Notes

n.1Bühnemann 2014.

n.2The Buddhist Canons Research Database, accessed May 10, 2019.

n.3Duquenne 1988.

n.4Wilkinson 1991.

n.5Denkarma, 303.a.5. See also Herrmann-Pfandt 2008, pp. 236–37, no. 413.

n.6dkar chag ’phang thang ma (Pe cin: mi rigs dpe skrun khang, 2003), p. 30.

n.7Lancaster, Lewis R. The Korean Buddhist Canon, accessed May 10, 2019, http://www.acmuller.net/descriptive_catalogue/files/k0308.html.

n.8Lancaster, Lewis R. The Korean Buddhist Canon, accessed May 10, 2019, http://www.acmuller.net/descriptive_catalogue/files/k1378.html.

n.9This is evident in Duquenne 1988, pp. 321–54.

n.10Note that there is a discrepancy among various databases for cataloging the Toh 1084 version of this text within vol. 101 or 102 of the Degé Kangyur. See Toh 1084, n.­10, for details.

n.11Following Toh 665 and Toh 1084: tshogs kyi bdag po tshogs kyi dbang phyug gi snying po, and S: tshogs kyi bdag po/ tshogs kyi dbang phyug gi snying po, where the term “heart mantra” (snying po) is rendered in the singular case. Iwamoto: imāni gaṇa­pati­hṛdayāni, may be preferable, however, because it declines the term “heart mantra” in the plural (Skt. hṛḍayāni), and the passage that follows this introduction does in fact consist of a series of individual mantras.

n.12This translation of the phrase las thams cad has been left broad enough here to include any activity, but in most cases this statement primarily refers to las/karma in its more technical sense as “ritual action.”

n.13Following Iwamoto: namo ’stu te, which includes the avagraha that is missing in the Tibetan witnesses.

n.14Following Toh 1084: tu ru tu ru. Toh 665 and S: su ru su ru. The Sanskrit of the heart mantra in Iwamoto reflects the transmission of a different textual tradition, but it is worth noting that Iwamoto arranges three similar lines of mantra as oṃ suru suru svāhā | oṃ turu turu svāhā | oṃ muru muru svāhā |.

n.15The readings in Toh 665 and Toh 1084, oM ang+gu ta; the readings in N, H, and S, oM a b+hu ta; and the reading in Iwamoto, oṃ adbhuta, are amended here to reflect the reading *amṛtabindu. The readings adbhuta and aṅguta in the Tibetan witnesses and in Iwamoto are likely corruptions of the term amṛta, as the orthographies for this term in the Sanskrit sources could easily have been misread as either of these two options.

n.16Following N, H, and S: ma hA pa rA kra ma, which is supported in Iwamoto: mahā­parākramāya. Toh 665 and Toh 1084: ma ha pa ra kra ma.

n.17Following H, S: ma hA dak+Shi NA ya. Toh 665 and Toh 1084: ma hA dak+Shi Ni ya. Iwamoto: mahāhasti­dhakṣiṇāya.

n.18The transliteration of the verb in Toh 665 and Toh 1084, pra ci da ya mi, has been corrected from pra+√cid to pra+√vid and the spelling has been amended to reflect the correct causative form.

n.19The following is a tentative English translation of The Heart Mantra of Gaṇapati: Homage to Great Gaṇapati svāhā Oṃ surround surround(?); intoxicate intoxicate(?); split split; cleave cleave; strike strike; seize seize; advance advance; rout rout; paralyze paralyze; crush crush; stupefy stupefy; give give; make them give make them give money and grain. Grant me siddhi. Remember the samaya! To the great Rudravacana, svāhā Oṃ do it do it svāhā Oṃ hurry hurry svāhā Oṃ kill kill(?) svāhā Oṃ pacify misdeeds and increase wealth svāhā Approach, great destroyer whose mind is stimulated by the ambrosial drops. Great Fearless One, Great Powerful One, Great Attacker, Great Elephant, I address this to you Great Clever One svāhā Oṃ do it, do it; take take(?); kill kill(?) Oṃ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ Oṃ svāhā

n.20Following Toh 665 and Toh 1084: gsang sngags sgrub pa/ dkon mchog gsum mchod du yul gzhan du ’gro’am/ rgyal po’i pho brang ’khor du ’jug na. S, N, H: gsang sngags bsgrubs pas/ dkon mchog gsum mchod du yul gzhan du ’gro’am/ rgyal po’i pho brang ’khor du ’jug na. Iwamoto: yaḥ kaścit kāryaṃ ālabhate mantra­sādhanaṃ vā tri­ratna­pūjāṃ vā deśāntara­gamanaṃ vā rājakula­gamanaṃ vā. The alternative readings noted here are equally plausible. The reading in the Stok Palace, Narthang, and Lhasa Kangyurs translates, “[i]f any ... writes down this heart mantra of Gaṇapati, Lord of the Gaṇas, and has accomplished the mantra practice should travel to another country to make offerings to the Three Jewels or travel to a king’s court.” The Sanskrit witness in Iwamoto’s edition translates as “who endeavors to perform the mantra practice, make offerings to the Three Jewels, travel to another country, or go to a king’s court.”