionem
pc
post correctionem
[1] section number given by the editor
(...) lacuna
Tib. text reflected in the Tibetan translation
Chin. text reflected in the Chinese translation
AJHITOKASYA donor’s name inserted in the text by the scribe
462 | Gergely Hidas
7.6 The textual traditions transmitted in the selected

manuscripts
[0] [siddham] namaḥ sarvabuddhabodhisattvebhyaḥ55 |56
[1] evaṃ mayā śrutam ekasmin samaye bhagavān rājagṛhe viharati sma57 | śīta-
vane mahāśmaśāne58 iṅghikāyatana59pratyuddeśe60 | tatrāyuṣmān61 rāhulo ‘tīva62
viheṭhyate devagrahair nāgagrahair63 yakṣagrahai rākṣasagrahaiḥ kinnara-
grahair64 garuḍagrahair65 mahoragagrahair66 manuṣyagrahair67 amanuṣyagra-
haiḥ68 pretagrahair69 bhūtagrahaiḥ70 piśācagrahaiḥ kumbhāṇḍagrahair71
||
55 [siddham] namaḥ sarvabuddhabodhisattvebhyaḥ] GKTib; [siddham] oṃ namo bhagavatyai
āryamahāśītavatyai AB, [siddham] namo bhagavatyai āryamahāśītavatyai IOQR, om. JChin,
namo buddhāya L, [siddham] namo buddhāya N, namo bhagavatyai āryamahāśītavatīyai R,
namo bhagavatyai āryamahāśītavatyai W
56 A123v, B177v, G123v, I87v, J46v, K125v, L64v, N148v, O88v, Q74v, R131v.
57 viharati sma] Σ; viharati sma | gṛdhrakūṭe parvate | tena khalu punaḥ samayenāyuṣmān
rāhulo rājagṛhe viharati L
58 mahāśmaśāne] ΣJpc; mahātā mahāśmaśāne Jac (open sandhi)
59 iṅghikāyatana°] Σ; iṅghikāyatane LS, iṅgikāyatana° N
60 °pratyuddeśe] Σ; °pratyudeśe IJ
61 tatrāyuṣmān] Σ; tatra khalv āyuṣmān L
62 rāhulo ‘tīva] Σ; rāhulam atīva B, rāhulo (…) L, rāhulo ‘vatīva O. L65r.
63 nāgagrahair] Σ; (…) L, om. R. asuragrahair nāgagrahair Tib
64 yakṣagrahai rākṣasagrahaiḥ kinnaragrahair] corr.Tib; asuragrahai rākṣasagrahair ma-
horagagrahair marutagrahaiḥ kinnaragrahair A, asuragrahair yakṣagrahai rākṣasagrahaiḥ kin-
naragrahair marutagrahair BQ, yakṣagrahai rākṣagrahaiḥ kinnaragrahair marutagrahaiḥ G,
yakṣagrahai rākṣasagrahair marutagrahair asuragrahaiḥ kinnaragrahair IJKW, (…) rākṣasagra-
hair gandharvagrahair asuragrahair garuḍagrahaiḥ kinnaragrahair L, yakṣagrahaiḥ rākṣasagra-
haiḥ kinnaragrahair NR, yakṣagrahai rākṣasagrahaiḥ kinnaragrahair marutagrahair asura-
grahair O, asuragrahai yakṣagrahair mahoragagrahair marutagrahai kinnaragrahair S
65 garuḍagrahair] BGINR; garuḍagrahair gandharvagrahair AJKOQW, om. LChin, ma-
horagagrahair Tib
66 mahoragagrahair] Σ; om. S, gandharvagrahair Tib. G124r.
67 manuṣyagrahair] ΣTib; om. R
68 amanuṣyagrahaiḥ] Σ; om. NOacR, na manuṣyagrahaṃ Opc, marutagrahair Tib
69 pretagrahair] ΣTib; om. GS
70 bhūtagrahaiḥ] ΣTib; om. AGS
71 kumbhāṇḍagrahair] ΣTib; kumbhāṇḍagrahaiḥ | B, kumbhāṇḍaiḥ G
dvīpibhiḥ kākair ulūkaiḥ72 kīṭaiḥ73 sarīsṛpaiṛ anyaiś ca manuṣyāmanuṣyaiḥ satt-

vaiḥ74 |
[2] athāyuṣmān rāhulo75 yena bhagavāṃs76 tenopasaṃkrānta77 upasaṃkramya

bhagavataḥ pādau śirasābhivanditvā78 bhagavantaṃ79 tri80pradakṣiṇīkṛtya bha-
gavataḥ purato rudann81 aśrūṇi pravartayati sma |
||
72 ulūkaiḥ] Σ; ulūkair rulūkaiḥ O, ullakaiḥ R
73 kīṭaiḥ] Σ; om. B
74 manuṣyāmanuṣyaiḥ sattvaiḥ] AGIJKW; sattvair manuṣyāmanuṣyaiḥ B, manuṣyāmanuṣyaiḥ
sarvair iti L, manuṣyāmanuṣyaiḥ sarvair hārītibhiḥ N, manuṣyāmanuṣyā sattvaiḥ O,
manuṣyāmanuṣyaiḥ sarvasattvaiḥ Q, manuṣyāmanuṣyai sarvair ītibhiḥ R, om. Chin. B178r.
75 athāyuṣmān rāhulo] Σ; āyuṣmāṃś ca rāhulo G, atha khalv āyuṣmān rāhulo O, athāyuṣmān
rāhulaḥ Q
76 bhagavāṃs] Σ; bhagavās A, bhagavān R
77 °krānta] Σ; °krāntaḥ JKO, °krāntar N
78 śirasābhivanditvā] LNR; śirasā vanditvā Σ, śirābhivanditvā G
79 bhagavantaṃ] Σ; bhagavatta R
80 triḥ°] Σ; triṣ° J, tri° QW, om. R. N149r.
81 purato rudann] Σ; purataḥ sthitaḥ prāñjalir bhagavantaṃ namasyamānaḥ prarudann L, pu-
rato rudan R, purato rudanta Wva
464 | Gergely Hidas
[3] atha82 bhagavān83 jānann eva84 rāhulam āmantrayate85 sma | kiṃ tvaṃ86 rāhula87
mama purataḥ88 sthitvā aśrūṇi89 pravartayasi90 | evam ukte91 āyuṣmān rāhulo92 bha-
gavantam etad avocat | ihāhaṃ bhagavan93 rājagṛhe94 viharāmi95 | śītavane mahā-
śmaśāne96 iṅghikāyatana97pratyuddeśe | so ‘haṃ bhagavaṃs98 tatra viheṭhye99
devagrahair nāgagrahair100 yakṣagrahai rākṣasagrahaiḥ kinnaragrahair101
||
82 atha] Σ; atha khalu BGQL
83 bhagavān] Σ; bhagavan K
84 jānann eva] Σ; om. GTibChin
85 J47r.
86 tvaṃ] Σ; tva A, nu tvaṃ BQ, tu tvaṃ OWvar
87 rāhula] Σ; rāhulo LNR. O89r.
88 purataḥ] Σ; pura R. A124r. There is a longer gap between two double daṇḍas at the beginning
of A124r and kiṃ tva rāhula mama purataḥ is repeated.
89 aśrūṇi] Σ; cāśrūṇi BQ, prarudann aśrūṇi L, tyaśrūṇi R
90 pravartayasi] Σ; pravartayati O, pravartayati sma R
91 ukte] Σ; ukto A
92 rāhulo] Σ; rāhulaḥ B
93 bhagavan] Σ; bhagavān R
94 Q75r, R132r.
95 viharāmi] Σ; viharāmaḥ I, viharāmai R
96 K126r.
97 iṅghikāyatana°] Σ; iṅghikāyatane LR
98 bhagavaṃs] Σ; bhagavan GN, (…) R
99 viheṭhye] AIJacKOQW; viheṭhyate BWvar, viheṭhyāmi GLN, vihe_thye Jpc, (…) R, vihethate S
100 nāgagrahair] Σ; nāgagrahair asuragrahair B, asuragrahair nāgagrahair Tib
101 yakṣagrahai rākṣasagrahaiḥ kinnaragrahair] conj.Tib; yakṣagrahai rākṣasagrahair maruta-
grahair asuragrahaiḥ kinnaragrahair AJKW, yakṣagrahai rākṣasagrahair kinnaragrahair maru-
tagrahair B, marutagrahair asuragrahair rākṣasagrahaiḥ kinnaragrahair G, yakṣagrahai rākṣasa-
grahair marutagrahair asuragrahaiḥ I, suparṇagrahair yakṣagrahai rākṣasagrahair gandharva-
grahair asuragrahaiḥ garuḍagrahaiḥ kinnaragrahair L, yakṣagrahai rākṣasagrahair marutagra-
haiḥ kinnaragrahair N, yakṣagrahair marutagrahair asuragrahai rākṣasagrahaiḥ kinnaragrahair
O, (…)grahaiḥ P, marutagrahair asuragrahair yakṣagrahai rākṣasagrahaiḥ kinnaragrahair Q,
yakṣagrahaiḥ rākṣasagrahaiḥ marutagrahaiḥ (…) R, yakṣagrahai rākṣasagrahai marutagrahai
garuḍagrahair kinnaragrahair S. The text of ms. P begins here. P72r.
garuḍagrahair102 mahoragagrahair manuṣyagrahair103 amanuṣyagrahaiḥ104 preta-

grahair bhūtagrahaiḥ105 piśācagrahaiḥ106 kumbhāṇḍagrahair107 dvīpibhiḥ kākair
ulūkaiḥ108 kīṭaiḥ109 sarīsṛpair110 anyaiś ca manuṣyāmanuṣyaiḥ sattvair iti111 |
[4] atha khalu112 bhagavān113 āyuṣmantaṃ rāhulam āmantrayate sma | udgṛhṇa

