Notes

n.1For details and other examples, see Pagel 2007, pp. 156–57.

n.2This attribution is tentative. Regarding Taishō 659, Jonathan Silk (2010, p. 900) writes, “translated by *Maṇḍalasena (Mantuoluoxian 曼陀羅仙) and *Saṅghabhara (? Sengjiapoluo 僧伽婆羅).”

n.3Butön, F.124a (for English translations, see Obermiller 1999, p. 185, and Stein and Zangpo, p. 279); Zhonnu Pal, F.20b (for English, see Roerich, p. 39); De’u José, p. 117. See also Sakya Pandita Translation Group 2011.

n.4For example, the dba’ bzhed; see Wangdu and Diemberger, p. 27. See also the “Treasury of Lives” entry on Tönmi Sambhoṭa.

n.5Few details of the history of the early Tibetan kings can be materially verified, and even the earliest traditional accounts were written several centuries later. However, as Cristina Scherrer-Schaub notes (2002, pp. 298–9), “[The Ratnamegha and Laṅkāvatāra sutras’] presence is attested during the ᴠɪɪth and ᴠɪɪɪth century in China and as far as Turfan, Khotan and North West India; the idea they might have been translated into Tibetan at an early date should not be hastily rejected.”

n.6Chönyi Tsultrim was the translator of ten or so important sūtras including the Aṣṭa­sāhasrikā­prajñā­pāramitā (Toh 12), the Samādhi­rāja (Toh 127), the Vimala­kīrti­nirdeśa (Toh 176) and the Saṃvṛti­paramārtha­satya­nirdeśa (Toh 179); Rinchen Tso is credited as having translated, apart from The Jewel Cloud, only one other sūtra, the Sarva­dharma­pravṛtti­nirdeśa (Toh 180).

n.7In this context, referring almost certainly to the great eighth–ninth century Tibetan translator (lo chen) Vairotsana. There is another, later Vairocanarakṣita, a twelfth century Indian scholar and yogi who spent his later years in Tibet, introducing there and translating mainly tantric and Mahāmudrā texts. He was not a contemporary of Chönyi Tsultrim and as an Indian would not have been referred to as zhu chen lo tsa ba.

n.8Scherrer-Schaub 2002, pp. 302–3, 317.

n.9On the influence of The Jewel Cloud in the compilation of the Mahāvyutpatti, see Pagel 2007. See also Scherrer-Schaub 2002, especially pp. 302–4. The Mahāvyutpatti is included in the Tibetan Tengyur (Toh 4346).

n.10In the notes to the translation, we have marked these occurrences as they appear.

n.11Along with its specific mention of the translation and revision of The Jewel Cloud, the introduction to the Drajor Bampo Nyipa also mentions the Laṅkāvātarasūtra. The Drajor Bampo Nyipa is included in the Tibetan Tengyur (Toh 4347).

n.12The dating of the Drajor Bampo Nyipa is complex. Its final form corresponds to what is known as the third imperial decree, or “authoritative decision” (bkas bcad), of 814, but there was at least one earlier promulgation, and probably two, the second most likely between 783 and 795, and the first dating back as far as the middle of the eighth century or possibly even earlier. See Scherrer-Schaub 2002, pp. 292–3, 302–3, 327.

n.13The section on the element wind starts at 1.­225 and its sixth topic at 1.­231, continuing with many further lists right down to where the seventh topic starts at 1.­275.

n.14See Stages of Meditation II, F.47a and F.49b, and Stages of Meditation III, F.53a.

n.15The Great Treatise on the Stages of the Path, F.306b, F.355b–356a, and F.503b–504a (English translation in Tsong-kha-pa 2004, pp. 17, 89–90, and 347). In the course of this treatise Tsongkhapa cites or refers to The Jewel Cloud seven times.

n.16Kongtrul, F.5.a–5.b.

n.17For example, this passage is cited in the opening section of Dakpo Tashi Namgyal’s (Tib. dwags po bkra shis rnam rgyal, 1399–1458) renowned treatise, Mahāmudrā: The Moonlight (p. 8). The same treatise also cites (p. 26) The Jewel Cloud’s definition of śamatha and vipaśyanā mentioned above.

n.18Perhaps future research may be able to determine whether (and if so, to what extent) the editors of D favored the Thempangma line for their edition of this text. Note, however, that D differs from S in the opening line and the colophon, where a reading common to the Tshalpa group is adopted.

n.19IOL Tib J 161–4, 233, and Pelliot tibétain 77 (see bibliography).

n.20C, K, S and Y additionally have: dang ’phags pa nyan thos dang / rang sangs rgyas/ (“…noble hearers, and solitary buddhas!”). H and N have another instance of thams cad before the first dang. Other witnesses, including the Dunhuang manuscript IOL Tib J 161, agree with D.

n.21Translated based on S: yang dag pa’i shes pas. D: bka’ yang dag pas.

n.22With the exception of a few very minor variations (including only one member slightly out of sequence), this whole section (starting with “brought the defilements to exhaustion”) reflects the terms and sequence at the beginning of the Mahāvyutpatti section, “terminology for the qualities of hearers” (nyan thos kyi yon tan gyi ming la), entries 1075–95.

n.23With the exception of a few very minor variations (including only one member slightly out of sequence), this whole section (starting with “obstructed by only a single birth”) precisely reflects the terms and sequence at the beginning of the Mahāvyutpatti section, “terminology expressing the qualities of bodhisattvas that appears in the sūtras” (mdo sde las ’byung ba’i byang chub sems dpa’i yon tan thog thog smos pa’i ming la), entries 806–29.

