Notes

n.1In The Good Eon, the buddhas Dhārmika, Ajitagaṇa, Suvayas, Maṇicandra, Arthamati, and Siṃhabala all have mothers named “Endowed with Fame”. See The Good Eon, (Bhadrakalpika, Toh 94), 2.B.­68; 2.B.­723; 2.B.­771; 2.B.­807; 2.B.­1022; 2.B.­1079. A goddess named grags ldan ma appears in The Play in Full as a protector of the southern quadrant, but in this case the underlying Sanskrit appears to be Yaśamatī, a synonym for Yaśovatī . See The Play in Full (Lalita­vistara, Toh 95), 24.­144. A woman named grags ldan ma also appears as the wife of the general Siṁha (Tib. seng ge) in The Hundred Exemplary Tales, Beginning with That of Pūrṇa, Toh 343, who demonstrates her great devotion and is prophesied to become a completely perfect buddha named rin chen ldan after perfecting the bodhisattva path for three countless eons. See gang po la sogs pa’i rtogs pa brjod pa brgya ba (Pūrṇa­pramukhāvadāna­śataka), Toh 343, Degé Kangyur vol. 75 (mdo sde, am), folios 5.a–7.b. Edgerton also suggests that the name Yaśovatī functions as a synonym for the bodhisattva Siddhārtha’s wife. See Edgerton 1953, p. 445.

n.2Goddesses with the names Yaśovatī and Yaśavatī (both rendered in Tibetan as grags ldan ma) appear first as the name of a vidyā queen and then as the name of a dhūtī within Vajrapāṇi’s retinue. See The Root Manual of the Rites of Mañjuśrī, 1.­50; 1.­56; 50.­15.

n.3A goddess with the name grags ldan ma is associated here with the goddess Bhṛkuṭī. See rnam par snang mdzad mngon par rdzogs par byang chub pa’i rgyud (Vairocanābhi­sambodhi­tantra), Toh 494, Degé Kangyur vol. 86 (rgyud, tha), folio 234.b.

n.4The first two of these references are reproduced from the opening chapter of The Root Manual of the Rites of Mañjuśrī, so this note only mentions the latter two instances, which are unique to The Root Manual of the Rites of the Blessed Noble Tārā. See ral pa rgyen brdses kyi rtog pa chen po (Ūrdhva­jaṭamahā­kalpamahā­bodhisattva­vikurvāṇa­paṭalavistarād bhagavatyārya­tārāmūla­kalpa­nāma), Toh 724, Degé Kangyur vol. 94 (rgyud ’bum, tsha), folios 151.a and 151.b.

n.5Here grags ldan ma appears in a retinue of fourteen rākṣasīs who protected the bodhisattva when he was in his mother’s womb. See Great Upholder of the Secret Mantra (Mahā­mantrānudhāriṇī, Toh 563), 1.­19.

n.6Here grags ldan ma appears as one of eight vidyā queens in the lotus family. See The Tantra of Subādhu’s Questions (Subāhu­paripṛcchā­tantra, Toh 805), 10.­6.

n.7See legs par grub par byed pa’i rgyud chen po las sgrub pa’i thabs rim par phye ba (Susiddhi­karamahātantra­sādhanopāyi­kapaṭala), Toh 807, Degé Kangyur vol. 96 (rgyud ’bum, wa), folio 218.a.

n.8See Divākaracandra, dpal he ru ka ’byung ba zhes bya ba’i dkyil ’khor gyi cho ga (Śrī­heruka­bhūta­nāma­maṇḍala­vidhi), Toh 1261, Degé Tengyur vol. 9 (rgyud, nya), folio 288.a; Kambalapāda, dpal ’khor lo sdom pa’i dka’ ’grel sgrub pa’i thabs kyi gleng gzhi zhes bya ba (Sādhana­nidāna­śrīcakra­saṁvara­nāma­pañjikā), Toh 1401, Degé Tengyur vol. 16 (rgyud, ba), folio 50.b; Devagupta, dpal ’khor lo sdom pa’i sgrub thabs gnas thams cad rgya cher ’grel pa (Śrī­cakra­saṃvara­sādhana­sarva­śālānāmaṭikā), Toh 1407, Degé Tengyur vol. 17 (rgyud, ma), folio 123.a; and Gayādhara, ye shes ’byung ba’i man ngag (Jñānoda­yopadeśa), Toh 1514, Degé Tengyur vol. 22 (rgyud, sha), folio 372.b.

n.9Note that there is a discrepancy among various databases for cataloging the Toh 992 version of this text within vol. 101 or 102 of the Degé Kangyur. See Toh 992, n.­9, for details.

n.10Toh 732 and Toh 992 read lce kyi ba na ba; S reads lce’i kyi ba na ba. This translation is tentative. The meaning of lce kyi ba na ba is obscure.

n.11This transliteration follows C, F, J, K, and Y: pA pa m. Toh 732 and Toh 992 read pa pa maM.

n.12This transliteration follows Toh 732: shAn+tiM. Toh 992 reads shIn+taM.