Notes
n.1For a more detailed summary of the contents of the sūtra, see Stuart 2012, pp. 35–69.
n.2For an in-depth presentation of this section on mindfulness of the body, see Kritzer 2020.
n.3Zhengfa nianchu jing 正法念處經 (Taishō 721). For more information on this version of the sūtra, see Lewis R. Lancaster, “K 801,” The Korean Buddhist Canon.
n.4The Chinese translation was produced by Gautama Prajñāruci, who translated the text from 538 to 541 ᴄᴇ.
n.5The AMSD is also the fourth-longest text in the entire Kangyur collection, where only The Detailed Explanations of Discipline (Toh 3, 2217 pages), The Perfection of Wisdom in One Hundred Thousand Lines (Toh 8, 9398 pages), and The Perfection of Wisdom in Twenty-five Thousand Lines (Toh 9, 2302 pages) are longer.
n.6The partial Sanskrit manuscript does not cover this latter part of the sūtra.
n.7Denkarma, 300.b.4. See also Herrmann-Pfandt 2008, p. 150, n. 271. For further details, see van der Kuijp 2009, pp. 8–13.
n.8Stuart 2012, pp. 25–29.
n.9Stuart 2012, pp. 26–27.
n.10See Stuart 2012 and 2015a. This section corresponds to the whole of chapter 2 according to the Chinese chapter structure. In this English translation we follow the chapter division included in the Tibetan translation, although we have introduced a significant number of headings and subheadings of our own for the sake of readability and ease of navigation. For an overview of the Chinese chapter structure, see Stuart 2012, p. 30.
n.11These sections correspond to chapter 1 and 3 in the Chinese chapter structure.
n.12Rangjung Dorjé 2010.
n.13On this topic, see also Kritzer 2020. Other publications on AMSD are found in Mizuno 1964 and Moretti 2017.
n.14Cabezón 2017, pp. 45–65.
n.15Degé: mu stegs can spyod pa pa kun tu rgyu ba dag. Here we have taken the phrase (Skt. tīrthika-caraka-parivrājaka) as a generic designation for the same group of people: the flourishing communities of non-Buddhist mendicants of various religious outlooks, who lived as wandering spiritual seekers (śramaṇa) in India during the time of the Buddha. Often, these wandering practitioners of various religious paths would interact with each other and exchange views and practices, such as we hear in this scripture. Several of the Buddha’s foremost students, such as Śāriputra (a short form of Śāradvatīputra), were living the life of a wandering mendicant prior to meeting the Buddha.
n.16This folio of the Degé Kangyur is blank.
n.17Here “carefully observe inner phenomena” renders the Tibetan nang gi chos la chos kyi rjes su lta ba. Literally, this would read “carefully observe phenomena in terms of inner phenomena.” This expression is repeated multiple times throughout this text and, due to the number of times this phrase is repeated, we have opted to contract the phrase in English so that the translation reads “carefully observe inner phenomena.” Similarly, in the last chapter where the internal and external body are examined, we have rendered “carefully considers and attends to the body in terms of the internal body” as “carefully considers and attends to the internal body.” The same applies to the external body.
n.18Tib. mun nag chen po. No such name appears below in the description of the hells that surround Ultimate Torment.
n.19Translation tentative. Tib. srog chags dud ka.
n.20Translation tentative. Degé: lag pa brdabs pa’i sgra lta bur/ mi ni chung bar gyur pa yin/ gang dag de thob chos mi shes/ mi ni rmongs pa dag gis bslus.
n.21Based on the sgyu ma that appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé and Stok read rgyu ma.
n.22Based on the sgyu ma that appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé and Stok read rgyu ma.
n.23Translation based on the mtho dma’ found in Choné, Lithang, Narthang, and Lhasa. Degé reads mthon dman.
n.24Based on the bsten that appears in Kangxi, Urga, Narthang, and Lhasa. Degé reads bstan.
n.25Literally “holy life” (Skt. brahmacārya, Tib. tshang par spyod pa). The term refers to a pure and celibate lifestyle.
n.26Following nan gtan in Choné, Lithang, Narthang, Kangxi, and Yongle. Degé reads na gtan.
n.27Degé: bar ma gsum gyi tshor bag sum rjes su bsgoms pa. Skt. trimadhyamās trivedanānubhavitās.
n.28“Craving is the wick” inserted based on the Sanskrit (vartibhūtā tṛṣṇā). See Stuart 2012, p. 231 (4.2.22).
n.29Although the text here mentions the fifth ground , it is unclear where the explanation of the fifth ground starts, since a similar passage follows below. See also Stuart 2012, p. 327, n. 59.
n.30Note that the text only mentions ten kinds. Cf. Stuart 2012, p. 331, n. 70.
n.31Prior to this sentence the Sanskrit includes a description of the hells and starving spirits as associated with the colors blue and yellow, respectively. See Stuart 2012, p. 335 (5.1.10 and 5.1.11).
n.32Translation tentative. Degé: bdag nyid gtar bzhag. Based on the Sanskrit bandhakaṃ yadi cātmāṇam kṛtvā papeṣu rajyate, Stuart 2012, p. 340, translates: “Making a shackle of the self he delights in evil.”
n.33Translation tentative. Degé: chos ’di dag la yid ’jug pa skye ba’i mtshan nyid mi ’dra zhing ngo bo nyid mi ’dra ba yin te/ dper na sa chen po bcu’i chos lta bu’o. Skt. tathā daśa mahābhaumā dharmāḥ anyad eve lakṣaṇam cetanāyāḥ. Cf. Stuart 2012, p. 343, n. 116.
n.34It is unclear to us what the intended “first” and “second” might be.
n.35An action “with acquisition” is one that has been “acquired” (Tib. thob pa, Skt. prāpta) within a continuum of the five aggregates such that it will ripen its effect within that continuum. In the case of an action without acquisition, no such ripening is effectuated.
n.36Degé: der zhugs pa zhes bya ba ni. Although the Tibetan text thus appears to join this phrase with the subsequent passage, the translation here follows the Sanskrit edition (Stuart 2015, 480–81).
n.37Based on the bsten that appears in Choné, Lithang, Narthang, and Lhasa, and supported by the Sanskrit. Degé reads bstan.
n.38Presumably the three unconditioned factors—analytic cessation, nonanalytic cessation, and space—which are characterized by the absence of conditioned entities.
n.39Although all the Tibetan editions consistently read dga’, the translation here assumes dka’ in accord with the Sanskrit edition and the wording in the previous sentence (F.144.a1–2).
n.40The Tibetan text appears to have a negation too many here: bde ba ma yin pa ma yin. This is supported by the Sanskrit (Stuart 2015, p. 524).
n.41The text could be implying bear fights and eagle fights staged for entertainment.
n.42We have not been able to identify this body part.
n.43Translation tentative. Degé: ji tsam du sdig pa bya’i srog gcod pa ni byas gsod/ srog chags dud ka lta bu ni dud ka lta bus gsod/ rgya dang gdos kyis ri dags gsod pa rngon pa spyod pa’i ngang tshul can ni de dag gis gsod cing / de gis dbang du byas nas za ste.
n.44The text also mentions three other animals, whose names are listed in Sanskrit transcription: *mātalaka, *mātolaka, and *dṛśyabhute. We have been unable to identify these animals.
n.45The following description of the human conditions that resemble the sufferings in the Reviving Hell is at times unclear to us and the translation should therefore be regarded as tentative.
n.46The Tibetan here mentions another torturous sensation: lum pa ka’i tshor ba. lum pa ka may be a Sanskrit transliteration, but we have not been able to find any comparable term.
n.47Translation tentative.
n.48Degé: sa’i tshor ba. The meaning is not clear to us.
n.49Not translated: khar gongs.
n.50The animal is listed in the text as *marakoṭaka (unidentified). Here and below we have translated this animal as “biting insects,” or simply “insects.”
n.51The text here also features a seemingly Sanskrit transcription, *cālbīnaka, which we have not been able to identify.
n.52Translation uncertain. The Tibetan reads: rgya mtsho sum cu’i dbu ba’i tshor ba.
n.53Translation tentative. Degé: snod kyi gzhi.
n.54Translation tentative.
n.55The following passage, apart from the first verse, is in prose in the Sanskrit text.
n.56In place of “sharp,” the Skt. reads “glistening” (pradīpta). The Sanskrit word could also mean “burning.”
n.57Degé: lha la snyad btags pa.
n.58The remainder of the versified part is rendered in prose in the Sanskrit text.
n.59This line is absent from the Sanskrit text.
n.60Full karmic ripening results from acts that are carried out as well as accumulated. Karmic accumulation generally requires that the given act is intentional, seen through to completion, and not subsequently regretted.
n.61Degé: thags star.
n.62The Sanskrit includes here several lines of additional text that sum up the last few paragraphs.
n.63Translation tentative. Degé: mi yi tha ma bu yi don/ /des na sdig pa khyod kyis byas/ /gang gis sngan byas sdig byas pa/ /phyis ni gnod par mi ’gyur min.
n.64The names “ Lump ,” “Copious Degeneration,” and “Crier,” could not be meaningfully matched with the Sanskrit names; possibly they are meant to correspond with the “Hell of Lumps” (piṇḍo[sic]naraka—the sense is unclear), and the “Heavy Punishment” (yātanabahula), and the Cuṭucuṭu (the meaning is unclear). The hell called “Pleading” which is included in this list of hells and increases its number to seventeen, doesn’t appear mentioned again below.