n.24The following list of bodhisattva names was likely the source for many of the entries 654–92 in the Mahāvyutpatti as the names appear there in almost identical order and with only a few exceptions to their presentation in this sūtra. We have therefore given priority to the Tibetan spellings and Sanskrit equivalents as listed in the Mahāvyutpatti and noted any differences relevant to this sūtra in the notes.

n.25Translated based on S: rin po che tog. D: rin po che’i dpal.

n.26Translated based on S: lag na rin po che. D: phyag na rdo rje rin po che.

n.27Translated based on D: rnam par grol ba’i zla ba. S: rnam par grol ba’i snying po. Note that here D follows the entry in Mahāvyutpatti no. 674.

n.28Translated based on S: spyan ras gzigs dbang phyug. D: spyan ras gzigs dbang po. Here S reflects Mahāvyutpatti no. 645.

n.29Translated based on Mahāvyutpatti no. 686: zab mo’i dbyangs kyi nga ro sgrogs pa. D: sgra dbyangs brjod pa zab mo sgrog. S: sgra dbyangs brjod pa zab mo sgra sgrog.

n.30S has the revised terminology reflected in Mahāvyutpatti no. 3080: ’thab bral. D: gnod bral.

n.31S has the revised terminology reflected in Mahāvyutpatti no. 3138: rab ’thab bral. D: shin tu gnod bral.

n.32S has the revised terminology reflected in Mahāvyutpatti no. 3137: yongs su dga’ ldan. D: kun tu dga’ ldan.

n.33According to D and the other Kangyurs recorded in the Comparative Edition: dbang byed. S has the less common: gzhan ’phrul dbang byed.

n.34S has the revised terminology reflected in Mahāvyutpatti no. 6242: shin rta’i ’phang lo tsam. D: shin rta’i ’khor lo tsam.

n.35This verse is extant in Sanskrit in the form of a citation in Candrakīrti's Prasannapadā (dbu ma rtsa ba’i ’grel pa tshig gsal ba, Toh 3860): ādiśāntā hy anutpannāḥ prakṛtyaiva ca nirvṛtāḥ | dharmās te vivṛtā nātha dharmacakrapravartane ||. See the edition in de La Vallée Poussin 1913, p. 225.9-10. We thank Prof. Anne MacDonald for alerting us to the existence of this Sanskrit verse.

n.36The last three categories indicate that certain members of the saṅgha focused on mastering a particular section (piṭaka) among the three sections of the Dharma (sūtra, vinaya, abhidharma). However, there is no passage corresponding to the third of these in the Buddha’s answers.

n.37This sentence seems to reflect the following citation from the sūtra presented in the Śikṣasamuccaya: tena ca dānena nonnato bhavati. Mahoney’s edition of the Sanskrit text of Śāntideva’s Śikṣasamuccaya (see bibliography) is the source of all the citations from the sūtra subsequently presented in notes.

n.38This famous statement is quoted in the Śikṣāsamuccaya: dānaṃ hi bodhisatvasya bodhir.

n.39Translated based on S: skyang nul. C, J, and N: brkyang nul. D: skyong nul.

n.40The passage from the beginning of this paragraph to here is cited nearly verbatim in the Śikṣāsamuccaya: kathaṃ ca kulaputra bodhisatvā bodhisatvaśikṣā saṃvara saṃvṛtā bhavanti | iha bodhisatvaḥ evaṃ vicārayati | na prātimokṣasaṃvaramātrakeṇa mayā śakyam anuttarāṃ samyaksaṃbodhim abhisaṃboddhuṃ | kiṃ tarhi yāni imāni tathāgatena teṣu teṣu sūtrānteṣu bodhisatvasamudācārā | bodhisatvaśikṣāpadāni prajñaptāni teṣu teṣu mayā śikṣitavyam ||.

n.41The passage from “What, then, are the genuine bodhisattva practices” to here reflects with some minor variation a corresponding citation from the sūtra in the Śikṣāsamuccaya: yenā­samuccaḥ satvānāṃ tad yatnena vivarjayed iti || yath­samuccaḥ satvānāṃ tad yatnena vivarjayeḥ | yāvad iha bodhisatvo nāsthāne viharati nākāle | nākāla­bhāṇī bhavati nākālajño bhavati nādeśajño bhavati | yato nidānam asyāntike satvā aprasādaṃ prative­dayeyuḥ | sa sarva­satvānurak­ṣayā | ātmanaś ca bodhi­saṃbhāra­paripūraṇārthaṃ saṃpanneryāpatho bhavati mṛdubhāṇī mandabhāṇī | asaṃ­sarga­bahulaḥ | pravivekā­bhimukhaḥ | supra­sannamukha||.

n.42This paragraph from “They apply the remedy for desire” was rendered in consultation with a corresponding citation from the sūtra in the Śikṣāsamuccaya: sa rāsa­muccayathe sṣaṃ bhajate | rāgot­patti­pratyayāṃś ca varjayati | katamaś ca sa rāgasya pratipakṣaḥ | katame ca te rāgotpattipratyayāḥ | aśubhābhāva­nārāgasya pratipakṣaḥ | janapada­kalyāṇīrāgot­patti­pratyayaḥ | katamā ca sāśu­bhābhāvanā | yad uta santy asmin kāye keśā romāṇi nakhā dantā rajo malaṃ tvak māṃsāsthi snāyuḥ śirā vṛkkā hṛdayaṃ plīhakaḥ klomakaḥ | antrāṇy antraguṇa āmāśayaḥ pakvāśayaḥ | audaryakaṃ yakṛt purīṣam aśru svedaḥ kheṭaḥ siṅghāṇakaṃ vasā lasikā majjā medaḥ pittaṃ śleśmā pūyaṃ śoṇitaṃ mastakaṃ masta­kaluṅgaṃ prasrāvaḥ | eṣu ca vastuṣu bodhisatva upaparīkṣaṇajātīyo bhavati | tasyaivam upaparīk­ṣamāṇas­yaivaṃ bhavati | yo ’pi tāvat syād bālo mūḍhaḥ abhavyo ’kuśalaḥ so ’pi tāvad etāni vastūni jñātvā rāga­cittaṃ notpādayet | prāg eva sa­prajña­jātīyaḥ | evaṃ hi bodhisatvo ’śubhā­bhāvanā­bahulo bhavati ||.

