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Note that there is a discrepancy among various databases for cataloging the Toh 999 version of this text within vol. 101 or 102 of the Degé Kangyur. See Toh 999, n.3, for details.
This text, Toh 999, and all those contained in this same volume (gzungs ’dus, waM), are listed as being located in volume 101 of the Degé Kangyur by the Buddhist Digital Resource Center (BDRC). However, several other Kangyur databases—including the eKangyur that supplies the digital input version displayed by the 84000 Reading Room—list this work as being located in volume 102. This discrepancy is partly due to the fact that the two volumes of the gzungs ’dus section are an added supplement not mentioned in the original catalog, and also hinges on the fact that the compilers of the Tōhoku catalog placed another text—which forms a whole, very large volume—the Vimalaprabhānāmakālacakratantraṭīkā (dus ’khor ’grel bshad dri med ’od, Toh 845), before the volume 100 of the Degé Kangyur, numbering it as vol. 100, although it is almost certainly intended to come right at the end of the Degé Kangyur texts as volume 102; indeed its final fifth chapter is often carried over and wrapped in the same volume as the Kangyur dkar chags (catalog). Please note this discrepancy when using the eKangyur viewer in this translation.
Following Toh 497 and Toh 999: bcom ldan ’das ma ye shes chen por dbang bskur ldan pa zhes bya ba’i gzungs so. This translation reads the term “blessed” (bcom ldan ’das ma) strictly as a modifier for the term dhāraṇī (gzungs). The use of this term is indicative of this text understanding all these dhāraṇīs as dhāraṇī goddesses. Given the fact that none of these dhāraṇīs are explicitly referred to as goddesses, coupled with the fact that the depictions of each dhāraṇī in the source for this material, the Vajrapāṇyabhiṣeka, are aniconic, we have remained cautious in this translation and chosen to preserve the ambiguity in the source texts.
The name of a dhāraṇī goddess.
Yeshé Dé (late eighth to early ninth century) was the most prolific translator of sūtras into Tibetan. Altogether he is credited with the translation of more than one hundred sixty sūtra translations and more than one hundred additional translations, mostly on tantric topics. In spite of Yeshé Dé’s great importance for the propagation of Buddhism in Tibet during the imperial era, only a few biographical details about this figure are known. Later sources describe him as a student of the Indian teacher Padmasambhava, and he is also credited with teaching both sūtra and tantra widely to students of his own. He was also known as Nanam Yeshé Dé, from the Nanam (sna nam) clan.
The name of a dhāraṇī goddess.
The name of a dhāraṇī goddess.
The name of a dhāraṇī goddess.
The name of a dhāraṇī goddess.
The name of the maṇḍala in The Noble Dhāraṇī of the Eight Goddesses.
Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva who embodies wisdom. He is a major figure in the Mahāyāna sūtras, appearing often as an interlocutor of the Buddha. In his most well-known iconographic form, he is portrayed bearing the sword of wisdom in his right hand and a volume of the Prajñāpāramitāsūtra in his left. To his name, Mañjuśrī, meaning “Gentle and Glorious One,” is often added the epithet Kumārabhūta, “having a youthful form.” He is also called Mañjughoṣa, Mañjusvara, and Pañcaśikha.
A class of nonhuman beings that are often, but certainly not always, considered demonic in the Buddhist tradition. They are often depicted as flesh-eating monsters who haunt frightening places and are ugly and evil-natured with a yearning for human flesh, and who additionally have miraculous powers, such as being able to change their appearance.
The name of a dhāraṇī goddess.
An Indian paṇḍita resident in Tibet during the late eighth and early ninth centuries.
The buddha realm in which the Buddha Amitābha lives. It is classically described in \1\2The Display of the Pure Land of Sukhāvatī (Sukhāvatīvyūha Sūtra).
The name of a dhāraṇī goddess.
The name of a dhāraṇī goddess.
Vajrapāṇi means “Wielder of the Vajra.” In the Pali canon, he appears as a yakṣa guardian in the retinue of the Buddha. In the Mahāyāna scriptures he is a bodhisattva and one of the “eight close sons of the Buddha.” In the tantras, he is also regarded as an important Buddhist deity and instrumental in the transmission of tantric scriptures.