n.65Translation tentative. Degé: gang gis byis pa gzhan du bzhin du mthus sba ba’i gnas su bcug pa. Sanskrit reads, “forcing the children of others, while they weep and cry, to stimulate one’s own genitals.”
n.66Note that this section otherwise belongs to the tenth ground .
n.67The text only lists fifteen such hells. See, however, our n.69 below regarding the hell of the “ Śālmali Forest .”
n.68Degé: gsod med. In the description of this hell found below, it is called “ No Death ” (Degé: ’chi med).
n.69“ Śālmali Forest ” is absent from the list in both the Tibetan and the Sanskrit, but its description is included later on as one of the sixteen surrounding hells. It makes the number of hells in the list here sixteen.
n.70“Eagle” is a provisional translation of dhūmika (Degé: bya dhya mi ka), which is a “smoke-colored” species of a bird of prey.
n.71I.e., their present and future lives.
n.72I.e., those free from the fever of afflictions.
n.73Translation tentative. Degé: rmog thag.
n.74Here and in a similar passage below the Tibetan only mentions the “Howling Hell.”
n.75Translation tentative. Degé: mtshon cha hu lu ka.
n.76The Tibetan only mentions the “Howling Hell.”
n.77Translation tentative. Degé: sems can dmyal ba pa de cho nges ’debs pa na/ zla ba drug lus pa’i rus pa gang yin pa de dag kyang rang gi lus las byung ba’i srin bu….
n.78Above, this hell was named “Continuation of Life and Death.”
n.79Translation tentative. Degé: lus kyi lhag ma lus pa dag shin tu rgyug ste.
n.80Above, this hell was called “Joyless Thought.”
n.81Translation tentative. Degé: brgyad pa’i blo. Narthang: brgyud pa’i blo. Kangxi: brgyan pa’i blo.
n.82Translation tentative. We have been unable to establish the precise nature of the following form of torture.
n.83The translation of this name follows the Sanskrit, reading kālāvelā as kālavelā. The Tibetan gnod skyes suggests “Harm Arisen.”
n.84Translation tentative. Degé: mig ’dren pa dag gis drangs pa dang / de nas yang shin tu gzhon sha can sdug par skyes te/ gnod par ches mang ba dag gis de ’byin par byed do.
n.85Degé: srin bu tA la la lwa la ka. Skt. tālūlaka.
n.86Places of pilgrimage (tīrtha), here meant figuratively, are usually on the banks of sacred rivers, hence the mention of “holy water” (tīrthasalila˚). The translation of this verse remains tentative.
n.87Above, this hell was called Consuming Blood and Marrow.
n.88Translation tentative. Degé: gang me lce’i phung po bcu gcig po de dag ni bcu drug gi char yang mi phod do.
n.89We have been unable to identify the enumerations mentioned at the end of this paragraph.
n.90Reading ’bying (following the Yongle and Kangxi) instead of ’byin.
n.91Degé here transliterates the Sanskrit pippalaka as pib pa la ka, and sūcaka as su tsa ka. The two terms can be translated, respectively, as “pin” and “needle.”
n.92Translation tentative.
n.93Degé: snying gi lam la.
n.94Translation tentative. Degé: cog cog por bsgyings par ’dug la skom ’thung zhing lag pa la ldag pa.
n.95Degé: srin bu a ba mA si ka. The translation is based on reading the Sanskrit māsikā as mācikā.
n.96Translation tentative. Degé: skye ba’i bar du byed pa yin te.
n.97Based on the bskol ba that appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads bskor ba.
n.98Based on the brkyang nul that appears in Kangxi, Lithang, Narthang, and Yongle. Degé reads skyong nul.
n.99Translation of “fleas, or bedbugs” is tentative. Degé: srog chags mar ko Ta ka’am rkang la za ba’am.
n.100Translation tentative.
n.101Translation tentative. Degé: tshan ma dang mtshan ma las byung ba byas pa. The terms used for “cause and effect” (nimitta-naimittika) indicate the dualistic view of Sāṅkhya philosophy.
n.102Rather than gcal, the translation here assumes ’dral, as appears consistently in all versions of the name of this hell.
n.103Translation tentative. Degé: lus snang ba’i ’du shes mi ’thob pa.
n.104The text also mentions another animal (Degé: tsi lin da, Skt cilinda), which we have been unable to identify.
n.105Translation tentative.
n.106Translation tentative.
n.107Translation tentative.
n.108Translation tentative.
n.109Based on the snying rje chen po that appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads snying rje chen por.
n.110Translation tentative. Degé: dmyal ba pa yi kha ba ’dra.
n.111Based on the khyad par dran that appears in Choné, Kangxi, and Yongle. Degé reads khyab par dran.
n.112Based on the ’bar that appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads ’brang.
n.113The name of this hell (Tib. tsha ba pa’i sa, Skt. nidāghabhūmi) appears in the section dedicated to it later on as “Land of No Mercy” (Tib. snying rje med pa’i sa, Skt. nirdayabhūmi) twice. This is most likely due to scribal errors, as the two Sanskrit name phrases have a very similar form.
n.114Degé: de ’di ltar kun nas byi brun la lcags kyi mda’ ’phen pa ’phangs pa tsam gyis ’gro ba mi mngon pa.
n.115As is done during a wedding ceremony.
n.116The translation of this sentence follows the Sanskrit.
n.117This is the same name as the hell mentioned above at 2.857.
n.118Translation of the preceding lines in this paragraph is tentative.
n.119In its dedicated section below, this hell is called Black Belly.
n.120The translation follows the Sanskrit tārāmāla. In the dedicated section below, however, the Sanskrit name tīramālā (Shore Garland = Shoreline) is used. Degé reads ’gram dngar. ’gram dang ra as appears In Choné, Lithang, Kangxi, Yongle, and Lhasa appear instead ’gram dngar.
n.121Our translation of the eighty types of worms and the corresponding winds is in many places tentative as we have been unable to identify this diagnostic system within classical Indian medicine.
n.122Degé: srin bu ud ting ga la. The translation reads the Skt. uḍḍīṃśa˚ as uḍḍīśa˚.
n.123Degé: srin bu sbi sbi dza. The Tibetan is a phonetic rendering of the Sanskrit sphipphija, but the meaning is unclear.
n.124Degé: srin bu ha tsu ra ba.
n.125Degé: srin bu snying po me tog skyed.
n.126Degé: srin bu ku ha ka.
n.127Translation tentative. Degé: du shya ga ta.
n.128Degé: srin bu bar bur.
n.129Degé: srin bu so su ra.
n.130Translation tentative. Degé: rlung khwa bu ga drug.
n.131Degé: um pa ra.
n.132Degé: srin bu si mi si ma.
n.133Degé: srin bu u ma bu ga.
n.134Degé: srin bu tsun tsu.
n.135Degé: rlung pib pa la ka. This is the Tibetan rendering of the Skt. pippalaka, one of the two death winds, the other being sūcaka. The names could be translated, respectively, as “pins” and “needles.”
n.136The corresponding statement in the Skt. is not about the penis becoming erect, but about the testicles moving up, presumably inside the scrotum.
n.137The corresponding Sanskrit, which constitutes a separate sentence, is not about “ejaculating,” but about “emitting saliva.” The term used (utsṛjati) is the same that can be used for ejaculating, but in this context it just indicates that the saliva will be emitted externally, that is, it will flow from the mouth.
n.138Translation tentative. Degé: sangs rgyas rin chen la sogs pa/ /sna tshogs chos kyis mtshungs par gang.
n.139Presumably the seven suns that, according to Buddhist cosmology, appear when a universe is destroyed.
n.140Degé: lcags kyi mtshon brang kol li ka.
n.141Degé: srin bu mar ko ta ka.
n.142Translation of this verse is tentative.
n.143Translation tentative.
n.144Translation tentative. Degé: spyo spyo brgyad brgyad nas.
n.145Translation tentative. Degé: mngon med.
n.146Translation tentative. Degé: ’gog thal thul tsam na ’chi bar ’gyur.
n.147Translation tentative. Degé: bdud kyi phyogs ni dams so.
n.148The following enumeration resembles, but is not identical with, the one that appears on 2.964.
n.149Above, this hell was named “Raven’s Belly.”
n.150Above, this hell was named “Fearsome Screams.”
n.151Above, this hell was named “Like Unopened Flowers.”
n.152Above, this hell was named “The Sound of Water.” Here the translation of the term “Jambu Bird” (Degé: bya ’dzam pa) is tentative, as we have been unable to identify this bird and the significance of its name.
n.153Above, this hell was named “Wrapped in Every Possible Pain.”
n.154Above, this hell was named “Longing for Smell.”
n.155Translation tentative. Degé: de la mang du mnar med pa lnga ’byung.
n.156The translation of this sentence follows the Sanskrit.
n.157This list also includes three additional animals that we have been unable to identify. Degé: ’ga’ la, go ta ka, and phye ba.
n.158Translation tentative. Degé: gog thal thul.
n.159This list also includes two additional animals that we have been unable to identify. Degé: ’ba’ sa ka and tung ka.
n.160Translation tentative. Degé: srog chags ri la gnas pa grib ma ’jigs byed/ dang mun pa can dang / zin pa gnas pa.