n.43This paragraph closely corresponds to the citation from the sūtra in the Śikṣāsamuccaya: kathaṃ ca kulaputra bodhisatvo ’yoniśomanaḥkārāpagato bhavati | iha bodhisatva ekākī rahogataḥ pravivekasthito naivaṃ cittam utpādayati | ahaṃ asaṃkīrṇavihārī | ahaṃ pravivekasthitaḥ | ahaṃ pratipannas tāthāgate dharmavinaye | ye tv anye śramaṇā vā brāhmaṇā vā sarve te saṃkīrṇavihāriṇaḥ | saṃsargabahulā uddhurās tāthāgatād dharmavinayāt || evaṃ hi bodhisatvo ’yoniśomanaḥkārāpagato bhavati ||.

n.44This passage corresponds closely to the citation from the sūtra in the Śikṣāsamuccaya: yae ime uccayacorrḥ śokaparidevaduṣkhadaurmanasyopāyāsās tān kṣamate ’dhivāsayat.

n.45Translation based on S, K, and C: rgyun chad pa. D: rgyud chad pa.

n.46The passage from “Bodhisattvas are diligent” to the end of the paragraph reflects the corresponding citation of the sūtra in the Śikṣāsamuccaya: iha bodhisatvaḥ sarveryāpatheṣu vīryam ārabhate | tathā ca ārabhate yathā na kāyakhedaṃ saṃjanayati | na cittakhedam | idam ucyate bodhisatvasya sāṃtatyavīryam iti |.

n.47This paragraph from “In this regard, a bodhisattva will never think” to here closely corresponds to a citation from the sūtra in the Śikṣāsamuccaya: iha bodhisatvo naivaṃ cittam utpādayati | duṣprāpā bodhir manuṣyabhūtena satā | idaṃ ca me vīryaṃ parīttaṃ ca kusīdo ’haṃ bodhiś cādīptaśiraścailopamena bahūn kalpān | bahūni kalpaśatāni bahūni kalpa­sahasrāṇi samudānetavyā | tan nāham utsahae īdṛśaṃ bhāram udvoḍhuṃ || kiṃ tarhi bodhisatvenaivaṃ cittam utpādayitavyaṃ | ye ’pi te ’bhisaṃ­buddhās tathāgatā arhantaḥ samyak­saṃbuddhā ye cābhisaṃ­buddhyante ye vābhisaṃ­bhotsyante ’pīdṛśenaiva nayena īdṛśyā pratipadā | īdṛśenaiva vīryeṇābhisaṃuddhā abhisaṃ­budhyante ’bhisaṃ­bhotsyante ca | yāvan na te tathāgata­bhūtā evābhisaṃbuddhāḥ | aham api tathā tathā ghaṭiṣye tathā tathā vyāyaṃsye sarva­satva­sādhāraṇena vīryeṇa sarva­satvā­rambaṇena vīryeṇa yathāham annuttarāṃ samyak­saṃbodhim abhisaṃ­bhotsyae iti ||.

n.48This paragraph from “When bodhisattvas practice diligence” to here reflects the source phrase from the sūtra cited as follows in the Śiḳsāsamuccaya: iha bodhisatvo vs practice dilṇo na tan mahad vīryam āsvādayati | na ca tena vīryeṇātmānam utkarṣayati | na parān paṃsayati | tasyaivaṃ bhavati | ko hi nāma saprajña­jātīyaḥ svakarmā­bhiyuktaḥ parāṃś codayet || evaṃ hi bodhisatvo ’nnunnatavīryo bhavati ||.

n.49The passage from the beginning of this paragraph to here is cited nearly verbatim from the sūtra in the Śikṣāsamuccaya: kathaṃ ca kulaputrātra bodhisatvo mārakarmaparihāropāyakuśalo bhavati | iha bodhisatvo ’kalyāṇamitraṃ sarveṇa sarvaṃ parivarjayati | apratirūpadeśavāsaṃ lokāyata­mantra­sevanabhāva­nāṃ lābhasatkārapūjo­pasthānabahumānaṃ sarveṇa sarvaṃ parivarjayati | ye cānye upakleśā bodhi­pakṣyamārgānta­rāyikās tān sarveṇa sarvaṃ parivarjayati |.

n.50This section, from “without any sense of personal ownership” to here partially reflects a corresponding citation from the sūtra in the Śikṣāsamuccaya; the Sanskrit citation is missing only the two instances of, “all the roots of virtue they dedicate toward the attainment of unexcelled and complete awakening.” The Sanskrit citation is as follows: iha bodhisatvo yāni imāni bhavanti puṣpajātāni vā phalajātāni vā amamāny aparigrahāṇi | tāni triṣkṛtvā rātrau triṣkṛtvā divase buddha­bodhi­satvebhyo niryātayati || pe || sayathīme [doubtful] dhūpavṛkṣā vā gandhavṛkṣā vā ratnavṛkṣā vā kalpavṛkṣā vā amamā aparigrahās tān api triṣkṛtvā rātrau triṣkṛtvā divase buddha­bodhi­satvebhyo niryātayati ||.