tvaṃ114 rāhula115 imāṃ mahādaṇḍa116dhāraṇīṃ117 vidyām118 | catasṛṇāṃ parṣadāṃ119
rakṣāvaraṇaguptaye120 bhikṣūṇāṃ bhikṣuṇīnām upāsakānām121 upāsikānāṃ ca122
dīrgharātram123 arthāya124 hitāya sukhāya125 bhaviṣyati126 |
||
102 garuḍagrahair] BGP; garuḍagrahair gandharvagrahair AIJKOQW, om. LNRSChin, gandhar-
vagrahair Tib
103 B178v.
104 amanuṣyagrahaiḥ] Σ; om. NR, marutagrahair Tib
105 bhūtagrahaiḥ] ΣTib; om. ABGS
106 piśācagrahaiḥ] ΣTib; piśācagrahaiḥ | bhūtagrahaiḥ G. L65v.
107 kumbhāṇḍagrahair] ΣTib; kumbhāṇḍagrahaiḥ | GQ, kumbhāṇḍaiḥ P, om. R. G124v.
108 ulūkaiḥ] Σ; ullūkaiḥ R
109 kīṭaiḥ] Σ; kiṭaiḥ J, kiṭai R
110 sarīsṛpair] ΣRpc; sarī marutagrahair asuragrahaiḥ kinnaragrahai sṛpaiḥ Rac
111 sattvair iti] GJOPSWvar; sattvaiḥ AKW, sarvasattvair iti BQ, (…) I, sarvair iti L, sarvair ītibhiḥ
N, sarvair itibhiḥ R, om. Chin
112 khalu] Σ; om. BP. I88r.
113 bhagavān] Σ; bhagavānn Q
114 udgṛhṇa tvaṃ] Σ; tena hi rāhula udgṛhṇīṣva L, udgṛhṇa tvaṃ ānanda Wvar
115 rāhula] Σ; om. L
116 mahādaṇḍa°] LNR; mahāśītavatīṃ Σ, śītavatī° S, mahāśītavatī° W
117 °dhāraṇīṃ] LNpc; °nāma dhāraṇīṃ ABGKOQW, °nāma dhāraṇī° IJPS, °dhāriṇīṃ NacR.
118 vidyām] GIKLNOPRW; vidyā AS, mahāvidyām BQ, °vidyārājñīm J, vidyārājñī Wvar
119 parṣadāṃ] Σ; pariṣadāṃ IJKW, parṣadā Wvar
120 rakṣāvaraṇaguptaye] Σ; rakṣāvaraṇaye P
121 upāsakānām] Σ; upāsikānām R
122 upāsikānāṃ ca] Σ; upāsikīnāṃ ca P, upāsikānāṃ Q, upāsakānāṃ ca R
123 dīrgharātram] GLNPRSWvarTibChin; sarvasattvānāṃ ca dīrgharātram AIJKOW, sarva-
sattvānāṃ dīrgharātram B. N149v, O89v
124 arthāya] Σ; om. P
125 sukhāya] GLNPTibChin; sukhāya yogakṣemāya ABIJKOQW, sukhāya loka R, sukhāya yo-
gasambhārāya kṣemāya S. A124v
126 bhaviṣyati] Σ; ca bhaviṣyati GP, bhaviṣyati devamanuṣyāṇāṃ ceti L, viṣyati R
466 | Gergely Hidas
[5] tadyathā | aṅgā | vaṅgā127 | bhaṅgā128 | varaṅgā | saṃsārataraṅgā129 | sāsadaṅgā130

| bhaṅgā131 | jesurā132 | ekatarā133 | ara vīrā134 | tara vīrā135 | kara vīrā | kara kara vīrā136
| indrā137 | indrakisarā138 | haṃsā139 | haṃsakisarā140 | picimalā141 | mahākiccā142 | vi-
heṭhikā143 | kālucchikā144 | aṅgodarā145 | jayā | jayālikā146 | velā | elā | cintāli147 | cili
cili148 | hili hili149 | sumati150 | vasumati | culu naṭṭe151 | culu culu naṭṭe152 | culu nāḍi153
||
127 vaṅgā] Σ; om. Q
128 bhaṅgā] GLN; kaliṅgā bhaṅgā ABIJKOWvar, om. P, kaliṅgā raṅgā Q, bhaṅgā kaliṅgā bhaṅgā
R, kaliṅgā bhaṅgā 2 S, kaliṅgā W
129 saṃsārataraṅgā] Σ; saṃsārā taraṅgā N
130 sāsadaṅgā] Σ; sāmavādasā N
131 sāsadaṅgā | bhaṅgā] ABJNOQRSWvar; māmaṅgā G, sāsadaṅgā | bhagā IKW, sāmavedasā |
bhaṅgā L, sāsadaṅgā P
132 jesurā] BLNP; asurā AIJKOQW, jāsurā G, yesurā R, asuravīrā Wvar
133 ekatarā] GNP; ekataraṅgā AIJKOW, ekacarā BQ, (…) L, ekavīrā R
134 ara vīrā] BGNOPQR; asuravīrā AIJKW, (…) L, suravīrataraṅgā Wvar
135 tara vīrā] GLP; tara vīrā | tara tara vīrā AIJKNOW, tara vīrā | viheṭhikā | tara tara vīrā BQR
136 kara kara vīrā] Σ; kara kaira vīrā P, om. Q, kara kara vīrā | kuru vīrā | kuru kuru vīrā | curu
vīrā | curu curu vīrā | culu vīrā | culu culu vīrā | hili vīrā | hili hili vīrā | sihīlikā | mahāsihīlikā L
137 indrā] Σ; om. J
138 indrakisarā] Σ; indrakisorā G, indraggikisarā L, indrakīsarā N, indrakisarāḥ P. B179r, R132v.
139 haṃsā] Σ; haṅgā P
140 haṃsakisarā] Σ; haṃsakisorā G, haṃsaggikisarā L, haṃsakīsarā N, haṅgākisarā P
141 picimalā] AGIKLN; piśācikā | cilimālā BQ, picimalā | lomā J, picimālā OPW, cirimārā R, pi-
cisarā S, picimālā | loma Wvar
142 mahākiccā] Σ; mahāviccā G
143 viheṭhikā] Σ; heṭhavikā (…) viheṭhikā kaṭācchikā L, viheṭhī Wvar. K126v.
144 kālucchikā] Σ; kālacchikā N, tālucchikā P
145 aṅgodarā] Σ; aṅgodarā amocarā yamodarā L
146 jayā jayālikā] Σ; jayā jayākilā G, jarā jarālikā S, jayālikā W
147 velā elā cintāli] AJKLOS; parā vittāli B, palā vittāli G, velā elā cittāli IN, palā vitāli P, velā
cintāli QW, para cirtāli R
148 cili cili] KILOW; citi citi A, cili BQR, vali cihili G, vali vi JP, cici N, cali cicili Wvar
149 hili hili] AIKLNOW; hili kili BQ, kisi G, hili cili 2 hili 2 kili 2 J, hili hasihi P, hili cili R, hili hili
kili hili Wvar
150 sumati] Σ; sumadhi GP, samavati N
151 culu naṭṭe] AGIKOQW; culu naṭṭe 2 B, culu naṭe JNR, (…) L, culu naṭe | culu naṭe | culu naṭe P
152 culu 2 naṭṭe] BLQRS; culu 2 naṭṭe | culu culu culu A, culla naṭṭe culu culu naṭṭe G, culu 2
naṭṭe culu 2 culu naṭṭe IK, culu 2 naṭe culu 2 culu naṭe J, culu 2 naṭe NP, culu 2 naṭṭe culu naṭṭe
O, culu culu culu naṭṭe W, om. Wvar
153 culu nāḍi] Σ; culla nāḍi G, culu nāti P, cullu nāḍi R
| kunāḍi154 | hārīṭaki155 | kārīṭaki156 | gauri157 | gandhāri158 | caṇḍāli159 | mātaṅgi160 |