n.161The translation assumes rlung dud pas, as appears in Choné, Lithang, Narthang, Kangxi, Yongle, and Lhasa. Degé reads rlung drud pas.
n.162This tentative translation infers the word “years.” Tib: bye ba lnga bcu rtsa drug dang / /de bzhin bye ba lnga bcu rtsa drug gnas.
n.163Translation tentative. Degé: yun ring du rngo mon gis nyon mongs. Choné, Lithang, and Narthang here read rdo mong, whereas Kangxi and Yongle read rngol mong.
n.164The translation assumes g.yon, as appears in Choné, Narthang, and Lhasa. Degé reads g.yos.
n.165Translation tentative. Degé: spu zin zhes byed pa brgya phrag khri dang ldan pa de mngon par brjod pa.
n.166Translation tentative. Degé: ’du ba’i gzhir gnas shing rdo la za.
n.167The translation assumes gsheg, as appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads gshegs.
n.168This figure is a figurative approximation. The Tibetan reads: bye ba khrag khrig sum cu rtsa dgu dang / ther ’bum dgu stong dang / bye ba dung phyur drug cu dang / skyang ’phyes bye ba sum cu sa dza’a li ni dang / kod TU di kod TU dang / ke sa ra stong phrag nyi shu ste.
n.169The translation assumes ko ba, as appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads ko dra ba.
n.170Translation tentative. Degé: khyim gyi nang na bu ’byin pa’i skad ngan don pa.
n.171Translation tentative. Degé: gtum po’i bu btsa’ ba’i khyim.
n.172Translation tentative. Degé: sbrul rnams kyis ’khris shing kun nas dra bar gang ba der sems can dmyal ba pa der ’gro bar byed do.
n.173Translation of the last two lines in this verse is tentative. Degé: byed la ltos la sdig yod de/ /byed pa rnams kyi rjes su ’jug.
n.174Translation of the last two lines in this verse is tentative. Degé: de nyid las ni ston byed pa/ /brtan pa dag gis gnyi ga pong.
n.175We have been unable to identify this animal. Degé: dud ’gro si mi si mi.
n.176Literally the text reads “fish, giant fish, nakra crocodiles, kumbhīra crocodiles, infant-killing crocodiles, turtles, and otters.”
n.177Translation tentative. Degé: yi dags kun ston.
n.178The following presentation of the worlds of the starving spirits follows only roughly the thirty-six categories mentioned here. Some of the above categories are not described below while others that are not mentioned here are included.
n.179Translation tentative. Degé: bu dang bu mo gzhan dang mi ’dra bar mi dga’ ba ma yin la/ dga’ ba dang slu ba ma yin te/ mi slu ba la mngon par gnod pa byas na.
n.180Translation tentative. Degé: yi dags kyi chang pa.
n.181Skt. aśvamedha. A Vedic ritual according to which an army follows a freely roaming horse, attacking any opposition they may meet on the way.
n.182Translation tentative. Degé: de la ’jig rten pa de dag pha zhes brjod do.
n.183Degé: mkha’ ’gro ma’am mkha’ ’gror ’gyur. The Sanskrit for these terms (ḍākinī and ḍāka) is defined by Monier-Williams as beings who attend terrifying goddesses, feeding on human flesh.
n.184Translation of these two sentences is tentative. Degé: yi dags rdzu ’phrul che ba mi dge ba’i las shin tu mi zad pa yang ma yin la/ de sbyin pa tsher ma lta bu yang byin te/ rgyu des rdzu ’phrul che ba nyid du ’gyur ro.
n.185Degé: mthson cha’i bu ga.
n.186The translation assumes dgra, as appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads sgra.
n.187Translation tentative. Degé: nye ba’i dgon pa mang po.
n.188Translation of the first three lines in this verse is tentative. Degé: bde ba las la rag las mthong / /yid ni de bzhin bde ba las/ /’chi dang skye ba rnams spyad pa.
n.189The meaning of the last part of this sententence is not clear to us. Degé: nad pa rnams kyi lha mchod pa’am gnod sbyin mchod pa’i phyir las mi bzad pa drag po gang gis gzhan dag bslus nas nor rdzas phrogs sam lug bsad na.
n.190One verse line may be missing from the Tibetan block print here.
n.191Translation tentative. Degé: gang gis lus mi gtsang ba de ’dzin par byed do.
n.192Presumably “the thirty-six” refers to the thirty-six realms of the starving spirits. We are unsure what “the forty” refers to.
n.193Presumably the ninety-eight afflictive propensities (Skt. anuśaya, Tib. bag nyal) that are enumerated in abhidharma teachings, such as Vasubandhu’s Abhidharmakośa.
n.194Perhaps the remedies of the 108 afflictions that, according to Vasubandhu’s Abhidharmakośa, are overcome on the paths of seeing (Skt. darśanamārga, Tib. mthong lam) and cultivation (Skt. bhāvanāmārga, Tib. bsgom lam).
n.195Presumably the twelve links of dependent origination.
n.196We are unsure what the various enumerations in this verse refer to.
n.197The “four rivers” are desire, becoming, ignorance, and wrong view.
n.198Perhaps “the three” are the three kinds of suffering outlined in the first stanza and in the introduction to these verses. Alternatively, the reference could be to attachment, anger, and delusion.
n.199Translation tentative. Degé: gal te brgya la sdug bsngal de rtse zhil bar byed na.
n.200Translation tentative. Degé: rab tu rtse zhil lo.
n.201Degé: ri dags. Sanskrit: mṛga. Defined (apart from the common translation of “deer”) by Monier-Williams as “a large soaring bird.”
n.202Translation tentative. Degé: des phyogs tsam du dud ’gro’i ’jig rten la rtog par byed de/ dra ba mang po’i dud ’gror ’gyur.
n.203We have been unable to identify this animal. Degé: srin bu gtsug (Kangxi, Yongle: srin bu btsug).
n.204Another animal, which we have been unable to identify, is mentioned here. Degé: srog chags dhun du.
n.205Translation tentative. Degé: ’gro ba gsum par skye bar ’gyur ba.
n.206It is not clear to us what these eleven categories might be.
n.207Here another animal, which we have been unable to identify, is mentioned. Degé: ti ti bha.
n.208Here another animal, which we have been unable to identify, is mentioned. Degé: ka dam bha.
n.209Here the text mentions another animal category, which we have been unable to identify. Degé: shug tu ’brel ba.
n.210Translation tentative. Degé: ga la go li ka.
n.211This list also includes a bird that we have been unable to identify (Degé: byan lag) and, oddly, the mongoose (Degé: ne’u le).
n.212Tib. rgya mtsho bar ma. Presumably a reference to the oceans that lie at an intermediate distance between Meru and the outer ring of mountains.
n.213It remains unclear to us which passage the text here refers to. Degé: de sbyin pa tsher ma dang bas pa yang byin na/ snga ma bzhin tsher ma bdun gyi nang du skyes la.
n.214Translation tentative. Degé: btsan snogs byed.
n.215Translation tentative. Degé: ltad mo che ba dag dang / bya’o cog dang ’dra bar ston pa dag.
n.216Translation tentative. Degé: mthong na yid dang ’thad pa dang dang / mig ’gram ring ba sha stag.
n.217Translation tentative. Degé: lhan cig gtams pa.
n.218We have been unable to identify this bird. Degé: spu spa da ma.
n.219Four such birds are mentioned here, which we have been unable to identify. Degé: bya bhring ga ra dzas dang hu lu kun da dang mu lu kun da dang sbrig ka gan dha.
n.220The following description of the trees in these forests (and beyond), as well as their names, is in several instances tentative.
n.221Here is mentioned another tree, which we have been unable to render in translation. Degé: sprig ka.
n.222It is unclear to us whether maduka, nalikera, and panasa are names of trees or flowers.
n.223Here is mentioned another quality, which we have been unable to render in translation. Degé: byi du ra.
n.224Here are mentioned three flowers (or trees?), which we have been unable to identify. Degé: rgun shing dang ka pid tha dang pa ru Sha ka.
n.225Translation tentative. Degé: bzhag gis dkrigs pa.
n.226I.e., Rāhu.
n.227Although the necklace asuras here are described together with the city of Double Pleasure, it appears from the descriptions that follow that they are separate realms (see below, 3.197–3.199).
n.228Translation tentative. Degé: mi’i kha na las.
n.229Translation tentative. Degé: de yang gcig gcig yin te/ gal te ’dod rgyal ba brgya snyed yod pa de dag gi nang na ’di ltar ’du shes pa ’di kho na nyid gcig yin no zhes de dag rjod par byed do.
n.230Translation tentative. Degé: gnod sbyin mthu rab tu chen po brgya rtsa gcig gyen du ’gro ba snang ba dang mi snang ba gang yin pa.
n.231Translation tentative. Degé: gser gyi ’og phag sprin.
n.232Translation tentative. Degé: tin di kun dga’.
n.233Translation tentative. Degé: sems kyis ma bsgom pa’i sbyin pa ngan pa sbyin pa.
n.234Translation tentative. Degé: de ni khyed yin rtag tu brtson/ legs par mthong ba mchog yin de.
n.235Translation tentative. Degé: rtsigs. Choné, Lithang, Narthang, and Lhasa: brtsigs.
n.236The text only has chos, instead of nang gi chos as appears elsewhere in the text.
