Notes

n.1The Sanskrit name Druma is rendered in Tibetan as sdong po in D and other Kangyurs of predominantly Tshalpa lineage. Throughout the text, the predominantly Themphangma Kangyurs T, S, F, and L instead read ljon pa. Harrison 1992, p. 3, no. 8.

n.2See Roberts 2018a, 1.7.

n.3See Roberts 2018b, 10.129.

n.4Harrison 1992, p. xv.

n.5For more on the theme of sexual transformation in Mahāyāna sūtras, as well as famous counterexamples, such as the Vimalakīrtinirdeśa sūtra, in which Śāriputra is transformed into a woman, see Jan Nattier, “Gender and Enlightenment: Sexual Transformation in Mahāyāna Sūtras” (unpublished manuscript, University of Indiana, 2002). For the passage in the Vimalakīrtinirdeśasūtra, see Thurman 2017, 6.32 et seq..

n.6The Caryāmelāpakapradīpa is a systematic presentation of the esoteric practices associated with the Guhyasamājatantra. For an English translation of that text, see Wedemeyer 2007. In his book, Wedemeyer demonstrates that the author of this text lived during the ninth century ᴄᴇ, centuries after the famous Middle Way philosopher Āryadeva.

n.7Edited by Cecil Bendall in Le muséon, n.s., 4 (1903): pp. 400–401.

n.8On this see Harrison 1992, pp. xiii–xiv.

n.9Harrison 1992, p. xv.

n.10Interestingly, the colophon of the Phukdrak MS edition says that the text was translated, revised, updated in the light of new terminology (skad gsar bcad kyis kyang bcos), and finalized by two other great translators of the revision period, Śīlendrabodhi and Yeshé Dé. See Harrison 1992, p. xliv.

n.11On this see Pathak 1974, p. 92.

n.12Apart from the critical edition of the sūtra, Harrison’s monograph also includes a brief introduction to the sūtra as well as a longer discussion of the textual transmission of the Kangyur that likewise proved to be very helpful for our work. His work also contains two appendices, one listing all the single reading variants between the nine witnesses, and the other presenting a transcription of the three citations from this sūtra that appear in the Caryāmelāpakapradīpa.

n.13For the stemma codicum proposed by Harrison, see 1992, p. xxxvi. Although it is known to include readings from both transmission lines, the Narthang edition seems to exclusively follow the texts of the Tshalpa line in this case.

n.14On this, and for other related discussions, see Harrison 1992, pp. xii–xlix.

n.15Harrison 1999, pp. 45–47.

n.16Harrison 1992, p. liii.

n.17However, the texts of recension A still retain terms that were not revised, and the texts from recension B did not completely escape revision either.

n.18Harrison 1992, pp. xlvi–xlvii.

n.19Sigla webpage of the University of Vienna’s Resources for Kanjur and Tanjur Studies.

n.20See bibliography.

n.21Translated based on S, L, T, and F: gnas te. Harrison 1992, p. 5, no. 15. D: gnas par brtson pa.

n.22Translated based on S: yongs su mya ngan las ’da’ ba’i bar du gtan du mdza’ ba. Harrison 1992, p. 6, no. 15. D: yongs su mya ngan las ’da’ ba’i bshes gnyen byed pa.

n.23C and H: phyad par, F: byed par, and S, L, and T: phyin par. Harrison 1992, p. 6, no. 18.

n.24S, T, and F: sangs rgyas thams cad kyi byin gyi rlabs kyis shin tu byin gyis brlabs pa (“they were empowered by the blessings of all the buddhas”). Harrison 1992, p. 7, no. 6.

n.25S, L, T, and F add: rnam par grol ba/ smon lam shin tu btab pa (“they were completely liberated and formed great aspirations”). Harrison 1992, p. 8, no. 10.

n.26S, L, T, and F: sangs rgyas kyi ye shes la nye bar gyur pa (“they were close to the awakened wisdom”). Harrison 1992, p. 9, no. 15.

n.27Harrison (p. 10) has: mnyam lha (“God of Equality”).

n.28S, L, T, and F read: mngon sum blo gros. D: byang chub blo gros.

n.29S, L, T, and F read: lha’i cod pan. D: lha’i rgyal po.

n.30S, L, T, and F read: lha yul ba’i cod pan. D: lha’i tshul gyis lta ba.