A term for obstacles to well-being and spiritual advancement in general, and specifically to a class of beings that personify obstructive forces.
’phags pa lag na rdo rje dbang bskur ba’i rgyud chen po (Āryavajrapāṇyabhiṣekamahātantra). Toh 496, Degé Kangyur vol. 87 (rgyud ’bum, da), folios 1.b–156.b.
’phags pa lha mo brgyad kyi gzungs (Āryāṣṭadevīdhāraṇī). Toh 497, Degé Kangyur vol. 87 (rgyud ’bum, ba), folios 157.a–158.a.
’phags pa lha mo brgyad kyi gzungs (Āryāṣṭadevīdhāraṇī). Toh 999, Degé Kangyur vol. 101 (gzungs ’dus, waM), folios 156.a–157.b.
’phags pa lha mo brgyad kyi gzungs. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 87, pp. 464–68.
’phags pa lha mo brgyad kyi gzungs. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 98, pp. 503–8.
’phags pa lha mo brgyad kyi gzungs. Stok Palace Kangyur vol. 101 (rgyud, tha), folios 236.b–238.b.
Phangthangma (dkar chag ’phang thang ma). Beijing: mi rigs dpe skrun khang, 2003.
Denkarma (pho brang stod thang ldan dkar gyi chos kyi ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.
Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. Vol. 1. New Haven: Yale University Press, 1953.
Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2008.
Lancaster, Lewis R. The Korean Buddhist Canon: A Descriptive Catalogue. Accessed April 24, 2023.
Monier-Williams, Monier. A Sanskrit–English Dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages. Delhi: Motilal Banarsidass, 2005.
Negi, J. S. Tibetan–Sanskrit Dictionary (bod skad dang legs sbyar gyi tshig mdzod chen mo). 16 vols. Sarnath: Central Institute of Higher Tibetan Studies, 1993–2005.Resources for Kanjur & Tenjur Studies, Universität Wien. Accessed April 21, 2023..
The Buddhist Canons Research Database. American Institute of Buddhist Studies and Columbia University Center for Buddhist Studies, Accessed April 24, 2023.
Tulku, Tarthang. The Nyingma edition of the sDe-dge bKa’-’gyur and bsTan-’gyur Research Catalogue and Bibliography vol. 2. Oakland, CA: Dharma Publishing, 1981.
The Noble Dhāraṇī of the Eight Goddesses is a teaching that was given by the bodhisattva Vajrapāṇi to the bodhisattva Mañjuśrī on a set of dhāraṇīs that corresponds to an eight-goddess maṇḍala. The text consists of material extracted from the work that precedes it in the Degé Kangyur, the Vajrapāṇyabhiṣeka.
This publication was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The text was translated, edited, and introduced by the 84000 translation team. Adam C. Krug produced the translation and wrote the introduction. Nathaniel Rich edited the translation and the introduction, and Dawn Collins copyedited the text. Martina Cotter was in charge of the digital publication process.
The Dhāraṇī of the Eight Goddesses is a teaching given by the bodhisattva Vajrapāṇi to the bodhisattva Mañjuśrī on a set of dhāraṇīs in an eight-goddess maṇḍala. The eight dhāraṇī goddesses in this maṇḍala are as follows:
1. Consecrated in Great Gnosis
2. Vajradhātvīśvarī
3. Mahāpratisarā
4. Unconquered Vajra
5. Relinquishing All Misdeeds
6. Durdāntā
7. Destroying All Māras
8. Anantamukhasādhakā
After Vajrapāṇi recites the dhāraṇīs for each of these goddesses, he tells Mañjuśrī that anyone who has the maṇḍala for these dhāraṇī goddesses placed in their hand, or simply recites these dhāraṇīs one time every morning, will be protected in this life and liberated from rebirth in the lower realms.