n.237Translation tentative. Degé: dus su sbyor ba (Skt. kālaprayoga).
n.238The translation assumes dge ’dun pa, as appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads dga’ ’dun pa.
n.239Here another offering is mentioned, which we have been unable to identify. Degé: du gul la ka ba.
n.240It is unclear to us precisely how this measure relates to this realm/city.
n.241Note that here and below the capital of King Puṣpamāla is identified as Profound , whereas above it was called Beauty .
n.242Here the list also includes another class of divine beings, which we have been unable to identify. Degé: kun di pa ka.
n.243Translation tentative. Degé: phan tshun rtog cing mtshon cha’i tshogs kyi rgyun gcig la gcig ’debs pa.
n.244Translation tentative. Degé: ji ltar de’i lus kyi jo bo shin tu phra ba yang mi mngon pa de ltar mda’ sna tshogs char ltar phab bo.
n.245Translation tentative. Degé: chos gcig dang bcas pas.
n.246Translation tentative. Degé: chu srin du na dhu gsod pa.
n.247Translation tentative. Degé: ci la gzhes ci la gzhes.
n.248Translation tentative. Degé: mgo bcad pa ni ma gtogs te/ lha rnams kyi dgra yang zhi bar ’gyur. The following might be better in terms of sense (though still grammatically problematic): “An exception is when they are decapitated, in which case they will be pacified, as is the case with the enemies of the gods.”
n.249The translation assumes btag pa, as appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads gtag pa.
n.250Translation tentative. Degé: khro ba la rlung dang srin bu mang ku.
n.251Translation tentative. Degé: lha ma yin rnams kyis mi ’thun pa’ mtha’ las ’bras bu nyams pa’i lhag ma thob ste/ ’bros khung tshol bar gyur ba rnams ded chos la lta zhing sa’i ’og gi sgo gzung bar bya’o.
n.252Translation tentative. Degé: kyed kyis yul dang dus de dag shes bzhin du bdag nyid gsod pa’i dgra don med pa ’di dag byas so.
n.253Translation tentative. Degé: ’di ltar gang gis mi bya bar bya de dag gi ngo bo med pa la blo gros ngan pa ’di skyes ban ye bar gnas so.
n.254Note that the numbering of the levels in this section appears to be mistaken. The text reads “seventeenth” but the previous level was the fifteenth and farther below (at 4.A.410) the text lists the following level as the seventeenth. It is therefore likely that this is a scribal error.
n.255Reading bkur instead of bskrun following Yongle, Lithang, Kangxi, Narthang, and Choné.
n.256Degé: bya tan da pa. We have been unable to identify this bird.
n.257Degé: shing ta la ba tin tu ka. We have been unable to identify this tree.
n.258Translation tentative. Degé: ’khor ba’i sdug bsngal gyi phyang mo la nyug go.
n.259Above, and just below, this realm is called Enjoying the Wind.
n.260Translation tentative. Degé: ku shi ra’i dri dang dres pas.
n.261It is not clear to us what the point of reference for this comparison is.
n.262The text mentions a specific fruit that we have been unable to identify. Degé: ’bras bu bi tsu man da.
n.263Translation tentative. Degé: bsam pa’i tshal.
n.264Reading min instead of smin following Yongle, Lithang, Kangxi, Narthang, Choné, and Zhol.
n.265Translation tentative. Degé: rgyal po la gnod pa byed pa’i mi spyi gtsug nas bzung ste sbyangs pa dang / sdug bsngal ba las gang gis de thar bar byas na/.
n.266Translation tentative. Degé: shing byis pa.
n.267Translation tentative. Degé: rtog pas bskyed pa dga’.
n.268Translation tentative. Degé: tshon rtsis bris pa bris mi ’gyur.
n.269Degé: rtag tu rgyu. We are unsure what this refers to.
n.270Translation tentative. Degé: stug po sbyor ba.
n.271Translation tentative. Degé: dbu ba rog rog ’bab pa.
n.272The text mentions three specific insects that we have been unable to identify: srog chags lu ta dang / ki ta dang / sbrang bu mchu rings dag.
n.273Based on bres, as appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads bris.
n.274Instead of “vast countries,” the Tibetan (rgya yul) could also be translated as “China.”
n.275Translation tentative. Degé: skye bo yongs su smra ba bsdus pa.
n.276Translation tentative. Degé: ’gram pa rngul.
n.277We have been unable to identify this material. Degé: ke ra Ta ka.
n.278Translation assumes khri snyan rather than khri snyen.
n.279Translation tentative. Degé: de bzhin du smyug ma’i nang ’dres pa’i sbu gu rnam pa du ma dag kyang lha mo de dag gis mthong ste.
n.280Translation tentative. Degé: thams cad nas rtag tu dog cing phan tshun gyi gdong mthon po gzhan dang zhan ’byes pa skyed pa.
n.281I.e., the elephant is in musth.
n.282Here the text also mentions another fruit (Degé: nA Di ke rya), which we have been unable to identify.
n.283Translation tentative. Degé: lha’i ’dod pa’i yon tan lnga dga ’byor cing ldan par gyur pas rtse zhing ’ong ba’i sgras dga’ bar byed de.
n.284Based on the skye ba rtag par that appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads skye ba rtag pa.
n.285Translation of the last two lines in this verse is tentative. Degé: ’di ltar chos gnas dam pa ste/ /bdag la phan pa rtag tu gyis.
n.286Degé: … zhyes ba la sogs pa dbang po sum cu lha’i ’jig rten nas tshe ’phos pa dang.
n.287Translation tentative. Degé: skyed mos tshal gang yin pa de ri rab dang skra lta bur chung zad ’dra ba’i dper bya na.
n.288Translation of these last three sentences is tentative.
n.289The text actually reads “not delighting,” but we have assumed that this is a mistake.
n.290The text here mentions a specific flower (tsu la sa), which we have been unable to identify.
n.291Translation of the two preceding sentences is tentative. The Tibetan reads: de dag rlung gis gtor ba dang ’phral la ’bab cing de nyid ri dags skom pa lta bur mthong la/ ngo bo gzhan du ’gyur te ngo bo dag ni mi gsal ba’i ngo bor snang ngo.
n.292It seems that two lines are missing from the verse here.
n.293The Tibetan text here mistakenly mentions the name of the realm just treated, thus reading “Dwelling on Mixed Riverbanks.”
n.294The Tibetan text also mentions two additional types of fruit that we have been unable to identify: tA ma pu ra ka and nA Di ke ra.
n.295“Envoy” here translates yul gyi spyan (literally, “the eye of a region”).
n.296The translation of the last part of this sentence is tentative.
n.297The translation of the last part of this sentence is tentative. The Tibetan text reads: dri tsam zhig gis gser gyi yon tan gyi khyim gyi gnas su skye bar ’gyur ro.
n.298Degé: lha’i ’jig rten gnyis la dbang ba.
n.299Based on the ma brtsegs pa that appears in Kangxi, Choné, Lithang, Narthang, and Yongle. Degé reads ma rtse ba.
n.300The text here includes an additional element in this list that we have been unable to translate in this context: nges par ’byung ba skye ba.
n.301The translation of this line is tentative. Degé: glu dang sil snyan sgra myur mtshungs.
n.302It appears that the last two lines of this verse are missing from the Tibetan manuscript.
n.303The translation assumes sred pa, as appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads sreg pa.
n.304Tib. gnyi ga’i cha las rnam par grol ba. This refers to liberation from both afflictive obscurations as well as obstacles to the accomplishment of the eight emancipations.
n.305It appears that two lines are missing from this verse.
n.306The list of trees includes an additional tree that we have been unable to identify. Degé reads nA De ker (some other manuscripts read nA Di ker).
n.307The text mentions that the leaves are of a tree called ba la sha, which we have been unable to identify.
n.308This god realm is named in two different ways in this text: Resembling the Full Moon and Moving Like the Moon.
n.309The translation of this sentence is tentative.
n.310The translation of this sentence is tentative. Degé: de bya gong ma sreg dang sreg dan ka ra ka bha kyi nang du skye bar ’gyur.
n.311Translation tentative.
n.312Translation assumes bag med pa la gnas pa as appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads bag med pa la gnos pa. We are not sure what types of objects may be implied here.
n.313Degé: yul gnyis gyis kun du drangs pa na.
n.314The Tibetan text lists two additional items, which we have been unable to identify, that such people will not take from the beach or riverbank: bhal lA ta ka (Skt. bhallātaka = “cashew nut”!) and sha bha ri ka.
n.315Translation here and just below is tentative. The Tibetan reads gtogs ’dod.
n.316Translation of these two lines is tentative. Degé: de bas ’jig rten ’das tshig gzung / ’jig rten pa lta ga la zhig.
n.317It seems that two lines may be missing somewhere from these verses.
n.318The translation of the two middle lines in this verse is tentative. Degé: dga’ bas sel bar mi byed gang / dga’ ba bsal ba’i dag pa de.
n.319The translation assumes lag ris, as appears in Kangxi, Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads lig ris.
n.320Translation tentative. Degé: gshin rje’i mi rnams kyis spyo brgyad.
n.321Degé: lig ris lag pa phyin ci log tu bcings nas. Instead of lig ris, the translation assumes lag ris, as appears in Kangxi, Choné, Lithang, Narthang, Yongle, and Lhasa. The same applies in the following line.
