Notes

n.1See colophon, c.­3.

n.2Pekar Zangpo, mdo sde spy’i rnam bzhag (2006), 18.

n.3This depiction of Śākyamuni as a Vairocana emanation has its precedent in a sūtra that was never translated into Tibetan but exists in Chinese translation: the Brahma­jāla­sūtra. This sūtra introduces the Buddha Vairocana as the primordial buddha who is the source of ten billion Śākyamunis who exist simultaneously in ten billion different worlds. This sūtra should not be confused with the Brahma­jāla­sūtra that exists both in the Pali canon and in the Tibetan Kangyur (Toh 352).

n.4See Peter Alan Roberts, trans., The Ten Bhūmis , Toh 44-31.

n.5There is evidence for Mahāyāna sūtras originating in northern India. In his Genealogies of Mahāyāna Buddhism, Joseph Walser argues that the “core portion” of The Perfection of Wisdom in Eight Thousand Lines (Toh 12, Aṣṭa­sāhasrikā­prajñā­pāramitā) was most probably written in the second half of the first century in Mathura, which is located in present-day Uttar Pradesh. He also offers the tentative conclusion that it was written by “a Sarvāstivādin monk residing at Buddhadeva’s Guhavihāra outside of Maṭ.” See Walser (2018), 242.

n.6Osto notes that Etienne Lamotte, Edward Conze, and Nalinaksha Dutt all regard the Mahāsāṃghika as the source of the Mahāyāna tradition. See Osto (2008), 157, n. 5. Paul Williams argues that at least some Mahāyāna sūtras emerged from the Mahāsāṃghika: “There can be no doubt that at least some early Mahāyāna sūtras originated in Mahāsāṃghika circles. In the lokottaravāda supramundane teachings we are getting very close to a teaching well-known in Mahāyāna that the Buddha’s death was also a mere appearance; in reality he remains out of his compassion, helping suffering humanity, and thence the suggestion that for those who are capable of it the highest religious goal should be not to become an Arhat but to take the Bodhisattva vows, embarking themselves on the long path to a supreme and totally superior Buddhahood.” See Williams (2009), 21. This view has been contested by a number of scholars, however, including Paul Harrison, who maintains in his “Searching for the Origins of the Mahāyāna: What Are We Looking For?” that it is impossible to draw a clear connection between the Mahāyāna and a single sect, maintaining instead that the Mahāyāna was a loose set of related movements that cut across Buddhist India. For a fine summary of scholarship concerning the origins of the Mahāyāna, see Osto (2008), 105–16.

n.7Toh 127. See translation in Peter Alan Roberts, trans., The King of Samādhis Sūtra , 84000: Translating the Words of the Buddha, 2018.

n.8Osto (2008), 108–9.

n.9Bodhi­sattva­gocara­upāya­viṣaya­vikurvāṇa­nirdeśa, Toh 146. See English translation in Jamspal 2010.

n.10See Satyaka Sūtra, folios 98.b–130.a.

n.11See Satyaka Sūtra, folios 132.b–133.a.

n.12Saddharma­puṇḍarīka­nāma­mahāyāna­sūtra, Toh 113. See translation in Peter Alan Roberts, trans., The White Lotus of the Good Dharma , 84000: Translating the Words of the Buddha, 2018.

n.13This is found in chapter 4 of the Satyaka Sūtra, titled “The Teaching as a Single Yāna” (theg pa gcig tu bstan pa’i le’u). See Satyaka Sūtra, folios 94.b–98.b.

n.14Osto (2008), 5.

n.15The Prayer of Good Conduct (Ārya­bhadra­caryā­praṇidhāna­rāja, Toh 1095).

n.16Osto (2008), 6, 113.

n.17Termed the Navadharma (“Nine Dharmas”) or Navagrantha (“Nine Texts”), these works are (1) Prajñāpāramitā, (2) Gaṇḍa­vyūha, (3) Daśabhūmi , (4) Samādhirāja , (5) Laṅkāvatāra, (6) Saddharma­puṇḍarīka , (7) Lalitavistara , (8) Suvarṇa­prabhāsa , and (9) Tathāgatagūhya . See Lewis (1993), 327, n. 15.

n.18Osto (2008), 4.

n.19Osto (2008), 129.

n.20Osto (2008), 4.

n.21Ōtake (2007), 93–94.

n.22The Stok Palace (vol. 34, folio 310.a), Lhasa (vol. 46, folio 341.b), Choné (vol. 94, folio 284.a), and Narthang (vol. 40, folio 340.a) editions read shin tu rgyas pa chen po’i mdo sangs rgyas phal po che zhes bya ba/ byang chub sems dpa’i sde snod kyi nang nas sdong pos brgyan pa zhes bya ba chos kyi rnam grangs chen po las. This could be translated, “the great Dharma discourse called the Gaṇḍa­vyūha from within the Bodhisattva­piṭaka called the vast Buddhāvataṃsaka Sūtra,” which suggests that the Buddhāvataṃsaka is a type of text known as a Bodhisattva­piṭaka . Urga (vol. 38, folio 362.a) has sangs rgyas phal po che zhes bya ba/ shin tu rgyas pa chen po’i mdo las/ byang chub sems dpa’i sde snod cing / sdong pos rgyan pa zhes bya ba, which could be translated as “the Bodhisattva­piṭaka and Gaṇḍa­vyūha from the Mahāvaipulya sūtra called the Buddhāvatamska,” although cing grammatically should follow a verb, not a noun, and it could well be an error for kyi nang when that is pronounced “chi nang.” This, like the aforementioned colophon from Dunhuang, suggests that both Bodhisattva­piṭaka and Gaṇḍa­vyūha are titles for one and the same work. By contrast, the Degé (vol. 38, folio 362.a) and Kangxi (vol. 60, folio 263.a) read shin tu rgyas pa chen po’i mdo/ sangs rgyas phal po che zhes bya ba las/ byang chub sems dpa’i sde snod kyi nang / sdong pos brgyan pa zhes bya ba chos kyi rnam grangs chen po las. This could be rendered, “From the Mahāvaipulya sūtra called the Buddhāvataṃsaka, from within the Bodhisattva­piṭaka , the great Dharma discourse called the Gaṇḍa­vyūha,” meaning that the Gaṇḍa­vyūha is from the Bodhisattva­piṭaka , a collection of bodhisattva teachings, and has been included in the Buddhāvataṃsaka. In other words, the Gaṇḍa­vyūha is contained in the Bodhisattva­piṭaka that is contained in the Buddhāvataṃsaka‍—a statement that would not seem to make much sense.

n.23Osto (2008), 4.

n.24Osto (2008), 130.

n.25Osto (2008), 11.

n.26Osto (2008), 5.

n.27Osto (2008).

n.28Van Norden (2019).

n.29Fontein (1967), 117. Fontein (2012), 1. See also Revianur (2018), 577.

n.30Fontein (1967), 118.

n.31Fontein (1967), 120–21.

n.32si tu chos kyi ’byung gnas, folio 205.a.

n.33See c.­5 and particularly n.­2244.

n.34D. E. Osto, “The Supreme Array Scripture,” accessed July 6, 2021.

n.35Toh 352 in the Kangyur.

n.36rnam par snang mdzad chen po mngon par rdzogs par byang chub pa rnam par sprul pa byin gyis rlob pa shin tu rgyas pa mdo sde’i dbang po’i rgyal po.

n.37sems kyi rgyal pos dris nas grangs la ’jug pa bstan pa, folios 348.b–393.b.

n.38According to the Sanskrit. There is no division into chapters in the Tibetan, see Introduction i.­65. In Śikṣānanda’s eighty-fascicle Chinese translation (hereafter, “the Chinese”), this is presented as the thirty-ninth sūtra in twenty-one fascicles, from 60 to 80. Each fascicle bears the title 入法界品 (ru fa jie pin), number 39, and a serial number ranging from 1 to 21; for example, fascicle 60 is entitled 入法界品第三十九之一 (ru fa jie pin di san shi jiu zhi yi), the first segment of the thirty-ninth sūtra, Entry into the Realm of the Dharma.

n.39According to the Sanskrit and such Kangyurs as the Degé, which have shes pa dam pa’i ye shes. Lithang and Choné Kangyurs have shes rab dam pa’i ye shes. Yongle and Kangxi have ye shes rab dam pa’i ye shes.

n.40According to the Sanskrit. The Tibetan has brtan pa dam pa’i ye shes.

n.41According to the Sanskrit and the Chinese. The Tibetan blo gros chen po’i gzi brjid appears to translate from mahāmatitejas.

n.42This is followed in the Sanskrit by Samanta­prabha­tejas, which would have been translated into Tibetan as kun nas ’od gyi gzi brjid. The Chinese appears to have conflated these three similar names into one as 普吉祥威力 (pu ji xiang wei li).

n.43Construction from the Tibetan. Not present in the Sanskrit or the Chinese.

n.44According to the Sanskrit, the Chinese, and most Kangyurs, which have shin tu rnam par lta ba’i myig. Yongle, Lithang, Kangxi, and Choné have rnam par dag pa’i in error for rnam par lta ba’i. In the Sanskrit this is followed by Avalokitanetra , which is absent in both the Chinese and the Tibetan, most likely the result of a scribal omission due to the similarity of the names.

n.45In the Sanskrit and the Chinese this is followed by “the bodhisattva Samanta­netra,” which is not present in the Tibetan.

n.46The Sanskrit has “bodhisattva mahāsattva.” The Chinese ends all names with “bodhisattva.”

n.47The Sanskrit has “bodhisattva mahāsattva.”

n.48The Sanskrit has “bodhisattva mahāsattva.”

n.49According to the Sanskrit and the Chinese. Not present in the Tibetan, probably as the result of an accidental omission in the process of copying, because of the names being similar.

n.50The Sanskrit has “bodhisattva mahāsattva.”

n.51Occurs last in the list of -ketu names in Sanskrit.

n.52The Sanskrit has “bodhisattva mahāsattva.”

n.53According to the Sanskrit and the Chinese. The Tibetan omits dhātu.

n.54The Sanskrit has “bodhisattva mahāsattva.”

n.55The Sanskrit has “bodhisattva mahāsattva.”

n.56The Sanskrit has “bodhisattva mahāsattva.”

n.57The Sanskrit has “bodhisattva mahāsattva.”

n.58The Sanskrit has “bodhisattva mahāsattva.”

n.59According to the Sanskrit. The Tibetan ye shes ri bo’i blo appears to be translated from jñāna­parvata­buddhi. The Chinese reads 須彌光覺 (xu mi guang jue).

n.60In the Sanskrit the order of Vimala­buddhi and Asaṅga­buddhi are reversed.

n.61The Chinese translation uses the term 成就 (cheng jiu), which means “accomplished.” Sanskrit: abhiniryāta.

n.62The Sanskrit samantabhadra­bodhi­sattva­caryā­praṇidhāna could also be interpreted, as is similarly found in Osto, as “the prayer for the bodhisattva conduct of Samanta­bhadra,” though this would more regularly be written as bodhi­sattva­samantabhadra­caryā­praṇidhāna.

n.63According to the Sanskrit. The translation of the word vijñaptiṣu, which would have been translated as rnam par rig byed, appears to have been inadvertently omitted in the Tibetan, either from the Sanskrit manuscript it was translated from or at an early stage in the copying of the text. The Chinese translation has 至處無限 (zhi chu wu xian, “who had been to countless places”).

n.64According to the Sanskrit and the Chinese. The Tibetan appears to have inadvertently omitted “of the buddhas.”

n.65According to the Sanskrit guṇa. The word yon tan (the translation of guṇa) is absent in the Tibetan, and absent in the Chinese as well.

n.66According to the Sanskrit anigṛhīta. The Tibetan translates as the vague mi gnas pa, which could be interpreted as “not dwelling” or “unlocated.” Similarly, the Chinese describes their manifestations as 無所依止 (wu suo yi zhi, “nondwelling”) because they are in accordance with the aspirations of beings.

n.67According to the Sanskrit and the Chinese. The Tibetan inadvertently omits “wisdom.”

n.68According to the Sanskrit. The Tibetan appears to have translated tshogs from a manuscript in which gagaṇa (“space”) was corrupted to gaṇa (“crowd,” “class,” “group”) so that it meant “the range of activity of the crowd of tathāgatas.” The Chinese omits the description “that is as extensive as space.”

n.69According to the Tibetan sgo (“gateway”). The Chinese translation has 門 (men, “door”) as well. The available Sanskrit appears to have sukha (“bliss”) in error for mukha (“door”).

n.70According to las in the Stok Palace, Kangxi, Lithang, Yongle, and Choné Kangyurs. The others have la.

n.71According to the Sanskrit vihāra and the Chinese. The Tibetan appears to have inadvertently omitted it.

n.72According to the Sanskrit kāya and the Chinese. The Tibetan appears to have inadvertently omitted it.

n.73According to kyis in Degé and most Kangyurs. Lithang and Choné have kyi.

n.74According to the Sanskrit. The Tibetan appears to have kyi in error for kyis in all versions. The Chinese has 隨順 (sui shun, “according to”).

n.75According to the Sanskrit. The Tibetan has rgyan (“adornment”).

n.76According to the Sanskrit and the Chinese. The Tibetan has rgyan (“adornment”). The Chinese translates this as “how he had practiced.”

n.77The Tibetan has interpreted the compound as bsgrub pa dang / rnam par ’phrul pa, meaning “attainments and miraculous manifestations.”

n.78According to the Sanskrit dakṣina, and yon in Stok Palace, Yongle, Narthang, and Lhasa. Other Kangyurs have yon tan (“qualities”). The Chinese translates as 布施功德 (bu shi gong de, “the merit of generosity”).

n.79According to the instrumental particle in most Kangyurs, including Stok Palace, but absent in Lithang and Choné.

n.80These three qualities (i.e., extensive as space, beyond example, and having adornments) appear only in the Tibetan. The Sanskrit and the Chinese have mahā­karuṇāśarīra and 大悲為身 (da bei wei shen), both of which mean “the body of great compassion,” which is absent in Tibetan.

n.81According to the Sanskrit. The Tibetan has a genitive particle that connects this description with the following one.

n.82The Tibetan here and elsewhere translates jagat as ’gro ba (“beings”) instead of its meaning as “world.” The Chinese translates as “the world” to describe the precious jewels as “the best of the world.”

n.83According to the Sanskrit. The Tibetan has a genitive particle that connects this description with the following one.

n.84According to the Sanskrit rāja and rgyal po in Stok Palace, Narthang, and Lhasa. Other Kangyurs have rgyal ba.

n.85According to the Sanskrit divyātmabhāva interpreted in Tibetan as “bodies of divine materials.” The Chinese interprets it as 天身雲 (tian shen yun, “clouds of divine bodies”).

n.86According to the Tibetan. In Sanskrit this is divided into two descriptions: “Adorned by a rain from clouds of every flower, adorned by a profusion of a treasure of excellent flowers.” The Chinese has 華樹 (hua shu, “flowering trees” or “flowers and trees”).

n.87According to the Tibetan. “Trees” is absent in the available Sanskrit. The Chinese has 衣樹雲 (yi shu yun, “clouds of clothes and trees”).

n.88According to the Sanskrit. The Tibetan translates paṭala, here meaning “a mass or assemblage,” as na bun (“mist”). The Sanskrit śarīra here has the meaning of “world” or “universe” but was translated into Tibetan by its more general meaning of “body,” creating a meaningless sentence. The Chinese reads 一切大地 (yi qie da di), literally “all great lands,” which can mean the “world” or “universe,” either singular or plural. It describes the following clouds of incense as 一切如眾生形 (yī qiè rú zhòng shēng xíng, “in forms of all sentient beings”). Cleary has “form of all beings” while Osto has “body of the entire world.”

n.89According to the Sanskrit jala and the Chinese 網 (wang). The Tibetan appears to have translated from rāja (“king”). The word “powder” is absent in the Chinese.

n.90According to the Sanskrit bimba. The Tibetan translates as ’bru, which could be taken to mean “grain.” Not present in the Chinese.

n.91According to the Sanskrit adhitiṣṭha. The Tibetan translates it as byin gyis brlab pa (“blessed”). The Chinese presents all these items as part of the manifestation without adding verbs to each.

n.92In the Sanskrit this is followed by “manifested the circles of followers in all buddha realms,” which is absent in the Tibetan and the Chinese.

n.93According to the Sanskrit and Tibetan later in the sūtra. At this point the Sanskrit omits tejo, while the Tibetan omits rgyal po (rāja).

n.94According to the Sanskrit. Tibetan has bdug spos (“incense”) instead of rgyal mtshan (“banners”). The sentence then repeats, so this is apparently an error.

n.95According to the Sanskrit and the Chinese. The Tibetan omits “flowers” and has a second repetition of the same sentences, so this omission is apparently an error.

n.96According to the Sanskrit. The Tibetan here is particularly corrupt and descends into gibberish: mdangs ’byung bas thams cad kyi rdul gyi kha dog dang ’dra ba’i (“through shining with light they are like the color of dust/atoms”). The Chinese does not mention “pores” and describes such jewels as “brilliant.”

n.97According to the Sanskrit and the Chinese. The Tibetan appears to have an inadvertent omission of the last two syllables of its name (rgyal mtshan).

n.98According to the Sanskrit and the Chinese. The Tibetan appears to have an inadvertent omission of “clothing.”

n.99According to the Sanskrit and the Chinese. The Tibetan appears to have an inadvertent omission of “clothing.”

n.100According to the Sanskrit and the Chinese. The Tibetan appears to have an inadvertent omission of “clothing.”

n.101The Sanskrit has the adjective pāṇḍu (“white”).

n.102According to the Mahāvyutpatti, the Sanskrit śilā should be translated as man shel (“crystal”), though here it was anomalously translated as khra bo’i rdo (“multicolored stone”), which may be why the adjective “white” in the Sanskrit was omitted. The Chinese translates śilā as 白玉 (bai yu, “white jade”).

n.103Lithang and Choné have sprin (“clouds”) in error for spyan (“eyes”).

n.104Sanskrit: sarva­ratna­dharma­dhātvabhimukha­dvāra­śikhara­mahā­maṇi­ratna­kūṭāgārān, “kūṭāgāras of every precious material with gateways that looked out upon the realm of phenomena and pinnacles of great jewels.” The Chinese is the same as the Tibetan.

n.105According to the Sanskrit and the Chinese. The Tibetan has two sentences, the first including rin po che’i gos ’od ’phro ba (“light rays from precious clothing”), and the second bdug spos sna tshogs kyis rnam par bdugs pa (“light rays perfumed by incenses and perfumes of all kinds”). The Chinese describes this as 香 (xiang, “incenses”) without mentioning clothing.

n.106According to the Tibetan sems can thams cad rab tu ’dzud pa, which could also mean “entered into all beings.” The Chinese of the Sanskrit sarva­sattva­prasthāna, according to Cleary, means that the sounds are “of the abodes of all beings.” According to Osto it means the sounds “of all beings.” Prasthāna can mean “to set out for” or “origin.” The Chinese describes the head adornment as 出一切眾生發趣音摩尼王嚴飾冠 (chu yi qie zhong sheng fa qu yin mo ni yan shi guan, “crowns gloriously adorned with kings of jewels that emitted the sounds of all sentient beings”).

n.107According to the Sanskrit and the Chinese. The Tibetan appears to have inadvertently omitted part of the name: rnam par snang mdzad kyi [dpal gyi smon lam gyi] snying po.

n.108The Tibetan uses sgra bsgrags pa throughout this passage, but the Sanskrit has mostly pramuñcan (“emits”) and also has nigarjan (“roars”) twice.

n.109According to the Tibetan skad and the Chinese 語言 (yu yan). The Sanskrit has “mantras.”

n.110The Sanskrit has nigarjan (“roars”).