dharaṇi dhāraṇi161 | uṣṭrapālike162 | kaca kārike163 | cala nāṭike164 | kākalike165 | lala-
mati166 | rakṣamati167 | varākule168 | manmate utpale169 | kara vīre170 | tara vīre171 | tara
||
154 kunāḍi] Σ; kulati P, om. S, kuru nāḍi Wvar
155 hārīṭaki] N; hārīṭakī 2 AJ, hārīṭaki tarīhuki B, harīṭaki G, hārīṭaki hārīṭaki IKOW, hārīṭāki L,
harīṭakī 2 hārīṭuki P, hāriṭaṅki tarīṭaṅki Q, hāriṇuki R
156 kārīṭaki] BGQ; kārīṭaki kārīṭaki | karīṭaki karīṭaki AIKW, kārīṭaki karīṭaki karīṭaki J, karīṭāki
kāriṭāki L, om. NP, kārīṭaki kārīṭaki karīṭaki O, tariṭuki 2 R
157 gauri] IJKLNOW; gaurī ABPQR, mauri G
158 gandhāri] IJKNOQW; gandhārī ABR, gāndhāri GL, gāndhārī P
159 caṇḍāli] GLNPS; caṇḍāli vetāli Σ
160 mātaṅgi] GNP; mātaṅgi | varcasi ABIJKQW, (…) L, varcasi | mātaṅgi O, mātaṅgīr cavasi R
161 dharaṇi dhāraṇi] GP; dharaṇi dhāraṇi | taraṇi tāraṇi AIJKOW, dharaṇi dhāraṇi |
prajñāmānike | taraṇi tāraṇi BQ, (…) L, dharaṇi dhāraṇi 2 N, dharaṇi dhāraṇi | prajñāmālīke |
taraṇi tāraṇi R
162 uṣṭrapālike] GLN; duṣṭamālike ABIJ, uṣṭramālike KQW, (…) O, uṣṭramāli | ke P, uṣṭamālike
R, draṣṭamālike SWvar, duṣṭa Wvar
163 kaca kārike] GL; kaca kācike | kaca kācike A, kaca kācike 2 B, kaca kācike IP, kaca kācike |
kaca cive J, kaca kācike | kaca kācive KQW, kaca kācike | kaca kācike 2 O, kaca kācike | kara
kālike R, kaca kārike | kaca kācive N, kaca kācice S, kaca kācike Wvar
164 cala nāṭike] AJKW; kara nāḍike BQR, bala nāśike G, cala nāṭike kaca kācive I, bala nāṭi L,
vala nāḍi N, om. OWvar, balā nāsike P, cala nādike S. G125r.
165 kākalike] Σ; kākilike G, kālike P
166 lalamati] Σ; balamati L
167 rakṣamati] BGPQRS; lakṣamati AIKOW, om. J, kulākula L, nakṣamati N
168 varākule] GN; varāhakule ABKOQRSW, om. IL, varāhakulo° J, balākule P
169 manmate utpale] P; matpale utpale AOW, utpale | bālākuli | pālākuli | manmate | unmatte
B, satpate utpale G, matpale utpate I, °tpale utpale J, matpate | utpale K, anyate utpale L, man-
yate utpale N, utpale | dhārākuli | pārākuli | manmatte | unmatte Q, utpale | dhārākuli | manmatte
| utpatte R, manamate S
170 kara vīre] GLNP; kara vīre | kara kara vīre Σ
171 tara vīre] Σ; om. G, tara vī R. P72v.
468 | Gergely Hidas
tara vīre | kuru vīre172 | kuru kuru vīre173 | curu vīre174 | curu curu vīre175 | mahāvīre176 |
iramati177 | varamati178 | rakṣamati179 | sarvārthasādhani | paramārthasādhani |
apratihate180 | indro rājā | yamo rājā181 | varuṇo rājā182 | kubero rājā183 | manasvī184 rājā
| vāsukī rājā185 | daṇḍāgnī rājā186 | brahmā187 sahasrādhipatī188 rājā189 | buddho bha-
gavān dharmasvāmī rājā190 | anuttaro191 lokānukampakaḥ192 | mama193 sarva-
sattvānāṃ ca rakṣāṃ194 kurvantu195 | paritrāṇaṃ196 parigrahaṃ paripālanaṃ
śāntiṃ197 svastyayanaṃ daṇḍaparihāraṃ śastraparihāraṃ viṣadūṣaṇaṃ
viṣanāśanaṃ198 sīmābandhaṃ199 dharaṇībandhaṃ ca kurvantu200 | jīvatu201
varṣaśataṃ paśyatu202 śaradāṃ śatam |203
||
172 kuru vīre] Σ; om. GI
173 A125r.
174 curu vīre] Σ; om. GN, (…) L
175 curu curu vīre] Σ; culu culu vīre A, curu curu vīre curu vīre curu curu vīre G, (…) L. B179v.
176 mahāvīre] Σ; om. R
177 iramati] Σ; (…) L, garamati N, irimati P, indramati R, iramati talamati Wvar
178 varamati] GIJKORW; viramati AWvar, varamati taramati BR, (…) L, caramati N, om. P, vara-
mati talamati Q
179 rakṣamati] Σ; (…) L, rakṣamati lakṣamati Q
180 apratihate] Σ; om. R. N150r.
181 yamo rājā] Σ; om. GS, somo rājā N, somo rājā yamo rājā Tib
182 J47v, O90r, Q75v, R133r.
183 kubero rājā] Σ; kubero rājā | kumbhāṇḍo rājā BQWvar, (…) L, vāyu rājā kubero rājā Tib
184 manasvī] Σ; manasī I. om. Tib
185 vāsukī rājā] GNR; vāsukī rājā | daṇḍakī rājā AIJKOW, vāsuki rājā | yamadagni rājā | daṇḍakī
rājā B, vāsuki rājā | yamadagni rājā L, vāsukī rājñī | yamadagnī rājā P, vāsuki rājā | yamadagnī
rājā | daṇḍakī rājā Q
186 daṇḍāgnī rājā] NRTib; daṇḍāgnī rājā | dhṛtarāṣṭro rājā | virūḍhako rājā | virūpākṣo rājā
AJKW, daṇḍāgni rājā | dhṛtarāṣṭro rājā | virūḍhako rājā | virūpākṣo rājā B, daṇḍo ‘gnirājā G,
daṇḍāgnī rājā | yamadagnī rājā | dhṛtarāṣṭro rājā | virūḍhako rājā | virūpākṣo rājā IO, daṇḍāgni
rājā | daṇḍakārī rājā | jayo rājā | vijayo rājā | jayantā rājā | vijayantā rājā | dhṛtarāṣṭro rājā |
virūḍhako rājā | virūpākṣo rājā | kubero rājā L, om. P, dhṛtarāṣṭro rājā | virūḍhako rājā | virūpākṣo
rājā Q, daṇḍāgnī rājā | dhṛtarāṣṭro rājā | virūḍhako rājā | virūpākṣo rājā | vaiśramaṇo rājā Wvar.
I88v, L66r.
187 brahmā] Σ; buddho N
188 sahasrādhipatī] IKNOPQRW; sahāṃpatī A, sahāpati BG, sahasrādhipati JL, sahāṃpati S
189 rājā] Σ; om. S
190 rājā] Σ; om. G
191 anuttaro] Σ; anuttaro dharmarājā L
192 °kampakaḥ] AGIKOPQW; °kampako BL, °kampaka JNRS, °kampaka evam ājñāpayati Wvar.
K127r.
193 mama] ABGIOW; AJHITOKASYA J, ŚĀKYABHIKṢUŚRĪSOMABHADRASYA (note that this name is half-
erased) K, UḌḌĀKĀYĀḤ L, rakṣa rakṣa mama saparivārasya N, MAMUKASYA P, mama saparivārasya
Q, rakṣa 2 māṃ ŚRĪBALASYA R, mama sagaṇaparivārasya Wvar
[6] tadyathā204 | balavati205 | varamati206 | talamati207 | lakṣamati208 | rakṣamati209 |

huru huru210 | phuru phuru211 | cara cara212 | khara khara213 | khuru khuru | mati mati214
| bhūmicaṇḍe215 | kālikeṭi216 | akisalā | pīne217 | sāmalate218 | hūle sthūle |
sthūlaśikhare219 | jaya sthūle | jaya naṭṭe220 | cala nāsi221 | culu nāsi222 | vāgbandhani223
||
194 rakṣāṃ] Σ; om. N, śarīraṃ rakṣāṃ Q
195 kurvantu] AIJKOQSWvar; kuṃrvatu B, kuru GP, karotu LW, om. N, karo jīvatu varṣaśataṃ
paśyatu sattavarṣa R
196 paritrāṇaṃ] AGNRWTib; guptiṃ paritrāṇaṃ BIJKLOQSWvar, om. P
197 śāntiṃ] Σ; śānti° B
198 viṣadūṣaṇaṃ viṣanāśanaṃ] Σ; viṣanāśanaṃ W
199 B180r.
200 kurvantu] Σ; karotu R
201 jīvatu] BGIKNOQRWvar; jīvantu AJLPW
202 paśyatu] BGIKNOR; paśyantu AJLQW, paśya P
203 Tib. omits this sentence.
204 tadyathā] GLNPR; tadyathā | ilā | milā | utpalā ABIJOQW, tadyathā | ili | milā | utpalā K
205 balavati] L; iramati Σ, bala balavati N, balamati R
206 varamati] GLOP; viramati AIJKW, valamati | kurumati B, caramati NR, varamati | valamati |
kurumati Q
207 talamati] GLNPR; halamati ABIJKOW, halamati | talamati | kṣaṇamati BQ, halamati | tala-
mati | kṣalamati Wvar
208 lakṣamati] Σ; om. S
209 rakṣamati] N; rakṣamati | kuru kuru mati AJKW, rakṣamati | arumati | ārumati | kuru kuru
mati B, arumati 2 G, rakṣamati | kuru mati 2 IO, om. L, ālumati 2 P, rakṣamati | arumati | arumati
| ārumati | kuru kuru mati Q, rakṣamati | huru mati R, rakṣamati | huru huru mati Wva
210 huru huru] GIJKOPRW; huru huru mati A, huru mati | huru 2 BLNQ, hulu 2 mati S
211 phuru phuru] Σ; puru puru GJ, om. IS
212 cara cara] AIJKPRW; dhara 2 BQ, vara 2 G, cara cara śatrūn LN, curu 2 OWvar
213 khara khara] Σ; om. GLPWvar, khaḍga R
214 mati mati] Σ; khurumati GP, mati LS
215 bhūmicaṇḍe] Σ; bhūmicaṇḍi GPQ, bhūmicaṇḍike I
216 kālikeṭi] LNR; kālike ABGJOPQW, kākalike I, kālile K
217 akisalā | 469ine] NR; abhisaṃlāpite ABIJKQW, akiśalā pīte G, akisalā pīna L, sukimalāpīte
O, akisaṃlā pīte P. A125v.
218 sāmalate] Σ; śārmalake G, sāmanate NR, sālamate P, somarate Wvar
219 °śikhare] Σ; °śikhale A, °śire BGP, °khare Wvar
220 jaya sthūle | jaya naṭṭe] P; jaya sthūle | jayavate | vala naṭṭe AJKRW, jaya naṭī B, jaya sthūle
| jala naṅge G, jaya sthūle | jayavate | vala naṭṭe | jaya naṭṭe I, jala nāṭi L, jaya sthūle | jala nāḍi
N, jaya sthūle | jayavate | vala naṭṭe | jala naṭṭe O, jaya sthūle | jaya naṭī Q, jayavate | vala nate |
jaya naṅge Wvar
221 cala nāsi] GLP; cala nāḍi AIJKO, tala nāṭī BQ, cara nāḍi NW, om. R. G125v
222 culu nāsi] GL; culu nāḍi culi nāḍi AJKO, culu 2 nāḍī BQ, culu nāḍi culu 2 nāḍi I, culu nāḍi
NR, culu culu nāsi P, culu nāḍi culu nāḍi W
223 vāgbandhani] Σ; vāgbandhanī B, vāsaṃdhari G
470 | Gergely Hidas
| virohaṇi224 | solohite225 | aṇḍare | paṇḍare | karāle226 | kinnare227 | keyūre | ketumati228