There is no known Sanskrit witness for The Dhāraṇī of the Eight Goddesses, and the text does not appear to have been translated into Chinese. It appears in both the Denkarma and Phangthangma imperial Tibetan catalogs of translated works, and the translators’ colophon to the Tibetan witness in the Degé Kangyur notes that it was translated by the Indian preceptor Śīlendrabodhi and the Tibetan translator Bandé Yeshé Dé. These data suggest that The Dhāraṇī of the Eight Goddesses was translated into Tibetan during the eighth century.
Nearly all the material in The Dhāraṇī of the Eight Goddesses is extracted from the Vajrapāṇyabhiṣekatantra (Āryavajrapāṇyabhiṣekamahātantra, ’phags pa lag na rdo rje dbang bskur ba’i rgyud chen po), which immediately precedes the version of this dhāraṇī in the Tantra Collection (rgyud ’bum) of the Degé Kangyur. The Vajrapāṇyabhiṣeka provides instructions on the construction of a version of “the maṇḍala of consecration in great gnosis” (ye shes chen por dbang bskur ba’i skyil ’khor), but the maṇḍala described in the Vajrapāṇyabhiṣeka is far more complex than the eight-goddess maṇḍala that is suggested (but never described) by the title of the present work, The Dhāraṇī of the Eight Goddesses. While it is very likely the case that each of these dhāraṇīs are considered goddesses in the Vajrapāṇyabhiṣeka, they are only depicted in aniconic form as dhāraṇīs and symbols, and they are not once explicitly referred to as goddesses. They are accompanied in that text, however, by a set of very well-known male bodhisattvas who also only appear in the maṇḍala in aniconic form, and who all have very well-known iconic forms. Whatever ambiguity there may be in the Vajrapāṇyabhiṣeka around whether these dhāraṇīs are in fact understood as goddesses is resolved in the current text, where the title suggests that the eight members of this maṇḍala are known as a set of dhāraṇī goddesses. Elements of this ambiguity have been preserved in the English translation of the current text to reflect the relationship of this material to the passages in the Vajrapāṇyabhiṣeka from which it derives.
This English translation was produced based on the Tibetan witnesses in the Tantra Collection (rgyud ’bum) and the Compendium of Dhāraṇīs (gzungs ’dus) in the Degé Kangyur, in consultation with the Tibetan witnesses in the Comparative Edition (dpe bsdur ma) of the Kangyur and the Stok Palace Kangyur.
Homage to all buddhas and bodhisattvas.
Then, Vajrapāṇi taught this supreme queen of great dhāraṇī mantras that is the mother of the thus-gone ones, that purifies all misdeeds, that cures all illnesses, that frightens off all vighnas, and that brings all manner of prosperity.
namaḥ sarvatathāgatebhyaḥ sarvamukhebhyaḥ sarvathā he buddhamātari sarvapāpanāśani garja garja bhañja bhañja marda marda gambhari gambhari hasa hasa dama dama matha matha vidhvaṃsaya vidhvaṃsaya sarvaśatrūn taramati vimale pūraya pūraya pratijñāna sarvabuddhaparyupasiti bhagavati gana gana jahi jahi vimasani kramaṇi dhavani ramaṇi mātaṅgi ge svāhā |
This is the blessed dhāraṇī called Consecrated in Great Gnosis.
namaḥ sarvatathāgatebhyaḥ sarvamukhebhyaḥ sarvathā amari amari taṭa bhañja bhañja jha jha mici mici sphoṭaya sphoṭaya matha matha durdāntadamaka svāhā |
namaḥ sarvatathāgatebhyaḥ sarvamukhebhyā sarvathā he he kinade sarvatathāgatabhaneke bhodhiṃ dada trāṭa trāṭa hūṁ phaṭ hūṁ phaṭ garja garja paramati vihurike svāhā |
namaḥ sarvatathāgatebhyaḥ sarvamukhebhyaḥ sarvathā bhagavati prajñāpāramite a sarvapāpakṣayaṅkari jñānārcisparaṇi bhañja bhañja matha matha dama dama ānaya ānaya sara sara māraya māraya sarvabuddhajanetrīyai svāhā |
namaḥ sarvatathāgatebhyaḥ sarvamukhebhyaḥ sarvathā garja garja matha matha dama dama bhañja bhañja dundubhi sarvanirghoṣe hana hana vidhvaṃsaya vidhvaṃsaya moṭaya moṭaya daha daha vipulanirmalanirjāte āhara āhara gaccha gaccha sarvabuddhaparyupasatim mā vilamba svāhā |
This is the blessed dhāraṇī called Vajradhātvīśvarī.
