Notes
n.1Li 2021, p. 207, n. 107; Saerji 2011, p. 186. Li places this in the Tibetan imperial or early post-imperial era. Saerji’s research indicates that the translator Śīladharma lived during the Tibetan imperial era.
n.2Li 2021, p. 189, n. 61; Saerji 2011, p. 189.
n.3Silk 2019, p. 239.
n.4Saerji 2011, p. 189.
n.5For the English translation, see Dharmachakra Translation Committee, trans., Infinite Jewels (84000: Translating the Words of the Buddha, 2022).
n.6Saerji points to the probability that The Wheel of Meditative Concentration is a kind of summary or outline of Infinite Jewels. See Saerji 2011, p. 190.
n.7For example, in The Wheel of Meditative Concentration, after the Buddha declares that Mañjuśrī is a vajra basis, Mañjuśrī proclaims that all phenomena are vajra bases. In Infinite Jewels 1.32, Taishō 355, and Taishō 356, however, the vajra bases seem to refer to statements such as “all phenomena are inconceivable” and “all phenomena are awakening.”
n.8See The Teaching on the Indivisible Nature of the Realm of Phenomena 1.3–1.6.
n.9See The Teaching on the Indivisible Nature of the Realm of Phenomena 1.9.
n.10See The Teaching on the Indivisible Nature of the Realm of Phenomena 1.19–1.31.
n.11See The Teaching on the Indivisible Nature of the Realm of Phenomena 1.39–1.47.
n.12Toh 118 seems to the earliest to have been translated into Chinese, probably in the second or third century.
n.13Here the “very limit of reality” (bhūtakoṭi, yang dag pa’i mtha’) refers to the absence of an intrinsic nature in all phenomena. This compound is typically parsed as the “very limit” (koṭi) of “reality” (bhūta). This compound might also be parsed as the “true (bhūta) goal (koṭi).” Later in the sūtra, Mañjuśrī says, “Blessed One, dwelling on the meaning of having such a limit, one meditates on the meaning of the absence of an intrinsic nature.”
n.14This idea related to location occurs again later, when Mañjuśrī explains that the very limit of reality neither comes nor goes. In Infinite Jewels, Taishō 355, and Taishō 356, in response to the question of where the very limit of reality is, Mañjuśrī says “the very limit of reality is wherever my limit is.” Infinite Jewels, 1.10.
n.15Compare Infinite Jewels, 1.14 .
n.16Reading ’jig rten ni for ’jig rten na here, following Toh 118, F.293.b.7, and the variant noted in the Comparative Edition. Compare Infinite Jewels, 1.24.
n.17Omitting the first bdag gis as in Toh 118, F.294.b.2. Compare Infinite Jewels, 1.30.
n.18Reading bgyi ni for bgyi na. Compare Infinite Jewels, 1.32, as well as Taishō 355 and Taishō 356. Following those sources, we might also read the Tibetan corresponding to this passage as follows: “Mañjuśrī said, ‘Blessed One, since all phenomena are indivisible and inconceivable, [the statement ‘all phenomena are indivisible and inconceivable’] is a vajra basis. Why is it said to be a vajra basis? Because sentient beings do not exist and things do not exist, it is a vajra basis.”
n.19Compare Infinite Jewels, 1.47–1.49.
n.20“All phenomena are void” (Tib: shin tu dben pa) here means that all phenomena are devoid of an intrinsic nature. Compare Infinite Jewels 1.77.
n.21Compare Infinite Jewels, 1.49.