| bhūtaṃgame229 | bhūtamati230 | dhanye231 | maṅgalye232 | mahābalalohitamūle233 |
acalacaṇḍe234 | dhuraṃdharā235 | jayālike236 | jayā237 | gorohaṇi238 | curu curu239 |
rundha rundha | dhuru dhuru240 | khuru khuru241 | khurumati242 | bandhumati243 |
dhuraṃdhare244 | dhare dhare245 | vidhare vimati246 | viṣkambhaṇi247 | nāśani
||
224 virohaṇi] Σ; virohiṇi GLOWvar, rohiṇi S
225 solohite] NQR; sālohite AJKW, molohite B, molohire G, gorohaṇi sālohite I, golohite LP, go-
rohiṇi O
226 karāle] Σ; karālike B, karālā R. N150v
227 kinnare] AGJKLNRW; nale | dūre B, vidūre P, kinnare vidūre IOQ, kinnare | vittarake Wvar
228 ketumati] ΣJpc; saketumati Jac
229 bhūtaṃgame] Σ; om. Wvar
230 bhūtamati] Σ; bhūtapatiṃ B, bhūtamati bhūtapati L, bhūtapati P. R133v
231 dhanye] Σ; dhanya° AWvar
232 maṅgalye] GNPRTib; maṅgalye| hiraṇye | hiraṇyagarbhe A, maṅgalye | hiraṇyagarbhe
BIOQW, hiraṇyagarbhe J, maṅgale | hiraṇyagarbhe K, maṅgalye mahāmaṅgalye L. B180v. Cf.
Mahāmāyūrī: maṅgale maṅgalye, hiraṇye hiraṇyagarbhe, ratne ratnagarbhe and maṅgale sa-
mantabhadre hiraṇyagarbhe, sarvārthasādhani
233 mahābalalohitamūle] LNR; mahābale | avalokitamūle AIJKOW, mahābale | mahābalābale |
kitamūle B, mahābale mahābalāvalokite G, mahābale | mahābalalohitamūle P, mahābale |
mahābalāvalokitamūle Q. O90v, P73r
234 acalacaṇḍe] AIJKOPW; abalacaṇḍe B, acaladaṇḍe GQ, culu culu culu naṭṭe L, aculuṇḍe N,
acaluṇḍe R, acalacandre S
235 dhuraṃdharā] AIJKNOQWvar; burāṃdharā B, dharaṃdharā dharā G, dharāṃdharā L,
dhuraṃdhare PW, dharaṃdharā R
236 jayālike] Σ; jayā jayālike AI, parājayalike B, pārājayālike Q
237 jayā] Σ; jaya BQ, om. I, jayabandhani L
238 gorohaṇi] IJKLNRWvar; gorohiṇi AGPQW, golohiṇi B, godohiṇi O
239 curu curu] LNR; culu culu | phuru phuru AJ, culu culu | huru huru BQ, curu curu | phuru
phuru GIKOPW
240 dhuru dhuru] GP; phara 2 AJKOWvar, hara 2 BQ, pare 2 I, phuru 2 | muru 2 L, phuru 2 NR,
phala 2 S, om. W
241 khuru khuru] KOP; khara 2 khuru 2 A, khara 2 BL, khuru G, khare 2 I, khara J, guru 2 | khuru
NR, sphuru 2 Q, khala 2 | khulu 2 S, om. W, khulu 2 Wvar
242 khurumati] Σ; khurumati svāhā B, (…) L, sphurumati Q, om. W
243 bandhumati] Σ; om. BW, (…) mati svāhā L, mandhumati svāhā Q
244 dhuraṃdhare] ABGJPQWvar; dharadhare | dhara 2 I, dharaṃdhare KO, dhuruṃdharu L,
dhuruṃdharu 2 NR, om. SW
245 dhare dhare] Σ; dhara 2 G, dharu dhare dhare L, dhure 2 S, vare 2 Wvar
246 vidhare vimati] Σ; vidhuṇu dhimati G, vidhare 2 vimati 2 L, vidhare vidhare vidhamati P,
vidhare vidhare W
247 viṣkambhaṇi] Σ; viskambhiṇi NP, viṣkambhani | bhāvani vibhāvani O
vināśani248 | bandhani | mokṣaṇi249 | mocani250 | mohani251 | bhāvani252 | śodhani253 |

saṃśodhani254 viśodhani255 | saṃkhiraṇi256 | saṃchindani257 | sādhu turumāṇe258 |
hara hara bandhumati | hiri hiri | khiri khiri259 | kharali260 | huru huru261 | piṅgale262 |
namo ‘stu263 buddhānāṃ264 bhagavatāṃ265 svāhā266 |
||
248 vināśani] Σ; om. P. K127v.
249 mokṣaṇi] GLNR; mokṣaṇi vimokṣaṇi Σ
250 mocani] LP; mocani vimocani ABIJKOW, vimocani GNR, om. QWvar
251 mohani] GLNPR; mohani vimohani ABIKOQW, om. J
252 bhāvani] LNR; bhāvani vibhāvani ABIJKQW, om. GOP
253 śodhani] LNPR; sodhani śodhani A, sādhani | śodhani BGIJKQWvar, śodhani viśodhani OS,
śodhani 2 W
254 saṃśodhani] Σ; om. AWvar
255 viśodhani] Σ; om. RSWvar
256 saṃkhiraṇi] RW; saṃkhiraṇi saṃkiraṇi AKOS, saṃkiraṇi sākikiraṇi B, saṃsīraṇi saṃkīraṇi
G, saṃkhiraṇi saṃkiriṇi I, saṃkhiriṇi saṃkiriṇi J, sakhīraṇi saṃkīraṇi L, saṃkhīraṇī rakīraṇī N,
sakhīrati P, saṃkiraṇi | samīdani | sākikiraṇi Q
257 saṃchindani] Σ; saṃchinnani G, saṃchindini I, saṃchāraṇi saṃchindani L, saṃchāraṇi
saṃchīdani N, saṃchadanī R
258 sādhu turumāṇe] N; sādhūttaramāṇe | tara taramāṇe AGIK, sādhūntaramāṇe | tara tara-
māṇe B, sādhutaramāṇe J, sādhataramāṇe | tara tara māṇe | hara māṇe | hara hara māṇe L,
sādhu turamāṇe | turu 2 māṇe O, sādhu turumāṇe tara taramāṇe P, sādhūttaramāṇe | taramāṇe
Q, sādhu turu māṃ 2 rakṣa 2 R, sādhu turamāṇe W, sādhutaramāṇe | tara taramāṇe Wvar. I89r.
259 khiri khiri] Σ; miri 2 BQ, (…) L
260 kharali] Σ; om. BGPQWvar
261 huru huru] Σ; phuru phuru P, hurulu R, kuru 2 S
262 piṅgale] BGLNPQR; khuru khuru | piṅgale AIJOW, khuru piṅgale K
263 namo ‘stu] Σ; namo R
264 buddhānāṃ] Σ; buddhānā A, buddhāya P. A126r
265 bhagavatāṃ] Σ; bhagavatāṃnāṃ G, namo ‘stu bhagavatāṃ P
266 Q76r
472 | Gergely Hidas
[7] asyāṃ267 khalu268 rāhula269 mahādaṇḍadhāraṇyāṃ270 vidyāyām271 antaśo ‘ṣṭot-

taraśatapadānāṃ272 sūtraṃ273 granthiṃ274 baddhāyāṃ275 hastena276
dhāryamāṇāyāṃ277 kaṇṭhena278 dhāryamāṇāyāṃ279 samantād280 yojanaśatasya281
rakṣā kṛtā bhaviṣyati282 | gandhair283 vā puṣpair vā284 mudrābhir vā naiva
manuṣyo285 vāmanuṣyo286 vābhibhaviṣyati287 | na viṣaṃ na śastraṃ288 na rogo289 na
jvaro290 na prajvaro291 na vidyāmantro292 na vetāḍaḥ293 | na vyādhau294 nāgnau295
||
267 asyāṃ] Σ; asyā GPQR, asyāḥ L
268 khalu] GLNPR; khalu puna ABIJKOQ, khalu punaḥ S, khalu punā W
269 rāhula] Σ; rāhulo LNR
270 mahādaṇḍadhāraṇyāṃ] corr.Tib; mahāśītavatī° Σ, mahāśītavatīnāma° B,
daṇḍadhāraṇyāṃ L, mahādhāraṇyāṃ N, mahādaṇḍadhāraṇyā R. B181r.
271 °vidyāyām] Σ; °vidyāyā AR, °vidyā G
272 antaśo ‘ṣṭottaraśatapadānāṃ] NR; daśottaraśataṃpadāyāṃ A, daśottarapadaśatāyāṃ
BJKOPQW, daśottarapadaśatānāṃ G, daśottaramantrapadāyāṃ I, daśottaraśatapadāyāṃ KWvar,
antaśo ‘ṣṭottarapadaśatānāṃ L
273 sūtraṃ] LR; sūtre Σ, sūtra N
274 granthiṃ] Σ; grantha N, granthi° R
275 baddhāyāṃ] GLNPQR; baddhvā ABIJKOW, baddhā S
276 hastena] Σ; haste BQS
277 dhāryamāṇāyāṃ] Σ; dhāryamāṇāyā K
278 kaṇṭhena] AIKNOPRW; kaṇṭhe BQS, om. G, kaṇṭhe vā J, kāyena dhāryamāṇāyāṃ kaṇṭhena L
279 dhāryamānāyāṃ] Σ; dhāryamānāyā A, om. G
280 samantād] Σ; samantādad J
281 yojanaśatasya] Σ; yojanaśataṃsahasrasyāṃ B, yojanaśataṃ tasya O, yojanaśatasahasrasya
Q, yojanadaśasya Tib
282 kṛtā bhaviṣyati] Σ; tā bhaviviṣyati R. In the Tibetan translation rakṣā kṛtā bhaviṣyati comes
after mudrābhir. G66v, L66v.
283 gandhair] Σ; daṇḍair Tib
284 puṣpair vā] Σ; (…) L, puṣpair vā | dhūpair vā OWvar. N151r.
285 manuṣyo] Σ; manuṣyā ABQWvar
286 vāmanuṣyo] GIJKLOPW; vā ‘manuṣyā A, om. BQS, ‘manuṣyo N, amanuṣyo R
287 vābhibhaviṣyati] Σ; vā ‘bhibhaviṣyati AP, vā bhaviṣyati GL, vābhibhaviṣyanti Q. G126r.
288 na viṣaṃ na śastraṃ] ABIJKLNPRS; na viṣaṃ na śastraṃ na garaṃ GOWvar, na viṣaṃ na
śastraṃ na marā Q, na śastraṃ na viṣaṃ WTib
289 rogo] Σ; rogaṃ Wvar
290 na jvaro] Σ; om. J, na jvaraṃ Wvar
291 na prajvaro] Σ; om. R
292 na vidyāmantro] LRW; na vidyā na mantro Σ, na vidyā P, (…) N
293 vetāḍaḥ] AIJKOW; vetāḍā BGPQR, vetāḍā na vyālā LTib, (…) N, vyāpādaḥ Wvar
294 vyādhau] BGLQR; vyādhinā AIJKOW, (…) N, vyādhayo P, vyādher S
295 nāgnau] BGPQR; nāgninā AIJKOW, na graho nāgnau L, (…)gnau N, nāgni S. R134r.
na296 viṣodakena297 kālaṃ kariṣyati | vidyāmantra298prayogānāṃ ca299 sarveṣāṃ