n.322Translation tentative. It is unclear to us what is meant by “the truth of the three occasions.” Degé: gsum gyi skabs bden pa.
n.323It is unclear what this refers to. Degé: bsil ba.
n.324It is unclear from the text what the characteristics of the ninth intermediate existence are.
n.325Degé: mtshan nyid gsum kun ’thun no. We are not sure which characteristics are intended here.
n.326Translation tentative. Degé: rim pa brgyad brtsis nas chos nyi shu’i bar du bstan pa gang yin pa. It is unclear to us in which sense the teaching of the twenty can be seen as eightfold.
n.327The text includes an additional unidentified animal: bA na pi ka.
n.328The text includes an additional unidentified animal: ba lin da ka.
n.329The text includes an additional unidentified animal: da ra.
n.330The text includes an additional unidentified animal: bya ne’u le.
n.331The text includes two additional unidentified animals: tshad pa bye’u and ya ti ka.
n.332The text includes three additional unidentified animals: sa ko’u shi, sa li le, and dzo.
n.333The text here mentions two additional unidentified animals: chu srin dhun dhu gsod and tsu lan da.
n.334The text includes two additional unidentified animals: srog chags rlung ’gam and kab tab bya.
n.335The text includes two additional unidentified animals: ka ko da ra da and tsi lin da ka.
n.336The text includes an additional unidentified animal: pra ro hi na.
n.337The text includes an additional unidentified animal: yu ba bin da ka.
n.338The text includes three additional unidentified animals: sa lin dha ka, k’a Do ra, and id tya ha ka.
n.339The text includes an additional unidentified animal: srog chags kad tya.
n.340The text includes three additional unidentified animals: srog chags sUk+sh+ma tsa ra, u tsa tsa ka, and ra sha sha ka.
n.341It is unclear to us how this explanation is intended. Degé: gtso bo dag de ltar skyon gsum gyi bye brag tha dad pa bzhi’i skyon gyis khams ’byung bar ’gyur ro.
n.342Degé: gang gnyi ga ’dzin pa bag med pa’i mi rnams. It is not clear us which pair is implied by the mention of “both.”
n.343This name, which we have transcribed as it appears in the Tibetan (following Yongle, Lithang, Kangxi, Narthang, and Choné: mad ta dang da) is not a proper Sanskrit term. Degé reads mad ta din da.
n.344This name, which we have transcribed as it appears in the Tibetan (mad ta ka Ta ma) is not a proper Sanskrit term.
n.345Translation tentative. Degé: sdig pa’i grogs po dang tom col du mi ’dre.
n.346Translation tentative. Degé: gsar du skyes pa’i yid ltad mo la zhugs pa lha phyi bzhin ’brang stong snyed kyis bskor cing / thams cad du yang de dag nyid kyis yongs su bskor ba rnams.
n.347Translation tentative. Degé: de lha rnams kyis mchod cing bde ba du ma dag myong ba na/ ri’i gsab gseb de dag na rin po che’i ’od kyi phreng ba lang long ’bar ba.
n.348Translation tentative. Degé: sa zam.
n.349Translation tentative. Degé: rgyu’i ming yang med pa’i las rnams las byung ba de sems can thams cad kyis brjod par mi nus pa’i phyir ro/ gang gi phyir las rnams kyi rgyu’i tshad kyi ming med pa’i phyir ro.
n.350Two lines may be missing from this verse.
n.351The meaning of this entire section is unclear and these lines don’t seem to fit properly within the context of the narrative. Degé: der yang rgya cher ’thab bral gyi bdag po de la shin tu yon tan phun sum tshogs pa thams cad rnam pa du ma’i sgo nas mkhyen par byed de/ rgan pa’i mchog de dag thams cad kyis sngar bzhin no.
n.352Translation tentative. Degé: gang gi bdag nyid chen po de dang gang dag gi yang gzi brjid chen po dang ldan pa de’i nang yin.
n.353The Tibetan text states that the Blessed One now speaks to the hearers (Degé: bcom ldan ’das kyis nyan thos rnams la bka’ stsal pa), but the content of his speech also clearly shows that he is addressing Saumya.
n.354Translation tentative. Degé: ji ltar phyin nas mi gdung ba/ de ltar bdag la phan pas gnos.
n.355The Tibetan text is ambiguous here, and it is unclear whether the predictions are made by Kanakamuni or his emanations.
n.356In the list of the twenty-seven realms located within the Heaven Free from Strife, which was given above (4.C.4), this heaven is not included. Now it appears as the second realm.
n.357Translation tentative. Degé: de dag rnam thos nas lha gsar du skyes pa de dag phyir yang lha’i bu mo de dag gis yongs su bskor ba’i lha nyid la lta bar byed de/ dman pa dang bar ma’i gzugs dang cha byad dang rgyan can skye’o.
n.358In accord with the previous instances of this name, the translation here assumes gnas rather than nags.
n.359Translation tentative. Degé: do shal dang pad ma ’phyang ba rnams kyi mchan khung lcong ba.
n.360Translation tentative. Degé: bya’i tshogs rtse zhing legs par rgyu ba’i rkang pa bsten par ’os pa.
n.361I.e., a rainbow.
n.362The text reads “Moving in the Stream,” which, however, is the previous heaven. Assuming this is a mistake, we have changed it to “Living on the Peak.”
n.363Translation tentative. Degé: sdug bsngal gang zhig mngon zhen ’di/ chos de byed las yin par ’dod.
n.364This realm is named the same way as the one just mentioned. Presumably this is a mistake, although it is unclear what an alternative name might be.
n.365Translation of the last two lines in this verse is tentative. Degé: bu med las khyod ’di nas ni/ /pha rol ’gro bas mi nus pas.
n.366The translation assumes sgom (here understood as a translation of bhāvanā), as appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads skom.
n.367The translation assumes khron ma, as appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads khron pa.
n.368It appears that one line is missing from this verse.
n.369The translation assumes smas pa rather than smras pa.
n.370Translation tentative. Degé: des mthong nas mthong ba’i skyon rnams rtsom par ’gyur te/ nam mkha’ nas nam mkhar rnam par rtog pa rnam par du mar g.yo zhing ’gyur ba’i skye gnas brgyas kyang nam mkha’i dkyil du bltas.
n.371Translation tentative. Degé: lha dang lha mo’i tshogs kyis gang ba de ga shed na kun tu rgyu ba.
n.372The translation of this and the preceding sentences is tentative. Degé: vai DUrya’i rang bzhin gyi rdo la ji lta ba bzhin du gzhan rnams la yang mi mthong ngo/ mgo bo ma lus par lhung bar mthong.
n.373Translation of the last two lines in this verse is tentative. Degé: bud me rnams btsog ’dod pa ’di/ /gnas pa med pa’i grogs de btsog.
n.374The meaning of this verse is also unclear to us and the translation is tentative.
n.375The text does not make the subject of this sentence clear, but we assume that bees are implicitly understood to be the subject.
n.376It seems that a line is missing from the Tibetan here. The remaining verses come in sets of four lines.
n.377Translation of the last two lines in this verse is tentative. Degé: de ltar gzhan yang rtsol bas ni/ /rnam par dpyad na rnyed ’gyur ba.
n.378This stanza appears to have only three lines.
n.379This stanza appears to have only three lines.
n.380Translation tentative. Degé: sa gzhi’i cha yang ’khri shing gi khang pas nye bar dben pa.
n.381The translation of these two lines is tentative and the meaning is not clear to us. Degé: gzugs kyi spyi ni ma mthong na/ /yongs smin ji ltar so so yin.
n.382Choné, Lithang, Narthang, Yongle, and Lhasa simply read “across leagues” (dpag tshad ltar ’gro ba).
n.383Translation tentative. Degé: rjes su ’thun pa dang bzlog par yang lngas ’gro bar ’gyur ro.
n.384Translation tentative. Degé: ’byug bar ’gyur ba’i ’dus byas de ni sna tshogs pa’i bud shing dang chu dang yang dag par ldan pas ’di lta ste.
n.385In the original list of the various abodes in the Heaven Free from Strife (4.C.4), this heaven was not mentioned.
n.386We have been unable make sense of the first part of this sentence and have therefore left it out of our translation. Degé: chu ser rdo rje’i kyi gyog dang phan tshun du ’gal ba’ ’khor lo spu’i kyi gyog gcig tu skyes pa’i spu dang skra rnam dang bral ba.
n.387Translation tentative. Degé: ngar ’dzin pa ’khor lo’i rdzas.
n.388Following Narthang and Lhasa, we read ’phyang mo instead of phyang mo. Nevertheless, the translation of the first two lines in this stanza remains tentative.
n.389It is unclear to us what “lotuses” might refer to here.
n.390The Tibetan here contains the word gnems pas, which we have not been able to determine. The Yongle and Kangxi editions alternatively read gnams pas, and the Choné has gdams pas.
n.391Translation tentative. Degé: ring du ni dpag tshad lnga brgya’i rgyar gyur pa’i ngo bo ni dpag tshad lnga’o.
n.392Degé: chu la dkyil li kud ’khor ba nas ’khor ba. The translation here is conjectural, as the text appears corrupt. Kangxi: chu la dkyil bkud ’khor ba nas ’khor ba. Choné: chu la skyil krung ’khor ba nas ’khor ba. Yongle: chu la dkyil li ’kud ’khor ba nas ’khor ba.
