Notes

n.1Iwamoto (1968, pp. 185–86) notes that this is confirmed by Indian art, particularly the Sikhri stone relief in the Karachi Museum.

n.2Silk (2018, p. 429) lists “several Abhidharma commentaries, the Abhi­dharmakośa­bhāṣyaṭīkā Tattvārtha of Sthiramati, the Abhi­dharma­kośavyākhyā of Yaśomitra and the Abhidharma­kośopāyikā of Śamathadeva […] and in the Bodhisattvāvadāna­kalpalātā of Kṣemendra.” He also cites “both a Sūtra of the Seven Dreams of Ānanda […], and another text complex concerning the Dreams of King Prasenajit, in quite a number of versions, which vary in number of dreams and sometimes appear instead as the Dreams of King Caṇḍapradyota.”

n.3Translation in Roerich 2007, pp. 25–27.

n.4Kudo 2016, p. 322.

n.5Tsurumatsu (Gyōyū) Tokiwai, The Sumāgadhāvadāna: A Buddhist Legend (Isshinden, 1918).

n.6Iwamoto 1968.

n.7Markus Görtz, “Deutsche Übersetzung der beiden Sanskritfassungen des Sumāgadhāvadāna und vergleichende Untersuchung der bekannten Fassungen der Sumāgadhā-Legende” (master’s thesis, Marburg, 1993).

n.8Kudo 2016, p. 322.

n.9Kudo 2016, p. 323.

n.10Iwamoto 1968, p. 105. For Iwamoto’s reconstruction of the textual history, see pp. 183–92.

n.11Translation in Burlingame 1921, vol. 30, pp. 184–87; see also Iwamoto 1968, pp. 193–95.

n.12Translation in Burlingame 1921, vol. 28, pp. 242–44; Iwamoto (1968, pp. 195–97) places this as the oldest version.

n.13Iwamoto 1968, p. 195.

n.14Lewis R. Lancaster, “K 790,” The Korean Buddhist Canon: A Descriptive Catalogue, accessed February 13, 2023.

n.15Lewis R. Lancaster, “K 723,” The Korean Buddhist Canon: A Descriptive Catalogue, accessed February 13, 2023.

n.16Date based on Iwamoto 1968, p. 131.

n.17Lewis R. Lancaster, “K 1428,” The Korean Buddhist Canon: A Descriptive Catalogue, accessed February 13, 2023.

n.18Lewis R. Lancaster, “K 649,” The Korean Buddhist Canon: A Descriptive Catalogue, accessed February 13, 2023.

n.19Iwamoto 1968, p. 131.

n.20In Lokesh Chandra, ed., Mongolian Kanjur (New Delhi: Sharada Rani, 1973–79), vol. 91, pp. 741–50.

n.21Kudo (2016, pp. 321 and 322) says that it was translated into Tibetan in the eighth to ninth centuries, an estimate that is also found in Iwamoto’s study (1968, p. 101) and apparently adopted from there by Kudo. However, it is unclear how this date was reached. Iwamoto acknowledges that the translation was done by Dharmaśrībhadra and Tsültrim Yönten, who are estimated to have lived in the tenth to eleventh centuries and, along with Rinchen Zangpo, contributed to the later phase (Tib. phyi dar) of translation in Tibet.

n.22The discrepancy is also noted by Kudo (2016, p. 333).

n.23The meaning of the Tibetan phrase gzhan mu stegs pa sten pas gcer bu pa rnams la mngon par dad pa zhig gnas pa was clarified following the Sanskrit (N) sa cānyatīrthyasaṃsargān nirgrantheṣv abhiprasanno ’bhūt (Iwamoto 1968, p. 8).

n.24This name varies slightly in the Sanskrit versions cited in Iwamoto 1968, p. 45, no. 7.

n.25The name of this area (yul, grāma) follows the Degé mud gi ri ka. Yongle, Lithang, Peking, and Choné read mud g+hi ri ka. The Sanskrit in the Nepal manuscript has the name Gauḍika (Iwamoto 1968, p. 8).

n.26The translation of this final clause (skye bo dam pa rnams dang ’dra ba) is tentative. See n.­34.

n.27Translation tentative, following the Degé de der bslangs pa’i tshe shwa’i nang du blangs. Lithang, Lhasa, and Stok have phye (“flour/meal”) rather than tshe (“when”), the former agreeing with the Sanskrit (N) śaktu. In the Sanskrit (N), Vṛṣabhadatta may be unsteady due to his infatuation with the girl: sa bhrāntena khorakena śaktuṁ pratigṛhnāti, unless there is a scribal error reading khoraka (khora meaning “limping” or “lame”) for kholaka/khola (“hat”) (Kudo 2017, p. 290, n. 15). Regardless, he is not behaving properly.

n.28Following Yongle, Peking, Narthang, and Stok tsam pa’i tshogs ltar ser. The Calcutta manuscript of the Sanskrit contains the corresponding phrase śāstā hemacampakaśairo [reading-śailo] (“[My] teacher is [like] a mountain of golden campaka flowers”). Degé reads btso ma’i tshogs ltar ser, perhaps “golden like a mass of refined substance.” This could be a reflection of the following compound in the Calcutta manuscript, nirdhāntahema­pratimaḥ (“like refined gold”), which is followed by kanakāvadātaḥ (“dazzling white like gold”). Iwamoto 1968, p. 46; see also Kudo 2016, p. 334, n. 48.