sādhuprayuktānāṃ300 ca301 bandhanī | parabandhānāṃ302 ca pramocanī303 | sarva-
roga304śoka305vighna306vināśanakarī | kali307kaluṣa308praśamanakarī | sarvagrahavi-
mocanakarī309 | yo graho na muñcet
saptadhāsya310 sphuṭen311 mūrdhā312 arjakasyeva313 mañjarī |314vajrapāṇiś cāsya
mahāyakṣasenāpatir315 vajreṇādīptena316 samprajvālitena317 ekajvālībhūtena
||
296 na] Σ; nāpi B. O91r.
297 viṣodakena] Σ; viṣadaṣodakena R, udakena Tib
298 vidyāmantra°] AIKLNORW; na vidyānāṃ vidyāmantra° B, vidyāmantraśo° J, na vidyāman-
tra° GPWvar, na vidyānāṃ vidyā_mantra° Q
299 ca] Σ; om. BOR
300 sādhuprayuktānāṃ] Σ; sādhusuprayuktānāṃ A, sādhuprayuktānāṃ ca B, sādhuprayuk-
tāṃ ca Q, sādhuprayuktā R. J48r.
301 ca] GP; cāsiddhānāṃ siddhakarī | siddhānāṃ ca saṃkṣobhaṇī | paraprayuktānāṃ ca AJKW,
vardhaṇī | siddhānāṃ siddhanakarī | siddhānāṃ ca saṃkṣobhaṇī | paraprayuktānāṃ ca B,
cāsiddhānāṃ ca siddhakarī | siddhānāṃ ca saṃkṣobhaṇī | paraprayuktānāṃ ca I, cāsiddhānāṃ
siddha | paraprayuktānāṃ L, om. NR, ca siddhānāṃ siddhakarī | siddhānāṃ ca saṃkṣobhaṇī |
paraprayuktānāṃ ca O, vardhaṇī siddhānāṃ siddhaṃkarī | siddhānāṃ ca saṃkṣobhaṇī | para-
prayuktānāṃ ca Q, cāsiddhānāṃ siddhakaraṃ | siddhānāṃ ca saṃkṣobhaṇam | parayuktānāṃ S
302 parabandhānāṃ] LNR; parabandhanānāṃ ABIKOQW, parabalānā G, parabandhanīnāṃ
JWvar, parabalānāṃ P
303 pramocanī] Σ; mocanī BLQ, mokṣaṇī GP. Chin omits vidyāmantraprayogānāṃ ca sarveṣāṃ
sādhuprayuktānāṃ ca bandhanī | parabandhānāṃ ca pramocanī
304 °roga°] Σ; om. R
305 °śoka°] Σ; °śokaśoka° G, (…) N
306 °vighna°] BGLPQRTib; °vighnavināyakānāṃ AIJKOW, (…) N
307 kali°] GLNR; °kalikalaha° Σ, kalaha° Tib
308 °kaluṣa°] Σ; om. P. K128r.
309 °praśamanakarī | sarvagrahavimocanakarī] AJKOR; °praśamanakarī | sarvagrahavimocanī
BQ, °praśamanakarmasarvagrahavimocanakarī GP, °pramardanakarī sarvagrahavimocanakarī
I, °praśamanakarī | sarvagrahavināśanī L, °praśamanakarī | sarvagrahapramocanakarī N,
°praśamanakarī | sakalagrahavimocanakarī S, °praśamanakarī W. B181v, P73v.
310 saptadhāsya] Σ; saptadhā G
311 sphuṭen] Σ; sphuṭon GNR
312 mūrdhā] Σ; mūrdhnām L, mūrdhnā R
313 arjakasyeva] Σ; arjakaseva J
314 Note the metrical line here.
315 mahāyakṣasenāpatir] Σ; senāpatir G, yakṣasenāpatir P
316 A126v
317 samprajvālitena] GLNPR; jvālitena prajvālitena samprajvālitena ABIJKOQS, prajvālitena W,
prajvālitena samprajvālitena TibWvar
474 | Gergely Hidas
dhyāyitvā318 mūrdhānaṃ319 sphoṭayet320 | catvāraś ca321 mahārājāno322 ‘yomayena323

cakreṇa324 kṣuradhārā325prahāreṇa326 vināśayeyuḥ327 | tasmād328 yakṣalokāc329 cya-
vanaṃ330 bhavet331 | aḍakavatyāṃ rājadhānyāṃ332 na labhate vāsam |
[8] asyāṃ333 khalu334 rāhula335 mahādaṇḍadhāraṇyāṃ vidyāyāṃ336 sakṛt337parivar-

titāyāṃ338 rājacaurodakāgni339viṣaśastrāṭavī340kāntāraparvatadurga341madhyaga-
taḥ342 sarvabhayebhyaḥ pratimucyate343 | iyaṃ khalu344
||
318 dhyāyitvā] LNR; tāvad vyāyed yāvan AJTibWvar, avadhyāyatā yāvan B, avadhyāyatā G,
tāvad vyāyed yātan I, tāvad vyāyādayed yāvan K, tāvad vyāyed yāvat O, avadhyāyan P, avadh-
yāyatāṃ yāvan Q, tāvad vyāyacched yāvan W
319 mūrdhānaṃ] Σ; mūrdhnānaṃ L, mūrdhānaṃ ca N, mūrdhnāṃ ca R
320 sphoṭayet] AGIJKOW; sphālayet BQ, sphoṭaya L, sphoṭayati P, sphoṭaye N, sphoḥṭaye R
321 ca] Σ; cāsya BQ
322 mahārājāno] Σ; mahārājāna N, mahārājānaḥ R
323 ‘yomayena] Σ; ‘yomukhena P
324 cakreṇa] BLNRTib; cakreṇa mūrdhānaṃ sphoṭayeyuḥ AIKOW, cakreṇa mūrdhānaṃ
sphoṭayet GQ, cakreṇa mūrdhānaṃ sphoṭayetayuḥ J, cakreṇa mūrdhānaṃ sphoṭayanti P
325 kṣuradhārā] Σ; khuradhārā J, kṣuradhāreṇa Wvar
326 °prahāreṇa] BGKPRW; °prahāreṇa ca AIJLNOQ
327 vināśayeyuḥ] Σ; vināśayeyus GILW
328 tasmād] BNOR; tasmāc ca AGIJKPQW, sa yakṣas tasmāc ca L
329 yakṣalokāc] Σ; yakṣakulalokāc P
330 cyavanaṃ] Σ; cyāvanaṃ L, cyavavanaṃ O
331 bhavet] IKLNOPRWvar; bhave A, bhaved BGJQS, bhaveyuḥ W
332 rājadhānyāṃ] Σ; om. R
333 asyāṃ] Σ; asmāt AB, asyā GL, atha W
334 khalu] GLNR; khalu puna AIJOPQ, khalu punar B, khalu punaḥ SWvar, khalu punā KW
335 rāhula] Σ; om. B, rāhulo LN
336 mahādaṇḍadhāraṇyāṃ vidyāyāṃ] LNTib; mahāśītavatīṃ nāma dhāraṇyāṃ vidyāṃ A,
mahāśītavatīnāmadhāraṇyāṃ vidyāyāṃ BPQ, mahāśītavatīṃ nāma dhāraṇyāṃ vidyāyāṃ G,
mahāśītavatīmahāvidyāyāṃ IKW, mahāśītavatīmahāvidyārāyāṃ J, śītavatīmahāvidyāyāṃ O,
mahādaṇḍadhāraṇyā mahāvidyāyāṃ R, mahāśitavatināmamahāvidyāyāṃ Wvar
337 sakṛt°] Σ; om. AWvar, satkṛtya G
338 °parivartitāyāṃ] Σ; °parivartāyāṃ N, °parivārārtāyāṃ R
339 °āgni°] Σ; °āgnibhaya° O
340 °viṣaśastrāṭavī°] Σ; °vistrāṭavī° R °śastrāṭavī° Tib
341 °kāntāraparvatadurga°] NTib; °kāntācadurgeṣu ABQ, °kāntāra° GPW, °kāntāradurga°
IKOWvar, °kāntāradu° J, °kāntāraparvatadurgama° L, °kāntāraparvatadurgadurga° R, °kāntāca-
durga° S. B182r, I89v, N151v.
342 °madhyagataḥ] Σ; °madhyagata G, °madhyataḥ N, °madhyegatasya S
343 pratimucyate] Σ; parimucyate PSW. O91v.
344 khalu] GLNPR; khalu punar Σ. G126v.
mahādaṇḍadhāraṇī345vidyā346 ekanavati347gaṅgānadīvālikā348samair buddhair349

