Notes

n.1It appears in the Denkarma (ldan dkar ma) catalog (folio 299.a.6), numbered in Yoshimura (1950), p. 195.e, as text no. 193; in the Phangthangma (’phang thang ma) catalog, it’s numbered in Halkias (2004), p. 66, as no. 272.

n.2The date of the earliest Imperial catalog, the Denkarma, is debated, but this is the later of the two dates most commonly attributed among scholars, the other being 812 ᴄᴇ. See Halkias (2004), p. 3.

n.3According to later Indian (and even later, Tibetan) doxography that first finds clear expression in the Saṃdhinirmocanasūtra, the Dharma taught by the Buddha can be classified into three distinct doctrinal groupings called the three turnings of the wheel of the doctrine. According to this schema, the second turning focuses primarily on the emptiness of phenomena.

n.4The first turning refers mainly to the four noble truths, as well as to teachings on the five aggregates. Mahāyāna exegetes considered these to be teachings of the hearers, and therefore classified them as teachings of provisional, as opposed to definitive, meaning. See Powers (2013), p. 103.

n.5Cabezón (2017), p. 125, no. 328.

n.6Boucher (2008), pp. 50–52; Nattier (2003), pp. 96–100.

n.7Nattier (2003), p. 98.

n.8Boucher (2008), pp. 51–52.

n.9See, for example, the Vinayakṣudrakavastu (Toh 6), second vol. (10), F.138.a et seq. (translation in Jamspal and Fischer, 84000, forthcoming), and Saddharmasmṛtyupasthāna (Toh 287), fourth vol. (71), F.117.b et seq. (translation in Dharmachakra Translation Committee, 84000, forthcoming).

n.10Zysk (1993), p. 64.

n.11Thanks to José Cabezón for bringing this to our attention. See further Cabezón (2017), p. 125, no. 328.

n.12Cited in Chapple (2013), p. 92.

n.13Cabezón (2017).

n.14Tib. ma ning; Skt. paṇḍaka . We have chosen to leave this term untranslated here as no English term seems to cover the full semantic range of the original Sanskrit. Given that we are here in the context of someone who cannot be identified as either a man or a woman, the meaning could perhaps in this context be “neuter.” It seems, however, that in other contexts the term may have a broader range of meaning, or even a somewhat different meaning. Engle (2009, p. 437, no. 562) explains the term as referring to a man or a woman who has a functioning but somehow deficient sexual faculty, such as someone who only experiences arousal intermittently. See also the canonical description from the Vinayavastu in Miller 2018 (4.109).

n.15Tib. za ma; Skt. ṣaṇḍha . This term can have a wider range, including those who are, for any number of reasons, sexually impotent. We have chosen to leave this term untranslated here as no English term seems to cover the full semantic range of the original Sanskrit. Engle (2009, p. 437, no. 562) translates the term as a “sexually deficient person” and notes that the term refers to a person who lacks a sexual faculty and therefore cannot perform sexually. Engle specifies that this refers to eunuchs, but also those with a congenital abnormality, or who suffer from impotence due to any number of causes.

n.16Tib. byin pa. This term literally means “calf,” as in the calf of the leg, which does not make sense in this context. Although all versions of the text consulted read byin pa, it is possible that a better reading would be ’byin pa. Reading ’byin pa here in the sense of “gate” or “egress” (niḥsaraṇa; see the Mahāvyutpatti), we have translated it as ducts, and understand it to refer to the urethra or other sexual ducts in the case of either a castrated or uncastrated paṇḍaka or ṣaṇḍha. We are grateful to José Cabezón for suggesting this possible alternative reading and its interpretation. See also Cabezón (2017) p. 414, no. 1039.

n.17Tib. khar ba, which can refer to bell-metal, an alloy of copper and zinc, here presumably denoting hardness. Alternatively, khar ba, or more often ’khar ba, can mean a staff or walking stick.

n.18“Sons” here means spiritual sons, i.e. disciples or followers, rather than biological offspring.

n.19The Sanskrit word for “eye” (netra), can also mean “leader” or “guide.”

n.20Tib. yan lag dang nying lag: the major limbs (head, arms, and legs) and minor limbs (fingers, toes, nose, ears, etc.).

n.21Tib. srin bu’i tshogs. The term srin bu (Skt. kṛmi) refers to any number of types of worms, insects, or bugs. We have chosen to translate it here as “parasite” given the context, particularly below in the text, where these srin bu are said to inhabit various internal organs in the female body.

n.22Tib. de mdag ma spungs pa’i drung du ’dug na. Note that the Comparative Edition incorrectly reads ma dag.

n.23Here we follow Y, K, C, and U which read reg, rather than D which reads rig.

n.24Tentative translation. The Tibetan reads a ba re ban, which we have been unable to identify. Here we have chosen to read the word as a transcription of āvaraṇa, meaning “hindrance” or “obstruction.”

n.25Reading dang bca’ ba as dang bcas pa. When the female renunciate order was established, a number of additional precepts were added that ordained nuns must follow. These precepts, which subordinate female monastics to the supervision of the male ordained community, were most likely added to alleviate opposition in the male ordained community, and Indian society at large, to the inclusion of women in the order.

n.26This refers to the assemblies of monks, nuns, laymen, and laywomen.