n.31S, L, T, and F read: lag bzangs. D: dpung bzang.

n.32The number of names of bodhisattva great beings, and their sequence, vary in the different editions (see Harrison 1992, pp. 10–12).

n.33Translated based on S, L, T, and F: sems kyi spyod. Harrison 1992, p. 14, no. 9. D: sems dang spyod.

n.34Here, we have preferred N, K, H, and S: bdud. D: bdun.

n.35Here, we have preferred the N, K, Y, and S: mchod pa. D: mnod pa.

n.36Translated based on S, L, T, and F: bden sdud. Harrison 1992, p. 15, no. 11. D: bde sdug.

n.37S, L, T, and F read: thar pa’i lam nges (“you have ascertained the path of liberation”). Harrison 1992, p. 16, no 6.

n.38Translated based on S, L, and T: sgyu bzhin. Harrison 1992, p. 17, no. 1. D: rgyu bzhin.

n.39Here, we have preferred L: sems kyi spyod pa. D: sems kyi bsam pa mnyam zhing spyod pa.

n.40Here, we have preferred K, Y, and S: bya ba. D: dbye ba.

n.41Translated based on S and F. Harrison 1992, p. 26.

n.42S reads: kye ma bcom ldan ’das kyis bla na med pa yang dag par rdzogs pa’i byang chub bskal pa bye ba khrag khrig brgya stong grangs med par bsgrubs pa gang lags pa de bcom ldan ’das kyis bzhi pa bsgrub pa’i chos kyi rnam grangs ’di bsnyad cing bshad de rab tu bstan to/ (“Oh! The Blessed One has revealed and explained, through this Dharma teaching on fourfold accomplishment, the unsurpassed and perfect awakening that he achieved countless billions of eons ago!”). Harrison 1992, p. 45.

n.43Translated based on S and F. Harrison 1992, p. 53.

n.44S, L, and T read: grol ba’i don du (“for the sake of liberation”). Harrison 1992, p. 64, no 5.

n.45S, L, and T read: bden pa (“true”). Harrison 1992, p. 64, no 10.

n.46S and F read: de dag thams cad brdzun pa ya ma brla. L and T read: de dag thams cad brdzun pa ya ma rla (“these are all meaningless falsities”). Harrison 1992, p. 65, no 6.

n.47S, L, T, and F read: dge ba’i rtsa ba (“roots of virtue”). Harrison 1992, p. 78, no 16.

n.48Translated based on S, L, T, and F: ye shes kyi che ba nyid du ’gyur bar bya ba’i phyir. Harrison 1992, p. 81, no. 3. D: chos kyi bdag nyid pas.

n.49Translated based on S, L, T, and F. Harrison 1992, p. 81, no. 5. D: ’chos pa med pa’i g.yo dang sgyu med pa’i sems rin po che.

n.50Translated based on S, L, and T. Harrison 1992, p. 81, no. 6. D: dam pa’i chos yun ring du gnas pas chos la dga’ ba’i sems rin po che.

n.51S, L, T, and F read: lus dang sems dben pa spong zhing dben pa’i sems rin po che (“physical and mental isolation, the precious attitude of abandonment and isolation”). Harrison 1992, p. 82, no 2.

n.52Translated based on S: lta bar byed pa. Harrison 1992, p. 88, no. 9. D: lta bas byas pa.

n.53S, L, and T read: rnam par rig byed ma yin pa’i sgo’i shes rab (“insight which is the gateway to the imperceptible”). Harrison 1992, p. 89, no 2.

n.54Translated based on S, L, T, and F: mu tig gi rgyan ’phreng gi mu tig gi ’bru de thams cad las. Harrison 1992, p. 101, no. 4. D: me tog gi do shal ’phyang ba re re las.

n.55Here and throughout the following passage, S, L, T, and F read: gdugs tshod pha ba (“invited for lunch”) instead of D: dus bskul ba. Harrison 1992, pp. 110–117.

n.56Translated based on S, F, L, and T: ma ’khrugs ma rnyog dri ma tha ba rab spangs pa. Harrison 1992, p. 111, no. 7. D: ’jo dang rnyog pa rnams dang dri ma tha spangs pa.

n.57Here, we have preferred K and Y: gsal ba. D: bsa bal.