bhāṣitā350 bhāṣyate bhāṣiṣyate351 ca siddhā352 paramasiddhā353 sarvadevanāga-
yakṣa354gandharvāsuragaruḍakinnaramahoragābhir355 vanditā356 sarva-
jana gaṇaparivṛtā | sarvabhayopadraveṣu mama sarvasattvānāṃ ca360 śivam
357 358 359
ārogyaṃ361 bhavatu362 |
||
345 mahādaṇḍadhāraṇī°] LNTib; mahāśītavatīnāma° ABOPQWvar, śītavatīnāma° G,
mahāśītavatī° IJKW, mahādāṇḍadhāraṇī° R, mahatī śītavatī° S
346 °vidyā] ABGLNPQRWTib; °mahāvidyā IJKOSWvar
347 ekanavati°] AGLNPQR; ekanavatī° B, ekanavatyāṃ IKOW, ekanavatinyā J. R134v.
348 °vālikā°] Σ; °vālukā° IORW
349 buddhair] GLNWvar; buddhair bhagavadbhir ΣTib, buddhair _ _ R
350 bhāṣitā] Σ; bhāṣi N
351 bhāṣyate bhāṣiṣyate] ABL; bhāṣyante bhāṣiṣyante GN, bhāṣiṣyante bhāṣyante I, bhāṣiṣyate
bhāṣyate JKOW, bhāṣante bhāṣiṣyante PQ, bhāṣyante bhāṣite ca R, bhāṣiṣyante bhāṣante S,
bhāṣiṣyate Wvar. L67r.
352 siddhā] ABIJKOPW; siddhāḥ GLNQR. om. Tib
353 paramasiddhā] corr.; paramasiddhā | parākramā A, paramasiddhā | siddhaparākramā
BIJKOW, paramasiddhāḥ siddhaparākramāḥ GP, paramasiddhāḥ LNRChin, paramasiddhāḥ sar-
vasiddhaparākramāḥ QS
354 °yakṣa°] Σ; om. Tib, °yakṣarākṣasa° Wvar.
355 °mahoragābhir] GL; °mahoragādibhir Σ, °mahoragābhi° P, °mahoragābhiḥ R. Tib omits
°asuragaruḍakinnaramahoragādibhir. Chin gives °gandharvāsuramarutamahoragābhir.
356 vanditā] Σ; vanditāḥ GN, vanditāṃ L, vanditvā P
357 sarvajana°] GLNPRTib; sarvajina° Σ
358 °parivṛtā] Σ; °parivṛtāḥ GLNQR. K128v.
359 mama] ABGIQW; AJHITOKASYA J, ca ŚĀKYABHIKṢUŚRĪSOMABHADRASYA K, māṃ UḌḌĀKĀYĀḤ L,
om. NR, mama saparivārasya O, MAMUKASYA P, ca mama S
360 sarvasattvānāṃ ca] Σ; sarvasattvānāṃ P, om. GLQ, sarvasattvānāṃ ca saparivārasya Wvar
361 śivam ārogyaṃ] em.; rakṣāṃ śivam ārogyaṃ abhayaṃ ca sarvadā sarvathā sarvataḥ
sarvāvasthāsu ABJ, maitrī śivārogyaṃ GP, rakṣā śivam ārogyaṃ abhayaṃ ca sarvadā sarvathā
sarvataḥ sarvāvasthāsu IK, śivam ārogyaṃ ca mama sarvasattvānāṃ ca NR, maitrīṃ rakṣāṃ
śivam ārogyaṃ abhayaṃ ca sarvadā sarvathā sarvataḥ sarvāvasthāsu Q, śivam ārogyaṃ sarva-
sattvānāṃ ca L, abhayaṃ ca sarvadā sarvathā sarvataḥ sarvāvasthāsu śivam ārogyarakṣā OWvar,
rakṣāṃ kuru śivam ārogyaṃ abhayaṃ ca sarvadā sarvathā sarvataḥ sarvāvasthāsu W, śivam
ārogyam abhayaṃ Tib. Q76v
362 bhavatu] GKOPSWvar; bhavantu ABIJLQW, svāhā N, om. R
476 | Gergely Hidas
[9] idam avocad bhagavān āttamanā363 āyuṣmān rāhulo364 bhagavato365 bhāṣitam366

abhyanandann367 iti |
[10] āryamahādaṇḍadhāraṇīśītavatī368 samāptā369 |
8 An annotated translation
[0] Veneration to all the Buddhas and Bodhisattvas.370
||
363 āttamanā] Σ; om. GPTib
364 rāhulo] GLNPR; rāhulaḥ sā ca sarvāvatī parṣat sadevamānuṣāsuragandharvaś ca loko
AJQW, rāhulaḥ sā ca sarvāvatī parṣat sadevamānuṣāsuragaruḍagandharvaś ca loko BO, rāhulaḥ
sā ca sarvāvatī parṣadā sadevamānuṣāsuragandharvaś ca loko I, rāhulaḥ sā ca sarvāvatī pariṣat
sadevamānuṣāsuragaruḍagandharvaś ca loko K
365 bhagavato] Σ; bhagavān° I, bhagavataḥ W
366 bhāṣitam] Σ; samyaksaṃbuddhabhāṣitam W
367 abhyanandann] Σ; abhyanandan B. B182v
368 āryamahādaṇḍadhāraṇīśītavatī] N;
āryamahāśītavatīnāmamahāvidyārājñīmahānuśaṃsārakṣāsūtraṃ AB,
āryamahāśītavatīnāmamahāvidyārājñī IJKOWvar,
āryamahāśītavatīnāmamahāvidyāmahānuśaṃsārakṣāsūtraṃ Q,
āryamahāśītavatīmahādaṇḍadhāraṇīvidyārājñī G, daṇḍadhāraṇīāryamahāśītavatī L,
āryaśītavatīnāmamahāvidyārājñīrakṣāsūtraṃ P, āryamahādāṇḍadhāraṇīāryamahāśītavatī R,
āryamahādaṇḍanāmadhāraṇī Tib, āryamahāśītavatīnāmavidyārājñī W
369 samāptā] BJKLNRW; samāpta A, samāptāḥ GIO, samāptam PQWvar, samāptaḥ Wvar
370 Note the variations of this opening formula. The Chinese translation does not include an
obeisance.
[1] Thus have I heard. At one time the Lord was dwelling in Rājagṛha. In the Śīta-
vana great burning ground,371 in the Iṅghikāyatana quarter,372 there the venerable
Rāhula373 was excessively disturbed by Deva-Grahas,374 Nāga-Grahas, Yakṣa-Gra
has, Rākṣasa-Grahas, Kinnara-Grahas, Garuḍa-Grahas, Mahoraga-Grahas, human-
Grahas, non-human-Grahas, Preta-Grahas, Bhūta-Grahas, Piśāca-Grahas,
||
371 Note that the majority of the selected manuscripts transmit ambiguous information about
the dwelling place of the Lord and Rāhula. While it is not completely unlikely that both of them
were staying in the Śītavana cremation ground (in avadāna No. 92 of the Avadānaśataka and the
Jyotiṣkāvadāna, No. 19 of the Divyāvadāna, the Buddha visits the Śītavana but does not stay
there), it seems more probable that they were in two separate places and this is also supported
by tatra in section [3]. Thus this textual tradition may reflect peculiar syntax, and it has been
deliberately chosen to be included in the main text so as to problematize this passage. Most likely
to clarify this ambiguity there exists an expanded textual tradition as well, transmitted in ms. L
and the Tibetan translation and commentary: here it is stated that the Buddha was staying on
the Gṛdhrakūṭa (Tib. adds: with 1250 monks) and Rāhula in Rājagṛha proper. In the Chinese
translation the Lord is in Rājagṛha and Rāhula in the Śītavana. Note that Mitra 1882, 164 curi-
ously writes that the ‘Buddha was sojourning on the bank of a tank near a cremation ground at
Rājagṛha.’
372 While interpreted as a toponym, Iṅghikāyatana may somehow be related to indhana ‘fuel’
referring to a place where firewood is stored. Note that the Tibetan translation indeed reads ‘next
to the great firewood-pile-like place.’
373 Note that Rāhula is also a main character in the Mekhalā-dhāraṇī, and the nidāna is quite
similar to the one in the MDDS. He and the Lord stay there in separate places, which reinforces
the supposition that this must also be the case in the MDDS. See Tripathi 1981.
374 Graha can mean both ‘grasping/seizure/possession’ or, in a personified form, a
‘Grasper/Seizer.’ In our text it appears to be a personified reference (see section [7]) to a demonic
being attached to various categories of other beings. Such compounds are found elsewhere in
South Asian literature: there are references to yakkhagaha in Dhammapada and Vinaya com-
mentaries, the Mahāmāyūrī lists devagraha, nāgagraha, asuragraha, marutagraha, garuḍagraha,
gandharvagraha, kinnaragraha, mahoragagraha, yakṣagraha, rākṣasagraha, pretagraha,
piśācagraha, bhūtagraha, kumbhāṇḍagraha, pūtanagraha, kaṭapūtanagraha, skandagraha, un-
mādagraha, chāyāgraha, apasmāragraha and ostārakagraha with slight variations at three
places (Takubo 1972, 3, 27, 57), and the Asilomapratisara lists devagraha, nāgagraha, asuragraha,
mārutagraha, garuḍagraha, gandharvagraha, kinnaragraha, mahoragagraha, pretagraha, pūtan-
agraha, kumbhāṇḍagraha, klāṭa(read: kaṭa)pūtanagraha, piśācagraha, kākhordagraha, vaitāḍa
(read: vetāla)graha, śīrṣagraha, hṛdayagraha, udaragraha, vastigraha, skandhagraha, bahu(read:
bāhu)graha, uru(read: ūru)graha, jaṅghagraha, pādagraha, nakṣatragraha, uparigraha, ala-
kṣmīgraha and vidya(read: vidyā)graha (Waldschmidt and Sander 1980, 273). Mann 2012 dis-
cusses the often problematic characteristics of Grahas in detail from the Atharvaveda onwards
and refers to Āraṇyakaparvan 219 of the Mahābhārata where devagraha, pitṛgraha, siddhagraha,
rākṣasagraha, gandharvagraha, yakṣagraha and piśācagraha are mentioned and Slouber (forth-
coming) writes about skandagraha ‘Skanda’s seizers’ in the Kriyākālaguṇottara.
478 | Gergely Hidas
Kumbhāṇḍa-Grahas, tigers, crows, owls, insects, creeping animals and other hu-
man and non-human beings.
[2] Then the venerable Rāhula went to the Lord375 and having approached him
bowed his head down at his feet, circumambulated him three times and shed tears
in front of him weeping.
[3] Then the Lord, already knowing [the answer], addressed Rāhula, ‘Why are you
shedding tears, O Rāhula, standing in front of me?’ Addressed thus, the venerable
Rāhula spoke this to the Lord, ‘O Lord, I have been dwelling here, in Rājagṛha, in
the Śītavana great burning ground, in the Iṅghikāyatana quarter. I have been dis-
turbed there by Deva-Grahas, Nāga-Grahas, Yakṣa-Grahas, Rākṣasa-Grahas, Kin-
nara-Grahas, Garuḍa-Grahas, Mahoraga-Grahas, human-Grahas, non-human-Gra-
has, Preta-Grahas, Bhūta-Grahas, Piśāca-Grahas, Kumbhāṇḍa-Grahas, tigers,
crows, owls, insects, creeping animals and other human and non-human beings.’
[4] Then the Lord addressed the venerable Rāhula, ‘O Rāhula, learn this Great
Daṇḍa-dhāraṇī Spell. It shall be protection, shelter and safeguard for the fourfold
assembly, advantage, benefit and comfort376 for monks, nuns, laymen and lay-
women for a long time.
[5] Namely,377
aṅgā, vaṅgā, bhaṅgā, varaṅgā, saṃsārataraṅgā, sāsadaṅgā, bhaṅgā, jesurā, eka-

