Notes

n.1The Sanskrit title in the Degé Kangyur reads saṃvadanti for the Tibetan yang dag par brjod pa, which is grammatically incorrect. We have instead followed the title as it appears in the Stok Palace Kangyur, which reads saṃvarṇa, although here emending it to saṃvarṇana.

n.2Herrmann-Pfandt 2008, pp. 163–64.

n.3Dkar chag ʼphang thang ma 2003, p. 22.

n.4Zuofoxingxiang jing 作佛形像經 (Taishō no. 692). For more information on this text, see the Korean Buddhist Canon: A Descriptive Catalogue, K 281.

n.5This appears in the Mongolian printed Kanjur in the section Various Sūtras (Mong. eldeb, Tib. mdo sna tshogs). Its Mongolian title here is Qutuγ-tu tegünčilen iregsed-ün körüg bey-e-yi bayiγuluγsan-u sayin tusa-yi ünen-iyer ögüleküi neretü nom-un ǰüil (Noble Religious Practice “Clarification of the Benefits of Producing Representations of the Thus-Gone One”). Mongolian Kanjur, vol. 88, Eldeb, no. 1080, folios 264.a−266.b. Cf. Ligeti 1942, pp. 291–92. It is likewise included in the Mongolian handwritten Kanjur with the title Qutuγ-tu tegünčilen iregsed-ün körüg bey-e-yi aγulqui ači tusa-yi üneker ögüleküi nom-un ǰüil (Noble Religious Practice “Clarifying the Benefits of Keeping Representations of the Thus-Gone One”) vol. 96, Eldeb, folios 42.b–43.a. Mng2.794.

n.6Tib. bong sted. Following the Chinese bu zai pin qiong 不在貧窮, we here translate this obscure Tibetan term as “free of poverty.”

n.7Tib. mdog gser ltar bzang ba, lit. “fine as though golden in color.”

n.8The title given in the colophon differs from that given at the beginning. The initial title reads yang dag par brjod pa (“describing”), while the colophon has yang dag par bstan pa (“teaching”).