[1] This is Bhāvaviveka's commentary on his Madhyamakahṛdaya ("Heart of the Middle"). For a partial English translation of the latter (ch. III.1-136), see Iida. For an excellent history of Indo-Tibetan Buddhism, see Snellgrove.

[2] For more discussion on this genre of Tibetan literature, see Mimaki (1-12) and Ruegg's foreword to Nyima.

[3] Also known as Klong chen dri med 'od zer.

[4] For an English translation of the beginning of the chapter on the Consequence School, see Hopkins, 1983.

[5] For a translation of the Sautrāntika chapter, see Klein, 1991; for commentary on this, see Klein, 1986. For a translation of the Svātantrika chapter, see Lopez. For a translation of part of the Prāsaṅgika chapter, see Hopkins, 1987.[page 184]

[6] For a list of other such brief texts, see the Bibliography (xlvi, etc.) and Introduction (5-12) in Mimaki, 1982.

[7] The term "Lesser Vehicle" (hīnayāna, theg dman) has its origin in the writings of Great Vehicle (mahāyāna, theg chen) authors and was, of course, not used by those to whom it was ascribed. Substitutes such as "non-Mahāyāna," "Nikāya Buddhism," and "Theravādayāna" have been suggested in order to avoid the pejorative sense of "Lesser." However, "Lesser Vehicle" is a convenient term in this particular context for a type of tenet system or practice that is seen, in the tradition about which I am writing, to be surpassed—but not negated—by a higher system. The "Lesser Vehicle" is not despised, most of it being incorporated into the "Great Vehicle." The monks' and nuns' vows are part of the Lesser Vehicle, as is much of the course of study; years of study are dedicated to Epistemology (pramāṇa, tshad ma), Manifest Knowledge (abhidharma, chos mngon pa), and Discipline (vinaya, 'dul ba), which are mostly Lesser Vehicle in perspective.

[8] He wrote two biographies of dKon mchog 'jigs med dbang po.

[9] See Poussin: 254 for the person as imputedly existent (btags yod) and Poussin: 259 for the person as compounded.

[10] As is reported in GTCM \(kha, 7b), one of the eighteen subschools of the Great Exposition school, the One Convention school (Ekavyavahārika, ṭha snyad gcig pa), uses the convention of one instant of a buddha's wisdom realizing all phenomena. 'Jam dbyangs bzhad pa says that they employ this convention for a buddha's one mind realizing all phenomena; he thereby suggests that this school did not actually hold that a buddha has such simultaneous knowledge. 'Jam dbyangs bzhad pa may be explaining away a discrepancy in a system that emerged for the sake of easy classification.