n.111In the Sanskrit the sentence ends with an additional description that is absent from the Tibetan and the Chinese: “…and with their bodhisattva bodies adorned with networks of kings of jewels that illuminated all realms.”

n.112According to the Tibetan. The Sanskrit has “gifts of clothing.” The Chinese mentions only recipients of generosity.

n.113According to the BHS abhirocana. The meaning in Classical Sanskrit would be “delighting.” Osto translates this from the Chinese as “illumination,” and Cleary translates it as “pleasing.” The Tibetan mngon par mos par byed pa would literally be “cause to have aspiration.”

n.114According to the Sanskrit vyūha. The Tibetan translates as rgyan, and the Chinese as 莊嚴 (zhuang yan, “adornments,” “jewelry”).

n.115According to the Sanskrit anāyūha and the Chinese 終無所來 (zhong wu suo lai). The Tibetan has the obscure len pa med pa.

n.116This and the previous quality are combined in the Sanskrit and the Chinese.

n.117According to the Sanskrit and the Chinese. The word “wisdom” is inadvertently missing from the Tibetan.

n.118According to the Sanskrit and the Chinese. Missing from the Tibetan.

n.119According to the BHS vṛṣabhitā.

n.120According to the Sanskrit carita­vikurvita, which is translated into Chinese as 妙行 (miao xing). The Tibetan has sbyong ba’i rnam par ’phrul pa.

n.121According to the Tibetan mngon du ’dor ba. The Sanskrit parākrama means “exertion,” “strength,” and so on. The Chinese translates according to the Sanskrit as 勇健 (yong jian).

n.122According to the BHS vijñapti, translated in Chinese as 示現 (shi xian). Tibetan translates as dmyigs pa (archaic spelling of dmigs pa).

n.123From the Tibetan grub pa. The Sanskrit nirvṛtta could mean happiness, peace, extinction, or the state of nirvāṇa.

n.124The order of the first and second qualities in this list is reversed in the Sanskrit.

n.125According to the Sanskrit and the Chinese. “Dream-like” appears to have been inadvertently omitted from the Tibetan.

n.126Both epithets (i.e. agrayuga bhadrayuga; mchog gi zung, bzang po’i zung) refer to Śāriputra and Maudgalyāyana. Not mentioned in the Chinese.

n.127According to the Sanskrit. The Tibetan omits “wisdom.” The Chinese has “eyes of wisdom.”

n.128According to the Sanskrit vṛkaśṛgāla and the Chinese 豺狼 (chai lang). The Tibetan translates as “wolves and foxes.”

n.129According to the Tibetan. The Sanskrit has sodyāna­maṇḍalam (“a circle of gardens”). The Chinese is similar to the Sanskrit.

n.130According to the Sanskrit and the Chinese. The Tibetan has “They had perfected the nature and branches of omniscient wisdom.”

n.131According to the Sanskrit. The Tibetan translates vidyā (“the science of medicine”) as vidyamantra, and grahana (“the acquisition of that knowledge”) as “the collecting of herbs.”

n.132According to the BHS avatīrṇa. Tibetan translates literally as zhugs pa (“enter”).

n.133According to the BHS niryāta. Tibetan translates literally according to the alternative meaning of “emerge” as byung ba.

n.134According to the Tibetan mthong and the Chinese 見 (jian). The Sanskrit has prajānanti (“know”).

n.135According to the Tibetan. The Sanskrit has gotra (“classes,” “types,” or “families”). The Chinese has “skilled in identification of all hidden treasures.”

n.136According to the Sanskrit śilpasuśikṣita. The Tibetan has (in Yongle, Kangxi, and Choné) don rtags (“signs or proof of meaning”). Other Kangyurs such as Degé and Stok Palace have dan in error for don.

n.137According to the syntax of the Sanskrit. The Tibetan syntax is obscure.

n.138According to the Tibetan. The Sanskrit akalperyāpatha means “improper conduct” or “improper ascetic practices.”

n.139According to the Sanskrit and the Chinese. Omitted in the Tibetan.

n.140According to the Tibetan lus, presumably translated from kāya. The present available Sanskrit has kārya (“activities”), but kāya when this is repeated.

n.141According to the Sanskrit, Chinese, and Yongle, Narthang, and Lhasa versions of the Tibetan. Degé, Stok Palace, and other Kangyurs have sems can (“being”) in error for sems (“mind”).

n.142The Tibetan translates inconsistently as shes (“know”).

n.143According to the BHS meaning of varṇa, the Pali vaṇṇa, and the Chinese 相 (xiang). The Tibetan translates according to the most common meaning of the Sanskrit varṇa as an archaic term for color: kha dog mdog.

n.144According to the Tibetan. The Sanskrit is confusing, as the bodhisattvas are plural nominative, but there is a third-person singular for the verb “does not see.” Possibly the bodhisattvas should be in the plural accusative, in which case the verse could mean “[The world] does not see the great gathering of bodhisattvas / who have arrived from countless millions of realms to see the Jina.” The Chinese uses the second-person plural.

n.145According to the Sanskrit compound cittagocara. The Tibetan interprets it as “mind and range.” The Chinese translates it as 境界 (xin jing jie) rather than the usual term 心境界 (xin jing jie), omitting 心 (xin), the word for “mind,” probably to keep the same number of words in each line of the verses.

n.146According to the Sanskrit aparājitāḥ and the Yongle pham myed and Narthang pham med. Other Kangyurs have the incorrect pham byed.

n.147The order of this and the subsequent verse are reversed in the Tibetan translation; this inverse order is preserved here. The Chinese matches the order of the Sanskrit.

n.148According to the BHS anirvṛta. The Tibetan translates as grub pa med pa (“without production”). The Chinese has translated the second part of this verse as 知無變化法, 而現變化事 (zhi wu bian hua fa, er xian bian hua shi, “they know the unchanging instructions on Dharma, but manifest changing events”).

n.149According to the Tibetan. The Sanskrit can be translated as “the Buddha does not have a region.”

n.150According to the Tibetan, presumably from deśānugaḥ. The Sanskrit can be translated as “the Buddha does not go into a direction (diśānugaḥ).” The Chinese translation of this verse has considerable wordplay, using the common translation of the Sanskrit diśānugaḥ as 無量 (wu liang), which has the connotation of being inconceivable, without any quantifiable, measurable, or ascertainable feature, including direction and realm, contrary to its antonym 有量 (you liang). The verse in Chinese can be understood as “the state of enlightenment is neither 無量 nor 有量; the great Muni has gone beyond both.”

n.151Literally, “does not go beyond.” According to the Sanskrit, the Stok Palace, and the Degé las. Yongle, Lithang, Kangxi, and Choné have pas. The Chinese does not have the negative.

n.152According to the Sanskrit. The Tibetan has plural.

n.153According to the Sanskrit instrumental and Yongle, Narthang, and Lhasa yis. Other Kangyurs have the genitive yi. “Looking through” is implied.

n.154There is a play on words in the Sanskrit, as varṇa has many meanings, including “color” as well as “class,” “caste,” “nature,” “character,” and “quality.” This play on words is lost in English and in the Tibetan. The Chinese interprets the term as 願 (yuan, “aspirations”).

n.155This verse is translated according to the Tibetan. The Chinese is similar to the Tibetan.

n.156According to the Sanskrit second-person plural. The Tibetan is ambiguous. The Chinese has “the various activities of the bodhisattvas” as the subject.

n.157According to the Sanskrit, Stok Palace, and Narthang bu’i.

n.158According to the Sanskrit śodhana, Chinese 清淨 (qing jing), and the Stok Palace sbyong. Other Kangyurs apparently have has spyod in error for sbyong.

n.159According to the Sanskrit pramocana. The Tibetan has ’grel ba in error for ’grol ba.

n.160According to the Tibetan. The Sanskrit vinīyante means “guided” or “trained.”

n.161According to the Tibetan. The Sanskrit reads saṃbuddha. The Chinese is the same as the Sanskrit.

n.162According to the Sanskrit suvicitra. Tibetan has bris (“written,” “drawn”) in error for bres.

n.163The second half of the verse is in accordance with the Tibetan.

n.164According to the Sanskrit mahā. Stok Palace, Narthang, and Lhasa have chen, which matches the Sanskrit and the Chinese 大 (da, “great”). Degé and others have can; Yongle has cen.

n.165According to the Sanskrit. Presumably for lack of room in the Tibetan verse, “of buddhahood” is omitted. The Chinese has 無上覺 (wu shang jue, “supreme, unsurpassable enlightenment”).

n.166According to the Tibetan, which has two synonymous adjectives, while the Sanskrit and the Chinese have one adjective.

n.167According to the Sanskrit and the Chinese. The Tibetan has rtag par apparently in error for brtags par (“examine” as in Stok Palace).

n.168According to the Sanskrit. The Tibetan reads de la sems skye med par bsam, which appears to mean “He thinks that the mind is birthless.” The Chinese translation appears to evolve around the word 思 (si), which functions both as a noun and a verb, meaning “thoughts,” “to think,” “that which/who thinks,” and so on: 智者應如是, 專思佛菩提; 此思難思議, 思之不可得 (zhi zhe ying ru shi, zhuan si fo pu ti; ci si nan si yi, si zhi bu ke de, “The wise one should be like this, dedicating his mind to the enlightenment of buddhahood. This mind is inconceivable; it is not knowable or obtainable [by contemplation]”).

n.169According to the Sanskrit and the Chinese. The Tibetan has either misread baddha (“bound”) as buddha or was translating from a manuscript containing that error. The result in Tibetan is “Although the buddhas continuously appear, the world remains fruitless.” The Chinese has 凡夫嬰妄惑，於世常流轉 (fan fu ying chang liu zhuan, yu shi chang liu zhuan, “Ordinary beings suffer from illusions and confusions, continuously wandering in the world”).

n.170According to the Sanskrit. The Tibetan omits jñāna­vikrānta (ye shes kyis rnam par gnon pa), which was present in the earlier version of the name. Earlier in the Degé we find non pa rather than gnon pa.

n.171Literally “hundreds of ten millions.”

n.172According to the Sanskrit puṇyatīrtha (literally, “merit worthy”), a term used for places of pilgrimage etc., translated into Tibetan obscurely as bsod nams stegs. The Chinese has translated this line as 普生三世福 (pu sheng san shi fu, “He is the universal source of merits of the three times”).

n.173According to the Tibetan. “That brings joy when seen” is not present in the Sanskrit or the Chinese. This perhaps derives from a variant of pradyota (“light”) as pramudita.

n.174Literally jinaurasāḥ (“offspring of the jinas”), translated into Tibetan as rgyal sras, which is usually the Tibetan for jinaputra (“sons of the jinas”). The Chinese translates it literally as 佛子 (fo zi, “sons of the Buddha”).

n.175According to the Sanskrit. The Tibetan appears to have translated from a corrupted manuscript in which akṣaya was replaced by jñāna. The Chinese has expanded the second part of this verse into two: “gives teaching unceasingly and widely” and “displays unimpeded discriminating knowledge” as the second and third lines.

n.176The Sanskrit has just the one verb udita, which is doubled in the Tibetan to shar shing ’byung (“arisen and appeared”). This reads as byung in Yongle, Lithang, Kangxi, Narthang, and Choné, which appears more correct for a past passive participle. The Stok Palace version has byang, which is an error for byung.

n.177According to the Sanskrit vośodhanaḥ and the Tibetan sbyong in Stok Palace, Yongle, Kangxi, Narthang, Choné, and Lhasa. Degé has spyod. The Chinese interprets it this as 成就智慧身 (cheng jiu zhi hui shen, “has attained wisdom body”).

n.178According to the Tibetan ’od snang gsal ba of Stok Palace, Narthang, and Lhasa. Other Kangyurs have ’di snang gsal ba. The Sanskrit is candrabhāsvara (“moonlight”). The Chinese interprets this verse as, “On seeing the supreme two-legged being, if one can develop vast motivation, they will always be able to meet the buddhas and increase their power of wisdom.”

n.179According to the Tibetan, which gives the same name as earlier. The Sanskrit gives an alternate version of his name, Dharmadhātutalabhedajñānābhijñārāja, which is the version translated into Chinese.

n.180According to the Sanskrit śruti and the Narthang and Lhasa thos. Other Kangyurs, including Stok Palace and Degé, have mthong (“see”). The Chinese has expanded this verse into two contrasting scenarios: “remain in the lower realms but always able to hear the names of the buddhas” versus “born in higher realms but temporarily unable to hear the names of the buddhas.”

n.181According to the Sanskrit and the Chinese. The Tibetan appears to have unintended omissions resulting in “the teaching of the succession of buddhas in the atoms of all the buddha realms…”

n.182According to the Sanskrit and the Chinese. The Tibetan appears to have misinterpreted “facing the bodhimaṇḍas” as meaning “the location of manifesting the essence, enlightenment.” The Chinese translates as 佛坐道場 (fo zuo dao chang, “the bodhimaṇḍas where the buddhas reside”).

n.183According to the Sanskrit arambaṇataleṣu, which the Tibetan translates as “grounds focused on.”

n.184According to the Sanskrit sama and the Chinese. The Tibetan has “in the atoms of all realms.”

n.185According to the Sanskrit jina and the Stok Palace, Yongle, Lithang, Kangxi, Narthang, Choné, and Lhasa rgyal. Degé has rgal.

n.186According to the Sanskrit tatra and the Stok Palace de na. Narthang and Lhasa have ni. Degé and other Kangyurs have nas (“from”).

n.187According to the Sanskrit syntax. In the Tibetan, “conduct” is separated from “delightful.” In the Chinese translation, verses 6 and 7 are a continuation of verse 5, sharing the same subject‍—the bodhisattvas. The equivalent of this line appears as the first line in verse 6, 皆住普賢行 (jie zhu pu xian xing), which can be understood as “all maintain excellent conduct” or “all maintain the conduct of Samanta­bhadra.”

n.188The Tibetan translates sāgara here as the gang chen mtsho (“ocean that is big”) as opposed to rgya mtsho elsewhere. Lithang, Choné, and Lhasa appear to have “corrected” it to gangs chen mtsho (“ocean of great snow”). The Chinese has 海 (hai, “ocean”).

n.189According to the Tibetan and the Chinese.

n.190According to the Tibetan. The Sanskrit has sugati (“a happy state”) in the accusative. The Chinese translation has 身雲 (shen yun, “cloud bodies”) as the subject of the first line, a term that denotes the numberless bodies of buddhas. The Chinese omits “the sugatas.”

n.191According to the Sanskrit bhūyasyā mātrayā and the Stok Palace and Degé brnan. Yongle, Lithang, Kangxi, and Choné have bstan. Not present in the Chinese.

n.192According to the Sanskrit sama and the Chinese. The Tibetan khongs su chud pa could mean “comprised within.”

n.193According to the Tibetan and the Chinese. Here the Tibetan is presumably translated from a manuscript that read nāmavarṇa (“name and color”) instead of the present Sanskrit editions that have nānābala (“various powers”). The Chinese has “name” and “color” as two features.

n.194According to the Sanskrit pratiṣṭhāna, the Chinese 住處 (zhu chu), and the Stok Palace, Narthang, and Lhasa gzhi. Other Kangyur have zhing (“realms”).

n.195According to the Sanskrit vyañjana. The Tibetan translates as yi ge (“letters”).

n.196According to the Sanskrit, the Chinese, and the instrumental kyis in the Stok Palace, Yongle, Kangxi, Narthang, Urga, and Lhasa Kangyurs. Degé has kyi. Also, the following part of the sentence is missing in all Kangyurs. The Chinese has “the great assemblies of bodhisattvas saw…”

n.197According to the Sanskrit and the Chinese. There has been an accidental omission of most of this and the following sentence in Tibetan.

n.198According to the Sanskrit and the Chinese. “Directions” is not present in Tibetan.

n.199According to the Sanskrit kāya. The Tibetan is inconsistent, as in conjunction with “beings” it translates kāya as lus (“body”). The Chinese translates literally as “body” (身, shen): “bodies of all realms,” “bodies of all beings,” omitting the word “directions.”

n.200According to the Sanskrit saṃjñāgata. The Tibetan translates as mying (“name”).

n.201There is the inadvertent scribal omission of a few words here so that this and the following direction in the list have been combined.

n.202At this point some words appear to be missing from the Tibetan.

n.203According to the Sanskrit kāya. The Tibetan is inconsistent, as in conjunction with “beings” it translates kāya as lus (“body”).

n.204According to the Sanskrit śravaṇa, the Chinese, and the Stok Palace mnyan pa. Degé, etc. have the corruption of mnyan pa to mnyam pa (“equal”). The Chinese has “seeing and hearing.”

n.205According to the Sanskrit and the Chinese. The Tibetan translates as “the atoms in ten incalculable buddha realms.”

n.206According to the Tibetan and the Chinese. The Sanskrit has avaraṇa (“obscuration”) instead of ālambana.

n.207According to the Sanskrit asaṃbheda and the Chinese. The negative is not present in the Tibetan.

n.208According to the Sanskrit sarva­dharma­pada­pratiṣṭhānādhiṣṭhānādhiṣṭhita and the Chinese. Missing from the Tibetan.

n.209According to the Sanskrit vivaraṇa. The Tibetan translates obscurely as “conduct through color.” The Chinese has 觀一切世間主色相差別 (guan yi qie shi jian zhu se siang cha bie), which can mean literally “perceiving different forms (色 se, ‘color’) and appearances (相 xiang, ‘appearance’) of all lords in all worlds.”

n.210According to the Sanskrit pratipatti. The Tibetan translates adverbially as nan tan gyis. The Chinese has 能修行如一切佛海功德道 (neng xiu xing ru yi qie fa hai gong de dao, “capable of practicing the path that enters into the ocean of qualities of all the buddhas”).

n.211From the Sanskrit vamśa, which was translated into Tibetan as rigs and into Chinese as 種性 (zhong xing).

n.212According to the Sanskrit.

n.213According to the Sanskrit āvarta, which was translated into Tibetan as klong, apparently in terms of its meaning “waves.” Not present in the Chinese.

n.214According to the Sanskrit kṣaṇasaṃbheda. Translated in the Chinese as 普知 (pu zhi, “know fully”). The Tibetan tha myi dad pa appears to have been a translation from kṣaṇāsaṃbheda.

n.215According to the Tibetan rang bzhin dam pa. The Sanskrit has śariragarbha, “the essence of the body of…” The corresponding Chinese is 法界身 (fa jie shen, “body of the Dharma realm”).

n.216According to the Sanskrit asaṅgāvabhāsa and the Chinese. The Tibetan has dus gsum gyi mu la mthar thug pa med pa, “the limits of the three times being without conclusion,” which may be missing a verb.

n.217According to the Sanskrit ’anācchedya. Translated into Tibetan as mi ’phrogs pa and into Chinese as 不斷絕 (bu duan jue).

n.218According to the Sanskrit abhimukha and the Yongle and Kangxi mngon du mthar pa’i. Other Kangyurs have mngon du thar pa’i. The Chinese has 十方普現身 (shi fang pu xian shen, “appearance and presence of the body in the ten directions”).

n.219According to the Sanskrit vinaya. The Tibetan appears to have translated this from a manuscript that had viśaya (“range,” “scope”) in error for vinaya. Omitted in the Chinese.

n.220According to the Stok Palace de bzhin gshegs pa thams cad kyis mnan pa’i nyi ma gnon pa. The Sanskrit divasa could mean simply “day,” divasakara (“day maker”) being the usual term for the sun, and has no verb associated with the tathāgatas. Other Kangyurs have kyi instead of the instrumental kyis. Narthang and Lhasa have the verb mnan pa, but other Kangyurs have the corruption mnyan pa. The Chinese has 念念中佛日常出現 (nian nian zhong fo ri chang chu xian, “the sun of the buddha(s) appears constantly in all instances of mind”).