n.51This sentence reflects, with some variation, the following citation of the sūtra in the Śikṣāsamuccaya: sa yāni imāni sūtrānte­ṣūdārodārāṇi tathāgata­pūjopasthānāni śṛṇoti | tāny āśayatas tīvreṇādhyāśayena buddha­bodhi­satvebhyaḥ pariṇāmayati.

n.52Here and throughout the translation, the Tibetan mchod rten has been rendered “shrine,” since the Sanskrit found in the Śikṣāsamuccaya (see the following note) makes it clear that the Sanskrit term was caitya, rather than stūpa.

n.53This passage, from “Shrines devoted to the thus-gone ones and statues of the thus-gone ones they worship” to here, was rendered in consultation with the corresponding citation from the sūtra presented in the Śikṣāsamuccaya: sa tathāgatacaitye vā tathāgata­vigrahe vā puṣpaṃ vā dhūpaṃ vā gandhaṃ vā dadat sarvasatvānāṃ dauḥśīlya­daurgandhya­malāpanayanāya tathāgata­śīlapratilambhāya ca pariṇāmayati | sa sanmārjanopalepanaṃ kurvan sarvasatvānām aprāsādikeryāpatha­vigamāya | prāsādikeryā­pathasaṃpade ca pariṇā­mayati | sa puṣpa­cchatram āropayan sarva­satvānāṃ sarva­kleśa­paridāhavigamāya pariṇā­mayati | sa vihāraṃ praviśann evaṃ cittam utpādayati | sarva­satvān nirvāṇapuraṃ praveśayeyaṃ | sa niṣkramann evaṃ cittam utpādayati | sarvasatvān saṃsāracārakān niṣkrāmayeyaṃ | sa labhanadvāram udghāṭayann evaṃ cittam utpādayati | sarva­satvānāṃ lokottareṇa jñānena nirvāṇa­sugatidvāram udghāṭayeyaṃ | sa pithad evaṃ cittam utpādayati | sarva­satvānāṃ sarvā­pāyadvārāṇi pidadhyāṃ | sa niṣīdann evaṃ cittam utpādayati | sarva­satvān bodhi­maṇḍe niṣādayeyaṃ | sa dakṣiṇena pārśvena śayyāṃ kalpayann evaṃ cittam utpādayati | sarvasatvān eva pari­nirvāpayeyaṃ | sa tato vyuttiṣṭhann evaṃ cittam utpādayati | sarva­satvān vyutthāpayeyaṃ sarva­kleśa­paryutthānebhyaḥ | sa śarīragatyā gacchann evaṃ cittam utpādayati | sarvasatvā mahā­puruṣagatyā gacchantu | sa tatropaviṣṭae evaṃ cittam utpādayati | sarvasatvā niḥśalyakriyā yad uta rāgadveṣamohebhyaḥ | sa śaucaṃ kurvann evaṃ cittam utpādayati | sarva­satvānāṃ kleśa­malāt prakṣālayeyaṃ |sa hastau prakṣālayann evaṃ cittam utpādayati | sarva­satvā­nāṃ sarva­kleśa­vāsanām apanayeyaṃ |sa pādau prakṣālayann evaṃ cittam utpādayati sarva­satvā­nām annekaprakārāṇi kleśa­rajāṃsy apanayeyaṃ | mukhaṃ prakṣālayann evaṃ cittam utpādayati | sarva­satvānāṃ sarva­dharma­mukhāni pariśodhayeyaṃ | sa dantakāṣṭhaṃ bhakṣayann evaṃ cittam utpādayati | sarva­satvānāṃ nānāvidhān kleśa­malān apanayeyaṃ | sarvāṃ kāyāvasthāṃ sarva­satvahitasukhāya pariṇāmayati | tathāgata­caityaṃ vandamāna evaṃ cittam utpādayati | sarva­satvā vandanīyā bhavantu sadevakasya lokasya ||.

n.54Translated based on C, J, K, N, and Y: byang chub sems dpa’ dag la rgyal bar ’dod pa. D and S: byang chub sems dpa’ dag la brgyad par ’dod pa (“intent on criticizing bodhisattvas”).

n.55This paragraph from “If bodhisattvas obtain a heap of jewels” to here corresponds to a citation from the sūtra in the Śikṣasamuccaya: iha kulaputra bodhi­satvaḥ sumeru­mātram api ratnarāśiṃ labhamānaḥ pratigṛhṇāti | pratyavaram api vastu pratilabhamānaḥ | tat kasya hetoḥ | tasyaivaṃ bhavati | ete satvā matsariṇo lubdhā lobhābhibhūtāḥ | taddhetoḥ tatpratyayaṃ tannidānaṃ mahā­vāri­skandhā­vaṣṭabdā iva saṃsārasāgare unmajjanimajjanaṃ kurvanti | tad eṣāṃ bhaviṣyati dīrgharātram arthāya hitāya sukhāya | sarvaṃ pratigṛhya na svīkaroti | na lobhacittam utpādayati | anyatra sarva­satva­sādhāraṇāṃ buddha­dharma­saṃgheṣu kārāṃ karoti | yathā duṣkhitānāṃ ca sarva­satvānām upajīvyaṃ karoti |taṃ ca dānapatiṃ samuttejayati saṃpraharṣayati ||.