n.29Following the Sanskrit (N) dadāti “gives/offers”. Iwamoto 1968, p. 11. The Tibetan here appears to be corrupt. Degé btul, Narthang and Stok gtul.

n.30Shortening the quite wordy Tibetan gser gyi bum pa’i chus bcom ldan ’das spyan drang ba’i phyir gser gyi bum pa’i chu yang sbrengs so (“With water from a golden vase, in order to invite the Blessed One, she sprinkled the water from the golden vase”). The Sanskrit (N) (Iwamoto 1968, p. 11) is more straightforward, omitting the first mention of the vase: bhṛṅgārodakaṃ ca bhagavato nimantraṇakaṃ preṣayati.

n.31The Narthang, Lhasa, and Stok Palace Kangyurs identify this figure as the elder Pūrṇa from Kuṇḍopadāna (Narthang: pUr na kun da ud pa da na; Lhasa: pU ra nu kun da ud pa da na; Stok: pūr na kun da u pa da na). He is different from the other Pūrṇa who later flies to Puṇḍravardhana on a garuḍa. There the Sanskrit (A) gives pūrṇo maitrāyaṇī­putraḥ (Kudo 2016, p. 336).

n.32Tib. bdag po; Skt. svāmin. This could refer to Sumāgadhā’s husband or perhaps her father-in-law. Later this figure referred to as the “master of the house” (Tib. khyim bdag; Skt. gṛhapati).

n.33Following Skt. (B) prathamataḥ dharmmacakraṃ pravarttitaṃ. Degé reads chos kyi ’khor lo dang po bskor ba.

n.34Translation tentative. Degé skye bo dge rnams dang mtshungs pa (“equal to virtuous people”). This probably corresponds to the Sanskrit (N, B) (Iwamoto 1968, p. 8; Kudo 2017, p. 289) compound janapada­kalyāṇīsadṛśīṃ (“like the most beautiful woman in the land”).

n.35See n.­31.

n.36Translation tentative (’di skyes pa tsam gyis rna ba bye ba nyi shu ri ba dang bcas par skyes pa). See Dorji Wangchuk (“What is Ri in Gro-bzhin skyes rNa-ba-bye-ba-ri?” Pratisaṃvid, accessed February 13, 2023), who understands rna ba to refer to “eared/chaffed-grains (i.e., valuables/gems),” meaning “priceless.” Ri ba corresponds to mūlya (“value/worth”) found in the Sanskrit versions. The Sanskrit N splits this figure into two, one born with an earring called Śroṇa Koṭīkarṇa, son of Balasena, and one (who similarly arrives walking in the forest) called Śroṇa Koṭiviṃśa (Iwamoto 1986, pp. 22–23). Manuscripts A and C (Kudo 2017, p. 299; Kudo 2016, p. 336) have a single figure, Śroṇakoṭīviṃśa, who arrives walking in the forest. Manuscript A reads asya jatamātrasya pitā jananaṃ śrutvā viṃśatikoṭibhir ācchāditaḥ (“as soon as this one was born, his father, having heard about the birth, clothed/covered him in two hundred million”).

n.37In other accounts of Śroṇa Koṭīviṃśa (Pali: Soṇa Koḷivisa), the hair on his feet was said to have been very soft like down and especially tender; thus, on a certain occasion he is reported to have bled when he paced about in meditation. For an example, see his story in the Cammakkhandhaka of the Pali Vinaya, which contains the rules for monks related to footwear (Bhikku Brahmali, trans., “The Chapter on Skins,” Sutta Central, first edition 2021).

n.38This last analogy refers to the god Śakra and the assembly hall in the Heaven of the Thirty-Three.

n.39The Sanskrit (A) confirms the imperative here (Tib. rdzu ’phrul ldan pa’i mthu la ltos), given Kudo’s emendation (2016, p. 337, n. 86): paśya riddhivatāṃ balam.

n.40Following Yongle, Peking, and Narthang ’breng, Stok ’brang, and the Sanskrit (A) pṛṣṭhato (Kudo 2016, p. 337). Degé reads ’greng (“standing”).

n.41Based on the Sanskrit (A) paṇava (Iwamoto 2016, p. 337). The Tibetan simply reads rnga (“drum”).

n.42Reading Yongle, Peking, Narthang, Lhasa, and Stok drangs. Degé dras (“cut”?). See also Kudo (2016 p. 339, n. 110), who suggests “drawn” for the unusual verb-form kaḍhyate in the Sanskrit (A).

n.43Reading the Sanskrit (A) -atināmayati (Kudo 2016, p. 339). The Nepal manuscript has the same reading, though Iwamoto (1968, p. 39) reads the verb with a negation: -nātināmayati. The former reading would account for the Tibetan, which precedes the verb with an instrumental (see also Kudo 2017, p. 306, n. 326). The Tibetan ’jigs pa (“to be afraid”) makes less sense.

n.44Here the reader is meant to understand that the king recites the remaining nine dreams to the Blessed One.

n.45See n.­42.