Notes

n.1The term garbha can refer to different things, depending on the context. “Womb,” “embryo,” “heart,” and “essence” are all possible translations. Historically, Tibetans opted for the translation snying po, which has the connotation of being an essence or the heart of a matter. For a discussion of this term see Zimmermann (2002), pp. 40–41.

n.2LVP (1923), pp. 7–8.

n.3See www.accesstoinsight.org.

n.4For a discussion of Ākāśagarbha’s role in the Buddhist tantric traditions and his relation to Mahāvairocana, see de Visser (1931), pp. 11–16.

n.5de Visser (1931), pp. 17–18.

n.6de Visser (1931), pp. 18–27, gives an extensive summary of the Chinese version of this sūtra. For a German translation from the Korean and Chinese, see Tarchin and Lindmayer (2010).

n.7The Chinese text, for instance, contains a part of the prologue that the Tibetan does not have. Conversely, in the discussion of the eight fundamental trans‌gressions for beginner bodhisattvas, the Tibetan text presents the measures to be taken to purify one’s negative deeds right after the explanation of the first transgression, an explanation we do not find in this place in the Chinese version.

n.8Ratnarakṣita is mentioned in the preamble to the early ninth century translation manual, the sgra sbyor bam po gnyis pa, while Śākyaprabha is known to have also worked in collaboration with the translator/editor Yeshé Dé (ye shes sde), who flourished around the turn of the ninth century (see for instance Toh 558, 559, 562, and 563).

n.9For a translation of the relevant passages see Bendall and Rouse (1922), p. 61ff and Goodman (2016), p. 63ff. The extensive quotes from the Ākāśa­garbha­sūtra found in the Tibetan version of the Śikṣā­samuccaya, however, are not identical to the corresponding passages from the Ākāśa­garbha­sūtra included in the Kangyur. As both translations were produced around the same time, they were either prepared independently from each other, or the former represents some kind of heavily revised edition of the latter. Interestingly, the editor-in-chief of the translation of Śāntideva’s work was Yeshé Dé, who, as mentioned above, also worked with Śākyaprabha, one of the translators of the Ākāśa­garbha­sūtra.

n.10BCA V.104.

n.11Surprisingly, this sūtra is specifically referred to in our text, a reference we do not find in the corresponding portions quoted in Śāntideva’s Śikṣā­samuccaya. It is possibly an addition by the translators of our text, who happen to be the same as the ones responsible for the Tibetan rendering of the Śūraṅgama­samādhi­sūtra, namely Śākyaprabha and Ratnarakṣita.

n.12There are many versions of this seven-limbed practice, the most famous being taken from the Aspirations of Samanta­bhadra (Tib. bzang spyod smon lam, Toh 1095).

n.13Kongtrul Lodrö Tayé (2003), p. 22.

n.14For an extensive study of this concept see Wangchuk (2007).

n.15This distinction is famously attested by Śāntideva in his Bodhi­caryāvatāra (I.15).

n.16See thub pa’i dgongs pa rab tu gsal ba, F.16.a–F.17.a.

n.17For a clear and brief presentation of these vows, see Kongtrul Lodrö Tayé (2003), pp. 176–79.

n.18It should be noted here that the presentation of the fourteen fundamental trans‌gressions may vary depending on the different teaching traditions. According to the Ākāśa­garbha­sūtra, the complete list comprises five transgressions for kṣatriyas (or kings), five for ministers, and eight for beginner bodhisattvas. Since four of the ministers’ transgressions are the same as four of the kṣatriyas’ transgressions, there is a total of fourteen different fundamental trans‌gressions.

n.19See Kongtrul Lodrö Tayé (2003), p. 176, and Ngari Panchen (1996), p. 84.

n.20On the significance of dreams in general in Mahāyāna sūtras see Harrison (2003).

n.21The Chinese “version” of our text was produced at the very beginning of the fifth century, which means that the original predates any major influence from the tantric traditions.

n.22On dhāraṇī see Davidson (2009).

n.23The Indranīla Jewel is also translated as jewel of Indra, also called cintāmaṇi. According to de Visser (1931), p. 19, translating from the Sanskrit, the cintāmaṇi is the main jewel appearing on Ākāśagarbha’s head: “At that moment the multitude assembled around Śākyamuni saw the brilliant light of Ākāśagarbha’s cintāmaṇi (...) surrounded by numberless Śakrābhilagna (...) pearls, appearing in the West and superseding all other lights except that of Śākyamuni.” See also Tharchin and Lindmayer (2010, p. 51).

n.24lham me lhan ne lhang nge. This expression refers to the body, speech, and mind of the Buddha. The body is described as radiant; the speech is clear and unconfused; and the mind is brilliant, serene, peaceful, and compassionate.

n.25Y and P have mtshan ma, which has the additional meaning of “gender of a person.”

n.26D reads rig pa (“mind”), P reads reg pa (“touch”).

n.27A magical stone endowed with the power to produce water or rain.

n.28A fire lens (Tib. me shel) concentrates the sun’s rays in order to produce fire, just like powerful meditative concentration is used to achieve supernatural powers, such as clairvoyance.

n.29This usually refers to the number of lunar days in a month.

n.30D: u ra ga sa la. Here we have followed the reading in Stok Palace: u ra ga sa ra. The Sanskrit uragasāra refers to a kind of sandalwood (uragasāracandana). Note that the item that follows is, in fact, the Tibetan rendering of the Sanskrit uragasāra . It is not clear why the same item would be listed twice here, first in transliterated Sanskrit and then in Tibetan translation.

n.31In the Buddhist context, the head is considered a limb‍—the most important limb‍—as well as the arms and legs.

n.32Sic (should probably read cintā­maṇi).

n.33Sic (should probably read dṛṣṭiviveka).

n.34The fifth root transgression is twofold: the destruction of representations of a buddha and the drawing of a buddha’s blood.

n.35Tib. phyag dar ba. Śāntideva’s Śikṣā­samuccaya quotes this passage from the Ākāśa­garbha­sūtra. phyag dar ba renders the Skt. caṇḍāla, meaning in general “outcast, person of lowest value,” etc. According to Monier-Williams it can also mean “a very low representative of”.

n.36Tib. mdun na ’don (Skt. purohita). This could also be a house priest.

n.37The black teachings are the systems of philosophical views and religious practices that cause one to roam continuously in saṃsāra, in contrast to the great teachings, referring to the Buddhadharma, which liberates from it.

n.38“Both actions” refers to the actions of the monastics as well as those of the donors.

n.39See bibliography.

n.40This probably refers to the old Indian practice of rasāyana, an alchemical process for attaining health and power, immortality, and liberation. See also Sachau (1888, p. 188).

n.41Tib. g.yon can. Alternative translation: “demons.”

n.42The terms in the text are skad cig (Skt. kṣaṇa), the shortest units of time; thang cig (lava), one-thirtieth of a muhūrta; and yud tsam (muhūrta), one-thirtieth of a day.

n.43That is to say, in the thirty-seven factors conducive to enlightenment.

n.44Pleasant, unpleasant, and neutral feelings.

n.45No other reference to this dhāraṇī could be located.

n.46This version of the stanza differs from the several significant variants found in other editions of the Kangyur, both of the Tshalpa and Thempangma traditions. Some versions of this passage, such as those in N and P, are difficult to make sense of; here we followed D, whose editors appear to have revised this stanza carefully.