n.393The translation assumes skye bar byas par gzhan, as appears in Kangxi, Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads skye bas byas par gzhan.
n.394The translation assumes rtog, as appears in Kangxi, Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads rtogs.
n.395Translation tentative. Degé: ji ltar nye ’khor de srid kyi nam mkha’ las nags de yongs su bskor nas phyi rol gyi phreng ba sa’i yongs su ’khor ba ni rin po che bdun gyi rang bzhin gyi rin po che brgyus pa’i phreng ba bzung bas mchu las ’phyang ba’o.
n.396The entire descriptive passage that begins at the bottom of F.73.b (4.C.760) and ends here remains rather unclear to us, and the translation hence remains tentative.
n.397Following Choné, Lithang, Narthang, Kangxi, and Lhasa, the translation here assumes dkrol ba la zad. Degé reads dkrol ba la zid.
n.398It is unclear from the Tibetan text where the description of this realm begins. It is clear, however, that the description of the six stūpas that follows just below belongs to the realm of Moving in Gatherings. We have therefore inserted this headline at this point.
n.399Translation tentative. Degé: gzhan ’di’i gsum pa sdom pa ma yin pa’i skyon yang dag par ston pa sku sdung la gnas pa rnams.
n.400Presumably the seven types of lay vows.
n.401I.e., Śikhin.
n.402Degé: sha shis khyim gyi las kyis ’jigs pas. The significance of sha shis remains unresolved.
n.403The translation assumes rgyu snyom, as appears in Choné, Lithang, Narthang, and Lhasa. Degé reads sgyu snyom.
n.404The translation assumes rgyu snyom, as appears in Choné, Lithang, Narthang, and Lhasa. Degé reads sgyu snyom.
n.405The translation assumes rgyu snyom, as appears in Choné, Lithang, Narthang, and Lhasa. Degé reads sgyu snyom.
n.406Translation tentative. Degé: ji ltar ’di na bdag gi bud med du byas pas de dang de’i rtsa lag tu sngon gyur pa zhes byas la de gzhom par bya’o.
n.407The exact enumeration of these eight is not clear to us.
n.408I.e., Vipaśyin.
n.409The translation assumes kyi, as appears in Kangxi, Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads kyis.
n.410I.e., Vipaśyin.
n.411The translation assumes thos pas kyang ste, as appears in Kangxi, Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads thos pas kyang skye.
n.412The translation assumes mtho brtsam, as appears in Choné, Lithang, Narthang, and Lhasa. Degé reads tho tsam.
n.413Translation tentative. Degé: rgyab kyi sha za bar byed pa (“eating the flesh of the back”).
n.414Translation tentative. Degé: gsus pa (b)skyod pa byed pa (“agitating the belly”).
n.415Translation tentative. Degé: gnyis sbyor. This could perhaps also refer to sexual intercourse (literally, “joining two”).
n.416In the Tibetan this verse has only two lines.
n.417Translation tentative. Degé: gnya’ shing gang tsam du lta ba snying las chung ba.
n.418The translation assumes re dogs, as appears in Kangxi and Yongle. Degé reads reg dogs.
n.419Translation tentative. Degé: dmyal ba’i bar du (literally, “down to the hells”).
n.420The translation assumes mtho btsam, as appears in the Narthang and Lhasa. Degé reads tho tsam.
n.421I.e., between the mental and physical aggregates of his stream of being.
n.422Translation tentative. Degé: gnas pa’i rab tu byas pa.
n.423These are traditionally enumerated stages in the development of a human embryo and foetus.
n.424Reading dran med par instead of drin med par.
n.425Translation tentative. Degé: ’thag pa’i snal ma ’chugs pa.
n.426Translation tentative. Degé: gang gi tshe rabs gtan gyi gshul nas lhung ba.
n.427Translation tentative. Degé: mi gtsang bas rjes su ’brel ba’i dus su ’jug ngos rnams mi mthong ba dang / mthong bas sems stobs ’chor ba dang /.
n.428The translation assumes srid, as appears in Choné, Lithang, Narthang, and Lhasa. Degé reads sred.
n.429The translation assumes bsten, as appears in Yongle and Kangxi. Degé reads brtan.
n.430According to its colophons, our sūtra contains thirty-six thousand ślokas.
n.431Reading rtog bzhin du instead of rtog mi bzhin du.
n.432In the above list, this was the second among the seven qualities. Here, however, it is listed as the first. The numbers of the subsequent qualities are likewise adjusted in the text.
n.433Translation of last two lines is tentative. Degé: rnam par spangs pas gang la yang / /skye gnas la ni rab sdang brjod.
n.434The translation assumes ko trog can, as appears in Choné, Lithang, Narthang, and Yongle. Degé reads rko trog can.
n.435Translation tentative. Degé: mgo bo gcogs pas sa gzhi g.yo ba’i rang bzhin ma yin no.
n.436The translation assumes sred pa, as appears in Kangxi, Lithang, Narthang, and Yongle. Degé reads srid pa.
n.437The list here includes another item that we have been unable to identify: shin dzi tA.
n.438Translation assumes yang, as appears in Narthang and Lhasa. Degé reads kyang bad.
n.439It is unclear to us what “a ruler of the second class” (rigs gnyis pa’i dbang po) refers to.
n.440Translation assumes byung, as appears in Lhasa. Degé reads bung.
n.441Translation assumes ’khor ba’i, as appears in Lhasa. Degé reads ’khor bas.
n.442This verse has only two lines in the Tibetan.
n.443Translation tentative. Degé: lha’i tshogs de dag rnams thams cad nyid ni chu dang bral ba’i mchod rten no.
n.444Degé: de nas lha’i bdag pos ’di skad ces smras so. Although the Tibetan text states that the following question is asked by Musulundha, the context indicates that it is asked of him by the accompanying gods.
n.445I.e., since they are not unaffected by mental afflictions.
n.446At this point the text lists another peaceful location that we have been unable to translate: shes bya nyi ma sten par byed pa rnams su.
n.447Translation tentative. The Tibetan verses end abruptly and may be incomplete. Degé: yid ’chos pa ni shes par dka’/ /de bzhin min ’dod ’jig rten pa’i.
n.448Translated based on sems khral, as appears in Stok. Degé reads sems bral.
n.449Translated based on me, as appears in Stok. Degé reads med.
n.450Here and below, the text plays on the meanings of dhātu/khams, which include “realm,” “disposition,” “element,” and “metal.”
n.451Reading brjod as brjed pa.
n.452Translated based on rgyu bar gyur na, as appears in Stok. Degé reads rgyal po rgyu bar gyur na.
n.453Translation tentative. Degé: bal li Ni.
n.454Translated based on gzhon pa, as appears in Stok. Degé reads bzhon pa.
n.455Translation tentative. Degé: ring ba dang thung ba’i skyon.
n.456Here Degé reads skyim pa lta bur. We have been unable to translate this.
n.457The list here includes two other types of birds that we have been unable to identify: ni tA na tA and pra ban dzu Da.
n.458Here the text includes another flower that we have been unable to identify: ni na da (Stok reads na ni da).
n.459Translation of the first three lines in this verse is tentative. Degé: las kyi ’khrul ’khor phung po khams/ /sbyin pa mi ’gran khams gsum ’di/ /ma lus thams cad ’thung bar byed.
n.460Here the text includes three other birds that we have been unable to identify: lun tan (Stok reads ni lun tan), ma ku la, and ha shun da.
n.461Here the text includes a type of bird that we have been unable to identify: bi shA ba (Stok reads bI sha khA).
n.462The text numbers this realm as the fifth, but in the presentation of the realms in the Heaven Free from Strife, this is the tenth realm.
n.463Degé: yang dag par ldan pa. This name did not appear in the original list of the twenty-seven realms of the Heaven Free from Strife mentioned at 4.C.4. Below, however, an alternative name of this realm is listed as Endowed with Migration, which is a name that did appear in the original list. We have therefore used this name throughout this section.
n.464Translated based on ’bar ba, as appears in Stok. Degé reads ’bab pa.
n.465At this point the Tibetan text seems to be missing the actual explanation of the close relationship between Musulundha and Auspicious Time. This line appears to be merely the conclusion of such an explanation.
n.466The text here names this forest the Swan Forest, but this seems to be a mistake.
n.467Translated based on sred pa, as appears in Stok. Degé reads srid pa. This also applies to the same occurrence that follows in this sentence.
n.468We have been unable to identify this item. Degé: ni khu sti.
n.469We have been unable to identify this item. Degé: ni tsu la.
n.470We have been unable to identify this instrument. Degé: sa kA sha.
n.471Translation tentative. Degé: mthon po’i rang bzhin ’phyang mo zhon.
n.472Instead of “other instruments,” Degé reads rnga mur ba, which is presumably a form of drum. We have been unable to identify this instrument.
n.473Translation tentative. Degé: bcom ldan ’das lags kyis mkha’ lding la mnga’ mdzad pa’i rgyal po gshegs mdzod.
n.474Translated based on dus, as appears in Stok. Degé reads des. Presumably, this refers to the three times of the day (morning, noon, and evening).
n.475Earlier, this realm was named Emanation of a Hundred Light Rays.
n.476The translation assumes chu tshang tshing, as appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads chu tshag tshig.
