Notes

n.1Denkarma, folio 298.b.7. See also Herrmann-Pfandt 2008, p. 90, no. 167. Note that in the Denkarma, the full title is given as ’phags pa chos kyi tshul nges pa dang ma nges par ’grol ba’i phyag rgya la ’jug pa.

n.2Phangthangma, 14.

n.3For an English translation, see Bendall (ed.) 1902, 6, 89.

n.4See Karashima 2010, 461–63.

n.5See Karashima 2010, 462, n.24.

n.6Note that much later in the text this cattle cart (Tib. phyugs kyi shing rta) is called a goat cart (Tib. ra’i shing rta). According to Negi (p. 6334), the goat cart is an established type, together with that for cattle and deer.

n.7For bya ba chen po Negi gives the Sanskrit mahākṛtyam.

n.8On “conditioning” (mngon par ’du byed), cf. the Abhidharma­samuccaya: cetanā katamā | cittābhisaṃskāro manaskarma | kuśalākuśalāvyākṛteṣu cittapreraṇakarmikā || “What is intentional thought? It consists in conditioning by the mind, mental activity. It has the function of directing the mind toward wholesome, unwholesome, or neutral activities.” For a French translation, see Rahula 1971, 7 (English tr. by Boin-Webb 2001, 9). The important term “conditioning” (Skt. abhisaṃskāra) is clarified in the vyākhyā (Toh 4054 124b–125a): “The statement ‘it has the function of directing the mind toward wholesome, unwholesome, or neutral activities’ is taught because, in this case, [intentional thought] makes the mind attend to phenomena such as wholesomeness and the rest just as it is conditioned to (Tib. mngon par ’dus byas pa).”

n.9The Indian long pepper (Piper longum) is both a medicine and a spice and is highly irritating to the eye.

n.10Translation tentative. The Tibetan reads nyes pa bden pa dang mi bden pas gzhan dag la gleng bar mi byed.

n.11Tib. bsam pa chen po.

n.12Tib. bya ba.

n.13Tib. mngon par ’du byed pa’i spyod pa’i stobs.

n.14Tib. bgo bsha’, Skt. saṃvibhāga; in Negi there is also the expression bgo bsha’ byed pa’i ngang tshul can, saṃvibhāgaśīla.

n.15Curiously the same example of the king of the garuḍas is used twice.

n.16Tib. nor bu rin po che dbang gi rgyal po. According to Edgerton 1953, vol. 2, a maṇiratnam vaśirājam is “a kind of magic gem [that] can display on earth the splendor of solar and lunar palaces.”

n.17Note that near the beginning of the text it is called a cattle cart.

n.18On the legendary kalaviṅka bird, which can already sing while still inside its egg and before it has opened its eyes, see Jackson 1992.

n.19Tib. tsan dan sbrul gyi rgyal po. A rare and precious type of sandalwood.

n.20Sakaki, Mahāvyutpatti, no. 6202. According to Monier-Williams, mandārava is the red blooms of the coral tree, considered as celestial flowers.

n.21Sakaki no. 6164. According to Monier-Williams, mañjūṣaka is the white blooms of an herbaceous plant, considered as celestial flowers.

n.22Tib. sna ma’i me tog; Skt. sumanā in Negi.

n.23Sakaki no. 4224, nāgavṛkṣa.

n.24Sakaki no. 6207, taranibarna.

n.25Sakaki no. 6208, gotaraṇi.

n.26Tib. dri mchog; Sakaki, no. 6148, saugandhikam.

n.27Sakaki no. 6160, dhanuskarin. According to Edgerton, dhānuṣkārin.

n.28Tib. phung po med pa.

n.29The translation “infamous, harsh, and critical” is tentative. The Tibetan reads grags pa dang sgra dang tshigs su bcad pa ma yin pa.

n.30Note that the word chu ra is equivalent to chu ra ma.