n.221According to the Tibetan. The Sanskrit has saṃtapa (“burning”). The Chinese appears to interpret this differently as 一日中悉知三世所有法 (yi ri zhong xi zhi san shi suo you fa, “knowing all dharmas of the three times in one day”).

n.222According to the Sanskrit and the Chinese. The Tibetan has omitted “that emits the complete illumination.” The Chinese simply has 演說 (yan shuo, “that teaches” or “that illuminates”).

n.223According to the Sanskrit atikrama. The Tibetan translates as ’dzin pa (“holding”). The Chinese has 見一切佛自在力 (jian yi qie fo zi zai li, “the miraculous power the perceive all buddhas”).

n.224According to the Sanskrit garbha. The Tibetan and the Chinese omit “of the essence.”

n.225According to the Sanskrit śarīra and the Chinese. The Tibetan translates as rang bzhin (“nature”). The Chinese omits “that has the memory.”

n.226According to the Sanskrit sarva and the Chinese 一切 (yi qie). Omitted in the Tibetan.

n.227According to the Tibetan. The Sanskrit has “with their comprehension pervading the entirety of the realm of phenomena in each instant of mind” as the beginning of an extremely long sentence.

n.228According to the Sanskrit nānāratna and the Chinese. “Jewels” has been omitted in the Tibetan.

n.229According to the Sanskrit abhimukha. The Tibetan translates as mngon du gyur, which could also mean “manifested.” The Chinese has 一切智智常現在前 (yi qie zhi zhi chang zai qian, “the omniscient wisdom has constantly manifested in front”).

n.230According to the Sanskrit. The Tibetan appears to have translated from a text that read nimnānālaya instead of nirvāṇālaya and can be translated as “they were completely absorbed into the nondifferentiation of basis through the pacification of all worlds.”

n.231According to the Sanskrit and the Chinese. The Tibetan combines this quality with the next, probably from a corruption of pa to par.

n.232According to the Sanskrit pratiṣṭha. The Tibetan translates as phyin pa (“gone to”).

n.233According to the Sanskrit. The Tibetan appears to take the second half of this compound and join it with the next compound.

n.234The Sanskrit sagaravatī is here translated obscurely into the Tibetan as gang can mtsho. Lithang, Narthang, Choné, and Lhasa have gangs in error for gang. The Chinese describes the samādhi as 堅固不動 (jian gu bu dong, “enduring and unwavering”).

n.235According to the Tibetan mdzod, presumably translating from a text that had kośa and not kauśalya (“skill”).

n.236According to the Tibetan, which appears to have derived “destruction” from saṃvarta instead of saṃvitti.

n.237According to the Sanskrit. The Tibetan here breaks the compound into the two qualities of wisdom and power. The Chinese breaks it into 善觀諸法 (shan guan zhu fa, “skilled in investigating all phenomena”) and 慧根增長 (hui gen zeng zhang, “growth of the sprout of wisdom”).

n.238Literally “disk” with “sun” implied. The Tibetan reads [nyi ma’i] dkyil ’khor. The Sanskrit reads [sūrya]maṇḍala.

n.239According to the Sanskrit, the Chinese, and the Lhasa and Narthang division of the compounds.

n.240According to the Sanskrit vyavaharaṇa. The Tibetan omits this and has “attentive to the absence of features.” The Chinese reads 無相觀智 (wu xiang guan zhi, “insight or wisdom arising from the contemplation of featurelessness”).

n.241In the previous quality nimitta was translated into Tibetan as mtshan ma (“features”), and here it is translated according to its alternative meaning as rgyu (“cause”). Absent in the Chinese.

n.242Literally “disk” with “sun” implied. The Tibetan reads [nyi ma’i] dkyil ’khor. The Sanskrit reads [sūrya]maṇḍala.

n.243According to the Tibetan. The Sanskrit reads “all the buddhas.” The Chinese has 佛法身 (fo fa shen, “the Dharma body of the Buddha”), with no indication of plural or singular.

n.244According to the BHS meaning of adhiṣṭhāna, which has a number of meanings, such as “control,” but not “blessing.” It was translated into Tibetan as byin gyis rlob pa, which is regularly translated from general Tibetan usage into English as “blessing,” though that is not necessarily the intended meaning, particularly within the sūtras. The Chinese reads 現身 (xian, “appear,” “manifest”).

n.245According to the Sanskrit. Vimaṇḍala is the term used for the orbit of the sun or moon. However, the Tibetan has mngon par ’du bya ba med pa’i rdzu ’phrul (“miraculous actions without production” or “creation or composite activity”).

n.246According to the Tibetan and the Chinese. The latter reads 乘大智舟, 所往無礙 (cheng da zhi zhou, suo wang wu ai, “they traveled in the boat of great wisdom, moving without impediment”). The present Sanskrit has gagana (“space”) instead of gamana (“going”), and pātra (“vessel”) instead of potra (“ship”), so that the Sanskrit reads “they possessed the vessel that is the vehicle of the great wisdom of unimpeded space.”

n.247According to the Tibetan kha dog (literally, “color”), translating from a manuscript that had varṇa. The Chinese has “they manifested in forms (色 se, ‘color’) that accorded with the minds of beings.” The present Sanskrit has bala (“power”) instead of varṇa.

n.248According to the Sanskrit and the Chinese. The Tibetan could be interpreted to have divided this into two separate descriptions: dwelling in countless kalpas in one instant and having the wisdom of realization.

n.249From the Tibetan phyogs myed (literally, “without a direction”) and according to the meaning of the Sanskrit and the Chinese, which have “the ten directions.”

n.250According to the Tibetan gzhol ba and the Chinese. The Sanskrit has samavasaraṇa (“united,” “brought together”). The Chinese has “there is no place in any direction that they have not entered.”

n.251From the Sanskrit susūkṣmodāra­paramāṇuraja. The Tibetan has “in extremely minute vast atoms.” Cleary translates from the Chinese as “atomic particles subtle and gross.” The Chinese simply reads “in each atom.”

n.252According to the Tibetan kha dog myed pa. The Sanskrit suvarṇa gives the meaning “excellent colors,” which is normally the case in Chinese translation, but not here.

n.253According to the Sanskrit ekarūpa. The Tibetan has de lta bu’i (“in that way”), presumably translating from a manuscript that had evarūpa in error for ekarūpa. Absent in the Chinese.

n.254According to the genitive kyi in Stok Palace, Narthang, and Lhasa.

n.255According to the Sanskrit vṛkṣa (vṛkṣāna is a BHS plural genitive). The Tibetan has zhing (“realm”) in error for shing (“tree”). Cleary has “trees and flowers.” The Chinese has 寶樹 (bao shu, “jewel-trees”).

n.256The Tibetan appears to have “are seated and proclaim,” although “those seated” is in the accusative plural. The Chinese has “in the sky above Jetavana” and positions it as the first line.

n.257According to the Tibetan. The Sanskrit kṣetrādadhastāt means “from under the ground of the realms” instead of zhing rnams rgya mtsho’i (“an ocean of realms”). The Chinese has “as numerous as atoms of all oceans in the ten directions.”

n.258The Tibetan interprets the compound gandhārci­puṣpa as meaning “perfumed light rays and flowers.” The Chinese lists burning incense 香燄 (xiang yan), flowers, and treasures.

n.259The plural instrumental indicates that the bodhisattva Samanta­bhadra is not specifically being named here.

n.260According to the Sanskrit bhūmi , the Stok Palace shes pa’i sa, and the Narthang Kangyur’s ye shes pa’i sa. It is missing in the Chinese. Degé has ye shes kyis (“by wisdom”), apparently in error for ye shes kyi sa. Yongle, Lithang, Kangxi, and Choné have ye shes pa’i sa bon (“seed of wisdom”).

n.261According to the Sanskrit bhūmi , the Stok Palace shes pa’i sa, and the Narthang Kangyur’s ye shes pa’i sa. It is missing in the Chinese. Degé has ye shes kyis (“by wisdom”), apparently in error for ye shes kyi sa. Yongle, Lithang, Kangxi, and Choné have ye shes pa’i sa bon (“seed of wisdom”).

n.262According to the Sanskrit bhūmi . It is missing in the Chinese. Degé has ye shes kyis (“by wisdom”), apparently in error for ye shes kyi sa as in the Stok Palace.

n.263According to the Sanskrit bhūmi . It is missing in the Chinese. Degé has ye shes kyis (“by wisdom”), apparently in error for ye shes kyi sa as in the Stok Palace.

n.264According to the Sanskrit and the Chinese. The Tibetan appears to be translating from a corrupted text and has “defeats the various kleśas and predispositions through the method of entering the capabilities of all beings.”

n.265According to the Sanskrit. Missing from the Tibetan. The Chinese divides this into two, of which the second, 開悟 (kai wu, “become enlightened”), can be understood as “practices leading to enlightenment.”

n.266According to the Tibetan. The Sanskrit has yamanāgareṣu (“in the cities of Yamas”). The Chinese has “palace of the king of Yamas.”

n.267According to the Sanskrit and the Chinese. The Tibetan erroneously repeats yi dwags (“preta”).

n.268According to the Sanskrit.

n.269According to the Sanskrit satya. The Tibetan has bde ba (“bliss”) in error for bden pa.

n.270According to the Sanskrit dharma. The Tibetan has las in error for chos.

n.271According to the Sanskrit and the Chinese. The Tibetan includes a negative myed pa.

n.272From the Sanskrit praṭimaṇḍala. The Tibetan and the Chinese translate as “adornment.”

n.273According to the Sanskrit sāgara and the Chinese. Translated into Tibetan as gang chen mtsho (“the lake that is big”) instead of the usual rgya mtsho (“vast lake”) as in the Mahāvyutpatti, perhaps because the synonym samudra is translated as rgya mtsho in this sentence and the translator wished to create a synonym. This term is made more obscure in Narthang, Choné, and Lhasa, where it is incorrectly written gangs chen mtsho (“great snow lake”).

n.274The online Sanskrit (Vaidya) has kūṭāgara.

n.275According to the Tibetan thams cad mkhyen pa’i chos, presumably from a Sanskrit manuscript that had sarvajñadharma. The Chinese has 一切智智無上法城 (yi qie zhi zhi wu shang fa cheng), which can mean “the towns of omniscient supreme Dharma,” probably a confluence of two Sanskrit terms sarvajñāna and sarvajñadharma, or “the towns of supreme Buddhadharma” or “the supreme town of omniscient Dharma.” The present Sanskrit has just sarvadharma (“all Dharmas”).

n.276According to the BHS avaropita. The Chinese translation emphasizes “planted deeply.” The Tibetan has bskyed pa (“generated”).

n.277Aṣṭāpada (“eight feet”) was the game board that was the ancestor of checkers and chess, and like them it consists of a board that is eight horizontal squares and eight vertical squares in size, resulting in sixty-four squares. It is a characteristic pattern of the ground in pure realms. In this segment, the Chinese uses the common term for “road,” 路 (lu), instead of 道 (dao) for “road” or “path.” The first feature of this road or path is 左右八步, 平坦莊嚴 (zuo you ba bu, ping tan zhuang yan, “eight steps to his right and left is flat, even, and beautified”).

n.278In the Sanskrit and the Chinese, “emit from their ūrṇā hairs.” “From their ūrṇā hairs” is not present in the Tibetan. The Chinese describes how buddhas emit light from their ūrṇā hairs when they are about to give teachings.

n.279From the Sanskrit nipatanti. The Tibetan translates as ’char ba, which could mean “shine on” or even “rise from.” The Chinese translates as “shine on his body and enter his body through the crown of his head.”

n.280The Sanskrit has “turned back with the miraculous power of bodhisattvas,” which is not present in the Tibetan or the Chinese.

n.281From the Sanskrit prāg. The Tibetan translates as lta smos kyang ci smos. The Chinese reads 況 (kuang).

n.282This repetition in Tibetan is not present in the Sanskrit or the Chinese.

n.283According to the Tibetan. The Sanskrit and the Chinese have “the residences, the divine palaces, and adornments that were made of a variety of jewels.”

n.284According to the Tibetan and the Chinese. The Sanskrit has mantra .

n.285From the Tibetan brda’. The BHS Sanskrit saṃjñā can also mean “idea.” The Chinese has 訓釋 (shi xun), “explanations.”

n.286According to the Sanskrit samanta­bhadrāyāṃ bodhi­sattva­caryāyāṃ. The Tibetan byang chub sems dpa’ kun tu bzang po’i spyod pa (Yongle and Kangxi have byang chub sems dpa’i kun tu bzang po’i spyod pa) could be interpreted as “the bodhisattva Samanta­bhadra’s conduct.” The Chinese interprets it as “established in the mind of bodhisattvas, firmly and unwaveringly.”

n.287According to the Tibetan. “Activities” is not present in the Sanskrit or the Chinese.

n.288According to the Tibetan and the Chinese, which has 莊嚴幢娑羅樹林 (zhuang yan chuang suo luo shu lin, “forest of sal trees and majestic banners”). The Sanskrit has vicitra­sāra­dhvaja­vyūha, translated by Cleary as “Array of Various Standards of Strength,” translating sāra as “strength.”

n.289Literally, “ten million times a hundred thousand million times a hundred thousand times ten.” In other words, a million million million million.

n.290From the Sanskrit śreṣṭhi. The Tibetan translates as tshong dpon (“merchant leader”). The Chinese translation does not have an adjective here.

n.291From the Sanskrit śreṣṭhidāraka. The Tibetan translates as tshong dpon gyi bu, “son of a head merchant.” The Chinese translates as 童子 (tong zi, “youth,” “youthful”), translating only dāraka and not śreṣṭhin.

n.292From the Sanskrit aṅku. The Tibetan translates as sdong po, which could also refer to a tree trunk, but that is not the intended meaning here. Also, the Tibetan analyzes the compound sapta­ratnāṅkurāḥ to mean “sprouts of seven precious materials,” but “seven precious sprouts” matches the context here. Based on the syntax, the Chinese has interpreted it as 七寶芽 (qi bao ya, “sprouts made of seven precious jewels”).

n.293From the Sanskrit gamana. The Tibetan seems to have been translated from a manuscript that read gagana (“space”). The Chinese has “his mind is as pure as space.”

n.294According to the Sanskrit sarva­buddhānanta. The Tibetan has, apparently in error, “the succession of the buddhas,” which is then repeated as the next item in the list. The Chinese has 一切佛次第法 (yi qie fo ci di fa), which might be reconstructed as sarva­buddhānantara.

n.295According to the Sanskrit vyūha and the irregular Tibetan translation rgyan that is used in the translation of this sūtra (the translations of other sūtras use bkod pa) in Yongle, Kangxi, Narthang, Lhasa, and Stok Palace. Other Kangyurs have the incorrect rgyud.

n.296According to the Tibetan. The online Sanskrit edition (Vaidya) has nirvāṇa in error for nirmāṇa. The Chinese has 化導法 (hua dao fa), which could mean “methods to guide beings.”

n.297According to the Tibetan and the Chinese. The BHS dharma­deśanādhiṣṭhānaṃ prati­prasrabhya could mean “having concluded his resolve to teach the Dharma to the beings…”

n.298According to Tibetan analysis of the compound buddha­guṇa­māhātmyaṃ. This could also be “the greatness of the qualities.” The Chinese translation omits “greatness.”

n.299According to the Sanskrit hitāya. The Tibetan has sman in error for phan, an error that can occur when transcribing from dbu med script. This verse is absent from the Chinese.

n.300According to the Tibetan, which takes this as a vocative and places it in the first line of verse along with “wise one.”

n.301According to the Sanskrit sattva and the Chinese. “All” is not present in the Tibetan.

n.302According to the Sanskrit timira and the Chinese. The Tibetan has the inexplicable gzings pa.

n.303From the Sanskrit udgata. The Tibetan translates according to its other meaning of “ascending,” which does not appear to fit the context. The Chinese translation omits “come forth to.”

n.304Vaidya interprets gagane na sajjase as gaganena sajjase.

n.305From the Sanskrit praṇidhīparākramā and in agreement with the Chinese interpretation. The Tibetan translates as “power of prayer” (smon lam gyi mthu), which does not fit the analogy so well.

n.306According to the Sanskrit khaṅga (the same as khaḍga) and the Chinese. The Tibetan uses the obscure bshan and as a result was copied through listening to its being read as spyan (“eyes”) in Yongle, Lithang, Kangxi, Choné, and Lhasa.

n.307According to the Tibetan. The Chinese has “always attended.” The online Vaidya edition has nirvṛta in error for nivṛta. The first two lines in the Chinese translation have no verbs.

n.308The Sanskrit has upanāmayāhi me (“bring me before the”).

n.309According to the BHS pithanā-supīthita. The Tibetan translates as skyabs kyis gcad (“block through refuge”).

n.310According to the Sanskrit bala. Translated into Tibetan as the adjective mchog (“supreme”), perhaps from a text that had vara instead of bala. The third line in the Chinese reads 智眼悉遠離 (zhi yan xi yuan li, “You, the one with the eyes of wisdom, are free from both”).

n.311According to the Sanskrit visarada. The Tibetan here translates according to its BHS meaning of “fearless,” which does not appear to match the context so well. Here the Chinese translates in accord with the Tibetan, but it translates the same phrase according to Classical Sanskrit a few verses further on. In the Chinese, the first two lines become one; the third line becomes 分別心無怯 (fen bie xin wu qie, “able to distinguish, your mind is free from fear”).

n.312According to the Sanskrit deśaka, the Chinese, and the Narthang and Lhasa ston. Degé and other Kangyurs have sgron (“lamp”). The Chinese adds the analogy that the buddhas of the three times reveal the path like the sun arising in the world.

n.313According to the Sanskrit visarada and the Chinese. The Tibetan here translates according to its BHS meaning of “fearless,” which does not appear to match the context so well.

n.314According to the Sanskrit visarada and the Chinese. The Tibetan here translates according to its BHS meaning of “fearless,” which does not appear to match the context so well. This line serves as the subject in the Chinese translation 智慧決定人 (zhi hui jue ding ren, “the one with unchanging wisdom”).

n.315From saṃharāhi. The Tibetan translates bstan, which usually translates darśayāhi (“teach” or “show”). Cleary, translating from the Chinese, has “put me in.” In the Chinese translation of verses 20–33, the order of the first and fourth lines is reversed, and the concluding lines of each of these verses have the same meaning, “Carry me or enable me to travel in this vehicle!” without any further description of the vehicle.

n.316According to the Sanskrit rājya. Absent from the Chinese. The Tibetan translates this simply as dam pa (“excellent”), which is the translation in the next verse for śreṣṭha, but the entire analogy of this verse appears not to have been understood either in translation or in its transmission.

n.317According to the Sanskrit śayana and the Chinese. The Tibetan has lam (“path”).

n.318According to the Sanskrit samākula. The Chinese translation is equivalent to “attended.” The Tibetan has rgyu (“moving”), which matches the path in the first line, but both appear to be mistranslations.

n.319According to the Tibetan gzer from the BHS śalya, which in Classical Sanskrit means “lance” or “arrow.” In the Chinese translation, the third line reads 恆塗淨戒香 (heng tu jing jie xiang, “anointed with the fragrance of pure conduct all the time”), and the fourth line 忍辱牢莊嚴 (ren ru lao zhuang yan, “adorned by unshakable patience”).

n.320According to the Tibetan mthu and the Chinese. The online Vaidya has tala (“plain” or “surface”) apparently in error for bala.

n.321According to the Tibetan thogs med pa, which appears to have been translated from a text that had a negation of savilambha. According to the Sanskrit and the Chinese, this line would mean “moving slowly.” In Chinese, the first two lines have been combined into one, while the third is divided into two: 悲心作徐轉, 所向皆無怯 (bei xin zuo xu zhuan, suo xiang jie wu que, “The mind of compassion turns slowly. It proceeds in any direction without fear”). The adverb 徐 (xu) has the connotation of “calmly and graciously.”