tarā, ara vīrā, tara vīrā, kara vīrā, kara kara vīrā, indrā, indrakisarā, haṃsā,
haṃsakisarā, picimalā, mahākiccā, viheṭhikā, kālucchikā, aṅgodarā, jayā, jayālikā,
velā, elā, cintāli, cili cili, hili hili, sumati, vasumati, culu naṭṭe, culu culu naṭṭe, culu
nāḍi, kunāḍi, hārīṭaki, kārīṭaki, gauri, gandhāri, caṇḍāli, mātaṅgi,378 dharaṇi
dhāraṇi, uṣṭrapālike, kaca kārike, cala nāṭike, kākalike, lalamati, rakṣamati,
varākule, manmate utpale, kara vīre, tara vīre, tara tara vīre, kuru vīre, kuru kuru vīre,
||
375 The Tibetan translation gives here again an expanded and unambiguous formulation about
the dwelling place of the Lord: ‘…went where the Lord stayed on the Gṛdhrakūṭa.’
376 Note the addition of yogakṣemāya in some mss. and the even longer expansion of this
phrase in the Vasudhārā-dhāraṇī: ... arthāya hitāya sukhāya kṣemāya subhikṣāya yo-
gasaṃbhārāya ... (Dhīḥ 2007, 133.9–10).
377 Both dhāraṇī sections have been left untranslated except for the concluding sentences be-
cause of the difficulties of interpreting the majority of words.
378 Skilling 1992, 155 lists a number of Buddhist texts including these four vocatives as a com-
mon string of words.
curu vīre, curu curu vīre, mahāvīre, iramati, varamati, rakṣamati, sarvārthasādhani,
paramārthasādhani, apratihate. May King Indra, King Yama, King Varuṇa, King Ku-
bera, King Manasvin, King Vāsuki, King Daṇḍāgni,379 King Brahmā Sahasrādhipati,380
King Buddha, the Lord, the Master of the Doctrine, the Chief Compassionate One in
the World, provide protection for me and for all beings. May they bestow shielding,
fencing round, shelter, peace, good fortune, removal of punishment, defence from
weapons, counteracting of poison, destruction of poison, sealing the boundary, seal-
ing the ground. May I live for a hundred years, may I see a hundred autumns.381
[6] Namely,
balavati, varamati, talamati, lakṣamati, rakṣamati,382 huru huru, phuru phuru, cara
cara, khara khara, khuru khuru, mati mati, bhūmicaṇḍe, kālikeṭi, akisalā, pīte,
sāmalate, hūle sthūle, sthūlaśikhare, jaya sthūle, jaya naṭṭe, cala nāsi, culu nāsi,
vāgbandhani, virohaṇi, solohite, aṇḍare, paṇḍare, karāle, kinnare, keyūre, ketumati,
bhūtaṃgame, bhūtamati, dhanye, maṅgalye, mahābalalohitamūle, acalacaṇḍe,
dhuraṃdharā, jayālike, jayā, gorohaṇi, curu curu, rundha rundha, dhuru dhuru,
khuru khuru, khurumati, bandhumati, dhuraṃdhare, dhare dhare, vidhare vimati,
viṣkambhaṇi, nāśani vināśani, bandhani, mokṣaṇi, mocani, mohani, bhāvani, śo-
dhani, saṃśodhani viśodhani, saṃkhiraṇi, saṃchindani, sādhu turumāṇe, hara hara
bandhumati, hiri hiri, khiri khiri, kharali, huru huru, piṅgale. Veneration to the glori-
ous383 Buddhas svāhā.
||
379 Appears to be the name of a Lokapāla. Cf. Vimalaprabhā: oṃ yāḥ vajrakrodharāja
nīladaṇḍāgneyyāṃ diśi rakṣāṃ kuru kuru svāhā. The four/eight standard Lokapālas are
Dhṛtarāṣṭra, Virūpākṣa, Virūḍhaka and Vaiśravaṇa/Kubera; Indra, Yama, Varuṇa, Kubera,
Īśāna, Agni, Nairṛta and Vāyu.
380 Note the unusual Sahasrādhipati for Sahā(ṃ)pati. Note also the non-standard lengthening
of short ‘i’-stem nominative endings in this list. While Vāsukī, Agnī and Adhipatī are attested
forms in various Buddhist texts, the present case may also reflect a process of assimilation re-
sulting from the position of these words between Manasvī and Dharmasvāmī.
381 The Mahāmāyūrīvidyārājñī includes this sentence (a common phrase with slight variations
from Vedic literature onwards) more than forty times.
382 Note that some of these words appear in the section [5] as well.
383 Note bhagavatāṃ for bhagavatānāṃ.
480 | Gergely Hidas
[7] O Rāhula, if one [recites and] ties this Great Daṇḍa-dhāraṇī Spell of an alto-
gether384 hundred-and-eight padas385 into a knot386 on a thread and [it is] worn
around the forearm or the neck, protection will be established all around up to one
hundred yojanas.387 By [offering] fragrances, flowers or seals neither humans nor
non-humans will come near, [similarly to] poison, weapons, sickness, fever, high
fever, spells, mantras and Vetālas.388 One will not die from illness, fire, poison or
water.389 It causes all uses of properly employed spells and mantras to be blocked.390
It releases from bonds made by the enemy. It destroys all diseases, sorrow, and ob-
stacles.391 It eliminates discord and agitation. It liberates from all Grahas. If a Graha
does not release, his head will split into seven like the blossom of the Arjaka
plant.392 Vajrapāṇi,393 the great leader394 of the Yakṣas, will attentively395 break his
head with a blazing, burning and single-flamed vajra.396 The Four Great Kings will
||
384 Or: ‘at least’.
385 Note the variations between aṣṭottara° and daśottara° in the mss. Pada seems to refer to
short sections of the dhāraṇī itself (cf. mantra-pada). Note that the Uṣṇīṣavijayā-dhāraṇī is di-
vided into one hundred portions (Yuyama 1997, 732). The Tibetan translation gives daśot-
taraśatāyāṃ excluding pada. The Chinese translation says that the spell should be recited a hun-
dred and eight times.
386 It is not unlikely that granthi ‘knot’ carries a plural sense here.
387 A yojana is calculated to be a few miles, varying according to different sources. See Fleet
1906 and more recently and extensively Skilling 1998. Note that the Tibetan translation gives ten
yojanas instead of a hundred.
388 On Vetāla/Vetāḍa see Skilling 2007 and Dezső 2010.
389 For various lists of dangers and advantages in rakṣā texts see Strauch 2008, 40–47.
390 Note the expanded form of this sentence in some mss: ‘It causes all unaccomplished uses
of properly employed spells and mantras to be accomplished. It causes those accomplished to
be disturbed. It causes those [spells and mantras] used by the enemy to be blocked.’ Cf. Va-
jravidāraṇī: asiddhānāṃ siddhakaraṃ siddhānāṃ cāpi vināśanakaraṃ (Iwamoto 1937, 7).
391 Or: ‘Vighnas’ if ‘obstacles’ are considered here personified. Cf. the expanded ‘Vighnas and
Vināyakas’ in some mss.
392 Ocimum Gratissimum, a kind of basil.
393 On the complex history, development and transformations of the Lord of the Yakṣas, a great
protector, see e.g. Lamotte 1966 and Snellgrove 1987, 134–141.
394 Senāpati appears to have a more general meaning, ‘leader’ or ‘head,’ in this contex (and
elsewhere too in Buddhist literature), rather than the specific sense of ‘army general.’
395 Note the variant from ava √dhyai ‘disapproving, rebuking’.
396 The Tibetan translation adds ‘like the Arjaka’. The breaking or bursting of one’s head as a
punishment appears in several Buddhist and Brahmanical texts – in the former instances often
by the intervention of Vajrapāṇi. For a detailed study of this phenomenon see Witzel 1987. The
examples quoted there and further ones include various Pali sources (Āṭānāṭiyasutta DN.32: api
ssu naṃ mārisa amanussā sattadhā pi ssa muddhaṃ phāleyyuṃ; Ambaṭṭhasutta DN.3. and Cūḷa-
saccakasutta MN.35: tena kho pana samayena vajirapāṇī yakkho mahantaṃ ayokūṭaṃ (āyasaṃ
destroy him with an iron discus and the stroke of a razor-edge.397 He will fall from
that Yakṣa-world398 and not gain residence in the capital, Aḍakavatī.399
[8] O Rāhula, if this Great Daṇḍa-dhāraṇī Spell is recited [even] once, one is released
from kings, thieves, water, fire, poison, weapons and from all sorts of dangers in
forests, woods, mountains or impassable places. This Great Daṇḍa-dhāraṇī Spell
was, is and will be proclaimed by the Buddhas equalling the sand-particles of
ninety-one Gaṅgā rivers.400 It is effective and highly accomplished. It is praised by
||
vajiraṃ MN) ādāya ādittaṃ sampajjalitaṃ sajotibhūtaṃ ambaṭṭhassa māṇavassa (saccakassa
nigaṇṭhaputtassa MN) upari vehāsaṃ ṭhito hoti — sacāyaṃ ambaṭṭho māṇavo (saccako nigaṇṭha-
putto MN) bhagavatā yāvatatiyakaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākarissati, etthe-
vassa sattadhā muddhaṃ phālessāmī” ti); the Saddharmapuṇḍarīka: saptadhāsya sphuṭen
mūrdhā arjakasyeva mañjarī | ya imaṃ mantra śrutvā vai atikramed dharmabhāṇakam;
Avadānaśataka: atha na paryeṣase, niyataṃ devasya saptadhā mūrdhānaṃ sphālayāmi;
Mahāmāyūrī: yas caimāṃ mahāvidyāṃ kaś cid atikramiṣyati saptadhāsya sphuṭen mūrdhā ar-
jakasyeva mañjarī and yaś cemām ānanda mahāmāyūrīvidyārājñīm atikramet tasya vajrapāṇiḥ
saptadhā mūrdhānam arjakasyeva mañjarīṃ sphoṭayiṣyati; Sādhanamālā: yaś cainam ahir daśet
tasya saptadhā sphuṭen mūrdhā arjakasyeva mañjarī; Vajrāvalī: yo nāpakrāmati tasyāham anena
prajvalitahūṃkāravajreṇa dīptapradīptena mahatā jñānavajreṇa mūrddhānaṃ śatadhā vi-
kirāmīti; Kriyāsaṃgraha: tasyāham anena prajvalitahūṃkāreṇa dīptapradīptena mahatā jñānav-
ajreṇa mūrdhānaṃ śatadhā vikarāmi and yo nāpakramet tasya vajrapāṇi jvalitaśatakiraṇava-
jreṇa mūrdhni śatadhā vikiret; Hevajratantra: yadi na varṣanti tadā mūrdhā sphuṭati
yathārjakasyeva mañjarī or various Upaniṣads; the Bṛhatkathāślokasaṃgraha: balāt kāmaya-
mānasya niṣkāmāṃ kāṃ cid aṅganām | bhavataḥ śatadhā mūrdhā dagdhabuddheḥ sphuṭed iti
and Kathāsaritsāgara: jānan yadi na vadiṣyasi vidaliṣyati te śiraḥ śatadhā.
397 The razor edge is likely to be that of the iron discus (cf. the Tibetan translation). Note that
the Chinese translation interprets this section differently. It says that one should recite this spell
fully concentrated when demons come to cause trouble and do not leave. Then those demons
perceive the reciter as if he was Vajrapāṇi, the great Yakṣa leader, being a brightly blazing vajra.
The Four Great Heavenly Kings drive the demons away with iron wheels and sharp swords. The
demons’ heads split into seven and their bodies are torn into small pieces.
398 It is possible that this reference to a Graha as a Yakṣa comes from the association of posses-
sion with Yakṣas from Vedic times onwards (DeCaroli 2004, 25–26). The category of Yakṣa oth-
erwise appears to be rather fluid in dhāraṇī literature too: in the Mahāpratisarā-Mahāvidyārājñī,
for example, even gods and goddesses are referred to by this denomination at one place (Hidas
2012, 242–243.18–21).
399 For similar and further punishments for Yakṣas cf. Āṭānāṭiyasutta: na me so, mārisa, aman-
usso labheyya āḷakamandāya nāma rājadhāniyā vatthuṃ vā vāsaṃ vā. na me so, mārisa, aman-
usso labheyya yakkhānaṃ samitiṃ gantuṃ. api ssu naṃ, mārisa, amanussā anāvayham pi naṃ
kareyyuṃ avivayhaṃ. api ssu naṃ, mārisa, amanussā attāhi pi paripuṇṇāhi paribhāsāhi
paribhāseyyuṃ.
400 Note that the Saddharmapuṇḍarīkasūtra and the Vimalakīrtinirdeśasūtra, for example, give
various numbers of Gaṅgā rivers (usually up to eighty) with reference to their sand-particles.
482 | Gergely Hidas
all the Devas, Nāgas, Yakṣas, Gandharvas, Asuras, Garuḍas, Kinnaras and Mahora-
gas, and embraced by all assemblies of people. May there be welfare and freedom
from disease for me and for all beings in all dangers and troubles.’401
[9] Thus spoke the Lord. Transported with joy, the venerable Rāhula402 praised the
words spoken by the Lord.
[10] The noble Great Daṇḍa-dhāraṇī-śītavatī ends here.
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Maha-Daadharai-Sitavati A Buddhist AP