n.56The passage from “Bodhisattvas aware of beings…” until here closely reflects the corresponding passage from the sūtra cited in the Śikṣāsamuccaya as follows: na bodhisatvaḥ satva­khaṭuṅkatāṃ satva­durdāntatāṃ jñātvā | alam ebhiḥ satvair evaṃ khaṭuṅkair evaṃ durdāntair iti | tato nidānaṃ parikhinnaḥ parāpṛṣṭhībhūtaḥ | pari­śuddhāyāṃ loka­dhātau praṇidhānaṃ karoti | yatra īdṛśānāṃ satvānāṃ nāma api na śṛṇuyāt | na ca satvārthavaimukhyasya bodhi­satvapariśuddhāyāṃ lokadhātāv upapattir bhavati | tatra prājño bodhisatva evaṃ cittam utpādayati | tasmāt satvadhātor ye satvāḥ syuḥ pratyavarā dhajaḍaiḍamūkajātīyāḥ | aparinirvāṇa­dharmakāḥ kṛtsnā satva­dhātau na cikitsitāḥ sarvabuddhaiḥ sarva­bodhisatvaiś ca pratyākhyātāḥ | teṣāṃ madīye buddhakṣetre saṃnipātaḥ syāt | tān ahaṃ sarvān bodhimaṇḍe niṣīdya anuttarāṃ samyak­saṃbodhim abhisaṃ­bodhayeyaṃ || evaṃ hi bodhi­satvasya cintayataś cittotpāde cittotpāde sarva­mārabhavanāni prakampante | sarva­buddhāś ca asya varṇavādino bhavanti ||.

n.57This sentence corresponds to a citation from the sūtra in the Śikṣāsamuccaya: na sa satvaḥ satva­nikāye saṃvidyate yo bodhisatvasya balena balaṃ mardayed.

n.58“Dharma form” here translates the Tibetan chos kyi lus. This expression appears related to the more common term “Dharma body” (chos kyi sku, dharmakāya) that elsewhere in this translation in used to describe the body of the buddhas.

n.59Translated based on S, N, K, Y, and H: mi snang. D: mi sngar. J and C: ma snang.

n.60Translated based on N and H: glu rol. D and S: klung ro.

n.61A similar statement of the enormous merit (and presumably importance) underlying the Buddha’s voice, presented in terms of a similar exponential comparison with the merit of different categories of powerful beings and then of the other marks of a tathāgata, is the main theme of the sūtra Manjuśrī­paripṛcchā, Toh 172. See Kīrtimukha Translation Group, The Question of Mañjuśrī (84000: Translating the Words of the Buddha, 2021).

n.62Here and immediately below, the translation is based on S: bskyed pa. D: ma bskyed pa.

n.63The last eleven entries in this list of bodhisattva grounds correspond to entries no. 886–96 in the Mahāvyutpatti.

n.64Much of this paragraph, with pronounced variations, corresponds to a passage cited from the sūtra in the Śikṣāsamuccaya. The Sanskrit passage is as follows: sarva­bāla­caritavipattisamatikrāntaḥ paṭhyate asaṃkhyeya­samādhi­dhāraṇī­vimokṣā­bhijñā­vidyā­vikrīdito | A­nantadharmā­rāmaratinirā­miṣāparānta­kalpakoṭy anābhoga nirvikalpaprītivegāloka­pratilabdhaś ca aprameya­kalpa koṭīniyutaśata­sahasraparama­mahā­yāna­prasthānavicitrabhāvanā­saṃpūrṇa parārthaprati­pattiniryāṇa puṇya­jñāna­saṃbhārā­bhinihārābhinirvṛttiḥ pūrvayogaśata­sahas­rasamṛddhaś ca paṭhyate||.

n.65The first nine entries in the following list of the bodhisattva’s absorptions were most likely the source for the entries 739–47 in the Mahāvyutpatti. See Pagel 2007, p. 158.

n.66The following list of the bodhisattva’s twelve retentions was most likely the source for the entries 749–60 in the Mahāvyutpatti. See Pagel 2007, p. 159.

n.67The following list of the bodhisattva’s ten masteries was most likely the source for the entries 773–82 in the Mahāvyutpatti. See Pagel 2007, p. 159.

n.68This and the two subsequent lists of qualities of bodhisattvas are not to be confused with the similarly named lists of qualities of tathāgatas taught in the next passage. This list of the bodhisattva’s ten powers was most likely the source for the entries 762–71 in the Mahāvyutpatti. See Pagel 2007, p. 160.

n.69The following list of the bodhisattva’s four fearlessnesses was most likely the source for the entries 784–87 in the Mahāvyutpatti. See Pagel 2007, p. 160.

n.70The following list of the bodhisattva’s eighteen unique qualities was most likely the source for the entries 789–806 in the Mahāvyutpatti. See Pagel 2007, p. 161.

n.71This set of twelve categories, or more literally, “limbs” (Skt. aṅga, Tib. yan lag) of the scriptural teachings subsume all the “Words of the Buddha” (Skt. buddhavacana). They are applied primarily in the Sanskrit literature, whereas a set of nine categories is typical in the Pāli tradition. For a discussion of the twelve categories, see Lamotte 1988, pp. 145–47.

n.72The passage from “acting like an outcast” to here reflects a corresponding citation from the sūtra in the Śikṣāsamuccaya: caṇḍāla­kumāropamāś ca loke viharanti nīcanīcena manasā | mānamadadarpādhigatāś ca bhavanti paiśunyasaṃjñāyāḥ satatasamitaṃ pratyupasthitatvād||.