namaḥ sarvatathāgatebhyaḥ sarvamukhebhyaḥ sarvathā oṁ bhagavati sarvatathāgatajanika pūraya pratijñāna taṭa taṭa marda marda āhara āhara hūṁ hūṁ jati svāhā |
This is the blessed dhāraṇī called Mahāpratisarā.
namaḥ sarvatathāgatebhyaḥ sarvamukhebhyaḥ sarvathā hūṁ hrī sarvabuddhamātiri bhañja bhañja matha matha damani damani gargāri gargāri hrī svāhā |
This is the blessed dhāraṇī called Unconquered Vajra.
namaḥ sarvatathāgatebhyaḥ sarvamukhebhyaḥ sarvathā trāṭa trāṭa muhu muhu sarvapāpaviśodhani svāhā |
This is the blessed dhāraṇī called the Relinquishing All Misdeeds.
namaḥ sarvatathāgatebhyaḥ sarvamukhebhyaḥ sarvathā dhaka dhaka moṭa moṭa daha daha sarvatathāgatajñānanirjāte svāhā |
This is the blessed dhāraṇī called Durdāntā.
namaḥ sarvatathāgatebhyaḥ sarvamukhebhyaḥ sarvathā ha ha mihu mihu dama dama khāhi khāhi dhuna dhuna mici mici durdāntadamani svāhā |
This is the blessed dhāraṇī called Destroying All Māras.
namaḥ sarvatathāgatebhyaḥ sarvamukhebhyaḥ sarvathā mici mici garja garja sphoṭaya sphoṭaya matha matha dama dama svāhā |
This is the blessed dhāraṇī called Anantamukhasādhakā.
“Manjuśrī, anyone in whose hand the maṇḍala of consecration in great gnosis is placed will be free from afflictions and free from peril. Even if they find themselves in the midst of thieves, in the midst of rākṣasas, in the midst of enemies, or in the midst of conflict, their bodies will not be pierced by weapons, they will not be killed by thieves and rākṣasas and the like will not harm them. They will have no fear of dying an untimely death, they will always have good fortune, and all their misdeeds will be purified. In a single day, they will come to possess the root of virtue equal to that accumulated by one hundred thousand one hundred million tens of millions of buddhas. When their time of death has come, the buddhas and bodhisattvas will care for them, and, after they die, they will be born in Sukhāvatī.
“Thus, it goes without saying that the obscurations of whoever upholds, recites, focuses upon, and maintains it without relenting will be purified. They will close the doors to the lower realms and they will be very far away from lower rebirths and the lower realms.
When he had said that, the world with its gods, humans, asuras, and gandharvas rejoiced and praised him.
This concludes “The Noble Dhāraṇī of the Eight Goddesses.”
This was translated, edited, and finalized by the Indian preceptor Śīlendrabodhi and the chief editor and translator Bandé Yeshé Dé.
The Noble Dhāraṇī of the Eight Goddesses is a teaching that was given by the bodhisattva Vajrapāṇi to the bodhisattva Mañjuśrī on a set of dhāraṇīs that corresponds to an eight-goddess maṇḍala. The text consists of material extracted from the work that precedes it in the Degé Kangyur, the Vajrapāṇyabhiṣeka.
This publication was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The text was translated, edited, and introduced by the 84000 translation team. Adam C. Krug produced the translation and wrote the introduction. Nathaniel Rich edited the translation and the introduction, and Dawn Collins copyedited the text. Martina Cotter was in charge of the digital publication process.
