Notes

n.1See Richardson (2003), p. 159 and Haarh (1969), pp. 126–27.

n.2See Roberts (2013).

n.3Obermiller very loosely translated dpang skong phyag brgya pa as 100 Precepts concerning Worship. We have translated it Calling Witness With a Hundred Prostrations.

n.4Obermiller (1999), p. 182. The transliteration and punctuation are those of Obermiller.

n.5Mangthö Ludrup Gyatso (2008), p. 385.

n.6Here translated as Calling Witness With a Hundred Prostrations.

n.7See Dharmachakra Translation Committee, trans., The Jewel Cloud , Toh 231 (84000: Translating the Words of the Buddha, 2019).

n.8Obermiller (1999), p. 183–84.

n.9Ui (1934), p. 52.

n.10Since the first publication of this translation, an article by Sam van Schaik (van Schaik 2018) has further investigated possible interpretations of the title.

n.11We have also made use of Lokesh Chandra (1987) and (1976).

n.12H and N have the additional, opening homage, dkon mchog gsum la phyag ’tshal lo (“prostrations to the Triple Gem”), before the title.

n.13One of the thirty-five buddhas of confession. See Python (1973), p. 99, and Lokesh Chandra (1987), #2300–2334.

n.14D bsung (“fragrance”); H and N add tog gi (“crown ornament”).

n.15D zla ’od; J and C pad mo dpal gyi (“Glorious Lotus”).

n.16The Tibetan reads ma lus pa’i dbang po (“Lord of All”), which is not the usual rendition of Viśvabhū, i.e., kun skyobs. However, the context clearly indicates that the sūtra is presenting the traditional list of the six tathāgatas who preceded Śākyamuni, from Vipaśyin to Kāśyapa. In that list Viśvabhū follows Śikhin.

n.17D dpal; Ky dpa’ ba’i dpal (“brave glory”); J, K, and C dpa’ (“courageous”).

n.18rnam par snang mdzad; also the name of the Buddha Vairocana.

n.19The “category of sūtras” (mdo’i sde) is the first of the twelve branches of scripture (gsung rab kyi yan lag bcu gnyis), which are enumerated here.

n.20The Tibetan reads ’das pa brjod pa’i sde. Mahāvyutpatti 1274, however, gives de lta bu byung ba’i sde for the category itivṛttaka (“parables,” “stories”), and this seems to be the more usual equivalence.

n.21D, S, and N bsal; J, K, and C bslad (“express”).

n.22The Tibetan byang chub kyi snying po (literally “essence of enlightenment”) generally renders the Sanskrit bodhi­maṇḍa (“seat of enlightenment”) in these types of expressions. “Essence” has been chosen for reasons of readability.

n.23Ky, J, K, and C add yod pa (“possession of”).

n.24D khams; Ky, J, N, and C dngos po dang sems (“matter and mind”).

n.25These three classifications of elements (dharma) are, following the Abhidharma, ways to describe the impersonal constituents that go to make up a person. The five aggregates collect all conditioned elements, while the eighteen domains are comprised of the six types of objects, the six corresponding faculties‍—five sensory and one mental‍—and the six consciousnesses. The twelve bases are the six objects and the six corresponding faculties that serve as sources of cognition.