n.73This paragraph from “They understand” was rendered in consultation with the corresponding citation from this sūtra in the Śikṣāsamuccaya: atraiva cccaya ṇa­mitra­lakṣaṇam uktaṃ | śīlavipanna­pudgala­vivarjanatayā pāpamitra­parivarjanā veditavyā | evaṃ dṛṣṭivipannācāra­vipannājīvavipanna­pudgalavivarjanatayā | saṅgaṇikārāma­pudgala­vivarjanatayā | kuśīdapudgalavivarjanatayā | saṃ­sārābhirata­pudgala­vivarjanatayā | bodhi­parāṅmukha­pudgala­parivarjanatayā | gṛhisaṃ­sarga­vivarjanatayā pāpa­mitra­parivarjanā veditavyā | tena ca kula­putraitāni sthānāni parivarjayatā na teṣāṃ pudgalā­nām antike duṣṭacittam utpādayitavyaṃ na pratigha­cittaṃ nāvamanyanā­cittam utpādayitavyam | evaṃ ca anena cittam upasthā­payitavyam | uktaṃ hi bhagavatā dhātuśaḥ satvāḥ kāmādi­dhātuṃ āsravanti jāyante saṃ­syandante saṃsargāc ca vinaśyanti | tasmād ahaṃ saṃsargaṃ varjayiṣyāmīti ||.

n.74Translated based on S: ’phyan pas gtses pa. D: ’chan pas gtses pa; C: ’chom pos gtses pa.

n.75The pithy statement from “The mind precedes all phenomena” to “With control of their own minds they gain control of all phenomena” corresponds to the following passage from the sūtra cited in the Śikṣāsamuccaya: cittapūrvaṅgamāś ca sarva­dharmāḥ | citte parijñāte sarva­dharmāḥ parijñātā bhavanti | api tu cittena nīyate lokaḥ cittaṃ cittaṃ na paśyati | cittena cīyate karma śubhaṃ vā yadi vā aśubham || cittaṃ bhramate alātavat | cittaṃ bhramate turaṅgavat | cittaṃ dahate devāgnivat | cittaṃ harate mahāmbuvat || sa evaṃ vyupaparīkṣamāṇaś citte sūpasthitasmṛtir viharati na cittasya vaśaṃ gacchati | ap tu cittam eva asya vaśaṃ gacchati | cittena asya vaśībhūtena sarva­dharmā vaśībhavanti||.

n.76This passage from “If they become famous” reflects a corresponding citation from the sūtra in the Śikṣāsamuccaya: yadi punar asya taddhetos tatpratyayaṃ tannidānaṃ kīrtiśabda­śloko bhavati tatra nonnāmajāto bhavati na mānajāto na madajātaḥ | evaṃ cāsya bhavati | na cireṇa kālena yasya cāyaṃ kīrtiśloka­śabdaḥ samutthito yaiś ca samutthāpito yaś ca kīrtiśabda­ślokas trayam apy etat sarveṇa sarvaṃ na bhaviṣyati | tatra kaḥ paṇḍitajātīyo ’nityeṣu na ca sthiteṣu dharmeṣv adhruveṣv annāśvāsikeṣv anunayacittam utpādayed unnato bhaven mānadarpito vā | evaṃ hi bodhisatvo lābhasatkāra­kīrtiśabda­ślokeṣu sūpasthitasmṛtir viharati ||.

n.77The passage from “Rather, they begin” until here was rendered with reference to a corresponding passage from the sūtra cited in the Śikṣāsamuccaya: tāvat piṇḍāya carati yāvad asya kāryasya prāptir bhavati | anyatra yeṣu sthāneṣu caṇḍā vā kukkurās taruṇavatsā vā gāvaḥ prakṛtiduḥśīlā vā tiryagyonigatā | viheṭhanābhiprāyā vā strīpuruṣa­dārakadārikā jugupsitāni vā sthānāni | tāni sarveṇa sarvaṃ varjayati iti ||.

n.78The passage from “divide the alms” to here is cited from the sūtra, with some variation, in the Śikṣāsamuccaya: tasmāsa­muṇḍapātrād ekaṃ pratyaṃśaṃ sabrahma­cāriṇāṃ sthāpayati | dvitīyaṃ duṣkhitānāṃ tṛtīyaṃ vinipatitānāṃ caturtham ātmanā paribhuṅkte | paribhuñjāno na raktaḥ paribhuṅkte asakto ’gṛddho ’nnadhyavasitaḥ | anyatra yāvad eva kāyasya sthitaye | yāpanāyai | tathā paribhuṅkte yathā nātisaṃlikhito bhavati | nātigurukāyaḥ | tat kasya hetoḥ | atisaṃlikhito hi kuśala­pakṣaparāṅmukho bhavati | atigurukāyo middhāvaṣṭabdho bhavati | tena taṃ piṇḍapātaṃ paribhujya kuśala­pakṣābhimukhena bhavitavyam ||.