n.322In accordance with the Chinese and an assumed Sanskrit mālya. Vaidya has mārya. The Tibetan sgyu ma (“illusion”) appears to have been translated from a text that had māya. The Chinese translates as 善巧如幻化 (shan qiao ru huan hua, “as skillful as magical displays”), with no mention of wisdom.

n.323From the Sanskrit avaraṇa. The Tibetan translates it from its other meaning of “obscuration,” which does not fit the analogy either. In fact, the Tibetan translates with two words sgrib dang chags pa, which is reflected in this translation. The Chinese has 一切無障礙 (yi qie wu zhang ai, “completely without obstructions”).

n.324According to the Sanskrit cakra, which has been translated into the Chinese as “wheels.” “Circles” is omitted in the Tibetan and replaced by mang (“many”).

n.325According to the Sanskrit sarva. “All” is omitted in the Tibetan and the Chinese.

n.326According to the Sanskrit gocarai. The Tibetan translates as rab snang ba, which could be translated into English as “wisdom that illuminates every direction.” The Chinese is similar to the Tibetan, 智慧滿十方 (zhi hui man shi fang, “wisdom that fills [the space in all] the ten directions”).

n.327According to the BHS viyuhāna. The Tibetan translates as klubs (“to envelop”), which is not found in the Mahāvyutpatti, nor is viyuhāna. In the Chinese, it is translated as a noun: 莊嚴 (zhuang yan, “splendor”).

n.328According to the Sanskrit. The Tibetan and the Chinese omit “wind.”

n.329According to the Sanskrit pura and the Chinese. The Tibetan has gnas (“place”) instead of “city.” In the Chinese translation, lines two and three are combined into one. This line becomes 定心安隱住 (ding xin an yin zhu, “the mind is stable and rests in peace”), and it continues with an additional line: 普運諸含識 (pu yun zhu han shi, “transport all those with consciousness”).

n.330According to the Sanskrit mahā­mahitalācalopama, and in agreement with the Chinese (which omits “surface”). The Tibetan here has sa chen bzhi yi stobs kyi stobs ldan pa (“having the power of the power of four great earths”). bzhi (“four”) is evidently an error for gzhi (“ground”).

n.331According to the Sanskrit raśmi and the Chinese. The Tibetan omits “light rays.”

n.332According to vilokayi, the BHS first person optative. Translated into Tibetan as imperative, “Show me!” The Chinese has translated the fourth line as 願能慈顧我 (yuan neng ci gu wo, “may you look upon me with kindness!”) and has “the Dharma king” in a separate line of verse.

n.333According to the Sanskrit nagara. Absent in the Chinese. The Tibetan translates as pho brang (“palace”).

n.334According to the BHS adhyālambitavyā.

n.335The Sanskrit adds the adjective viśuddha (“pure”).

n.336According to the Tibetan dpal. The Sanskrit ketu can mean “brightness” or “banner.” The Chinese has 威力 (wei li, “splendor,” “power,” and so on).

n.337The Sanskrit punyākara could be translated as a multitude or plentitude of merit or a source of merit. It is translated into Chinese as 福處 (fu chu, “source of merit”). The Tibetan has dge (short for dge ba (“virtue”) instead of bsod nams (“merit”) as in the Sanskrit, probably for the sake of the meter of the verse. The Sanskrit adjective viśiddhi (“pure”) describes all four descriptions of merit.

n.338From the Sanskrit singular locative feminine. The Tibetan translates as dative (“for”), as this locative frequently is used with this meaning but does not seem to match the context here. Lines three and four are reversed in the Chinese, which makes the fourth line, 具足菩薩行 (ju zu pu sa xing), as a result of the third line, likely to mean “perfect the bodhisattva conduct.”

n.339According to one of the meanings of the BHS śodhayiṣyasi, and in agreement with the Chinese. The Tibetan translates as “purify.”

n.340According to the BHS adhyālambitavyā.

n.341According to the Sanskrit utsaṅga or autsaṅga and the Chinese. The Tibetan may have translated from a text that had auṣadha as sman ljongs (“valley of herbs”).

n.342According to the BHS adhyālambitavyā.

n.343According to the Tibetan rgyud. Sanskrit has pracāra (“conduct,” “activity”).

n.344According to the Sanskrit loka­kṛpā and in accordance with the Chinese. The Tibetan snang ba’i snying rje (“the compassion of light”) is peculiar and appears to have been translated from a text that had bodhisattvāloka­kṛpā, which would include āloka (“light”) instead of loka (“world”). The Chinese has “manifesting the bodhisattva’s activities for the world.”

n.345According to the Sanskrit vijñāpana. The Tibetan translates as dmigs par mdzad pa (“focusing on,” “perceiving,” “visualizing,” “observing,” and so on).

n.346According to the Sanskrit ananta and the Chinese. The Tibetan omits “infinite.”

n.347According to the Sanskrit jagat. “Beings” is omitted in the Tibetan.

n.348According to the Sanskrit and the Chinese. The Tibetan omits “ten.”

n.349From one meaning of the BHS āragaṇa. The Tibetan, with mnyes par bya ba, translates according to the alternative meaning of “propitiate” or “please,” which does not appear to match the context. The Chinese omits “the accomplishment of.”

n.350According to the Tibetan. “Resounding with their voices” is not present in the Sanskrit and the Chinese.

n.351According to the Sanskrit and the Chinese. “Will explain it to you” is omitted in the Tibetan.

n.352According to the Sanskrit bhūmi and the Chinese 位 (wei). “Level” is omitted in the Tibetan.

n.353According to the Tibetan.

n.354From the BHS anumārjan. The Tibetan translates as rjes su sbyang ba (“trained in”).

n.355According to the Tibetan.

n.356The Sanskrit āvartante means “to turn toward” in contrast to vivratante, “turning away” from saṃsāra. The Tibetan ’grub pa is literally “accomplish” or “attain,” which is more properly used to translate sampadyante in relation to the family of the tathāgatas in this same paragraph, and therefore may be translated from a manuscript that had sampadyante here instead of āvartante.

n.357From the Tibetan rgyud. The Sanskrit srotas can also mean “river.”

n.358The Sanskrit āvartante means “to turn toward.” The Tibetan translates as ’jug (“enter”). The Chinese translates as 成 (cheng, “attain”).

n.359From the Sanskrit dyotayanti … prabhavam, which could be translated as “illuminating the majesty of.” The Chinese omits “the arising of.”

n.360According to the Sanskrit, the Chinese, and Narthang and Lhasa: skye’o. Other Kangyurs have skye’i, thus continuing the sentence.

n.361According to the Sanskrit abhimukha, the Chinese 專念不捨 (zhuan nian bu she, with the connotation of “not abandoning”) and ’dun pa in Narthang. The other Kangyurs have ’dug.

n.362According to the Sanskrit. The Tibetan and the Chinese omit “to dispel wisdom’s obscurations.”

n.363According to the Sanskrit and the Chinese. “Deeper” is omitted in the Tibetan.

n.364The BHS here is kalika, which, although Monier-Williams defines it as “bud,” is related to the Classical Sanskrit karṇika and the Pali kaṇṇika. The Daśa­bhūmika Sūtra has the exact same kind of lotus, with a sapphire stem, gold leaves, emerald stamens, and a sandalwood pericarp.

n.365Throughout this passage the number is literally “ten hundred thousand.”

n.366“Pure merit” (Sanskrit punyaśuddha) may well be a euphemism for a particular kind of jewel.

n.367If “radiant” (Sanskrit vairocana ) is a euphemism for a particular kind of jewel, as vairocana also means “the sun,” this could be referring to the sunstone.

n.368The Sanskrit here is the less familiar synonym Jambudhvaja translated as 閻浮幢 (yan fu chuang) in the Chinese. The Tibetan has ’dzam bu’i chu (“Jambu River”).

n.369The word for “diamond” here is vajrasiṃha (“vajra lion”); rdo rje’i seng ge in the Tibetan, 金剛師子 (jin gang shi zi) in the Chinese.

n.370From the Sanskrit bhāsana. The Tibetan has brjod (“describe”) in error for brjid. The Chinese has “profundity” instead of “the majestic radiance.”

n.371According to the Tibetan, which is in agreement with the Chinese 無見頂相 (wu jian ding xiang). The Sanskrit has avalokita-mūrdhita (“the visible crown of his head”).

n.372From the Sanskrit. The Tibetan has “bases and different aspects.” The Chinese has “all the supreme Dharmas of the buddhas” 一切諸佛妙法 (yi qie zhu fo miao fa).

n.373From the BHS samavasaraṇa. The Tibetan interprets this as an additional verb, gzhol ba (“descend” or “be absorbed in”). The Chinese translates samavasaraṇa as 入 (ru, “enter”), and has “all Dharma wheels.”

n.374From the Sanskrit vijñapana. The Tibetan translates as rnam par dmigs pa (“focus on”). The Chinese has 照 (zhao, “see clearly,” “illuminate”).

n.375From the Sanskrit saṃdarśayāmi, which is in agreement with the Chinese. Omitted in the Tibetan.

n.376According to the Sanskrit and the Chinese. The Tibetan omits “in order to communicate wisdom; they have entered the ocean of all good qualities.” The Chinese repeats “the ocean of the minds of all beings.”

n.377From the Sanskrit vijñapana. The Tibetan translates as rig pa (“know”). The Chinese has 能以智慧咸悟入 (neng yi zhi hui xian wu ru, “communicate wisdom and awaken all beings”).

n.378The Sanskrit avagāhyamāna has the stronger meaning of “being immersed in.”

n.379From the Sanskrit āvarta. The Tibetan translation has le’u dang (“chapters and”) glong in all available editions of the Kangyur, apparently in error for klong (“expanse,” “whirlpool”) as in the Chinese translation 漩澓 (xuan fu, “whirlpools and undercurrents”).

n.380This could possibly be an incorrect Sanskritization of the Middle-Indic dīpa, which could mean both “continent” and “lamp.”

n.381According to the Tibetan gnas. The Sanskrit patha primarily means “road” but could also mean “region.”

n.382According to the Tibetan. “In beautiful colors” is not present in the Sanskrit or the Chinese.

n.383The Sanskrit reads “human form and strength.” Yongle and Kangxi have kha (“faces”) instead of kha dog (“color”). The male garuḍas are omitted in Cleary. The Chinese has 童子形 (tong zi xing, “youthful form”).

n.384According to the Tibetan dga’. The Sanskrit has parama (“highest”), according with the Chinese (Cleary: “uppermost in their minds,” p. 1186).

n.385“Nonviolence” according to the Sanskrit avihiṃsā and the Chinese 無殺心 (wu sha xin, “nonkilling”), which according to the Mahāvyutpatti should be ’tshe ba med pa in Tibetan. Yongle and Kangxi have the error bsod pa med. Choné has rtsod pa med (“without quarrel or conflict”), while Lithang has the error brtsod pa med.

n.386According to the Sanskrit sevita. The Tibetan appears to have bstan pa (“teach”) in error for brten pa or bsnyen pa.

n.387From the Sanskrit bhāvayitava, translated into Tibetan as bsgom (“meditate”) and into Chinese as 修行 (xiu xing, “practice”).

n.388According to the BHS paripiṇḍayitavya (in agreement with the Chinese), which is elsewhere translated as bsdus pa. Here the Tibetan translates as yongs su brtul (“subjugate,” “tame”).

n.389From the Sanskrit paribhāvayitava (in agreement with the Chinese), translated into Tibetan as bsgom (“meditate”).

n.390According to the Tibetan. In the Sanskrit this is a second half of the previous sentence: “…through accomplishing all the activities of a bodhisattva.”

n.391According to the Tibetan tshul (“way,” “manner”). The Sanskrit has dhyātā (“contemplation,” “reflection”).

n.392The interpretation of the relationship between the different elements of the passage follows the Tibetan. The Vaidya punctuation interprets this differently. In the Chinese, the verbs used are slightly differently, but the overall meaning is very similar.

n.393“Hour” here translates muhurta, but as there are thirty muhurta in a day, this “hour” is forty-eight minutes long.

n.394According to the Tibetan. Not present in the Sanskrit.

n.395According to the Sanskrit aśarīra. The Tibetan and the Chinese omit the negative: “I have no impediment in my own body pervading the buddha realms.”

n.396According to the Sanskrit tiṣṭhāmi and the Chinese. “Stand” is omitted in Tibetan.

n.397According to the Sanskrit. The Chinese omits “city ramparts.” This is omitted in the Tibetan, which, as a result, erroneously conjoins “passing through walls” with the following analogy of “a bird flying through the air.”

n.398From the Sanskrit vigraha. The Tibetan and the Chinese translate from its alternative meaning as gzugs (“form”). The Chinese adds “clouds” to each item.

n.399From the Sanskrit vigraha. The Tibetan translates from its alternative meaning as gzugs (“form”). This sentence is omitted in the Chinese.

n.400According to the Sanskrit. The Tibetan has “mind illuminated by the light of the three times” or “…by light in the three times,” which may have been translated from tryadhvāloka instead of tryadhvaloka. The meaning of the Chinese translation 念善知識普照三世 (nian shan zhi shi pu zhao san shi) is not clear; it may refer to the mind of the kalyāṇamitras or his own mind remembering the kalyāṇamitras.

n.401From the Sanskrit yogaprasṛta. The Tibetan translates yoga as thabs (“method”). The Chinese merges this with the preceding one: “great aspirations to save all beings.”

n.402According to the Sanskrit rati, the Chinese 欲性 (yu xing), and the Yongle, Narthang, and Lhasa dga’ ba. Degé and other Kangyurs have dge ba (“virtues”).

n.403According to the Tibetan. The Sanskrit and the Chinese have this first in the list of qualities.

n.404According to the Tibetan. The Sanskrit and the Chinese have this earlier in the list. The Chinese has merged this with an earlier item in the list: “his mind illuminated the worlds of the three times.”

n.405According to the Tibetan. The Sanskrit and the Chinese have this earlier in the list of Sudhana’s qualities.

n.406According to the Sanskrit. The Tibetan and the Chinese merge this quality with the preceding one.

n.407According to the BHS gati and the Chinese 趣 (chu). Tibetan may have rig in error for rigs.

n.408According to the Sanskrit hetu, the Chinese 故 (gu), and the Narthang and Lhasa rgyu. Other Kangyurs have rgyud.

n.409From the Tibetan dpung gnyen. The Sanskrit has prāṇabhūta, and the Chinese accords with it.

n.410This was believed to be a disk of air below the disk that is our world and supporting it in space. The Chinese translated this as 風輪 (feng lun), “wheel of wind.”

n.411According to the Sanskrit ātmasneha, the Chinese 我愛 (wo ai), and the Yongle, Lithang, Kangxi, Narthang, Choné, and Lhasa bdag. Degé has bag.

n.412According to the Tibetan nga rgyal and the Chinese. The online Vaidya has māra instead of māna.

n.413This sentence is translated from the Sanskrit. The Tibetan khong du chud pa dang rtogs pa dang shes pa dang rig par byas could be translated as “made to comprehend, realize, know, and cognize.” The Chinese uses the active voice, 為開示, 演說, 分別, 解釋 (wei kai shi, yan shuo, fen bie, jie shi, “revealed, described, analyzed, and explained to them”).

n.414The inhabitants of Yama’s realm are the pretas.

n.415According to the Tibetan.

n.416According to the Tibetan.

n.417According to the Sanskrit pada. The Tibetan omits “words.”

n.418According to the Tibetan and the Chinese. Not present in the Sanskrit.

n.419According to the Sanskrit saṃbhāvayan and the Chinese. The Tibetan translates as bsam pa (“contemplate”). The Chinese translates as 思惟 (si wei, “ponder,” “think,” “consider theoretically”).

n.420From the Sanskrit vīrya. The Tibetan translates as brtson ’grus (“diligence”). The Chinese uses 諸甲冑 (zhu jia zhou, “all kinds of armor”) as a metaphor for “courage” and merges “diligence” into the next description.

n.421From the Sanskrit asama. The Tibetan has bdag gi med pa (“no mine”), perhaps from a text that had amama. The Chinese has 平等 (ping deng, “equal”).

n.422From the Sanskrit pratyūhavyūha. The Tibetan has so sor rtog med or so sor rtogs med (“without discrimination”).

n.423According to the Sanskrit sarva. The Tibetan appears to have translated from a text that read dharma.

n.424According to the Sanskrit kula. The Tibetan has gzhi, apparently translating from tala. Absent from the Chinese.

n.425According to the Sanskrit kula. The Tibetan has gzhi, apparently translating from tala. Absent from the Chinese.

n.426According to the Sanskrit. The Tibetan has yid kyi lus (“body of the mind,” “mental body”). Narthang and Lhasa incorrectly reverse the order in the words yid kyi lus yul to yul lus. The Chinese has only “mind.”

n.427According to the Tibetan snang ba. The Sanskrit has vidyu (“lightning”), and the Chinese has 流 (liu, “stream”).

n.428According to the Tibetan. The Sanskrit reads, “Ārya, I have obtained success because I have met the kalyāṇamitra Megha . Why is that? It is difficult to see kalyāṇamitras …” The Chinese reads, “Ārya, being able to meet the kalyāṇamitra today, I have gained vast, great benefits” (probably from sudurlabha).

n.429According to the Sanskrit āsad, the Chinese 親近 (qin jin). The Mahāvyutpatti translation is bsnyen pa. The Tibetan has mnyes pa (“please”).

n.430According to the Tibetan. The Sanskrit reads, “I have succeeded in meeting the kalyāṇamitra Megha .” Absent in the Chinese.

n.431According to the Tibetan and the Chinese. The Sanskrit has buddhasattvas. Cleary translates as “buddhas.”

n.432According to the Tibetan and the Chinese. “Of samādhi” is not present in the Sanskrit.

n.433According to the Sanskrit manoratha and the Chinese. Omitted in the Tibetan.

n.434According to the Tibetan rnam par dpyod pa or rnam par spyad pa. The Sanskrit has vyūha (“display”). The second half of the list in the Chinese is considerably different.

n.435According to the Sanskrit śrutaṃ ca ma, the Chinese 聞 (wen), and the sentence as written earlier in the text. Here the Tibetan omits “I have heard.”

n.436According to the Sanskrit śikṣitavya and the Chinese 學 (xue). The Tibetan reads brtson pa (“dedicated”), though this is repeated within this sentence.

n.437According to the Sanskrit kṣipraṃ and the Chinese 疾 (ji). The Tibetan omits “quickly.”

n.438According to the Sanskrit anyonyānāvaraṇa and the Chinese. The Tibetan has phan tshun mchod pa (“mutual offering”), where mchod pa is a scribal corruption.

n.439According to the Tibetan translation of the Sanskrit kalpa : tshul sna tshogs (“various ways”).

n.440From the Sanskrit brahmendra. The Tibetan interprets it as “Lord of the [Devas].” The Chinese mentions “devas” and “nāgas.”

n.441According to the BHS āyūhāmi niryūhāmi. The Tibetan translates as rtog cing dpyod pa (“examined and analyzed”), which does not fit the context. Chinese translates as 入出 (ru chu, “have gone in and out,” “have entered and emerged from the gate of liberation”).

n.442According to the Sanskrit. The Tibetan ends the name with dmigs pa instead of the expected snang ba. The Chinese corresponds to the Tibetan, perhaps from the Sanskrit anilambha­cakṣurarambaṇa or similar.

n.443According to the Sanskrit. The Tibetan omits a translation of the initial sarva. The Chinese appears to have named a different bodhisattva 金剛燄慧 (jin gang yan hui, “Brilliant Vajra-like Wisdom”).

n.444According to the Sanskrit. In the Tibetan the name ends with rgyal po blo gros, which would be the equivalent of rājamati instead of just mati. The Chinese appears to have named a different bodhisattva 法幢王 (fa chuang wang, “Lord of Dharma Banners”).

