Notes

n.1Both D (F.284.a.5) and H (F.438.b.4) read me tog dam pa lta bu, but S (F.216.a.1) reads me tog padma lta bu. The translation follows the latter reading.

n.2D (F.284.b.4) reads bdag gis gsang sngags dang / sman gang gis dge slong ’di ’dug nas, which would be translated as “by… this monk will stay.” While H (F.437.a.7) also uses dug nas, S (F.216.b.3) reads ’gug nas, which translates as “seduce” and thus seems more fitting in this case.

n.3On anutpattika­dharma­kṣānti, see Lamotte (1981), chapter XXV “La patience à l’endroit du Dharma,” p. 902 et seq. See ibid. p. 970, n. 2 (our translation): “…It is on the eighth level that the bodhisattva obtains the forbearance to accept and understand the nonarising of the elements, the certainty to become enlightened, and the assurance that he will not fall back; he exchanges the body that he has had from birth, or the body of flesh, for the dharmakāya.” See also ibid. p. 903, n. 1, and Edgerton (1953) p. 27 s.v. anutpattika­dharma­kṣānti: “intellectual receptivity to the truth that states of existence have no origination.”

n.4D (F.285.b.6) reads khyod kyis mi shod dam; this reading accords with H (F.441.a.6), and would translate as, “Are you not now telling me that it is your mind that engaged in passionate conduct?” In response the monk negates it by saying, “No, it is not so.” However, S (F.218.b.2) reads khyod kyis mi shes sam, which would be rendered as, “Do you not know that it is your mind that engaged in passionate conduct?” and in response the monk affirms it by saying, “Yes I do.” The translation follows this reading, which makes more sense in the context.

n.5D (F.285.b.7) reads gnyid ma log pa’i sems ’di la bye brag dang tha dad du bya ba zhig yod par mthong ngam, which accords with H (F.441.b.1) and would translate as, “Do you think the activities engaged in by your dreaming mind and your waking mind are separate and distinct?” However, S (F.218.b.3) reads gnyid ma log pa’i sems’di la bye brag dang tha dad du dbye ba zhig yod par mthong ngam. The context and grammar seem to favor this latter reading.

n.6rnam par bsgrubs nas nye par gnas pa’i mtshan nyid do. The meaning is unclear but it would fit the context to assume that a negative particle is missing.

n.7D (F.286.b.5) reads chos thams cad ni rang bzhin gyis ldang ba med pa’i phyir; this reading accords with H (F.442.b.6) and would translate as “as all phenomena are nonarising by nature.” However, S (F.220.a.7) reads chos thams cad ni rang bzhin gyis sdang ba med pa’i phyir, “as all phenomena are free of hatred by nature,” and once again this reading seems to fit the context better.

n.8nam mkha’i lus, i.e., “insubstantial.”

n.9D (F.288.b.2) reads ’jig rten kun tu sdug bsngal mang ’grel ba, which accords with H (F.445.b.1) and would translate as “explaining suffering at length in all the worlds.” However, S (F.222.a.6) reads ’jig rten don du sdug bsngal mang ’grel ba, “explaining suffering for the sake of worldly ones”; the translation follows the latter reading.

n.10D (F.289.a.6) reads yongs su sbyang bar ’gyur ro, as does S (F.223.b.1). H (F.446.b.5) reads yongs su spyad par ’gyur ro, which would translate as “entirely consumed,” or “completely enjoy,” or other equivalents. The translation follows D.

n.11D (F.289.a.6) reads rnam grags mtha’ yas ldan zhes bya bar, which is an unusual combination and would translate as “Endowed with Infinite Full Renown.” Both S (F.223.b.1) and H (F.446.b.7) instead read rnam grangs mtha’ yas ldan zhes bya bar, “Endowed with Infinite Discourses,” which seems more fitting.

n.12yi ge med pa, “letterless,” refers to the emptiness of all phenomena and their transcendence of all conventions; phenomena are nameless, inexpressible, and ineffable.

n.13D (F.293.b.6) reads de ’dres shing mngon par dga’ nas, which translates as “joining and truly adoring”; this accords with H (F.454.a.4). However, S (F.230.a.5) reads der ’dris shing mgnon par dga’ nas, which translates as “becoming intimate and truly adoring,” which seems more fitting.

n.14D (F.294.b.5) reads ’thun; this seems to be a spelling mistake as both S (F.231.b.5) and H (F.455.b.5) read mthun, which translates as “accord with.”

n.15D (F.295.a.1) reads mtshon cha thogs shing gsad par gsol ba na, which accords with H (F.456.a.3) and could be translated as “wielding weapons and speaking of killing / requesting to kill.” However, the reading in S (F.232.a.2), mtshon cha thogs shing gsad par rtsol ba na, seems more fitting.

n.16D (F.295.a.3) reads sgyu de la ni rmongs shing byed pa med, which accords with H (F.456.a.6). However, S (F.232.a.5) reads rgyu rkyen de la rmongs shing byed pa med, which could be translated as “causes and conditions neither confuse nor act.”

n.17D (F.296.a.3) reads chos ’di dag gi sgrub pa byed pa dag, which accords with H. S (F.233.b.5) reads chos ’di dag gi sgrib pa med pa dag, which translates “those who are free of obscurations regarding these teachings.” Since it seems that the benefits of the practice of this sūtra are being explained, the version in D seemed preferable here.

n.18Limitless confidence, free of all doubts because one has realized the ultimate truth, is a quality that only a fully enlightened buddha possesses. This passage thus implies that one will become a buddha.

n.19This teaching is said to be a “Dharma mirror” because it clearly reflects the nature of all phenomena.

n.20This is a loose translation of len pa med par. Of the two types of arhat, with and without remainder, the latter state is attained when all afflictive emotions have been purified. An arhat with remainder continues to assume the five skandhas, while one without abandons the five skandhas altogether. The monks referred to here became arhats without remainder because “their minds were liberated from all defilements.”