Notes

n.1This version is mentioned by Nakamura 1980 (p. 167) but is there misspelled as Mañjuśrī­vikāra­sūtra.

n.2See Apple 2014.

n.3See Kapstein 2013.

n.4We have indicated a number of these differences in the notes. Along these lines, we have also numbered the verses for reference and editing purposes.

n.5Denkarma, folio 299.a. See also Herrmann-Pfandt 2008, p. 104, no. 195.

n.6Phangthangma, p. 16.

n.7’phags pa ’jam dpal gnas pa. Schaeffer and van der Kuijp 2009, p. 131.

n.8Nishioka 1980, p. 74, §279. One śloka is a unit of 32 syllables in the original Sanskrit.

n.9These sources cite the text as ’jam dpal gnas pa’i mdo. Included among these treatises is a Dunhuang fragment of the rnal ’byor chen por bsgom pa’i don attributed to Puk Yeshé Yang (771–850 ᴄᴇ) (IOL Tib J 705). Tabo fragments of this treatise preserve three citations of the sūtra (Otokawa 1999, pp. 130, 147, and 151).

n.10cig car ’jug pa rnam par mi rtog pa’i bsgom don (D 3910, folios 8.b, 12.a–b).

n.11See, for example, Gyamtso 2008, pp.139–41.

n.12Pekar Sangpo 2006, p. 266.

n.13This meaning of the Sanskrit verb vihṛ- is related to another meaning that is not commonly found in Buddhist literature, “to roam about for one’s pleasure” or “to walk around at leisure.” One of the Chinese translations (Taishō 470) has in fact rendered the word vihāra in the title of the sūtra as 巡行 (“strolling around”), and it also uses these characters for the part in the sūtra where Mañjuśrī “walks about” among the monastic dwellings. It therefore may be that the underlying Sanskrit of this sūtra would have also attested to this use of the verb. However, the title of the later Chinese translation (Taishō 471) only uses the word 行 (literally “to go” but also “to practice”), which thus covers the more common, practice-oriented meaning of vihāra, “dwelling.”

n.14Edgerton 1953, p. 505; Monier-Williams 1899, p. 1003.

n.15Meisig and Meisig 2012, p. 207.

n.16Pekar Sangpo 2006, p. 265.

n.17Situ Penchen Chökyi Jungné 1995, pp. 132–33.

n.18D folios 106.b–107.a; Shiu 2006, p. 124. For an English translation of this text, see Dharmachakra Translation Committee, trans., The Absorption That Encapsulates All Merit, Toh 134 (84000: Translating the Words of the Buddha, 2016), 2.148.

n.19Chang p. 64, p. 101 and 177.

n.20Lopez 1988, pp. 82–83. See also Dharmachakra Translation Committee, trans., The Heart of the Perfection of Wisdom, the Blessed Mother, Toh 21 (84000: Translating the Words of the Buddha, 2020), 1.7. In the latter translation this phrase is rendered as “not deficient, and not complete.”

n.21Shiu 2006.

n.22Conze 1973, pp. 12–14; Hikata 1958, pp. 14–15.

n.23Conze 1973, p. 13; Hikata 1958, p. 15.25–26.

n.24Harrison 2006, p. 145, §7.

n.25Skilling 2012, pp. 119, 121, and 125.

n.26See Braarvig 1994. See also Dharmachakra Translation Committee, trans., Teaching the Practice of a Bodhisattva, Toh 184 (84000: Translating the Words of the Buddha, 2020), 1.115.

n.27Tib. phyem red kyi dus kyi tshe nang du yang dag ’jog las bzhengs nas is, as noted by Harrison 1990 (p. 8, n. 8), related to the Pāli sāyaṇhasamayaṃ paṭisallāṇā vuṭṭhito and Sanskrit sāyāhṇa(kāla)samaye prati­saṃlayanād vyutthāya, “emerging towards evening from solitary meditation.”

n.28The following questions from “…bodily form?” to “…the formless realm” are missing in Taishō 470.