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Gergely Hidas

https://doi.org/10.1515/9783110543100-015, © 2017 G. Hidas, published by De Gruyter.

2.4 Citations, references and commentaries

2.5 Auxiliary texts

5 Contexts and date

7 A critical edition of selected Eastern Indian and

B: A Nepalese Pañcarakṣā manuscript from 1810 CE. Kept in a private collection

K: A Nepalese Pañcarakṣā manuscript from the 12th–13th century. Ms. Add.1662,

N: A Nepalese Pañcarakṣā manuscript from 1063 CE. Nepalese German Manu-

O: A Nepalese Pañcarakṣā manuscript from 1247 CE. Nepalese German Manu-

Q: A Nepalese Pañcarakṣā manuscript from 1117 CE.46 Reproduced in Lokesh Chan-

S: Significant variants in Śākya 2004

Wvar: Significant variants in Iwamoto 1937

Tib.: Tibetan translation in the Derge or Stog Palace Kangyur

Chin.: Chinese translation in the Taisho Tripiṭaka

7.2 Manuscript affinities

7.3 Editorial policy

7.4 Silent standardizations

7.5 Symbols and abbreviations

7.6 The textual traditions transmitted in the selected

[0] [siddham] namaḥ sarvabuddhabodhisattvebhyaḥ55 |56

dvīpibhiḥ kākair ulūkaiḥ72 kīṭaiḥ73 sarīsṛpaiṛ anyaiś ca manuṣyāmanuṣyaiḥ satt-

[2] athāyuṣmān rāhulo75 yena bhagavāṃs76 tenopasaṃkrānta77 upasaṃkramya

garuḍagrahair102 mahoragagrahair manuṣyagrahair103 amanuṣyagrahaiḥ104 preta-

[4] atha khalu112 bhagavān113 āyuṣmantaṃ rāhulam āmantrayate sma | udgṛhṇa

[5] tadyathā | aṅgā | vaṅgā127 | bhaṅgā128 | varaṅgā | saṃsārataraṅgā129 | sāsadaṅgā130

| kunāḍi154 | hārīṭaki155 | kārīṭaki156 | gauri157 | gandhāri158 | caṇḍāli159 | mātaṅgi160 |

[6] tadyathā204 | balavati205 | varamati206 | talamati207 | lakṣamati208 | rakṣamati209 |

| virohaṇi224 | solohite225 | aṇḍare | paṇḍare | karāle226 | kinnare227 | keyūre | ketumati228

vināśani248 | bandhani | mokṣaṇi249 | mocani250 | mohani251 | bhāvani252 | śodhani253 |

[7] asyāṃ267 khalu268 rāhula269 mahādaṇḍadhāraṇyāṃ270 vidyāyām271 antaśo ‘ṣṭot-

na296 viṣodakena297 kālaṃ kariṣyati | vidyāmantra298prayogānāṃ ca299 sarveṣāṃ

dhyāyitvā318 mūrdhānaṃ319 sphoṭayet320 | catvāraś ca321 mahārājāno322 ‘yomayena323

[8] asyāṃ333 khalu334 rāhula335 mahādaṇḍadhāraṇyāṃ vidyāyāṃ336 sakṛt337parivar-

mahādaṇḍadhāraṇī345vidyā346 ekanavati347gaṅgānadīvālikā348samair buddhair349

[9] idam avocad bhagavān āttamanā363 āyuṣmān rāhulo364 bhagavato365 bhāṣitam366

[10] āryamahādaṇḍadhāraṇīśītavatī368 samāptā369 |

[0] Veneration to all the Buddhas and Bodhisattvas.370

aṅgā, vaṅgā, bhaṅgā, varaṅgā, saṃsārataraṅgā, sāsadaṅgā, bhaṅgā, jesurā, eka-

[10] The noble Great Daṇḍa-dhāraṇī-śītavatī ends here.

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