n.445According to the Sanskrit and the Chinese. Omitted in the Tibetan.

n.446All Tibetan versions have dad pa (“faith”) in error for ngang pa (“goose” or “swan”), which is the translation for haṃsa. The Chinese has “lion.”

n.447According to one meaning of the BHS ārambaṇa. The Tibetan translates as dmigs pa (“support,” “basis”). Location and time are not mentioned in the Chinese.

n.448According to the Tibetan sgrib pa’i, perhaps translating from nīvaraṇīya­dharma. The Sanskrit has ārambaṇīya­dharma (“the phenomena of sensory objects”). The Chinese translation is in accord with the Sanskrit.

n.449According to the Tibetan mi mthong ba. The Sanskrit avalokita appears to lack the negative.

n.450According to the Tibetan mi g.yo ba and one of the meanings of the BHS nirunmiñjita (literally, “not turning side to side”). The Chinese translates as “silent.”

n.451The Tibetan is presumably translating from ramāt. The available Sanskrit has romāt (“from the pores”).

n.452According to the Tibetan dga’ bas mtho bar gyur pa. Cleary has “ecstatic body,” while this is not present in Carré.

n.453According to the Tibetan. The Chinese has 如法上味 (ru fa shang wei, “supreme Dharmic flavors,” “supreme flavors in accordance with Dharma”).

n.454One of the “four methods of gathering pupils.” BHS sāmanarthatā.

n.455From the Sanskrit ajina. Specifically, the blackbuck (Antelope cervicapra), which is found mainly in India. The Tibetan translates as just pags pa/lpags pa (“skin”), but robes made of black antelope skin and bark were traditional Indian religious clothing. The Chinese has “robes of grass” or “robes of bark.”

n.456According to the Sanskrit daṇḍakāṣṭha­kuṇḍika. The Tibetan omits “staff” and has ril ba (“round vessel”). The Chinese omits “staff” and has 澡瓶 (zao ping, “water jar”).

n.457According to the Tibetan. Absent from the Chinese.

n.458According to the Sanskrit prarūpayamāṇa and the Chinese 演說 (yan shuo). The Tibetan translates as brtag (“examine”).

n.459From the Sanskrit and BHS anupūrvakriyā. The Tibetan translates as mthar gyis bya ba. The Chinese translates as 隨次第各修其業 (sui ci di ge xiu qi ye).

n.460According to the Sanskrit alaṃkāra and the Chinese. Omitted in the Tibetan.

n.461From the Sanskrit adhiṣṭhamānāḥ. The Tibetan translates according to an alternative meaning: byin gyis rlob (“blessing”). Omitted in the Chinese.

n.462According to the BHS jaladhara and in accord with the Chinese. The Classical Sanskrit meaning is “cloud.”

n.463From the Sanskrit pramardayamāna and in accord with the Chinese. The Tibetan translates as rab tu gdul ba (“completely subjugate”).

n.464According to the Sanskrit. The Tibetan omits “in the world.” The Chinese has “causing all beings to abandon their pride,” omitting “in the world” as well.

n.465According to the Tibetan. Kleśa is not present in the online Vaidya. According to Cleary, the Chinese interpreted rāna to mean “pleasure” instead of the first half of a compound meaning “battle” or “war.” The Chinese has added 永共和善 (yong gong he shan, “coexist in harmony forever”).

n.466According to the Sanskrit paravartayamāna and in accord with the Chinese. The Tibetan translates as rjes su ’brang (“follow”).

n.467Infantry, chariots, elephants, and cavalry.

n.468According to the BHS ākara and in accord with the Chinese 雨無量寶 (yu wu liang bao, “rain down immeasurable amounts of precious materials”). The Tibetan translates according to the meaning ’byung gnas (“source”) but translates ākara correctly in the very next phrase.

n.469According to the Tibetan bslu ba and in accord with the Chinese. The Sanskrit is saṃvivāda­paramatā (“quarreling”).

n.470From the Sanskrit anartha. The Tibetan translates as gnod pa (“harmful”). Both are included in the Chinese translation, but there is considerable reordering and re-pairing of key terms and phrases, at times with addition, omission, or modification. For example, “teach compassion to them and cause them to turn away from anger.”

n.471According to the BHS vyāpāda and in accord with the Chinese. The Tibetan has chags sems (“mind of attachment”), apparently in error for gnod sems. Both terms are included in the Chinese translation in combination with different phrases.

n.472According to the Sanskrit arvasattva. The Tibetan omits “of all beings.” The Chinese omits this phrase and adds “all lower realms” to the next phrase.

n.473According to the Sanskrit suvarṇa, the Chinese, and the Lithang, Narthang, and Choné Kangyurs that read gser. Yongle and Kangxi have the misspelling gzer. Degé, Stok Palace, and others have the error dngul (“silver”). In the Chinese, light rays of gold, silver, and other precious materials and realms of these materials are mentioned only once, and the color of light rays and the material of realms are mostly paired differently.

n.474This phrase is absent in Vaidya, the Chinese, and the Tibetan, but it is present in Suzuki. Its absence is an anomaly, and therefore it has been added in this translation.

n.475According to the Sanskrit. This phrase and the rest of the list up until “shining light rays the color of red pearls over the realms that are made of gold” is missing from the Tibetan.

n.476According to the Sanskrit and the Chinese. Omitted in the Tibetan.

n.477According to the Sanskrit. The Tibetan interprets the compound as “bodies adorned by various colors and shapes.” The Chinese has 悉以相好莊嚴其身 (xi yi xiang hao zhuang yan qi shen), describing all the bodhisattvas’ bodies as “adorned with 相好 (xiang hao),” a term that usually refers to the signs and features of a buddha’s body in Chinese Buddhist literature but can mean “excellent features of a great being” in general.

n.478According to the Sanskrit and the Tibetan. Cleary has “without attachment to giver, receiver, or gift.” Absent from the Chinese.

n.479According to the Sanskrit. Omitted in the Tibetan and the Chinese.

n.480According to the Sanskrit kāmaloka. The Tibetan translates as ’jig rten gyi ’dod pa (“worldly desire”) instead of ’dod pa’i ’jig rten. The Chinese summarizes this and the next two phrases as 令諸眾生永斷諸惡 (ling zhu zhong sheng yong duan zhu e, “causing all beings to end all iniquity permanently”).

n.481From the Sanskrit duṣṭa.

n.482From the Sanskrit pratihata, translated into Tibetan as khong khro (“rage”).

n.483From the BHS adhiṣṭhānapr­ayukta. The Tibetan translates as rgyun mi chad par brtson pa (“continuous effort”). The Chinese translates as 勤修 (qin xiu, “practice diligently”).

n.484According to the Sanskrit adhimukti­vaśitā. The Tibetan here has ye shes kyi dbang (“power of wisdom”). The Chinese translates as 自在智 (zi zai zhi, “unimpeded knowledge or wisdom”).

n.485From the BHS niryāṇa, translated into Tibetan from another meaning as ’byung ba (“going forth”). In the Chinese, the result of describing skillful methods to beings is summarized as 令諸眾生雖離生死, 而於諸趣自在受生 (ling zhu zhong sheng sui li sheng si, er yu zhu qu zi zai shou sheng, “causing beings to be free from life and death, but have power or control over rebirth in various realms”).

n.486According to the Sanskrit, Chinese, Narthang, Lhasa, and Stok Palace Kangyurs. Other Kangyurs add sems can (“beings”) here. This segment consists of three short phrases in the Chinese: “display of miraculous power,” “explanation of power over lifespan,” and “cause beings to make ‘great aspirations.’ ”

n.487According to the Tibetan. Not present in Sanskrit and the Chinese. The Chinese translation consists of four short phrases on four strengths.

n.488From the Sanskrit compound. The Tibetan has “ Cakravāla and vajra mountain ranges.”

n.489According to the Sanskrit, the Chinese, and Stok Palace. The Tibetan omits “establishing beings in the power over miracles.”

n.490According to the Sanskrit, the Chinese, and Stok Palace. The Tibetan has ye shes kyis (“by wisdom”) in error for ye shes kyi sa.

n.491According to the Sanskrit, the Chinese, and Stok Palace. The Tibetan has ye shes kyis (“by wisdom”) in error for ye shes kyi sa.

n.492According to the Sanskrit, the Chinese, and Stok Palace. The Tibetan has ye shes kyis (“by wisdom”) in error for ye shes kyi sa.

n.493According to the Sanskrit, the Chinese, and Stok Palace. The Tibetan has ye shes kyis (“by wisdom”) in error for ye shes kyi sa.

n.494According to the Sanskrit, the Chinese, and Stok Palace. The Tibetan has ye shes kyis (“by wisdom”) in error for ye shes kyi sa.

n.495According to the Sanskrit and the Chinese. The Tibetan has ye shes kyis (“by wisdom”) in error for ye shes kyi sa.

n.496According to the Sanskrit, the Chinese, and Stok Palace. The Tibetan has ye shes kyis (“by wisdom”) in error for ye shes kyi sa.

n.497According to the Sanskrit, the Chinese, and Stok Palace. The other Tibetan editions consulted have ye shes kyis (“by wisdom”) in error for ye shes kyi sa.

n.498According to the Sanskrit, the Chinese, and Stok Palace. The other Tibetan editions consulted have ye shes kyis (“by wisdom”) in error for ye shes kyi sa.

n.499According to the Sanskrit, the Chinese, and Stok Palace. The other Tibetan editions consulted have ye shes kyis (“by wisdom”) in error for ye shes kyi sa.

n.500According to the Sanskrit, the Chinese, and Stok Palace. The other Tibetan editions consulted have ye shes kyis (“by wisdom”) in error for ye shes kyi sa.

n.501According to the Sanskrit, the Chinese, and Stok Palace. The Tibetan omits “and establishing beings in the perfection of knowledge.”

n.502From the Sanskrit kūṭa. The Tibetan translates as tshogs (“accumulation”). The Chinese translates the name of the cloud as 海藏 (hai zang, “ocean of treasure” or “treasure in the ocean”).

n.503From the BHS saṃmārjana. The Tibetan translates as bsgrub (“accomplish”). Cleary has “cleaning” from the Classical Sanskrit meaning of the word. In Chinese, the cloud is named 法幢 (fa chuang, “banners of the Dharma”).

n.504This refers to the paradise of Trāyastriṃśa, which is on the summit of Sumeru .

n.505According to the Sanskrit prīti and the Yongle and Kangxi Kangyurs, which have dga’ ba. Other Kangyurs have the error dge ba (“virtue”). The Chinese has 疾莊嚴虛空界 (ji zhuang yan xu kong jie, “swift adornment/display in the field of space”).

n.506According to the Sanskrit saṃgīti­nirghoṣa. The Tibetan has yang dag par ’gro ba, perhaps from a manuscript that had saṃgāta, with nirghoṣa omitted. The Chinese has 金剛輪 (jin gang lun, “vajra wheel”). A Dharma cloud with a similar name 歡喜 (huan xi, “joy”) is associated with the yakṣas.

n.507According to the Sanskrit asurendra and the Chinese. The Tibetan omits “lord of.”

n.508According to the Sanskrit saṃgīti­nirghoṣa and the Chinese. The Tibetan has yang dag par ’gro ba, perhaps from a manuscript that had saṃgāta, with nirghoṣa omitted. The Chinese has 無邊光明 (wu bian guang ming), “limitless light and radiance.”

n.509According to the Sanskrit viṣaya and the Chinese. The Tibetan has rnam par ’byed pa (“analyze”), perhaps from a manuscript that had pravicaya or, more likely, just vicaya. The Chinese has 無樂著 (wu le zhuo, “free from indulgence and attachment”), attributed to “lords of humans.”

n.510This is a euphemism for the world of the pretas.

n.511According to the Sanskrit bala. The Tibetan has kha dog (“color”), perhaps translating from a manuscript that had varṇa. The Chinese has 色相 (se xiang, “colors and forms”).

n.512From the Sanskrit kalpa . Narthang and Lhasa have tshul. Other Kangyurs have tshul khrims, which is already in the list.

n.513According to the Sanskrit uttamāṅga, translated literally into Tibetan as yan lag gi dam pa (“best of limbs”). The Chinese has rearranged the list to “harms done to their heads, eyes, hands, and feet” and “their limbs cut off.”

n.514According to the Sanskrit bhedana and the Chinese. Stok Palace has gshags sam. Lithang, Kangxi, and Choné have bshags pa dang. Other Kangyurs have gshegs sam (“go and”).

n.515According to the Sanskrit saṃkṣobhana, Degé, and most Kangyurs. Narthang has bskem and Lhasa has skem, both meaning “dry up.” Stok Palace has bskyabs (“protect”). The Chinese has one verb 震動 (zhen dong, “shaking”) for worlds and oceans together.

n.516According to the Sanskrit saṃtrāsana and the Chinese negative expression. The Tibetan translates as yongs su tshar gcad (“completely destroy”). The Chinese has “none of the hordes of māras is not destroyed into pieces.”

n.517According to the Sanskrit acintya and the Chinese 不思議 (bu si yi). Omitted in the Tibetan.

n.518According to the Sanskrit acintya and the Chinese 不思議 (bu si yi). Omitted in the Tibetan.

n.519According to the Sanskrit adhimucyamāna. The Tibetan translates as khong du chud (“comprehend”). The Chinese uses the verb 思惟 (si wei, “to contemplate”) throughout this paragraph.

n.520According to the Sanskrit acintya and the Chinese 不思議 (bu si yi). Omitted in the Tibetan.

n.521According to the Sanskrit cetana and the Yongle, Lithang, Kangxi, and Choné sems. Degé and other Kangyurs (including Stok Palace) have sems can (“being”). Absent in the Chinese here, but appears in the next phrase.

n.522According to the Tibetan and the Chinese. Not present in the Sanskrit.

n.523According to the Tibetan and the Chinese. Not present in the Sanskrit.

n.524According to the Tibetan and the Chinese. Not present in the Sanskrit.

n.525In Sanskrit this is followed by anusmātayan (“causing him to be remembered”).

n.526From the BHS upanibadhna. The Tibetan uses rjes su’brang, which was already used above for anugamayan.

n.527According to the Sanskrit and the Chinese. Omitted in the Tibetan.

n.528According to the Sanskrit ācāryāṇi and the Chinese. “Masters” or “teachers” is omitted in the Tibetan.

n.529According to the Sanskrit dictionaries, paṅkti can mean fivefold rows. However, it is evident that the number is not to be taken literally, as later in the sūtra there are mentions of “seven paṅkti.” The Tibetan and the Chinese do not specify the number of rows.

n.530According to the Sanskrit dictionaries, paṅkti can mean fivefold rows. However, it is evident that the number is not to be taken literally, as later in the sūtra there are mentions of “seven paṅkti.” The Tibetan and the Chinese do not specify the number of rows.

n.531According to the Tibetan. “Clouds” and “spread across the ground” are not present in the Sanskrit or the Chinese.

n.532According to the Sanskrit dictionaries, paṅkti can mean fivefold rows. However, it is evident that the number is not to be taken literally, as later in the sūtra there are mentions of “seven paṅkti.” The Tibetan and the Chinese do not specify the number of rows.

n.533According to the Tibetan ba gam. Niryūha literally means “a projection” and is also used to mean “the vestibules that extend from the entrance door.” Absent from the Chinese.

n.534According to the Sanskrit garbha. The Tibetan has ka gdung (“pillars and beams”). Absent from the Chinese.

n.535Literally “ten times a hundred thousand.” The Chinese has “ten thousand.”

n.536The Sanskrit (saptaratna) and the Chinese have “seven jewels.”

n.537nor bu rin po che chu ’dang. The Sanskrit has daśa­prāsāda­kanaka (literally, “ten pellucid gold”), where daśa is evidently a scribal error, presumably for daka (“water”). The jewel is also called udakaprāsāda, and in Buddhist literature is described as a jewel that clarifies muddy water. Cleary translates as “ten layers.” Carré (p. 174), translating from Śikṣānanda’s Chinese, has “piqués de perles hyalines” (“inset with transparent pearls”). The Chinese has “clear water.”

n.538From the Sanskrit vaidūrya and the Chinese. Omitted in the Tibetan.

n.539According to the Tibetan. The Chinese and the Sanskrit descriptions yield different interpretations of this passage describing the “kings of jewels.”

n.540According to the Sanskrit rocana and the Chinese. The Tibetan has yid du ’ong (“attractive,” “beautiful”).

n.541From the Sanskrit samantamukha and the Chinese 普門 (pu men). The Tibetan translates as sgo kun nas brgyan pa (“completely adorned gateway” or “door”).

n.542According to the Sanskrit airāvaṇa­nāga­rāja and the Chinese 象王 (xiang wang). In the Tibetan translation only “elephant” survives.

n.543According to the BHS abhilagna and in accord with the Chinese. The Tibetan translates here as mngon par dga’ ba (“delighted by Śakra”) in contradiction to the Mahāvyutpatti.

n.544From the Sanskrit bimba and corresponding to the Chinese 寶身 (bao shen). The Tibetan translates as ’bru (“syllable” or “grain”).

n.545According to the Sanskrit citta and Degé, Yongle, Kangxi, Narthang, and Lhasa sems. Other Kangyurs have sems can (“being”). Absent from the Chinese.

n.546Sanskrit: eka; Tibetan: gcig.

n.547Sanskrit: śata; Tibetan: brgya.

n.548Sanskrit: sahasra; Tibetan: stong.

n.549Sanskrit: śatasahasra; Tibetan: brgya phrag stong.

n.550Sanskrit: koṭi; Tibetan: bye ba.

n.551Sanskrit: koṭīśata; Tibetan: bye ba brgya.

n.552Sanskrit: koṭisahasra; Tibetan: bye ba stong.

n.553According to the Tibetan bye ba brgya phrag stong (“a hundred thousand ten millions”). The Sanskrit koṭī­śata­sahasra is missing in the available edition.

n.554Sanskrit: koṭī­niyuta­śata­sahasra; Tibetan: bye ba khrag khrig brgya phrag stong. According to the Mahāvyutpatti, niyuta can mean either sa ya (“a million”), which is its value in Classical Sanskrit, or khrag khrig (“a hundred thousand million”). The Tibetan translates here as khrag khrig, resulting in the entire number having the value of a hundred sextillion. One expects the numbers to be successively greater, but either value of niyuta would result in a greater value than the next number, which is kiṃkara. However, this passage appears to conform to the value of the bodhisattva numbers as given in chapter 15, from this point on. There is much scribal variation in the lists in various Sanskrit and Tibetan versions of both chapters, but in this translation there has been an attempt to make the list consistent in both chapters 10 and 15, where nayuta is translated as tha dgu and has the value of ten thousand trillion trillion.

n.555The Sanskrit is kaṅkara in Vaidya and kaṅkala in Suzuki. The Tibetan is thams thams, its general value being a hundred nayuta in BHS (in the Abhidharmakośa it is a thousand niyuta). However, in the Avataṃsaka it has a different value. The Sanskrit for chapter 10 has kaṅkara in Vaidya and kaṅkala in Suzuki. In chapter 15 it is kiṃkara. The Mahāvyutpatti dictionary has both kaṃkara and kaṃkāra, and both are translated as gtams. The Chinese has 矜羯羅 (jin jie luo). The usual value for kiṃkara is a hundred bimbara, but in this sūtra in chapter 15 it is the value of bimbara squared. In this chapter the order and the value of bimbara and kiṃkara are reversed so that the value of the number is 1 followed by 28 zeros.

n.556In chapter 10 the value of bimbara and kaṅkara are reversed compared to chapter 15, so that its value here is ten sextrigintillion (1 followed by 112 zeros). The more established translation of bimbara into Tibetan is dkrigs. Chapter 15 has khrig khrig. The Tibetan here is, confusingly, khrag khrig, which is usually the translation for nayuta. The Chinese has 頻婆羅 (pin po luo).