n.79The section from “They stay in places that are neither too far nor too close,” four paragraphs above, to here, corresponds to the following citation from the sūtra presented in the Śikṣāsamuccaya. The Sanskrit does mention the Ratnamegha as the course of this citation, but the Tibetan edition of this śāstra does. It is as follows: tadṛśāni ca sthānāni āśrayet | yeṣu ca sthāneṣu nātidūre piṇḍapātagocaro bhavati nātisaṃnikṛṣṭe | yeṣu pānīyāni bhavanty acchāni śucīni nirmalāny alpāyāsāni mukhaparibhogāni yāni ca sthānāni vṛkṣa­saṃpannāni bhavanti puṣpa­saṃpannāni phala­saṃpannāni pattra­saṃpannāny apagataduṣṭaśvāpadāni guhā­saṃpannāni prāgbhāra­saṃpannāni sukha­parisarpyakāṇi śāntāny advitīyāni tādṛśāni sthānāny āśrayet | sa teṣu sthāneṣv āśrito yad anena pūrva­paṭhitaṃ bhavati tat tribhī rātrais trirdivasasya svādhyāyati nātyuccena svareṇa nātinīcena noddhatair indriyair na bahirgatena cittena prasādam upajīvan grantham upadhārayan nimittāny udgṛhṇan middham apakrāman | saced āraṇyakasya bhikṣo rājā vopa­saṃ­krāmati rājamātro vānye vā brāhmaṇa­kṣatriya­naigamajānapadāḥ | tena teṣām ādareṇa svāgatakriyā kartavyā | evaṃ cānena vaktavyaṃ | niṣīda mahārāja yathā prajñaptae āsane | saced upaviśati dvābhyām apy upaveṣṭavyaṃ | sacen nopaviśati ubhābhyām api nopaveṣṭavyaṃ | sacec cañcalendriyo bhavati utkarṣayitavyaṃ | tasya te mahārāja lābhāḥ sulabdhā yasya te bhūpradeśe śīlavanto guṇavanto bahuśrutāḥ śramaṇa­brāhmaṇāḥ prativasanti | annupadrutāś caurabhaṭādibhiḥ || sacet sthiro bhavati vinayeḥ praśāntendriyaḥ bhavyaś ca bhavati dharma­deśanāyāḥ tato ’sya vicitrā dharma­deśanā upasaṃhartavyā | saced vicitrāṃ na priyāyate | saṃvegānukūlā dharma­deśanā upasaṃhartavyā | sacet saṃvegānukūlāṃ na priyāyate udārodārāṇi tathāgata­māhātmyāni upadeṣṭavyāni | brāhmaṇa­kṣatriya­naigamajāna­padānām apy upasaṃ­krāmatāṃ yathānurūpāḥ kriyā upasaṃhartavyā | sa evaṃ bahuśrutaḥ san pratibalo bhavati dhārma­śravaṇikānāṃ cittam ārādhayituṃ | te ca satvās tasyāntike prītiṃ ca prasādaṃ ca prāmodyaṃ ca pratilabhantae iti ||.

n.80The passage from “However, if shelterless bodhisattvas are physically unable to endure that” to here reflects a corresponding citation from the sūtra that appears in the Śikṣāsamuccaya: yadi bhaved abhyavakāśiko bodhisatvo glānakāyo apratibalakāyas tena vihārakṣitena evaṃ cittam utpādayitavyaṃ | kleśa­pratipakṣārthaṃ tathāgatena dhutaguṇāḥ prajñaptāḥ | tathāhaṃ kariṣyāmi yathā vihārasya eva kleśānāṃ prahāṇāya ghaṭiṣyāmi | tatra ca vihāre na gṛddhim utpādayāmi nādhyavasānaṃ | evaṃ cāsya bhavati | kartavyo dānapatīnām anugraho nāsmābhir ātmambharibhir bhavitavyam iti ||.

n.81The Tibetan Degé has sha dang ’bags pa med par bya as a rendering for nirāmiṣeṇa bhavitavyam. The Śikṣāsamuccaya reflects this in its citation of the sūtra: śmāśānikena nirāmiṣeṇa bhavitavyam.

n.82The passage from “When sleeping” to here corresponds closely to a citation from the sūtra in the Śikṣasamuccaya: te ṣasamṃ kalpayanto dakṣiṇena pārśvena śayyāṃ kalpayanti | pādasyopari pādam ādhāya cīvaraiḥ asaṃ­vṛtakāyāḥ smṛtāḥ | saṃprajānānā utthāna­saṃjñina āloka­saṃjñinaḥ śayyāṃ kalpayanti | na ca nidrāsukham āsvādayanti | na pārśvasukham anytra yāvad evaiṣāṃ mahā­bhūtānāṃ sthitaye jāpanāyai | ity anayā diśā sarva­paribhogāḥ satvārtham adhiṣṭhātavyāḥ | ātmatṛṣṇopabhogāt tu kliṣṭāpattiḥ prajāyate ||.

n.83This is the passage on tranquility and special insight that has often been cited in commentarial literature dealing with this subject (see introduction i.­11).

n.84Following Sarva­nīvaraṇa­viṣkam­bhin’s questions, the next item should be on “lists,” i.e. the abhidharma (see 1.­61 and n.­36), but that topic is missing from the answers here.

n.85Translated based on S, K, and Y: nyid. D: snyed.

n.86This passage, from “Bodhisattvas depart from their households” to here, was rendered in consultion with the following citation from the sūtra in the Śikṣāsamuccaya: iha kulaputryaconsṣkrāntagṛha­vāsaḥ pravrajito bodhisatvo mṛtakasadṛśo ’haṃ mitrā­mātyajñātisālohitānām iti nihatamāno bhavati | vaironsṣṃ me ’bhyudgataṃ vivarṇāni ca me vāsāṃsi prāvṛtāny anyaś ca me ākalpaḥ saṃvṛtta iti nihatamāno bhavati | muṇḍaḥ pātrapāṇiḥ kulāt kulam upasaṃ­kramāmi bhikṣāhetor bhikṣānidānam iti nihatamāno bhavati | nīcanīcena cittena caṇḍāla­kumāra­sadṛśena piṇḍāya carāmīti nihatamāno bhavati | paiṇḍiliko ’smi saṃvṛtaḥ | parapratibaddhā ca me jīviketi nihatamāno bhavati | avadhūtam avajñātaṃ pratigṛhṇāmīti nihatamāno bhavati | ārādhanīyā me ācārya­gurudakṣiṇīyā iti nihatamāno bhavati | saṃtoṣaṇīyā me sabrahmacāriṇo | yad uta tena tenācāragocarasamudācāreṇeti nihatamāno bhavati | apratilab­dhānubaddha­dharmān pratipatsyae iti nihatamāno bhavati | kruddhānāṃ vyāpanna­cittānāṃ satvānāṃ madhye kṣāntibahulo vihariṣyāmīti nihatamāno bhavati||.

