Notes

n.1闍那崛多 Shénàjuéduō. For more information on this figure, see Lewis R. Lancaster, “K 301,” The Korean Buddhist Canon.

n.2義淨 Yijing. For more information on this figure, see Lewis R. Lancaster, “K 302,” The Korean Buddhist Canon.

n.3Denkarma F.299.b.5; see also Yoshimura (1950), 137.

n.4dkar chag ’phang thang ma (2003), 17.

n.5Note that there is a discrepancy among various databases for cataloging the Toh 853 version of this text within vol. 100 or 101 of the Degé Kangyur. See Toh 853, n.­5, for details.

n.6D (Toh 273) and S refer to this bodhisattva by the name Stainless (dri med) instead of Incomparable (’dra ba med). This translation uses the name Incomparable (’dra ba med) because this is also the name for this bodhisattva as it appears in versions of this text from the Yongle, Lithang, Kangxi, Narthang, and Choné Kangyurs.

n.7The correlating section from the eKangyur (based on the Degé) may be viewed by clicking on the folio references, which will be displayed according to the Toh number selected from the 84000 reading room: D 273, D 511, or D 853.

n.8In the Toh 511 version of the text there is a slight discrepancy in the folio numbering between the 1737 par phud printings and the late (post par phud) printings of the Degé Kangyur. Although the discrepancy is irrelevant here, further details concerning this may be found in n.­8 of the Toh 511 version of this text.

n.9D (Toh 511, Toh 853): ’dra ba med; D (Toh 273), S: dri med.

n.10D (Toh 273, Toh 511, Toh 853): chu lha gzhon nu; S: chu zla gzhon nu.

n.11D (Toh 511, Toh 853): zla ba’i me tog; D (Toh 273): zla ba’i me tog rin chen. This translation follows D (Toh 511, Toh 853). The variant in D (Toh 273) might translate as “a moon flower or gem” or perhaps “a precious moon flower.”

n.12D (Toh 273, Toh 511, Toh 853): bkod pa thams cad dri med ’od; S: bkod pa dri med ’od; J, K, N, Y: bgrod pa thams cad dri med ’od.

n.13D: spobs pa’i rgyan la dgongs pa; S: spobs pa’i rgyal la dgongs pa.

n.14D (Toh 273, Toh 511, Toh 853), S: yid la bya. The phrase “direct your attention toward him” (yid la bya, manaskāryaḥ) is suspect since it breaks with the pattern that is repeated for all the other tathāgatas in this sequence. The Tibetan may possibly preserve a scribal error in the Sanskrit here that read some form of manas + kṛ (yid la bya) instead of the namas + kṛ (phyag bya’o) that appears in all other phrasings of the sequence of the twelve buddhas in this text. Nevertheless, we have translated this instance as yid la bya to accurately reflect the Tibetan.

n.15D (Toh 273): ’jigs bral bag tsha ba mi mnga’ spu zing mi byed; D (Toh 511, Toh 853): ’jig bral bag tsha mi mnga’ spu zing mi byed.

n.16D (Toh 273, Toh 511, Toh 853), S: rigs phun sum tshogs pa dang / skye ba phun sun tshogs pa dang / rus phun sum tshogs pa dang. The translation combines these three “excellent conditions” (phun sum tshogs pa) into a single clause that takes rigs (kula) to indicate the actual family line, skyes ba (jāti) to indicate that family line’s social standing, and rus (gotra) to indicate the inherited family traits.

n.17D (Toh 273): cita­vivarte; D (Toh 511, Toh 853): citta­citte; S: citta­cittarte.

n.18D (Toh 273): samanta­guṇe; D (Toh 511, Toh 853): samanta­guṇi.

n.19D (Toh 273): aciṭi aciṭi; D (Toh 511, Toh 853): aciti.

n.20D (Toh 273): bahudche; D (Toh 511, Toh 853): bahucche.

n.21D (Toh 273): dharmaciti; D (Toh 511): dharmacite; D (Toh 853): dharmacitte.

n.22D (Toh 511, Toh 853): cyutapaṅke; D (Toh 273): cyuta­vaṅgke.

n.23D (Toh 273): radhikṣa, D (Toh 511, Toh 853):radhṛkṣa.

n.24Tentative English translation: tadyathā akhe makhe, radiant one whose panoptic gaze is said to be fused with sunlight, whose thought is devoid of illusion, ame khame, for whom intoxicating illusion fused and performed while delighting in truth is entirely virtuous, hili mili masala ānale came aciṭi aciṭi coce, worthy one, bahudche, golden one bathed in light who bears māyu, who knows the Dharma, who is without impurity, unwavering, and furnished with a great host‍—deliver this to me!

n.25D (Toh 511, Toh 853): thos pa thams cad ’dzin mi nyams; thos pa rnams ni yongs mi nyams D 273.

n.26D (Toh 273, Toh 511): ’dod pa ji bzhin mya ngan ’da’; D (Toh 853): ’dod pa zhi bzhin mya ngan ’da’. This translation follows the reading in D (Toh 273, Toh 511). The Negi dictionary (p. 2620.1) notes that ’dod pa ji bzhin is a translation of the Sanskrit abhipriya, and Edgerton (p. 54.2) provides an example where the term is used as an adjective meaning “quite agreeable.” This translation opts instead to read ’dod pa ji bzhin as a Tibetan translation of the Sanskrit yathākāma. The variant in D (Toh 853) translates “pacify all desire, and attain nirvāṇa,” which does not make sense given the fact that the subject of the verse has already attained awakening.

n.27The colophon to D (Toh 273) ends here, with no mention of the text being revised.