n.557According to the series of numbers in chapter 15. This number appears to have been omitted in this chapter. It is not present in chapter 10 in either Sanskrit or Tibetan. The Tibetan is myad myid. Suzuki has magara in chapter 15. The Mahāvyutpatti dictionary has both agāra and āgāra, and both are translated as yid yal. The Chinese is 阿伽羅 (a qie luo). The value of the number here would be 1 followed by 224 zeros (a hundred treseptuagintillion).

n.558The Tibetan has gang ya (though the Kangxi has gang yang). The Mahāvyutpatti dictionary translated pravara as both mchog yal and mchog yas. Its value here would be 1 followed by 448 zeros (ten cenoctoquadragintillion).

n.559According to chapter 15 and the Mahāvyutpatti. The Tibetan has ban bun. In chapter 10 the Sanskrit is parama. In chapter 15 the Sanskrit is mapara. The Mahāvyutpatti dictionary has mavara, mapara, and savara, all translated as ban bun. Its value here would be 1 followed by 896 zeros (a hundred duocenseptennonagintillion).

n.560The Tibetan is phyar phyur. The Sanskrit is missing in chapter 15 in the available editions. The Mahāvyutpatti dictionary has avara as phyur phyur and does not appear to record how it was translated in chapter 15. Therefore, it appears that avara was missing from that chapter in the ninth-century Sanskrit manuscript. Its value would be 1 followed by 1,792 zeros (ten quingensexnonagintillion).

n.561According to chapter 15. The Tibetan is lcag lcig. Neither the Sanskrit nor the Tibetan are present in chapter 10. The Mahāvyutpatti dictionary has tavara translated as phyad phyod. Its value would be 1 followed by 3,584 zeros (one hundred milliacentrenonagintillion).

n.562According to chapter 15. The Tibetan is byang bying. The Sanskrit in chapter 10 is āsīna. The Mahāvyutpatti dictionary has sīma for both chapters, recording translations as ’tshams yas, mtshams yas, mtshams yangs, and ’chams yam. Its value would be 1 followed by 7,168 zeros (ten duomilliatrecenoctooctogintillion).

n.563Chapter 10 has the Sanskrit anaupama and the Tibetan nyer ’jal. Chapter 15 has yāma and the Tibetan chem chem. The Mahāvyutpatti dictionary appears to record the Sanskrit hūma, duma, and hama for chapter 10 and poma for chapter 15, with zam zim as Tibetan for both. Its value would be 1 followed by 14,336 zeros.

n.564The Tibetan is phyal phyol. The Mahāvyutpatti dictionary and chapter 15 are in agreement with chapter 10. Its value would be 1 followed by 28,672 zeros.

n.565According to chapter 15 and the Mahāvyutpatti. In chapter 10 the Sanskrit is vipāsa and the Tibetan yal yol. In chapter 15 the Sanskrit is avaga and the Tibetan is khyud khyud (Stok: khyung khyung). The Mahāvyutpatti dictionary has avaga and ārāva with the Tibetan as rigs dom or rigs sdom. Its value would be 1 followed by 57,344 zeros.

n.566Chapter 10 translates as ljad ljod. Chapter 15 translates as zar zer. The Mahāvyutpatti dictionary has mīgava, mīvaga, and mṛgava with the Tibetan as zar zer. Its value would be 1 followed by 114,688 zeros.

n.567The Tibetan is phyod zim. The Tibetan and the Sanskrit are missing in chapter 15. The Mahāvyutpatti dictionary does not appear to list this number. Its value would be 1 followed by 229,376 zeros.

n.568The Tibetan is phyad phyod. Chapter 15 has viraga and the Tibetan khrib khrib. The Mahāvyutpatti dictionary has vināka and viraga with the Tibetan as khrib khrib and khrab khrib. Its value would be 1 followed by 458,752 zeros.

n.569The Tibetan is dam ldem (Stok Palace: ltam ltem). Not present in chapter 15 or the Mahāvyutpatti. Its value would be 1 followed by 917,504 zeros.

n.570According to the Mahāvyutpatti. The Tibetan is ya gangs. Both chapters in the present Sanskrit have vivaga. The Mahāvyutpatti dictionary has vigava and the Tibetan bsgyur yas for both chapters. Its value would be 1 followed by 1,835,008 zeros.

n.571The Tibetan is cho ma. The Mahāvyutpatti dictionary has saṃkrama for chapter 10 and saṃgrama for chapter 15 with sbar yas as Tibetan for both. Its value would be 1 followed by 3,670,016 zeros.

n.572The Tibetan is khram khrim. The Mahāvyutpatti dictionary has visara, but the Tibetan is given as ’phro yas. Suzuki chapter 15 has viśrata. Its value would be 1 followed by 7,340,032 zeros.

n.573The Tibetan is nab nub. The Sanskrit is missing in chapter 10. Chapter 15 has vibhaja. The Mahāvyutpatti dictionary has vijambha for chapter 10 and vibhaja for chapter 15 with the Tibetan for both as nab nub. Its value would be 1 followed by 14,680,064 zeros.

n.574The Tibetan is missing in chapter 10. The Sanskrit in chapter 15 is vijaṅgha and the Tibetan is sang sang. The Mahāvyutpatti dictionary has vijāgha, vijagha, and vijaga with the Tibetan as thab thib. Its value would be 1 followed by 29,360,128 zeros.

n.575According to the Mahāvyutpatti. The Tibetan has brgyud yas. The Sanskrit in chapter 10 is visrota. Chapter 15 has viśodha. The Mahāvyutpatti dictionary has visota and visoda. Its value would be 1 followed by 58,720,256 zeros.

n.576The Tibetan is btang yas. The Mahāvyutpatti dictionary has the Tibetan as khyad gyin or khyad phyin. Its value would be 1 followed by 117,440,512 zeros.

n.577According to chapter 15 and the Mahāvyutpatti. The Tibetan is bkra yar. The Sanskrit in chapter 10 is vibhakti and in chapter 15 is vibhakta. The Mahāvyutpatti dictionary has vibhakti for chapter 10 and vibhakta for chapter 15. Its value would be 1 followed by 234,881,024 zeros.

n.578According to chapter 15 and the Mahāvyutpatti. The Tibetan has gsal yas (Stok Palace: bsta yas). The Sanskrit in chapter 10 is vigdhanta, in chapter 15 the Sanskrit is vikhata, and the Tibetan is gsa’ yas. The Mahāvyutpatti dictionary has vikhyāta for chapter 10 and vikhata for chapter 15, and the Tibetan is grags yas and brags yas. Its value would be 1 followed by 469,762,048 zeros.

n.579According to the Mahāvyutpatti and the Vaidya Sanskrit of chapter 10. The Sanskrit in chapter 10 in Suzuki is tula and in chapter 15 is ulana. The Tibetan in chapter 10 is gzhal brtag. The Vaidya Sanskrit in chapter 10 is tulana and in chapter 15 is ḍalana, mistaking the Devanāgarī u for the similar da. The Tibetan is missing in chapter 15. The Mahāvyutpatti dictionary has tulana for both chapters, and the Tibetan is gzhal bgrang or zhal bgrang. Its value would be 1 followed by 939,524,096 zeros.

n.580The Tibetan is mtshungs med. Not present in the Mahāvyutpatti. Its value would be 1 followed by 1,879,048,192 zeros.

n.581The Tibetan is lam lum. The Mahāvyutpatti dictionary has dharaṇa for chapter 10 and varaṇa for chapter 15 and for the Tibetan has gzhal dpag. Its value would be 1 followed by 3,758,096,384 zeros.

n.582The Tibetan is rab rib. In chapter 15 the Tibetan is yal yol. The Mahāvyutpatti dictionary has vipatha for chapter 10 and vivara for chapter 15, and for both chapters the Tibetan is yal yol. Its value would be 1 followed by 7,516,192,768 zeros.

n.583The Tibetan is thab thib. The Tibetan in chapter 15 is khral khrul. In chapter 10 the Sanskrit is vana in Vaidya and vivana in Suzuki. The Mahāvyutpatti dictionary has no entry for chapter 10 and avana for chapter 15. The Tibetan it records is gsab bas and gsal yas. Its value would be 1 followed by 15,032,385,536 zeros.

n.584The Tibetan is ’grigs yol in Degé; ’grag yol in Yongle; ’grags in Lithang and Choné; ’grag yul in Kangxi; and ’grib yol in Narthang and Stok Palace. Chapter 15 has thud thud (Stok: thung thung). The Sanskrit is thavana in chapter 15. In Vaidya chapter 10 the Sanskrit is missing, and in Suzuki it is tūrṇa. The Mahāvyutpatti dictionary has no entry for chapter 10 and thavana for chapter 15 with the Tibetan as rgod yas and dgod yas. Its value would be 1 followed by 30,064,771,072 zeros.

n.585According to the Mahāvyutpatti and chapter 15. Sanskrit chapter 10 has vivarṇa, and the Tibetan is then phyo (Yongle, Kangxi, and Stok Palace have then ’phyo). In chapter 15 the Sanskrit is viparya and the Tibetan is khral khrul. The Mahāvyutpatti dictionary has viparya for chapter 10 and vivarya for chapter 15. The Tibetan it records for both chapters is ’khrul yas or khrul yas. Its value would be 1 followed by 60,129,542,144 zeros.

n.586According to the Mahāvyutpatti. The Tibetan has bsam phyod (Yongle: bsam phyad; Stok: bsam phyong). In chapter 10 the Sanskrit is sāmya in Vaidya and sāmpa in Suzuki. Chapter 15 has samaya. The Mahāvyutpatti dictionary has samarya for both chapters, with the Tibetan as ’phags yas or thal yas. Its value would be 1 followed by 120,259,084,288 zeros.

n.587According to the Mahāvyutpatti dictionary and chapter 15. The Tibetan has ’dra mnyam. The Tibetan appears to be missing in chapter 15, and the Sanskrit there is viturṇa. In chapter 10 the Sanskrit is varaṇa (Suzuki has ṇavaraṇa). The Mahāvyutpatti dictionary has viturṇa for both chapters and rnam dpyod or rnam phyod for chapter 10 and rnam phyod or rnam phyog for chapter 15. Its value would be 1 followed by 240,518,168,576 zeros.

n.588According to the Suzuki edition and chapter 15. The Tibetan has brang breng. In the online Vaidya edition, the Sanskrit hetura was omitted in the list of numbers in chapter 10. In chapter 15 the Tibetan is brang bring. The Mahāvyutpatti dictionary has hevara for chapter 10 and gevara for chapter 15, and the Tibetan is rgyad yas or rgyas yas for chapter 10 and rgyas yas for chapter 15. Its value would be 1 followed by 481,036,337,152 zeros.

n.589The Tibetan in chapter 10 is bgrong yas. In chapter 15 it is bgrod yas. The Mahāvyutpatti dictionary has bgod yas or brgod yas for chapter 10 and bgrod yas for chapter 15. Its value would be 1 followed by 962,072,674,304 zeros.

n.590The Tibetan is rgyas ’dal (Stok Palace: rgyal ’dal). In Vaidya chapter 10 the Sanskrit is visāra, and in Suzuki it is viśāra. It is not present in Tibetan or Sanskrit chapter 15. The Mahāvyutpatti does not have the number of either chapter. Its value would be 1 followed by 1,924,145,348,608 zeros.

n.591The Tibetan is bsngo yas. The Mahāvyutpatti has bsdo yas or bsko yas yas for chapter 10 and bsgo yas or bsko yas for chapter 15. Its value would be 1 followed by 3,848,290,697,216 zeros.

n.592The Tibetan is zang yag. The Mahāvyutpatti has atyudgata. Its value would be 1 followed by 7,696,581,394,432 zeros.

n.593According to the Mahāvyutpatti and chapter 15. The Tibetan has ’phro bkye. Chapter 10 has visṛṣṭa. The Mahāvyutpatti has viśiṣṭa , with brtan yas or bstan yas as the Tibetan. Its value would be 1 followed by 15,393,162,788,864 zeros.

n.594The Sanskrit according to the Mahāvyutpatti for chapter 15. For chapter 10 it has nevala. The present Sanskrit for chapter 15 is nilamba and for chapter 10 is devala. The Tibetan has rtse ’phyo. In the Mahāvyutpatti it is stobs yas. Its value would be 1 followed by 30,786,325,577,728 zeros.

n.595According to the Mahāvyutpatti. The Tibetan has yong tan (Stok Palace: yong than). Chapter 10 has paribheda, and Chapter 15 has harita. The Mahāvyutpatti has haribha for chapter 15, hariva for chapter 10, and ’phrog yas as the Tibetan. Its value would be 1 followed by 61,572,651,155,456 zeros.

n.596The Tibetan is ’brug g.yos (Stok Palace: brug g.yos). The Mahāvyutpatti has ’brug yas, ’bryug yos, brug yas, or brug yos. Chapter 25 has brug g.yos. Its value would be 1 followed by 123,145,302,310,912 zeros.

n.597According to the Mahāvyutpatti for chapter 15, which also lists the variant galibha. Suzuki chapter 10 has palimbha, and Vaidya has paliguñja. The Tibetan in both chapters is sang yal. The present Sanskrit for chapter 15 has halita. The Mahāvyutpatti Sanskrit for chapter 10 is halibhu. The Mahāvyutpatti has rmo yas or rmong yas. Its value would be 1 followed by 246,290,604,621,824 zeros.

n.598According to the Mahāvyutpatti. The Tibetan has ’thing yug. Chapter 10 has thing yug; Stok Palace has thing yig; and chapter 10 has harita. The Mahāvyutpatti for chapter 10 is harisa or hārisa. Chapter 15 has hari. Its value would be 1 followed by 492,581,209,243,648 zeros.

n.599According to the Mahāvyutpatti for chapter 15. The Tibetan has snang yal or nan pa for chapter 10 (nan pa has no direct equivalent in any Sanskrit list but may be out of order). The Tibetan and Sanskrit are missing from chapter 15. Suzuki has the error loka for chapter 10, and Vaidya has āloka. The Mahāvyutpatti has aloka for chapter 15 and heluga for chapter 10, with shugs ’phyo or shugs sbyong for the Tibetan. Its value would be 1 followed by 985,162,418,487,296 zeros.

n.600Dṛṣṭānta is according to the Mahāvyutpatti for chapter 15 with the Tibetan as yid ’phyo, corresponding to the Kangyur chapters 10 and 15. Chapter 15 of the present Sanskrit has dṛṣṭvānta. Chapter 10 the Sanskrit is indriya while the Mahāvyutpatti has drabuddha and the Tibetan ’thab yas or mtha’ yas. Its value would be 1 followed by 1,970,324,836,974,592 zeros.

n.601According to the Mahāvyutpatti and chapter 15. In chapter 10 the Sanskrit is heluka. The Tibetan in all instances is nab neb. Its value would be 1 followed by 3,940,649,673,949,184 zeros.

n.602According to the Sanskrit of chapter 10. The Tibetan is absent, although the earlier unassigned nan pa may be out of order. It is not present in chapter 15 or the Mahāvyutpatti (though the latter has drabuddha earlier in the list as an alternate to dṛṣṭānta in chapter 15). Its value would be 1 followed by 7,881,299,347,898,368 zeros.

n.603According to the Sanskrit of chapter 10. There appears to be no Tibetan. The Mahāvyutpatti has haruṇa (and Tibetan phyin chod or phyin phyod) in chapter 10 and haduna or hanuna (phyin sbyod or phyin phyod) in chapter 15. Its value would be 1 followed by 15,762,598,695,796,736 zeros.

n.604The Tibetan is khrigs thams. According to chapter 10 the Sanskrit is māluta. The Mahāvyutpatti has maluda (and the Tibetan thal thal) in chapter 10 and ela (and the Tibetan thal thal) in chapter 15. Its value would be 1 followed by 31,525,197,391,593,472 zeros.

n.605According to chapter 15. The Tibetan is yal yal. In chapter 10 the Sanskrit in Vaidya is mailuta and in Suzuki it is meluta. The Mahāvyutpatti has dumela or dumaila (and Tibetan yal yol) in chapter 10 and mailuta (yal yal) in chapter 15. Its value would be 1 followed by 63,050,394,783,186,944 zeros.

n.606According to chapter 15. The Tibetan is bgrang yas. In chapter 10 the Sanskrit is kṣaya. The Mahāvyutpatti has kṣamuda (Tibetan: bzod yas) in chapter 10 and kṣepu (also translated as bzod yas) in chapter 15. Its value would be 1 followed by 126,100,789,566,373,888 zeros.

n.607According to the Sanskrit of chapter 10. The Tibetan for this is absent in chapter 10, and neither the Sanskrit nor the Tibetan are present in chapter 15 or the Mahāvyutpatti. Its value would be 1 followed by 252,201,579,132,747,776 zeros.

n.608According to the Mahāvyutpatti. The Tibetan is thug yal. In chapter 10 the Sanskrit is elatā. In chapter 15 the Sanskrit is eluda. The Mahāvyutpatti has elada (Tibetan: thal yas) in both chapters 10 and 15. Its value would be 1 followed by 504,043,158,265,495,552 zeros.

n.609According to Suzuki’s Sanskrit of chapter 10 and the Mahāvyutpatti. The Sanskrit in chapter 15 is bhāluda. The Tibetan in chapter 10 is yad yud. In chapter 15 it is shang shang. The Mahāvyutpatti has maluma (Tibetan: tshad yas) in chapter 10 and māluda or maluda (thal yas) for the preceding number in chapter 15. Its value would be 1 followed by 1,008,806,316,530,991,104 zeros.

n.610According to the Vaidya Sanskrit for chapter 10, in which the Tibetan appears to be the Degé phyo ldog (Yongle, Lithang, Kangxi, and Choné: ’phyo ldog). Suzuki’s Sanskrit has maṇḍamā. Not present in chapter 15 in either Tibetan or Sanskrit. Not present in either chapter in the Mahāvyutpatti. Its value would be 1 followed by 2,017,612,633,061,982,208 zeros.

n.611According to the Sanskrit of chapter 10, for which the Tibetan may be Degé brda yas or lhub be. It is not present in the Sanskrit or Tibetan of chapter 15 or the Mahāvyutpatti. Its value would be 1 followed by 4,035,225,266,123,964,416 zeros.

n.612According to the Sanskrit of chapters 10 and 15. In chapter 10 the Tibetan may be brda yas or lhub be. In chapter 15 the Tibetan appears to be yag yag. The Mahāvyutpatti has sadama (Tibetan: rtog yas or rtogs yas) in chapter 10 and samatā (rtogs yas) in chapter 15. Its value would be 1 followed by 8,070,450,532,247,928,832 zeros.

n.613Visada is according to the Sanskrit of chapter 15, in which the Tibetan appears to be tham thim (Choné: thim thim). In chapter 10 the Sanskrit is missing and the Tibetan may be thag thug. The Mahāvyutpatti has vimuda (and Tibetan dga’ yas) in chapter 10 and vimada (dga’ yas) in chapter 15. Its value would be 1 followed by 16,140,901,064,495,857,664 zeros.

n.614According to the Sanskrit of chapter 10. The Tibetan appears to be khrig ge. Neither the Sanskrit nor the Tibetan appear to be present in chapter 15, unless the Tibetan is rlom bsnyal. The Mahāvyutpatti has vaimātra (Tibetan: tshad ’das) in chapter 10 and no entry for chapter 15. Its value would be 1 followed by 32,281,802,128,991,715,328 zeros.

n.615Pramātra is according to chapter 15 and the Mahāvyutpatti. In chapter 10 the Sanskrit in Vaidya is pramartā, and in Suzuki it is antrā. The Tibetan is gzhal ’phyos. The Mahāvyutpatti has pramātra or pramatra. Chapter 15 has the Tibetan gzhal ’phyos. Chapter 10 appears to have rig yas. Its value would be 1 followed by 64,563,604,257,983,430,656 zeros.