n.87This paragraph was rendered with reference to the corresponding citation from the sūtra in the Śikṣāsamuccaya: daśabhiḥ kulaputra dharmaiḥ samanvāgatā bodhisatvā ananuliptā garbhamalena jāyante | katamair daśabhiḥ | yad uta | tathāgata­pratimākaraṇatayā | jīrṇacaityasaṃskaraṇatayā | tathāgata­caityeṣu gandhavilepanānupradānena | tathāgata­pratimāsu gandhodakasnānānupradānena | tathāgata­caityeṣu saṃmārjanopalepanānupradānena | mātāpitṝṇāṃ kāya­paricaryācaraṇena ācāryopādhyāyānāṃ kāya­pari­caryācaraṇena | sabrahmacāriṇāṃ kāya­paricaryācaraṇena | tac ca nirāmiṣeṇa cittena na sāmiṣeṇa | tac ca kuśalam evaṃ pariṇāmayanti | anena kuśalamūlena sarvasatvā nirupaliptā garbhamalena jāyantām iti | tac ca tīvreṇa āśayena cintayanti | ebhiḥ kulaputra daśabhir dharmair ||.

n.88The entire section from “When bodhisattvas see a donor or a benefactor,” six paragraphs above, to here corresponds to a long citatation from the sūtra presented in the Śīkṣāsamuccaya: na bodhisatvo dion fṃ dānapatiṃ dṛṣṭveryāpatham āracayati | kathaṃ neryāpatham āracayati | na śanair mandaṃ mandaṃ kramān utkṣipati na nikṣipati yugamātraprekṣikayā saviśvastaprekṣikayānnābhogaprekṣikayā | evaṃ kāyakuhanāṃ na karoti | kathaṃ vākkuhanāṃ na karoti | na bodhisatvo lābhahetor lābhanidānaṃ mandabhāṇī mṛdubhāṇī na priyabhāṇī bhavati | nānuvartanavacanāni niścārayati | pe || kathaṃ na cittakuhanāṃ kuroti | bodhisatvo dāyakena dānapatinā vā lābhena pravāryamāṇo vā cālpecchatāṃ darśayati | citte na spṛhām utpādayati | antardāha eṣa kulaputra yad vācālpecchatā cittena lābhakāmatā | evaṃ hi kulaputra bodhisatvaḥ kuhanalapanalābhāpagato bhavati | pe | na bodhisatvo dānapatiṃ vā dṛṣṭvā nimittaṃ karoti | vighāto me cīvareṇa | vighāto me pātreṇa | vighāto me glānabhaiṣajyena | na ca taṃ dāyakaṃ dānapatiṃ vā kiṃcit prārthayate | na vācaṃ niścārayati | evaṃ hi bodhisatvo nimittalābhāpagato bhavati | yāvan na bodhisatvo dāyakaṃ dānapatiṃ dṛṣṭvā evaṃ vācaṃ niścārayati | amukenāmukena vā me dānapatināmukaṃ vastu pratipāditaṃ tasya ca mayāmuka upakāraḥ kṛtaḥ | tena me śīlavān ayam iti kṛtvā idaṃ cedaṃ ca dattaṃ bahuśruta iti | alpeccha iti kṛtvā | mayā ca tasya kāruṇyacittam upasthāpya parigṛhītaṃ | pe || tatra kna cṣatir yad uta lābhahetor lābhanidānam ādhāvanaparidhāvanaṃ dauḥśīlyasamudācaraṇaṃ ca | cittakṣatir yad uta prārthanā | lābhināṃ ca brahmacāriṇām antike vyāpādabahulatā | evaṃ hi bodhisatvo viṣamaparyeṣṭilābhāpagato bhavati | pe || iha bodhisatvo na tulutaṭena na mānakūṭena na visraṃbhaghātikayā na dhūrtatayā lābham upārjayati | evaṃ hi bodhisatvo ’dharmalābhāpagato bhavati | pe | ye te lābhā staupikasaṃsṛṣṭā vā dhārmikasaṃsṛṣṭā vā sāṃghikasaṃsṛṣṭā vādattā vānnanujñātā vā | tān na pratīcchati na svīkaroti | evaṃ hi bodhisatvo ’pariśuddhalābhāpagato bhavati | yāval labdhā lābhaṃ na mamāyate | na dhanāyate | na saṃnidhiṃ karoti | kālānukālaṃ ca śramaṇabrāhmaṇebhyo dadāti | mātāpitṛmitrāmātyajñātisālohitebhyaḥ kālānukālam ātmanā paribhuṅkte paribhuñjānaś cāraktaḥ paribhuṅkte | svanadhyavasito na cālabhyamāne lābhe khedacittam utpādayati | na paritapyati na ca dāyakadānapatīnām antike ’prasādacittam utpādayati||.

n.89This is according to D and all other versions in Kangyurs belonging to the Tshalpa group. The colophon in S, along with other versions in Kangyurs belonging to the Thempangma group, read: zhu chen gyi lo tsa ba ban dhe be ro tsa na rag shi ta dang / dharma shi las zhus te / gtan la phab pa/ skad gsar chad gyis kyang bcos lags so (“This was edited, finalized, and revised according to the new terminological register by the chief editor-translators venerable Vairocanarakṣita and Dharmatāśīla”). The version of this text in the Phukdrak (phug brag) Kangyur has the additional repetition of gtan la phab pa, after bcos nas, which would read: “This was edited and finalized‍—finalized based on revision done according to the new terminological register‍—by the chief editor-translators venerable Vairocanarakṣita and Dharmatāśīla”. See introduction i.­3 and n.­7.