n.29Taishō 470 translates “teaching freedom from desire” for “doctrine of disengagement” throughout the sūtra.

n.30This text takes issue with the thesis of the Sarvāstivādin school that the past, present, and future really and substantially exist (Bareau 2013, p. 177ff.).

n.31Taishō 470 reads tathāgata rather than tathatā.

n.32Taishō 470 reads tathāgata rather than tathatā.

n.33Taishō 470 reads tathāgata rather than tathatā.

n.34Taishō 470 states “true nature is irreversible, true nature has no aspect.”

n.35I have based the translation on the Dunhuang (IOL Tib J 149, folio 6.a), as all the later Kangyurs, including D, add mi slob pa rnams kyang “even those not in training” (aśaikṣa). However, arhats are synonymous with aśaikṣas, and so this phrase seems to be an addition to the text.

n.36dge sbyong gi chos ≈ śramaṇadharma (samaṇadhamma). See Anālayo 2009 for this concept in early Buddhist sources. The Thempangma (L, S, V, and Z) and Tabo (Ta) manuscripts read dge slong for dge sbyong, a frequent wrong reading in Tibetan Kangyurs. Taishō 470 has “dwells in the quality of a śrāvaka” instead of “dwells in the quality of spiritual practice.”

n.37Taishō 470 begins this paragraph with, “At that time, after Mañjuśrī completed this teaching, the five hundred monks stood up from their seats and left, saying, ‘We do not view Mañjuśrī’s body; we do not listen for Mañjuśrī’s name. Wherever Mañjuśrī is and dwells, we should abandon that place. Why? Mañjuśrī is at variance with our pure moral conduct ( brahmacarya). Thus, we should abandon him.’ ”

n.38“Hearer” translates śrāvaka.

n.39Taishō 470 for the following two sentences has, “Because this realm of reality is itself dharmatā, the way things are, the realm of reality has no thought or regression.”

n.40A parallel episode is found in the Bodhi­sattva­carya­nirdeśa­sūtra (see Braarvig 1994, p. 136). See also Dharmachakra Translation Committee, trans., Teaching the Practice of a Bodhisattva, Toh 184 (84000: Translating the Words of the Buddha, 2020), 1.115.

n.41The Dunhuang manuscript (IOL Tib J 149) reads ’khyims ≈ pariveṣin (“to circle about”) rather than chud zos te ngo mtshar byas.

n.42Taishō 470 adds “because these monks were able to listen to this Dharma.”

n.43Taishō 470 adds “for one kalpa.”

n.44Taishō 470 is missing “They are not defiled, nor are they purified.”

n.45Taishō 470 is missing the remainder of the quotation.

n.46Taishō 470 reads, “At that time, the World Honored One, in order to reveal this meaning again, uttered these verses.”

n.47Taishō 470 has the same number of verses, but there are differences in style, terminology, and idioms of expression that we have not noted.

n.48I have based the translation on the Dunhuang (IOL Tib J 149), which reads ’dus byas la ni gang rtog against all Kangyur editions, which read ’dus ma byas la gang rtog (“that which is conceptualized as unconditioned”). The Dunhuang reading matches an early Tibetan commentary attributed to Puk Yeshé Yang (771–850 ᴄᴇ), which preserves the reading ’dus byas la ni gang rtog (Otokawa 1999, p. 151). The Kangyur reading does not fit the context, as the unconditioned (’dus ma byas) and nirvāṇa (mya ngan ’das) are quite often synonyms.

n.49I have based the translation on the Dunhuang (IOL Tib J 149) and other Kangyurs (Go, L, Ne, Q, and Ta), which read ming dang skye med gang yin pa against Degé, which reads ming dang skye mched gang yin pa (“The names and sense-bases”).

n.50Note that all editions read zad pa except for Degé, which reads zag pa. See Apple 2014, p. 315, n. 400.

n.51Taishō 470 reads “ten thousand.”

n.52Taishō 470 reads “Five hundred monks generated the mind set on unexcelled, true, and complete awakening.”

n.53Taishō 470 reads “Dharma Flower.”