n.477Translated based on Stok: gang gis. Degé reads ngag gis.
n.478Although the text here describes this as the seventh level, this divine land is the twelfth land described in the Heaven Free from Strife.
n.479Translated based on Stok: rgyags par. Degé reads rgyas par.
n.480Presumably from the land, the trees and jewels, and the bodies of the gods.
n.481This verse has only two lines in the Tibetan.
n.482Translation tentative. Degé: thig ’debs lam gyi ’khrul ’khor yin.
n.483Reading la as las.
n.484Translation tentative. Degé: nor gzhis rnams glo bur du ’phel ’grib mi byed pa.
n.485In the explanation that follows, these thirty-five points are not presented in the same order, and at times the topics are not identical either.
n.486Translation tentative. Degé: ri dags kyi ’khor ba ’grol bar byed pa.
n.487The translation assumes ’bral ba, as appears in Kangxi, Stok, Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads ’brel ba.
n.488The translation assumes yul, as appears in Stok, Choné, Lithang, Narthang, and Yongle. Degé reads lus.
n.489The translation assumes tshang bas, as appears in Kangxi and Choné. Stok, Yongle, Lithang, Narthang, and Lhasa read chad pas. Degé reads chang bas.
n.490The translation of “with regard to the triple field of qualities, discipline, and both” is tentative. Degé: zhing rnam pa gsum po yon tan dang / tshul khrims dang / gnyi ga srid pa rnams la. .
n.491Translated based on Stok: sa gzhi’i mchog. Degé reads sa gzhir mchog.
n.492Translation tentative. Degé: bug rdol ’byung ba.
n.493Translated based on Stok: ’gegs pa. Degé reads ’gebs pa.
n.494Translation tentative. Degé: rang gi gtam rnams dag kyang rang gis rjod par byed pa.
n.495Translation tentative. Degé: lce gzhal zhing ljags phyin pa.
n.496Translated based on Stok: dang ’tshe ba med pa. Degé reads deng ’tshe ba med pa.
n.497The translation assumes skyed par byed do, as appears in Kangxi, Narthang, Yongle, and Lhasa. Degé and Stok read sred par byed do.
n.498Translation tentative. Degé reads byug ba dang ldan pa. Stok reads byung ba dang ldan pa.
n.499The translation of “born in a flower” is tentative. Degé: snying por brjod pa las skye bar ’gyur ba.
n.500The translation of “environment” is tentative. Degé: bsten grogs, which literally means “companion.”
n.501The translation assumes ’jam pa, as appears in the Kangxi, Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads ’jom pa.
n.502Translation tentative. Degé: gang ma thang yang.
n.503The translation assumes ded pa, as appears in Stok. Kangxi, Choné, Lithang, Narthang, Yongle, and Lhasa read ’dod pa. Degé reads dod pa.
n.504We are not sure what type of drum this is. Degé: rnga mur ba.
n.505The translation assumes srid pa, as appears in Stok. Degé reads sred pa.
n.506Translation tentative. Degé reads dka’ bslas kyis ’tsho bar ’gyur. Narthang, Kangxi, Lithang, Choné, and Yongle read bka’ slas kyis ’tsho bar ’gyur. Stok reads dka’ bslas kyis tshor bar ’gyur. The context favors ’tshe ba (“to harm, damage,” etc.) instead of ’tsho ba (“to support, survive,” etc.).
n.507At this point the list includes an animal that we have been unable to identify: ser ba cag cag.
n.508At this point the list includes an animal that we have been unable to identify: sto ma ra. Stok reads sta ma ra.
n.509At this point the list includes an animal that we have been unable to identify: su su ka.
n.510Translation of “great mountain of time” here, as well as just below, is tentative. Degé: dus kyi ri chen po.
n.511The translation assumes rting la, as appears in Stok. Degé reads gting la.
n.512The translation assumes nags kyi yul ’di, as appears in Stok. Degé reads nags kyi dus ’di.
n.513According to Degé, these two (i.e., “losing influence” and “aging”) are presented as separate sufferings. However, this would make the list consist of seventeen items. We have therefore joined them here. In Stok, the suffering of losing influence is absent.
n.514I.e., the world of one’s present life and the world that is to come after death.
n.515Translation tentative. Degé: gzhan gyi bsam pa rjes su tshol ba.
n.516The text literally reads ti mi ti ming ga, nakra, makara, and ri ra Sho monsters.”
n.517The translation assumes yid, as appears in Kangxi, Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads nyid.
n.518Tib. ming dang gzugs, “name and form,” i.e., the aggregate of form and the four nonphysical aggregates.
n.519In the text’s presentation of these realms, the realm of Constant Bliss is actually number fourteen. In the original list of these realms presented above, it is listed as the thirteenth realm.
n.520Translated based on Stok: yid byas la reg. Degé reads yid byas la re.
n.521The translation of this sentence is tentative. Degé: zhe sdang gti mug rnams kyis long bar gyur ba’i ’chi bdag rnams thams cad da rtse dga’o/ de ltar de dag rnam dang de yang lhan cig tu spyod pa la yang de bzhin du yang mi rtsi’o.
n.522The translation assumes dzam bu’i chu bo, as appears in Narthang and Lhasa. Degé and Stok read ’jam pa chu bal. Kangxi, Choné, Lithang, and Yongle: ’jam pa chu ba.
n.523The translation assumes ’jam, as appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé and Stok read ring.
n.524The translation assumes ’du ba as appears in Stok, Narthang, and Lhasa. Degé reads du ba. Kangxi, Choné, Lithang, and Yongle: du ma.
n.525The translation of “threefold deterioration” is tentative. The Tibetan versions read as follows. Degé: kAr ShA pa Na gsum. Stok: kA kShA pa na gsum. Yongle and Kangxi: kAr shA pa na gsum. We are guessing that the Sanskrit transliteration here represents the word kṣāpaṇa.
n.526Translated based on Stok: gcig spyod pa. Degé: kha cig spyod pa.
n.527The translation assumes thong, as appears in Choné, Lithang, Narthang, Stok, Yongle, and Lhasa. Degé reads mthong.
n.528Translation tentative. Degé: bsten grogs rnams ni rkun ma’i bsten grogs yin no.
n.529Translation tentative. Degé: chu zhag du ma bsgrangs ba ’ba’ zhig gi btung ba ’thung ba.
n.530Translation tentative. Degé: rtsad ’brel.
n.531Translated based on Stok: gyi. Degé: gyis.
n.532Translation tentative. Degé: ’khor ba thams cad kyi ’ching bas mun pa thams cad kyi tshogs su gyur pa’i mun nag gi zhen pa’i rdul du gyur pa’i ’ching ba.
n.533This verse has only two lines in the Tibetan.
n.534Translation tentative. Degé: dus ’das nas byed pa’i tshig rnams ji ltar dus gzhan du.
n.535Translation tentative. Degé: bdag nyid tshol bar byed pa’i ngag / du ma rdzes su bsngags par ’gyur.
n.536The meaning of these two lines is not clear to us. Degé reads: de la pha dang ma med par/ /’gro zhing rjes su ’gro ba min.
n.537Although this heading mentions twenty-two wholesome factors, only twenty-one are discussed in the text itself. See n.538.
n.538This factor is not treated in the commentary that follows.
n.539Translation tentative. Degé reads: kun gyis ’drul ’jug bya bar yang ’gyur.
n.540Translated based on Stok: gcig tu. Degé: gcag tu.
n.541Presumably the three primary tools used by mahouts for the training and handling of elephants.
n.542The translation assumes rgyal, as appears in Kangxi, Choné, Stok, and Yongle. Degé reads rkyal.
n.543Note that in the list presented at 4.C.2634 this principle appears as the sixteenth.
n.544Note that in the list presented at 4.C.2634 this principle appears as the seventeenth.
n.545Note that in the list presented at 4.C.2634 this principle appears as the tenth.
n.546Translation tentative. Degé: chu klung gi ngos la bcom nas sgrol ba rnams dang ma yin no.
n.547Note that in the list presented at 4.C.2634 this principle appears as the eleventh.
n.548Note that in the list presented at 4.C.2634 this principle appears as the twelfth.
n.549Note that in the list presented at 4.C.2634 this principle appears as the thirteenth.
n.550Note that in the list presented at 4.C.2634 this principle appears as the fourteenth.
n.551Translated based on Stok: grogs po dang khab la sogs pa’i rlung. Degé: grog ma dang khab la sogs pa’i rlung.
n.552Note that in the list presented at 4.C.2634 the corresponding principle appears as the fifteenth.
n.553Note that in the list presented at 4.C.2634 this principle appears as the nineteenth.
n.554The translation assumes bsnyems pa’i, as appears in Stok. Degé reads gnems pa’i. Kangxi, Choné, Lithang, and Narthang read bnems pa’i. Lhasa reads gnams pa’i.
n.555Note that in the list presented at 4.C.2634 this principle appears as the twentieth.
n.556Note that in the list presented at 4.C.2634 this principle appears as the twenty-first.
n.557Since one of the twenty-two points listed above (“gentle speech”) is not treated in the ensuing discussion, there are only twenty-one topics.
n.558It is unclear to us which (if any) of the twenty-seven realms in the Heaven Free from Strife (mentioned above at 4.C.4) this refers to.
n.559Translated based on Stok: dga’ bar. Degé: dge bar.