The Dhāraṇī of the Eight Goddesses is a teaching given by the bodhisattva Vajrapāṇi to the bodhisattva Mañjuśrī on a set of dhāraṇīs in an eight-goddess maṇḍala. The eight dhāraṇī goddesses in this maṇḍala are as follows:
1. Consecrated in Great Gnosis
2. Vajradhātvīśvarī
3. Mahāpratisarā
4. Unconquered Vajra
5. Relinquishing All Misdeeds
6. Durdāntā
7. Destroying All Māras
8. Anantamukhasādhakā
After Vajrapāṇi recites the dhāraṇīs for each of these goddesses, he tells Mañjuśrī that anyone who has the maṇḍala for these dhāraṇī goddesses placed in their hand, or simply recites these dhāraṇīs one time every morning, will be protected in this life and liberated from rebirth in the lower realms.
There is no known Sanskrit witness for The Dhāraṇī of the Eight Goddesses, and the text does not appear to have been translated into Chinese. It appears in both the Denkarma and Phangthangma imperial Tibetan catalogs of translated works, and the translators’ colophon to the Tibetan witness in the Degé Kangyur notes that it was translated by the Indian preceptor Śīlendrabodhi and the Tibetan translator Bandé Yeshé Dé. These data suggest that The Dhāraṇī of the Eight Goddesses was translated into Tibetan during the eighth century.
Nearly all the material in The Dhāraṇī of the Eight Goddesses is extracted from the Vajrapāṇyabhiṣekatantra (Āryavajrapāṇyabhiṣekamahātantra, ’phags pa lag na rdo rje dbang bskur ba’i rgyud chen po), which immediately precedes the version of this dhāraṇī in the Tantra Collection (rgyud ’bum) of the Degé Kangyur. The Vajrapāṇyabhiṣeka provides instructions on the construction of a version of “the maṇḍala of consecration in great gnosis” (ye shes chen por dbang bskur ba’i skyil ’khor), but the maṇḍala described in the Vajrapāṇyabhiṣeka is far more complex than the eight-goddess maṇḍala that is suggested (but never described) by the title of the present work, The Dhāraṇī of the Eight Goddesses. While it is very likely the case that each of these dhāraṇīs are considered goddesses in the Vajrapāṇyabhiṣeka, they are only depicted in aniconic form as dhāraṇīs and symbols, and they are not once explicitly referred to as goddesses. They are accompanied in that text, however, by a set of very well-known male bodhisattvas who also only appear in the maṇḍala in aniconic form, and who all have very well-known iconic forms. Whatever ambiguity there may be in the Vajrapāṇyabhiṣeka around whether these dhāraṇīs are in fact understood as goddesses is resolved in the current text, where the title suggests that the eight members of this maṇḍala are known as a set of dhāraṇī goddesses. Elements of this ambiguity have been preserved in the English translation of the current text to reflect the relationship of this material to the passages in the Vajrapāṇyabhiṣeka from which it derives.
This English translation was produced based on the Tibetan witnesses in the Tantra Collection (rgyud ’bum) and the Compendium of Dhāraṇīs (gzungs ’dus) in the Degé Kangyur, in consultation with the Tibetan witnesses in the Comparative Edition (dpe bsdur ma) of the Kangyur and the Stok Palace Kangyur.
Homage to all buddhas and bodhisattvas.
Then, Vajrapāṇi taught this supreme queen of great dhāraṇī mantras that is the mother of the thus-gone ones, that purifies all misdeeds, that cures all illnesses, that frightens off all vighnas, and that brings all manner of prosperity.
namaḥ sarvatathāgatebhyaḥ sarvamukhebhyaḥ sarvathā he buddhamātari sarvapāpanāśani garja garja bhañja bhañja marda marda gambhari gambhari hasa hasa dama dama matha matha vidhvaṃsaya vidhvaṃsaya sarvaśatrūn taramati vimale pūraya pūraya pratijñāna sarvabuddhaparyupasiti bhagavati gana gana jahi jahi vimasani kramaṇi dhavani ramaṇi mātaṅgi ge svāhā |
This is the blessed dhāraṇī called Consecrated in Great Gnosis.