n.616According to the Mahāvyutpatti, with the lengthening of the vowel in conformity with the Tibetan translations. In chapter 15 the Sanskrit is amantra and the Tibetan is gzhal yal. In chapter 10 the Sanskrit is amantrā, and the Tibetan appears to be snyad med. The Mahāvyutpatti has sumātra or amatra (and the Tibetan gzhal yas) in chapter 10 and amantra or amanra (gzhal yas) in chapter 15. Its value would be 1 followed by 129,127,208,515,966,861,312 zeros.

n.617According to the Mahāvyutpatti for chapter 10. Chapter 15 has bhramantra, and the Tibetan is gzhal med. In chapter 10 the Sanskrit is annamantrā, and the Tibetan appears to be mchog phreng. The Mahāvyutpatti has bhramātra (and the Tibetan gzhal thib, gzhal thims, or gzhal thin) for chapter 10 and bhramantra and the Tibetan gzhal thil or gzhal thim (though the latter is also used a little further on for namantra) in chapter 15. Its value would be 1 followed by 258,254,417,031,933,722,624 zeros.

n.618According to the Mahāvyutpatti. Chapter 15 has gamantra, and the Tibetan is gzhal ’khor. In chapter 10 the Sanskrit is saṅgamantrā, and the Tibetan appears to be nyag ’bru. The Mahāvyutpatti has gamātra (and the Tibetan gzhal ’khor) in chapter 10 and gamantra (gzhal ’khor) in chapter 15. Its value would be 1 followed by 516,508,834,063,867,445,248 zeros.

n.619According to the Mahāvyutpatti for chapter 10. In Vaidya chapter 10 the Sanskrit is vimantrā, and in Suzuki it is vinnamantrā. The Tibetan in chapter 10 appears to be spu ’phyes. Chapter 15 has namantra and the Tibetan gzhal thim. The Mahāvyutpatti has namātra (and the Tibetan gzhal med) in chapter 10 and gamantra (gzhal med) in chapter 15. And gzhal med is given two numbers previously in chapter 15 for bhramantra. Its value would be 1 followed by 1,033,017,668,127,734,890,496 zeros.

n.620According to the Mahāvyutpatti. In chapter 10 the Sanskrit is himantrā, and the Tibetan appears to be ’bru ’brel. Chapter 15 has nahimantra. The Tibetan is gzhal gar (Stok: gar gzhal). The Mahāvyutpatti has hemātra (and the Tibetan gar gzhal) in chapter 10 and nahimantra (gar gzhal) in chapter 15. Its value would be 1 followed by 2,066,035,336,255,469,780,992 zeros.

n.621Based on the Mahāvyutpatti and chapter 15, which read vimantra. The Tibetan is gzhal sang (Stok: gzhal sangs). In chapter 10 the Tibetan appears to be brjod ’os (Stok: brjod bos). The Mahāvyutpatti has vemātra or dhemātra (and the Tibetan gzhal sangs) in chapter 10 and vimantra (gzhal sangs) in chapter 15.

n.622According to the Mahāvyutpatti. Chapter 15: paramantra. The Tibetan is gzhal phul (which appears to have lost its Sanskrit equivalent) or gzhal thag. In chapter 10 the Sanskrit is paramantrā, and the Tibetan appears to be brjod phul. The Mahāvyutpatti has paramātra (and the Tibetan gzhal thag) in chapter 10 and paramantra (gzhal thag) in chapter 15.

n.623According to the Mahāvyutpatti and the Tibetan translations. In chapter 10 the Sanskrit is śivamantrā, and the Tibetan appears to be zhi snyad. Chapter 15 has śivamantra. The Tibetan is gzhal zhi. The Mahāvyutpatti has śivamātra (and the Tibetan gzhal phul or gzhal yul) in chapter 10 and śivamantra, śimantra, or thimantra (gzhal phul) in chapter 15.

n.624Chapter 15 has delu. The Tibetan appears to be missing. In chapter 10 the Sanskrit is elā, and the Tibetan appears to be ngag thim. The Mahāvyutpatti has ela (and the Tibetan ya lad or yal ’das) in chapter 10 and elu (ya lad or yal) in chapter 15.

n.625Chapter 15 has velu. The Tibetan is apparently ’phyo ’gyur. In chapter 10 the Sanskrit is velā, and the Tibetan appears to be ’phyo ’gyur. The Mahāvyutpatti has vela (and the Tibetan dus rlabs or rus rlabs) in chapter 10 and velu (dus rlabs or tus rlabs) in chapter 15.

n.626The Sanskrit in chapter 10 has telā. The Tibetan in chapters 10 and 15 appears to be nyar nyer. The Mahāvyutpatti has tela for chapter 10. The Sanskrit is missing from chapter 15 and in the Mahāvyutpatti for chapter 15.

n.627According to chapter 10 in Vaidya. Suzuki has rolā. Absent in chapter 15 and the Mahāvyutpatti. Apparently absent in the Tibetan in both chapters.

n.628In chapter 10 the Sanskrit is kelā. The Tibetan is phyag phyig. The Mahāvyutpatti has gela and phyag phyig for both chapters. Chapter 15 reads gelu in Sanskrit; the Tibetan is phyag phyig.

n.629According to chapter 10 in Vaidya and Suzuki. Absent in chapter 15 and the Mahāvyutpatti. Apparently absent in the Tibetan.

n.630In chapter 10 the Sanskrit is śvelā. The Tibetan has zal zul (Choné: zal zil). In chapter 15 the Sanskrit is khelu, which appears to be a corruption. The Mahāvyutpatti has svela in chapter 10 and śvelu in chapter 15.

n.631The Tibetan for this is missing in the Kangyurs consulted. In chapter 10 the Sanskrit is nelā. Chapter 15 has nelu. The Mahāvyutpatti has nela (Tibetan: gtad yas or gtang yas) in chapter 10 and nelu (btang yas or gtang yas) in chapter 15.

n.632The Tibetan is nyar nyer (according to the Mahāvyutpatti). In chapter 10 the Sanskrit is bhelā and in chapter 15 bhelu. The Tibetan is missing in both chapters. The Mahāvyutpatti has no entry for chapter 10 and bhelu (nyar nyer) for chapter 15.

n.633The Tibetan is sal sal . In chapter 10 the Sanskrit is missing, and in chapter 15 it is kelu. The Tibetan sal sal is in both chapters. The Mahāvyutpatti has kela ( sal sal ) for chapter 10 and kelu ( sal sal ) for chapter 15.

n.634In chapter 10 the Sanskrit is selā, and in chapter 15 it is selu. The Tibetan g.yo ’deg is the same in both chapters. The Mahāvyutpatti has sela (yang yod or yad yod) for chapter 10 and selu (yad yod) for chapter 15.

n.635In chapter 10 the Sanskrit is pelā, and in chapter 15 it is pelu. The Tibetan phan phun is the same in both chapters. The Mahāvyutpatti has phela (phyol yas) for chapter 10 and pelu (phyol yas) for chapter 15.

n.636The Tibetan appears to be brnang ya. The Sanskrit is helā in chapter 10. There is no corresponding Sanskrit in chapter 15 and no entry for either chapter in the Mahāvyutpatti.

n.637In chapter 10 the Sanskrit is melā and in chapter 15 it is melu. The Tibetan in chapter 10 is rem grol (Degé), rim grol (Lithang and Choné), and rem ’drol (Narthang, Lhasa, and Stok Palace). In chapter 15 the Tibetan is rem ’drol. The Mahāvyutpatti has mela (phrad yas) for chapter 10 and melu (’phrad yas) for chapter 15.

n.638The Tibetan is rdzi ngad in both chapters. The Sanskrit is saraḍa in both chapters. The Mahāvyutpatti has saraṭa (phrad yas) for chapter 10 and sarata (brjod yas) for chapter 15.

n.639The Tibetan is rdzi rdul in both chapters, based on the Sanskrit māruta in chapter 10 and mārutu in chapter 15. There is no Sanskrit in chapter 15 and no entry for either chapter in the Mahāvyutpatti.

n.640The Tibetan is phun yol in both chapters. The Sanskrit given here is according to the Mahāvyutpatti. The Sanskrit in chapter 10 is meruta, and in chapter 15 it is bherudu, apparently in error for merudu. The Mahāvyutpatti has meruda or meluda (rdzi phyod) for chapter 10 and merudu (rdzi phyod) for chapter 15.

n.641The Tibetan is ’ol ’ol in chapter 10. The Tibetan is missing in chapter 15. The Sanskrit in chapter 10 is kheluta, and in chapter 15 it is kheludu. The Mahāvyutpatti has kheluda (rdzi phyod khyod) for chapter 10 and kheludu (rdzi phyod khyod or rji phyod phyod) for chapter 15.

n.642The Tibetan is ngad ngad in both chapters. The Sanskrit in chapter 10 is māluta, and in chapter 15 it is māludu. The Mahāvyutpatti has mātula or matula (ma gzhal) for chapter 10 and māludu (ma gzhal) for chapter 15.

n.643The Tibetan has bgrang brtsi in both chapters. The Sanskrit in chapter 10 is muluta, and in chapter 15 it is samula. The Mahāvyutpatti has samula (dpag ’byams, dpag ’jal, or dpag ’phyam) for chapter 10 and sambala (dpag ’byam or dpag ’byams) for chapter 15.

n.644The Tibetan has zab grangs in both chapters. The Sanskrit in chapter 10 is ajava, and in chapter 15 it is ayava in Suzuki and athava in Vaidya. The Mahāvyutpatti has ayava (zab ’grang or zab bgrang) for chapter 10 and ayava or apava (zab ’gra or zab ’grang) for chapter 15.

n.645The Tibetan has dga’ rkyang in both chapters (though Stok chapter 10 has dga’ rgyang and the Mahāvyutpatti has dga’ brkyang in both chapters). The Sanskrit is kamala in both chapters and in the Mahāvyutpatti.

n.646The Sanskrit magava is according to the Mahāvyutpatti. The Sanskrit in chapter 10 is kamara. The Tibetan in chapter 10 is grangs mtha’. In chapter 15 the Sanskrit is agava. The Tibetan in chapter 15 is gzhung ’dal. The Mahāvyutpatti has magava (brtag yas) for chapters 10 and 15.

n.647The Sanskrit in chapter 10 is atara, and in chapter 15 it is ataru. The Tibetan has phyod yal in chapter 10 and khrug phyad in chapter 15. The Mahāvyutpatti has atara (bsgral yas or bskral yas) for chapter 10 and ataru (bsgral yas) for chapter 15.

n.648Sanskrit according to the Mahāvyutpatti. The Tibetan is ’ol phyod in both chapters, though Stok Palace has ’ol phyed in chapter 10. The Sanskrit is heluva in both chapters, though in chapter 10 Suzuki has heluta. The Mahāvyutpatti has heluya (’od phyod, ’ol chod, or ’ol phyod) for chapter 10 and heluvu (’ol phyod) for chapter 15.

n.649The Tibetan has gdab yas in both chapters. The Sanskrit is missing from chapter 15 and is veluva in chapter 10. The Mahāvyutpatti has veluva (gdab pas) for chapter 10 and no entry for chapter 15.

n.650According to the Sanskrit from the Suzuki for chapter 10. Vaidya has jāvaka. The Sanskrit is absent in chapter 15. The Tibetan has gcal yas in both chapters, though Stok Palace has cal yas in chapter 10. The Mahāvyutpatti has kalāpa (cha tshogs) for chapter 10 and kaṣaca or kaṣava (cha tshogs) for chapter 15.

n.651The Sanskrit here is from the Mahāvyutpatti. The Sanskrit in chapter 10 is hava. The Sanskrit is absent in chapter 15. The Tibetan has brang yas in both chapters, though Stok Palace has bgrangs yas in chapter 10. The Mahāvyutpatti has havava or havaca (brang yal) for chapter 10 and havava (brang yal or bgrang yas) for chapter 15.

n.652The Sanskrit here is from havala in chapter 10 and in the Mahāvyutpatti’s entry for chapter 15. It is absent in chapter 15, and there is no entry in the Mahāvyutpatti for chapter 10. The Tibetan has byim ’phyo in both chapters, though Stok Palace has byim ’phyi in chapter 10. The Mahāvyutpatti has havala (ljab ljib) for chapter 15 and no entry for 10.

n.653The Sanskrit here is from the Mahāvyutpatti. The Sanskrit in chapter 10 is bimbara (bimba in Suzuki) and absent in chapter 15. The Tibetan is yam me in both chapters. The Mahāvyutpatti has vivara (bsnyad yas) for both chapters 10 and 15.

n.654The Sanskrit here is from the Mahāvyutpatti. Suzuki in chapter 10 has bimbahu, and Vaidya has bimbahura. The Sanskrit in chapter 15 is mirahu. The Tibetan is bsnyal yas in both chapters, though Stok Palace has snyal yas. The Mahāvyutpatti has no entry for chapter 10 and bimba (gzugs yas) for chapter 15.

n.655Chapter 10 has ldab ldob, but ldab ldeb in Stok Palace. Chapter 15 has ldab ldeb. Both chapters have caraṇa. The Mahāvyutpatti has navara (rab yangs) for chapter 10 and caraṇa (gdab yas) for chapter 15.

n.656The Sanskrit according to chapter 10 and the Mahāvyutpatti. The Tibetan has ’phan chad in both chapters, though Stok Palace has ’ban chad in chapter 10. Sanskrit chapter 10 has carama. The Mahāvyutpatti has camara (rgod yas) for chapter 10 and carama (mtha’ byam) for chapter 15.

n.657The Sanskrit here is according to chapter 10. The Sanskrit is absent in chapter 15. The Tibetan has phang phung in both chapters (though Narthang and Lhasa have phan phung for chapter 10). There is no entry in Mahāvyutpatti.

n.658The Sanskrit according to chapter 10 and the Mahāvyutpatti. The Sanskrit is absent in chapter 15. The Tibetan has mtha’ rdul in chapter 10 and is apparently absent in chapter 15. The Mahāvyutpatti has no entry for chapter 10 and dhavara (lang ling) for chapter 15.

n.659The Sanskrit here is from chapter 15 and Suzuki for chapter 10 (it is missing in Vaidya). The Tibetan is rgyu lding (Degé) and rgyud lding (Narthang and Lhasa) in chapter 10 and possibly khe’u tshang in chapter 15. The Mahāvyutpatti has dhamara (’dzin yas) for chapter 10 and dhamana (’dzin yas) for chapter 15.

n.660The Tibetan is yun ’gyangs in chapter 10 and possibly zhung zung in chapter 15. The Sanskrit is pramada in both chapters. The Mahāvyutpatti has pramāda (dga’ ’byam) for both chapters.

n.661The Tibetan is mkha’ yal in chapter 10 and mchog yal in chapter 15. The Sanskrit in chapter 10 is vigama. The Sanskrit in chapter 15 is nigama. The Mahāvyutpatti has vigama (dpal bral) for chapter 10 and nigama (dpag bral) for chapter 15.

n.662The Sanskrit here is according to the Mahāvyutpatti. The Tibetan is apparently absent in chapter 10 and is mtha’ rtul (Stok Palace: mtha’ rdul) in chapter 15. The Sanskrit in chapter 10 is udvartana, and in chapter 15 it is uparvata. The Mahāvyutpatti has upavarta (mtha’ rtul) for chapter 10 and upavarta (mtha’ rtul or mthal rtul) for chapter 15.

n.663Tibetan is apparently absent in chapter 10 and is yun ’gyangs in chapter 15. The Sanskrit is nirdeśa in both chapters, though the Stok Palace has nirdaśa in chapter 10. The Mahāvyutpatti has nirdeśa (nges brtan or nges bstan) for chapter 10 and nirdeśa (nges bstan) for chapter 15.

n.664The Tibetan is apparently bun lob in both chapters. The Sanskrit is akṣaya in both chapters. The Mahāvyutpatti has akṣaya or akṣeya (mi zad pa) for chapter 10 and akṣaya (mi zad pa) for chapter 15.

n.665The Tibetan is lam lom in both chapters. The Sanskrit is saṃbhūta in both chapters and in the Mahāvyutpatti, which has legs ’byung for the Tibetan in both chapters.

n.666The Tibetan is bsnyad yas in both chapters. The Sanskrit is mama in chapter 10. The Sanskrit is mamama in chapter 15. The Mahāvyutpatti has amama (nga med) for both chapters.

n.667The Tibetan is lang ling in both chapters. The Sanskrit is vada in chapter 10 and avada in chapter 15. The Mahāvyutpatti has avānta (bsal yas or bsam yas) for chapter 10 and avada (bsal yas or gsal yas) for chapter 15. Chapter 10 in the Kangyur has ljab ljib as the next number, which appears to have no correlation in Sanskrit.

n.668The Tibetan is mi brtsal in both chapters. The Sanskrit is utpala in in both chapters and in the Mahāvyutpatti, which has brlabs yas for the Tibetan in both chapters.

n.669The Tibetan is ’byams yas in both chapters. The Sanskrit is padma in both chapters and in the Mahāvyutpatti, which has mchog yas for the Tibetan in both chapters.

n.670The Tibetan is nga ’grang in both chapters. The Sanskrit is saṃkhyā in both chapters. The Mahāvyutpatti has saṃkhyā (grangs ’byam) for chapter 10 and saṃkhya (grangs ’byam) for chapter 15.

n.671The Tibetan is bkra chal in both chapters. The Sanskrit is gati in both chapters. The Mahāvyutpatti has gati (rtogs ’gro) for both chapters. In chapter 10 this number follows the next in both Sanskrit and Tibetan.

n.672The Tibetan is smos yal in both chapters. The Sanskrit is upāgama in chapter 10 and upagama (Suzuki) and upaga (Vaidya) in chapter 15. The Mahāvyutpatti has upagama (rmos yal) for chapter 10 and apparently no entry for chapter 15.

n.673According to chapter 15. The Sanskrit is not present in chapter 10. At this point in chapter 10 in the Tibetan there are the following four numbers: lo rgyas, ’bum rdib, la lo, and phyam phyam. In chapter 15 in the Tibetan there are these four numbers: lo rgyas, ’bum rdib, gam gum, and la lo. It appears their Sanskrit equivalents have been lost. The Mahāvyutpatti appears to have no equivalent entry for any of these in chapter 10, but for chapter 15 has upamya and uruma­parivartta, with the Tibetan equivalent for both being dpe yas, even though they appear to be two different numbers. One would expect there to have been an uruma followed by uruma­parivartta in the Tibetan, which would have concluded in la bsgres, as in the following sets of numbers.

n.674The Tibetan is bgrang ’phyos. In the Mahāvyutpatti, for chapter 10 (7802) and 15 (7932) it is bgrang du med pa.

n.675The Tibetan is bgrang ’phyos la bsgres. In the Mahāvyutpatti, for chapter 10 (7803) the translation is bgrang du med pa la bsgres pa. For chapter 15 (7933) it is bgrang du med pa la ’gres pa and bgrang du med pa las bsgres pa.

n.676The Tibetan is dpag yas. In the Mahāvyutpatti, for chapter 10 (7804) it is dpag yas and for chapter 15 (7936) the translation is both dpag yas and dgag tu med pa.

n.677The Tibetan is dpag yas la bsgres. In the Mahāvyutpatti for chapter 10 (7805) the translation is dpag yas la bsgres pa, and for chapter 15 (7937) it is both dpag tu med pa las bsgres pa and dpag yas la bsgres pa.

n.678The Tibetan is yal phyod (Degé has the error phyong). In the Mahāvyutpatti for chapter 10 (7806) it is mu med and for chapter 15 (7938) the translation is mu med pa.

n.679The Tibetan is yal phyod la bsgres. In the Mahāvyutpatti, for both chapters (7807 and 7939) the translation is mu med pa la bsgres pa.

