Notes

n.1Boucher 2009, p. 56.

n.2Chen 2012, pp. 273–76.

n.3Denkarma, folio 298.b.3. See also Herrmann-Pfandt (2008), p. 85.

n.4Phangthangma (2003), p. 13.

n.5Apple 2014, p. 41.

n.6Liu and Chen 2014, p. 309.

n.7The passage in the Bodhi­sattva­yogācāra­catuḥśataka­ṭīkā reads: de bzhin du ’phags pa glang po’i rtsal gyi mdo las/ gal te chos rnams rang bzhin yod ’gyur na/ /rgyal ba nyan thos bcas pas de mkhyen ’gyur/ /ther zug chos ni mya ngan ’da’ mi ’gyur/ /mkhas rnams nam yang spros dang bral mi ’gyur/ /zhes gsungs so. (Degé Tengyur, vol. 103 (dbu ma, ya), folio 224.b).

n.8Liu and Chen 2014, pp. 293f.

n.9Liu and Chen 2014, pp. 302–09.

n.10Liu and Chen 2014, p. 302.

n.11Liu and Chen 2014, p. 304.

n.12Liu and Chen 2014, pp. 306f.

n.13Liu and Chen 2014, pp. 305f.

n.14Liu and Chen 2014, p. 303, n.17.

n.15Liu and Chen 2014, p. 303.

n.16Liu and Chen 2014, p. 308.

n.17Ibid.

n.18It is unlikely that this meaning was intended by this sūtra’s title, although it worth noting that, in the text, Vajradhvaja’s teacher is named Siṃhavikrāntagati.

n.19Phuntsho 2005, p. 236 n29.

n.20We would like to thank Gyurme Dorje for the following note: “Pekar Zangpo (pad dkar bzang po) in his mdo sde spyi’i rnam bzhag, pp. 278–79, classes this discourse among the third turning sūtras and draws a distinction between the provisional purpose of the text (gnas skabs kyi dgos pa), which is to subdue or overwhelm beings with the strength of the elephant in order to alleviate ailments and so forth, and the conclusive purpose (mthar thug gi dgos pa), which is to bring about the attainment of “unsurpassed awakening.” He also classifies the sūtra as representative of Yogācāramadhyamaka (rnal ’byor spyod pa’i dbu ma).”

n.21Stok: mngon par grags pa; Degé: mngon par grags pas.

n.22Degé: nges pa’i yon tan and thab mo dag; Stok: des pa’i yon tan and thal mo dag (Skt. añjali, “supplication”).

n.23Degé: brtan pa mi gnas; Stok: brtan par mi gnas.

n.24The Degé edition reads: blangs nas bdag gis lus la ’chad par byed/ /bdag ni gos ngan snyam du de mi sems; the Stok edition reads: blangs nas lus la ’chang bar byed pa dag /bdag ni gos ngan snyam du de mi shes.

n.25The Degé edition reads: snying po med pa rjes su ’du shes med; the Stok edition reads snying po dang ni rdzas su ’du shes med.

n.26The Tibetan rigs can refer to various concepts related to the Indian traditional organization of society: varṇa, jāti, kula, gotra. In the present context, rigs could refer to varṇa or jāti. An alternative term to “caste” would be “class.”

n.27This passage seems to play on a semantic ambivalence between “mistaken view” and “view as mistaken,” which are two ways of understanding the compound log par lta ba (mithyādṛṣṭi).