n.560Translated based on Lithang and Narthang: tho ’khor. Degé: then ’khor. Stok and Yongle: thon kor. Lhasa: than kor.
n.561Note that the list at 4.C.3018 enumerates this quality as the eighth.
n.562Note that the list at 4.C.3018 enumerates this quality as the seventh.
n.563The translation assumes smre par byed, as appears in Choné, Lithang, Narthang, and Lhasa. Degé reads sme bar byed. Stok reads smod par byed.
n.564The translation assumes smre par byed, as appears in Choné, Lithang, Narthang, and Lhasa. Degé reads sme bar byed. Stok reads smod par byed.
n.565Although presented in the text as a new quality, this is clearly a continuation of quality no. 29.
n.566Since the majority of the following verses follow a four-line structure from this point onward, we have broken this verse after only two lines.
n.567See preceding note.
n.568Translation tentative. Degé: shes min gang dag legs ldan pa’i/ bde ba’i skal ldan skye ’gag med. Kangxi, Choné, Lithang, Narthang, Stok, and Lhasa: shes min yang dag legs ldan pa’i/ bde ba’i skal ldan skye ’gag med.
n.569Our translation of this verse is tentative.
n.570We have been unable to identify this food.
n.571Translated based on Stok: yi dags rnams. Degé: yi dags rnams sam.
n.572Translated based on Choné, Lithang, Narthang, Yongle, and Lhasa: shin tu smre bar gyur ba. Degé and Stok: shin tu sme bar gyur ba.
n.573Here, and throughout the remainder of the text, we have contracted what literally reads “carefully considers and attends to the body in terms of the internal body” as “carefully considers and attends to the internal body.” The same applies to the presentation of the external body. See also n.17.
n.574Translation tentative. Tibetan: ltigs pa.
n.575The Tibetan here says fifty-four, but proceeds to enumerate only fifty.
n.576Translated based on Stok: ’dzin pa. Degé: ’jim pa.
n.577Translation tentative. Degé and Stok: tshil khra. Choné and Kangxi: tshil khri.
n.578Translation tentative. Tibetan: zas kyi gnas dang po.
n.579Translated based on Stok: jantumandharava. Degé: jantumāndara. Lithang, Kangxi, Choné, and Yongle: jantumāttara. Narthang: jantumādhara. Note that Monier-Williams defines jantumātṛ as “a kind of worm living in the bowels.”
n.580The text mentions another ailment that we have been unable to identify: mo dyA lang.
n.581Translation tentative. Degé: rgyun drag tu ’byung ba.
n.582Translated based on Stok: kha mi bde ba. Degé: ka mi bde ba.
n.583Degé: tsun tsu ra kaH. Stok: tsun tsu ra gaH. We have not been able to find a comparable Sanskrit word.
n.584Translated based on Stok: smin pa’i gnas. Degé: smin ma’i gnas.
n.585Translated based on Choné, Lithang, Narthang, Yongle, and Lhasa: rtsa. Degé and Stok: rgyus pa.
n.586Translated based on Choné, Lithang, Narthang, Stok, Yongle, and Lhasa: g.yan pa. Degé: g.yem pa.
n.587Translated based on Kangxi and Yongle: rig par ’gyur ro. Degé and Stok: rid par ’gyur ro. Choné, Lithang, Narthang, and Lhasa: ring bar ’gyur ro.
n.588Translated based on Kangxi, Yongle, Stok, and Lhasa: ’drud byed. Degé reads ’brud byed.
n.589Translation tentative. Tibetan: smin ma ’dra ba yang skye bar ’gyur.
n.590Translated based on Kangxi, Yongle, and Stok: rko glog. Degé: rko rlog.
n.591Translation tentative. Degé: phi spi skyes pa. Stok: phi pi skyes pa.
n.592Translated based on Stok: mnar ba byed pa. Degé: mner ba byed pa.
n.593Translation tentative. All sources: pho tshe.
n.594This worm is not covered in the explanations below.
n.595Translated based on Degé and Stok: auṭhīṅgā. Choné, Lithang, Kangxi, and Yongle: auṭṭīṅgā.
n.596Translated based on Stok: snyam par. Degé and the other witnesses: snyom par.
n.597Translated based on Stok: lgang phug. Degé: lgang pag.
n.598Although all editions here combine “thinker” and “enjoyer” as the name of a single species of worm, we treated them as two distinct worms in accord with the enumeration at 5.114.
n.599The translation of ljang ngar as “hip” is speculative. Immediately below at the description of the leg-sleeping wind, this term is given as a synonym for “leg/calf” (byin pa). Given the present context, however, hip seems a more likely choice.
n.600Translation tentative. All sources read rgyus pa’i dra bas g.yogs par yang ljang ngar gcig gi yul phyogs su byed do.
n.601The translation of “chin” is speculative. All Tibetan sources read og sko.
n.602Previously, this worm was called “the driller.” Here all witnesses read so su ra. Perhaps this could represent the Sanskrit sausurāda, which Monier-Williams defines as “a kind of worm.” Farther below, this worm is called “the cavity worm” (Stok: rlubs can, Degé: slubs can).
n.603Translated based on Kangxi, Yongle, Stok, and Lhasa: ’drud byed. Degé: ’brud byed.
n.604Translated based on Stok: ’tsho ba. Degé: tsho ba.
n.605Translation tentative. All witnesses read kreng tor.
n.606Translation tentative. All witnesses read kha mngar po.
n.607The translation assumes lha ba, as appears in Kangxi, Choné, Yongle, and Stok. Degé reads lta ba.
n.608Translated based on Stok and Lhasa: mar gsar. Degé: mar sar.
n.609It seems there is a mistake in the text, as it should be the tooth-extractor wind that is described here. The upward-moving wind is taken up below.
n.610Just above, this wind was only called “the downward-moving wind.”
n.611Translation tentative. All witnesses read shu shu ’u ba.
n.612Translated based on Stok: glan. Degé: rlan.
n.613Translated based on Stok: gis. Degé: gi.
n.614Although all editions here combine “thinker” and “enjoyer” as the name of a single species of worm (kun du rtogs pas dga’ ba’i srin) we have treated them as two distinct worms in accord with the enumeration at 5.114.
n.615Translated based on Kangxi, Choné, Narthang, Yongle, and Lhasa: rku bar byed. Degé and Stok: ku bar byed.
n.616Translation tentative, based on Kangxi, Choné, Narthang, Yongle, and Lhasa: rku bar byed. Degé and Stok: ku bar byed.
n.617Translation tentative. Degé: so so ba rnams legs par rab tu shes par byed pa dang / kun tu mdzes pa dang / tshor ba rnams dang / so so bar gyur pa’i chos rnams kyang rab tu shes par byed do.
n.618This “second age” refers to the age of threefold endowment. The Degé reads gnyis ldan gyi dus: typically this is the name of the third “ age of twofold endowment ,” however in this context the source seems to apply gnyis ldan as an ordinal number rather than the name of the age.
n.619This “third age” refers to the age of twofold endowment . The Degé reads gsum ldan gyi dus: typically this is the name of the second “age of threefold endowment,” however in this context the source seems to apply gsum ldan as an ordinal number rather than the name of the age.
n.620The “second age” here refers to the age of threefold endowment. See n.618.
n.621The “third age” here refers to the age of twofold endowment . See n.619.
n.622Translated based on Stok: tūrṇaka. Degé: sūrnaka.
n.623Translated based on Kangxi, Choné, Lithang, Narthang, Stok, Yongle, and Lhasa: btab pa. Degé: btag pa.
n.624The text only reads “five leagues.” We have added “thousand” as it seems to fit the context better.
n.625Translated based on Kangxi, Stok, Yongle, and Lhasa: mdza’ ba ma yin pa. Degé: dza’ ba ma yin pa.
n.626Farther down (5.296) the text describes this mountain as being 84,000 leagues high, which is the standard number for the height of Mount Sumeru.
n.627Saṅkāśa means “to appear in sight.”
n.628Translation tentative. Degé: ’dzam bu gling na gnas pa gang yin pa chos kyi dus na ’chi ’phos par gyur pa de la ngang pa’i rgyal por’gyur te/ de de la rab tu gnas par byed pa yin no//.
n.629The list only includes fourteen ponds.
n.630Only twenty-eight classes are listed.
n.631Only nineteen species are enumerated.
n.632Twenty-two species appear to be listed.
n.633It is not clear what “the second” refers to. Perhaps it could be Garland Abode, which was not described previously. However, Garland Abode was listed as the third of the five areas.
n.634Translation tentative. All witnesses read me tog gin ye bar len pa.
n.635Translation tentative. All witnesses read rno ba’i me tog rnams.
n.636Translated based on Stok: rgya. Degé: brgya.
n.637Translated based on Choné, Lhasa, Lithang, Narthang, Kangxi, Yongle, and Stok: tsva ldum. Degé: tsva rdum.
n.638The Tibetan literally reads, “There is not even as much as a hole made by a needle (khab kyis phug pa tsam yang med do).”
n.639This name is a tentative rendering of the Tibetan ba len+d+ra.
n.640This name is a tentative rendering of the Tibetan ne bai pA la. According to the Tibetan colophon this person is said to have founded Jagaddala Monastery, an act normally linked to King Rāmapāla, whose reign also coincides with the time of composition of this colophon.
n.641Buchikpa means “only child.”
n.642This name means “light of insight.”