namaḥ sarvatathāgatebhyaḥ sarvamukhebhyaḥ sarvathā amari amari taṭa bhañja bhañja jha jha mici mici sphoṭaya sphoṭaya matha matha durdāntadamaka svāhā |
namaḥ sarvatathāgatebhyaḥ sarvamukhebhyā sarvathā he he kinade sarvatathāgatabhaneke bhodhiṃ dada trāṭa trāṭa hūṁ phaṭ hūṁ phaṭ garja garja paramati vihurike svāhā |
namaḥ sarvatathāgatebhyaḥ sarvamukhebhyaḥ sarvathā bhagavati prajñāpāramite a sarvapāpakṣayaṅkari jñānārcisparaṇi bhañja bhañja matha matha dama dama ānaya ānaya sara sara māraya māraya sarvabuddhajanetrīyai svāhā |
namaḥ sarvatathāgatebhyaḥ sarvamukhebhyaḥ sarvathā garja garja matha matha dama dama bhañja bhañja dundubhi sarvanirghoṣe hana hana vidhvaṃsaya vidhvaṃsaya moṭaya moṭaya daha daha vipulanirmalanirjāte āhara āhara gaccha gaccha sarvabuddhaparyupasatim mā vilamba svāhā |
This is the blessed dhāraṇī called Vajradhātvīśvarī.
namaḥ sarvatathāgatebhyaḥ sarvamukhebhyaḥ sarvathā oṁ bhagavati sarvatathāgatajanika pūraya pratijñāna taṭa taṭa marda marda āhara āhara hūṁ hūṁ jati svāhā |
This is the blessed dhāraṇī called Mahāpratisarā.
namaḥ sarvatathāgatebhyaḥ sarvamukhebhyaḥ sarvathā hūṁ hrī sarvabuddhamātiri bhañja bhañja matha matha damani damani gargāri gargāri hrī svāhā |
This is the blessed dhāraṇī called Unconquered Vajra.
namaḥ sarvatathāgatebhyaḥ sarvamukhebhyaḥ sarvathā trāṭa trāṭa muhu muhu sarvapāpaviśodhani svāhā |
This is the blessed dhāraṇī called the Relinquishing All Misdeeds.
namaḥ sarvatathāgatebhyaḥ sarvamukhebhyaḥ sarvathā dhaka dhaka moṭa moṭa daha daha sarvatathāgatajñānanirjāte svāhā |
This is the blessed dhāraṇī called Durdāntā.
namaḥ sarvatathāgatebhyaḥ sarvamukhebhyaḥ sarvathā ha ha mihu mihu dama dama khāhi khāhi dhuna dhuna mici mici durdāntadamani svāhā |
This is the blessed dhāraṇī called Destroying All Māras.
namaḥ sarvatathāgatebhyaḥ sarvamukhebhyaḥ sarvathā mici mici garja garja sphoṭaya sphoṭaya matha matha dama dama svāhā |
This is the blessed dhāraṇī called Anantamukhasādhakā.
“Manjuśrī, anyone in whose hand the maṇḍala of consecration in great gnosis is placed will be free from afflictions and free from peril. Even if they find themselves in the midst of thieves, in the midst of rākṣasas, in the midst of enemies, or in the midst of conflict, their bodies will not be pierced by weapons, they will not be killed by thieves and rākṣasas and the like will not harm them. They will have no fear of dying an untimely death, they will always have good fortune, and all their misdeeds will be purified. In a single day, they will come to possess the root of virtue equal to that accumulated by one hundred thousand one hundred million tens of millions of buddhas. When their time of death has come, the buddhas and bodhisattvas will care for them, and, after they die, they will be born in Sukhāvatī.
“Thus, it goes without saying that the obscurations of whoever upholds, recites, focuses upon, and maintains it without relenting will be purified. They will close the doors to the lower realms and they will be very far away from lower rebirths and the lower realms.
When he had said that, the world with its gods, humans, asuras, and gandharvas rejoiced and praised him.
This concludes “The Noble Dhāraṇī of the Eight Goddesses.”
This was translated, edited, and finalized by the Indian preceptor Śīlendrabodhi and the chief editor and translator Bandé Yeshé Dé.