n.58S, L, T, and F read: lhug par (“abundantly”). Harrison 1992, p. 121, no 19.

n.59S, L, T, and F read: skye ba (“birth”). Harrison 1992, p. 121, no 22.

n.60Translated based on S, F, L, and T: zhe ’gras med pa’i mig. Harrison 1992, p. 124, no. 5. D: dga’ ba’i mig.

n.61Translated based on S, F, T, and L: bslab pa legs par rdzogs par yang dag par ’dzin pa’i tshul khrims. Harrison 1992, p. 126, no. 10. D: bslab pa rdzogs pa med pa yang dag par ’dzin pa’i tshul khrims.

n.62Translated based on S, F, T, and L: kun dga’. Harrison 1992, p. 127, no. 13. D: dga’ ba.

n.63Translated based on S, F, T, and L: sems can thams cad la rab tu gdung ba med pa’i phyir brtson ’grus rtsom pa. Harrison 1992, p. 131, no. 9. D: sems can thams cad la rab tu gding bar byed pa’i phyir brtson ’grus rtsom pa.

n.64Translated based on S, F, L, and T: ’brel. Harrison 1992, p. 138, no. 7. D: ’bral.

n.65The text actually lists thirty-one qualities.

n.66Translated based on S, T, and L: rnga bo che dang/ mkhar rnga dang/ gling bu dang/ dung. Harrison 1992, p. 143, no. 13–18. D: rnga dang/ rnga mri dang ga dang rnga pa na ba dang dung.

n.67Translated based on J, N, and K: bsam snyoms. Harrison 1992, p. 158, no. 10. D: btang snyoms.

n.68Translated based on S, L, and T: dang ba. Harrison 1992, p. 159, no. 2. D: mthong bar.

n.69S, L, T, and F read: gzugs (“body/form”). Harrison 1992, p. 164, no 10.

n.70Translated based on S, L, T, and F: thos pas. Harrison 1992, p. 170, no. 2. D: thob pas.

n.71Translated based on S, L, and T: bsal. Harrison 1992, p. 177, no. 8. D: gsal.

n.72S, L, T, and F: sred pa (“craving”). Harrison 1992, p. 183, no. 2.

n.73This phrase repeats at the opening and closing of each list in S, L, T, and F. Harrison 1992, pp. 185–193.

n.74Translated based on S, L, T, and F: gsal ba. Harrison 1992, p. 189, no. 8. D: bstsal ba med pa.

n.75S, L, T, and F read: sems (“mind”). Harrison 1992, p. 198, no 3.

n.76Translated based on L, T, and F: bems po. Harrison 1992, p. 220, no. 5. D: blun pa.

n.77Tentative translation. Tib. rang byung ba ni mtshan mchog ma yin yang/ sems kyi chos kyis gzugs kyis rab tu phye/ sems dang yid ni mtshungs pa[r] dben par gyur/ rgyal ba thams cad chos mtshungs nyid phyir mnyam.

n.78Tentative translation. Tibetan: zad par bya phyir zad pa shes mi nus/ mi zad pa ni zad pas zad mi ’gyur.

n.79All Tibetan witnesses consulted read “four thousand,” but we have translated “forty thousand” as per the number given just above.

n.80Translated based on S, L, T, and F: rgyud. Harrison 1992, p. 231, no. 10. D: rgyu.

n.81We have here an explicit reference to another Mahāyāna sūtra, the Ajātaśatrukaukṛtyavinodanāsūtra.

n.82The text actually lists thirty-three qualities.

n.83Translated based on S, L, T, and F: mi ’dod pa. Harrison 1992, p. 259, no. 15. D: mi dbang ba.

n.84Tentative translation. Tib. rab tu dben pa rnam par bsgrub par nye bar gnas pa’i mtshan nyid ma lags pa’i chos rnams la.

n.85Tadyathā means something like, “it as is follows.” The phrase is not actually part of the mantra, but the Tibetan translators consistently represented it as though it is.

n.86Paul Harrison and W. South Coblin (1993) have published an article that focuses on the Chinese transcription of this dhāraṇī. Here, we have rendered the version found in the Degé edition and emended it based on the reconstructed Sanskrit version found in this study.

n.87Translation based on S, L, and F: ban dhe dpal brtsegs rak+Shi ta. Harrison 1992, p. 303, no. 4–5. D: dpal brtsegs.