dharani

This manuscript is the third text in what was once aPañcarakṣācollection ofdhāraṇīsutras. For some general comments on this collection, see the entry toIOL Tib J 399. The collection is spread over several classmarks (see in orderIOL Tib J 399,IOL Tib J 397,535,IOL Tib J 398,IOL Tib J 388andIOL Tib J 394). The present item contains scattered folios from a text that closely matches the canonical (compare179). The item is incomplete at the beginning, so that the first present folio begins at179: 135b.3. Much of the missing opening section of the same original manuscript can be found atIOL Tib J 397, 17-47(IOL pagination 51-81), with the final folio of that section (IOL Tib J 397/2, 47v; numbered by the scribe as "kha99") corresponding to179: 134b.8. Thus betweenIOL Tib J 397/2and the present item, two folios are missing, presumably originally numberedkha100 andga1. The second of these two folios can be found atIOL Tib J 398. In the present item, the following folios are present (using the scribe's Tibetan numbering system):ga2-7, 11, 15, 17.

Regarding the content, thisdhāraṇīis taught to a large gathering of gods, demons and spirits at the summit of Mt. Meru. Following the opening and some initial claims of the spell's power, an extensive spell appears (IOL Tib J 397/2, 26r.1-or179: 123b.8-). As in theAmoghapāśahṛdaya-dhāraṇī, portions of the spell are translated into Tibetan. Within the Buddhist circles around Dunhuang, however, the main spell appears to have been the much shorter one found on397/243v.4-44r.2(=IOL Tib J 179, 132a.4-6), as this is found copied out in72and73. Note in this regard that the former extensive spell is referred to as adhāraṇī, whereas the latter is referred to as ahṛdaya. Following the extensivedhāraṇī, much of the work is devoted to a series of stories testifying to the spell's efficacy. Thus the first story proves that attaching the spell as a talisman to one's body can quell great suffering. Other stories follow on attaching the spell to the top of a banner (also seen in theKanakavati-dhāraṇī;IOL Tib J 326/1), on success in pregnancy and so forth. Finally, onIOL Tib J 397/2, 47v.1(=179: 134.5) the ritual manual (cho ga) for the spell begins.

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