Notes

n.1It should be noted that despite traditional claims there is considerable internal textual evidence that this and many other works attributed to the pair of Gayādhara and Drokmi are not exactly translations based on Indian prototypes, but “gray texts,” that is, texts that were never completely Indian or Tibetan, but originated from the inspired collaborations of Tibetan and Indian translators and scholars. For more on the notion of “gray texts,” see Davidson (2000), pp. 202–24.

n.2The textual record is inconsistent with regard to Drokmi’s precise birth and death dates. In the BDRC database of persons, his birth year is given as 992/993 and his death as 1043?/1072?. Very little information appears to exist with regard to Gayādhara’s precise dates.

n.3Gö Lotsāwa Zhönupal (translation), p. 207.

n.4For more on the Tibetan classification schemes for Indian tantric literature translated between the tenth through the twelfth centuries see Gibson (1997), Snellgrove (1988), and, more recently, Dalton (2005).

n.5New translation schools usually cite the Guhya­samāja­tantra as the paradigmatic example of the Father class of tantras.

n.6The Kāla­cakra­tantra is most often cited as the paradigmatic Nondual tantra, although the nature and boundaries of this category has been a controversial topic among Tibetan exegetes.

n.7Gray (2007, p. 5, n. 10) states that the category “unexcelled yoga tantra” (rnal ’byor bla med kyi rgyud), which translates “anuttarayoga-tantra,” is attested in Tibetan translations of Indian Buddhist tantric literature like the Vajra­pañjara and its commentaries. However, Christian Wedemeyer in a personal correspondence has mentioned that “annuttarayoga-tantra” never appears in the Sanskrit literature, only “yoganiruttara.”

n.8rgyud ’bum.

n.9Longchenpa, F.479. It should be noted, however, that owing to his affiliation with the Old School (rnying ma) of secret mantra, Longchenpa groups these texts together under the rubric of “Great Yoga tantra” (Skt. Mahāyoga, Tib. rnal ’byor chen po) rather than that of Unexcelled Yoga tantra. This is because Old School adherents claim that the tantras otherwise known as “Unexcelled Yoga” are surpassed in efficacy and profundity by the dispensation of the Great Perfection.

n.10These dates are advanced by Isaacson (1998).

n.11Alexis Sanderson’s work has been particularly focused on the fluidity between Buddhist and Śaiva tantric textual traditions. Sanderson argues that it was the Buddhists who borrowed language and imagery from Śaiva traditions. For a strong counterargument to Sanderson’s claims, see Davidson (2002), pp. 203–6.

n.12Davidson (2005).

n.13Gö Lotsāwa Zhönupal (translation), pp. 205–9.

n.14The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389), and six translated by Drokmi with Yoginī Candramāla (Toh 392–394, 396, 403, and 405).

n.15See Butön, F.178.b. He also mentions that they were translated from Indian originals, and that it is not true that they were composed in Tibet‍—a reference to continuing controversies over their authenticity as canonical texts (see n.­1). Editors of the different Kangyurs mostly followed his opinion and included them, but their disputed status led to all except the last, Toh 414, being excluded from the Narthang Kangyur (and hence, later still, from the Lhasa Kangyur).

n.16See bibliography for details.

n.17Harrison and Eimer (1997).

n.18Y, S gis (instrumental/agentive particle); C, D, J, K, U gi (genitive particle).

n.19K, Y gyi (genitive particle); C, D, J, U gyis (instrumental/agentive particle).

n.20K, Y, S rin (“gem”); C, D, J, U tshon (“color”).

n.21S lugs (“bronze cast statue”); C, D, J, K, Y, U gzugs (“form”). In his review of this translation, a referee preferred this reading, stating that it refers to the “lost wax” technique of casting bronze statues.

n.22C,K, Y, S /’khor lo bzhi yi dbye ba yis/ /nyin thun bzhi ru gsungs pa yin/ (“Due to the divisions of the four chakras / Daily sessions are taught as four”). D, J, U /’khor lo bzhi yi dbye ba yis/ /nyin thun bzhi yi dbye ba yi/ /nyin mtshan bzhi ru gsungs pa yin/ (“Due to the divisions of the four chakras / Daily sessions are taught as four / In the divisions of the four periods of the day”). We have made this selection out of consideration for the four-line stanza structure that predominates in this text.

n.23srin bu.

n.24K, Y, S po’i (genitive particle); C, D, J, U pos (instrumental/agentive particle).

n.25K, Y, S yi (genitive particle); C, D, J, U yis (instrumental/agentive particle).

n.26K, Y, S yis (instrumental/agentive particle); C, D, J, U yi (genitive particle).

n.27K, Y, S gcod (“resolving”). C, D, J, U spyod (“conduct”). This selection is based on the logic of the text, which is structured according to the title and the opening questions.

n.28S ’phya (“to ridicule, insult”). C ’byar (?). D, J, U ’phyar (“to lift”). K phyir (“in order,” “for the sake of,” “because of”). Y phyar (“to lift”).

n.29S ma (final syllable in “disciple”). C, D, J, K, Y, U la (locative/object particle).