n.680The Tibetan is mu yal. In the Mahāvyutpatti, for both chapters (7808 and 7940) the translation is thug med.

n.681The Tibetan is mu yal la bsgres. In the Mahāvyutpatti, for both chapters (7809 and 7941) the translation is thug med la bsgres pa.

n.682The Tibetan is bgrang yol. In chapter 10 the Sanskrit is agaṇeya; in chapter 15 it is agaṇanīya. In the Mahāvyutpatti, for both chapters (7810 and 7942) the Sanskrit is agaṇeya. The Tibetan translation in chapter 10 is brtsi yas and in chapter 15 it is brtsis yas.

n.683The Tibetan is bgrang yol la bsgres. In chapter 10 the Sanskrit is agaṇeya­parivarta; in chapter 15 it is agaṇanīya­parivarta. In the Mahāvyutpatti, for both chapters (7811 and 7943) the Sanskrit is agaṇeya­parivarta. The Tibetan in chapter 10 (7811) is brtsi yas la bsgres pa, brtsis yas las bsgres pa, and brtsis yas la bsgres pa. The Tibetan in chapter 15 is brtsis yas las bsgres pa and brtsis yas la bsgres pa.

n.684The Tibetan is myi mjal. In chapters 10 and 15 the Sanskrit is atulya. In the Mahāvyutpatti, for both chapters (7812 and 7944) the Sanskrit is also atulya and the Tibetan for both is gzhal du med pa.

n.685The Tibetan is myi mjal la bsgres. In the Mahāvyutpatti, for both chapters (7813 and 7945) the Sanskrit is atulya­parivarta and the Tibetan in chapter 10 (7813) is gzhal du med pa la bsgres pa and gzhal du med pa las bsgres pa. The Tibetan in chapter 15 (7945) is also gzhal du med pa la bsgres pa and gzhal du med pa las bsgres pa.

n.686The Tibetan is bsam phyod. In chapters 10 and 15 the Sanskrit is acintya. In the Mahāvyutpatti, for both chapters (7814 and 7946) the Sanskrit is also acintya and the Tibetan for both is bsam gyis mi khyab pa.

n.687The Tibetan is bsam phyod la bsgres. In the Mahāvyutpatti, for both chapters (7815 and 7947) the Sanskrit is acintya­parivarta and the Tibetan in both chapters is bsam gyis mi khyab pa la bsgres pa and bsam gyis mi khyab pa las bsgres pa.

n.688The Tibetan in both chapters is mtha’ ’byam. The Sanskrit is absent from chapter 15. The Sanskrit and Tibetan are absent from the Mahāvyutpatti for both chapters.

n.689The Tibetan is mtha’ ’byam la bsgres. The Tibetan and the Sanskrit are absent from chapter 15 and in the Mahāvyutpatti for both chapters.

n.690The Tibetan is dpag thag. In both chapters the Sanskrit is amāpya. In the Mahāvyutpatti, for chapter 10 (7816) the Sanskrit is ameya and the Tibetan is bgrang yol. In chapter 15 (7948) the Sanskrit is amāpya and the Tibetan is gzhal gyis mi lang ba.

n.691dpag thag la bsgres. In both chapters the Sanskrit is amāpya­parivarta. In the Mahāvyutpatti, for chapter 10 (7817) the Sanskrit is ameyaparivarta and the Tibetan is bgrang yol la bsgres pa and bgrang yol las bsgres pa. In chapter 15 (7949) the Sanskrit is amāpya­parivarta and the Tibetan is gzhal gyis mi lang ba la bsgres pa and gzhal gyis mi lang ba las bsgres pa.

n.692brjod du med pa. In both chapters the Sanskrit is anabhilāpya. The Mahāvyutpatti for both chapters (7818 and 7950) is identical.

n.693brjod du med pa la bsgres. In both chapters the Sanskrit is anabhilāpya­parivarta. In the Mahāvyutpatti, in the entries for both chapters (7819 and 7951) the Sanskrit is anabhilāpya­parivarta and the Tibetan is brjod du med pa la bsgres pa and brjod du med pa las bsgres pa.

n.694brjod du med pa’i yang brjod du med pa. In both chapters the Sanskrit is anabhilapyānabhilāpya and anabhilāpyānabhilāpya . The Mahāvyutpatti is identical but appears to only refer to chapter 15 (7952).

n.695brjod du med pa’i yang brjod du med pa la bsgres. The Mahāvyutpatti is identical but appears to only refer to chapter 15 (7953).

n.696According to the Sanskrit and the Chinese. The Tibetan omits the second half of the sentence beginning with “and so on.”

n.697Neither the Sanskrit, the Chinese, nor the Tibetan has the expected description of the aspiration to hold the Dharma wheels of all buddhas, which is what came next in the earlier list.

n.698According to the Sanskrit kāmadhātu. The Tibetan has nam mkha’i dbyings (“realm of space”). The Chinese has “world realms.”

n.699According to the Sanskrit aśoka and the Chinese. The Tibetan has “without kleśas,” perhaps from a corrupted manuscript.

n.700The Vaidya Sanskrit here has Samudravetalā. Cleary uses this name. The Tibetan rnam par rlob pa is the same as earlier, suggesting that it is not another place with a new name. The Chinese translates as 海潮處 (hai chao chu, “a place by the ocean”), probably from Samudra-vetāḍin.

n.701According to the Sanskrit and the Chinese. Omitted in the Tibetan.

n.702According to the Sanskrit mitra and the Yongle and Narthang Kangyurs bshes gnyen. Other Kangyurs have dge ba’i bshes gnyen ( kalyāṇamitra ). The Chinese has 同行善知識 (tong xing shan zhi shi), which is a combination of mitra and kalyāṇamitra .

n.703According to the Tibetan. The Sanskrit kalyāṇatā and the Chinese 善 (shan) mean “goodness.”

n.704According to the Sanskrit aśaya and the Chinese 意 (yi). Omitted in the Tibetan.

n.705The Tibetan appears to have translated this as an adjective (“very powerful”) for the vajra rather than the vajra’s owner. Nārāyaṇa here is ostensibly used as an alternative name for Indra. The Chinese omits “unbreakable” and “vajra” and translates the phrase as 寶莊嚴 (bao zhuang yan), a compound of the adjectives “precious” and “majestic” or of the nouns “jewel” and “ornament.”

n.706From the Sanskrit suvibhakta . The Chinese has 處處行列 (chu chu hang lie, “rows [of sandalwood trees] everywhere”).

n.707According to the Sanskrit. These two sentences are joined into one in the Tibetan as a result of an omission: “From all four directions there is the adornment of the beautifully grown bignonia trees.” The Chinese is similar to the Tibetan but without the description “beautifully grown.”

n.708According to the Sanskrit kumuda. Omitted in the Tibetan.

n.709According to the Sanskrit setu, the context, and the Chinese 橋 (qiao). The Tibetan translates according to another meaning of setu as stegs bu (“platform”).

n.710According to the Tibetan. “Brahmin” is not present in the Sanskrit and the Chinese. The Chinese omits the number and has “disciples.”

n.711From the Sanskrit. The Tibetan translates kūṭa (“summit”) as brtsegs pa (“heap”).

n.712According to the Sanskrit mārga. The Tibetan has snying po (“essence”), which appears to be a translation from a text that had garbha in error for mārga. The Chinese translation appears to be based on garbha as well.

n.713In the Sanskrit and the Chinese this paragraph follows the next paragraph.

n.714According to the Sanskrit. Omitted in the Tibetan. The Chinese has 億年 (yi nian), which can mean a hundred thousand years or sometimes a far higher number of years according to context.

n.715From the Sanskrit sarva­kālacakra­vaśavartināṃ. The Tibetan omits “power” and has “in time.” The Chinese is similar to the Sanskrit but omits “wheel.”

n.716From the Sanskrit lakṣaṇa­jñānābhinihāra. The Tibetan interprets the compound as “signs and knowledge.” The Chinese has 諸佛無量智慧 (zhu fo wu liang zhi hui, “immeasurable wisdom of the buddhas”).

n.717According to the Sanskrit lakṣaṇa. The Tibetan and the Chinese have skad cig gcig (“one instant”), apparently translating from a manuscript that had kṣana instead of lakṣana.

n.718According to the Sanskrit śarīra. The Tibetan translates as rang bzhin (“nature”).

n.719According to the Sanskrit tryadhva. The Tibetan and the Chinese omit “the three times.”

n.720According to the Sanskrit prasarita, the Chinese, and the Degé, Lhasa, and Narthang ’dal ba. Yongle, Lithang, Kangxi, and Choné have the error ’dul ba.

n.721According to the Tibetan. The present Sanskrit has sattvaśraddha (“beings-faith”). The Tibetan has mnyam pa thams cad (“all equality”), apparently a scribal error, while Yongle, Lithang, Kangxi, Narthang, Choné, and Stok Palace have mnyan pa thams cad (“all that is heard”), perhaps translating from a Sanskrit manuscript that had sarvaśrava or sarvaśruta. The Chinese has 凡所聞法皆能忍受, 清淨信解 (fan suo wen fa jie neng ren shou, qing jing xin jie, “He could retain all the Dharmas he had heard and understand with pure faith”), which appears to indicate a text that included both śraddha (retained in the Sanskrit manuscript) and śruta or śvara.

n.722According to the Tibetan and the Chinese. The Sanskrit has “the light of definitive wisdom.”

n.723According to the Tibetan and the Chinese. The Sanskrit has sarvatra, “all-pervading higher cognition.”

n.724According to the Tibetan and the Chinese. The Sanskrit also has vidyut, “the lightning of the knowledge of the ten strengths.”

n.725According to the Sanskrit pariśodhana, the Chinese, and the Yongle, Lithang, Kangxi, and Choné sbyangs. Degé has the error spyad. Stok Palace has sbyar.

n.726According to the Sanskrit mahā and the Chinese. The Tibetan omits “great.”

n.727From the Sanskrit “unceasing,” which could be taken as an adjective of “knowledge.” “Without limit or center” could be describing the network of world realms.

n.728From the Sanskrit saṃjñāgata and in accord with the Chinese (“perceptions of limitless beings”). The Tibetan translates as mying (archaic spelling for “name”).

n.729From the Sanskrit kṣuradhārā. The Tibetan Kangyurs have spu gri’i sos gshib pas ’khod pa (“arranged with rows of razor blades”). Yongle, Lithang, Kangxi, and Narthang have spu gri’i sos gshibs pas ’khor ba (“encircled by rows of razor blades”). The Choné differs slightly from these, reading spu gri’i sos bshibs pas ’khor ba. The Chinese has 刀山 (dao shan), a compound of “blade/sword” and “mountain,” without the term “path” or “rows.” In his commentary, 澄觀 (Cheng Guan) explains that 刀山 is a metaphor for 無分別智 (wu fen bien zhi; Skt. nirvikalpa-jñāna, niṣkalpanā-jñāna, avikalpa-jñāna, “nonconceptual wisdom”). See Cheng Guan 澄觀. Da fangguang fohuayan jingshu 大方廣佛華嚴經疏. Taishō 1735, 57: 932a3–4. The Chinese has an additional phrase 登彼山上投身入火 (deng bi shan shang tou shen ru huo), “he climbed up that mountain and threw his body into the fires,” which, according to Cheng Guan, means that he had cut off all obscurations and attained realization. See Cheng Guan 澄觀. Da fangguang fohuayan jingshu 大方廣佛華嚴經疏. Taishō 1735, 57: 932a8–12.

n.730According to the Sanskrit and the Chinese. The Tibetan appears to have lost “It is rare,” so that “becoming human” becomes conjoined with “pure good fortune.”

n.731From the Sanskrit khaṇḍaka. The Tibetan translates as myi gcags/chags.

n.732According to the Sanskrit kakṣa, which can also mean “a forest of dead trees” or “dry wood.” The Tibetan translates as lcag lcig (“dirt,” “impurity”). The Chinese translates as 薪 (xin, “firewood”).

n.733According to the Tibetan and the Chinese. The Sanskrit has “kleśas and karma.”

n.734Tibetan has mi shes (“ignorance”). The Sanskrit has akṣana-jñāna (“inopportune or inappropriate knowledge”). The Chinese translates as 一切惑稠林 (yi qie huo chou lin, “the dense forest of all confusions”).

n.735Tibetan interprets the Sanskrit compound as meaning “chasm and terror.” The Chinese omits “chasm.”

n.736The Sanskrit pañcatapas, in accord with the Chinese 五熱 (wu re), could also mean “five fires” or “five asceticisms.” In this traditional Indian ascetic practice the heat being endured is from four encircling fires and the sun, which is the fifth “fire.” The Tibetan translates as “five ascetic practices” (dka’ thub lnga).

n.737According to the Tibetan and the Chinese. The Sanskrit adds asama (“unequaled asceticism”).

n.738According to the Sanskrit anubhava, the Chinese 力 (li), and Narthang, Lhasa, and Stok Palace byin. Degé has sbyin (“generosity”).

n.739According to the Tibetan shin tu dag. The Sanskrit has kalyāṇa (“good”). The Chinese has 純善 (chun shan, “pure and good”).

n.740According to the Sanskrit, the Chinese, Yongle, Lithang, Kangxi, and Choné. Degé has a genitive that assigns the number “ten thousand” to the entourage.

n.741According to the Tibetan, apparently translating from a text that had śarīra. The Sanskrit has āśaya (“thoughts,” “disposition of mind,” “aspiration”). The Chinese is similar to the Tibetan.

n.742From the Sanskrit prasādayanti. The Tibetan translates as mos par byed (“to cause to have aspiration”). The Chinese has 無垢濁 (wu gou zhuo, “free of stains”).

n.743According to the Tibetan. “Brahmin” is not present in the Sanskrit (which has udāra, meaning “illustrious,” “noble,” and so on) or the Chinese.

n.744According to the Sanskrit bodhi and the Chinese. The Tibetan omits “for enlightenment.”

n.745According to the Sanskrit tīkṣṇa and the Chinese. The Tibetan translates as gsal ba (“clear”).

n.746According to the Sanskrit vṛkṣa and the Chinese. The Tibetan omits “trees.”

n.747According to the Sanskrit vāyu­samīritebhyo and the Chinese. This is omitted at this point in the Tibetan but is present when the list is repeated.

n.748According to the Sanskrit yāvat and the Chinese 乃至 (nai zhi). Omitted in the Tibetan.

n.749According to the Tibetan chu klung. Not present in the Sanskrit and the Chinese.

n.750According to the Tibetan and the Chinese. The online Vaidya omits dharma.

n.751From the Sanskrit varṇa. The Tibetan translates as kha mdog (“color”). Omitted in the Chinese.

n.752According to the Tibetan.

n.753This line is according to the Tibetan. The Chinese has 一切無疑懼, 安住心不動 (yi qie wu yi ju, an zhu xin bu dong, “whoever has no doubts has a calm, unwavering mind”).

n.754According to the Tibetan ru mtshon. The Sanskrit ketu can have a number of other meanings, so that the sentence could refer to an irreversible comet, shooting star, brightness, torch, leader, banner, and so on. The Chinese translates as 必不退轉 (bi bu tui zhuan, “who will definitely not regress”).

n.755According to the Tibetan and the Chinese. Vaidya has gocaraniryāta (“setting forth into the inconceivable range of the kalyāṇamitras”).

n.756From the Tibetan as rgya che (“vast”) in accord with the Chinese 廣大 (guang da). The Sanskrit udāra can mean “great,” “excellent,” etc.

n.757According to the Tibetan.

n.758According to the Sanskrit karma. The Tibetan appears to have translated from a manuscript that had dharma. The Chinese translation is based on kalpa , 一切劫無失壞際 (yi qie jie wu shi huai ji), literally “all kalpas are without destruction or dissolution,” which can mean “harmony in the apogee of kalpas.”

n.759According to the Tibetan and the Chinese. Vaidya appears to have an omission so that the two sentences become one: “dwelling in the nonconceptuality that is the apogee of the tathāgatas.”

n.760According to the Chinese. The Sanskrit vākpatha means “the range of speech,” translated literally into Tibetan as tshig gi lam (“path of words”). The Chinese has 響 (xiang), “echo.” Cleary and Carré translate it as “echo.”

n.761According to the Sanskrit and the Chinese. The Tibetan appears to have “was encircled by countless fences of jewels.”

n.762According to the Sanskrit abhinīlaneta. The Tibetan translates as mig dkar nag ’byes pa (“distinct white and black eyes”). Note that Sanskrit regularly uses the word that literally means “blue” for “black.” The Chinese reads 紺紫色 (gan zi se, “violet”).

n.763From the Sanskrit parivata (which also means “turning,” “revolving,” and “chapter”). The Tibetan translates as rgyud (“continuum”). The Chinese translation uses the common term for Dharma 法 (fa).

n.764From the Sanskrit ākārayantyā. The Tibetan translates as dran par bya ba (“remember”). Cleary translates as “making it familiar.” The Chinese has 憶持 (yi chi, “remember”), and some terms in this phrase are omitted.

n.765According to the Tibetan.

n.766According to the Sanskrit virocana. The Tibetan has mi ’gal (“not contradicting”). Cleary has “harmony,” which appears to agree with the Tibetan. The Chinese has 不失壞 (bu shi huai), literally “no destruction or dissolution,” although it can mean “harmony.”

n.767According to the Sanskrit karmaviṣaya and the Chinese. Omitted in the Tibetan.

n.768According to the Tibetan and the Chinese. Not present in the Vaidya online transcription.

n.769According to the Sanskrit and the Chinese. “The Dharma of” is omitted in the Tibetan.

n.770According to the Chinese and the Tibetan. The Tibetan has phrin las (“actions”), which appears to have been translated from a manuscript that had karma. The present Sanskrit has kāya (“bodies”).

n.771According to the Sanskrit pada. The Tibetan and the Chinese omit “words.”

n.772According to the Tibetan. Not present in the Sanskrit or the Chinese, which have simply “who are not overpowered by the world.”

n.773According to the Sanskrit sarva. “All” is not present in the Tibetan or the Chinese.

n.774According to the Sanskrit sarva. The Tibetan appears to have translated from a manuscript that had satva instead of sarva, resulting in “the profound subtle wisdom of beings.” The Chinese is the same as the Tibetan.

n.775Here and in the rest of the paragraph, “ground” is according to the Sanskrit tala and the Chinese. The Tibetan translates as dbyings (“realm”). The Chinese interprets as 眾生所作行 (zhong sheng suo zuo xing, “conduct of beings”).

n.776According to the Sanskrit satya, the Chinese, and the Narthang and Lhasa bden. Degé has dben (“isolation”). The Chinese appears to have combined this and the preceding phrase into one: 眾生如光影 (zhong sheng ru guang ying, “beings are like light and shadow”).

n.777From the BHS vyavahāra and in accord with the Chinese. The Tibetan translates as rnam par dpyod pa (“analysis”).

n.778According to the Sanskrit unnata and tuṅga. The Tibetan translates more vaguely as dbyibs legs (“good shape”) and ran pa (“appropriate”). Absent from the Chinese.

n.779Meaning that his height was equal to the length of his outstretched arms.

n.780According to the Sanskrit jñāna. Omitted in the Tibetan. The Chinese has 平等 (ping deng, “equanimity”).

n.781According to the Sanskrit vipula. Omitted in the Tibetan and the Chinese.

n.782According to the Sanskrit nibhṛtaṃ suvyavasthitaṃ and the Chinese. The Tibetan translates as pad ral med, the meaning of which is obscure, and shin tu mdzes pa (“beautifully”). The Chinese has 審諦 (shen di, “investigate carefully,” “observe carefully”).

n.783According to the Sanskrit āvartayanti and the Chinese. The Tibetan translates as bsgrub par byed (“accomplished”).

n.784According to the Tibetan. The Sanskrit āsantīrātri and the Chinese have “spring nights.”

n.785According to the Sanskrit paricumbya. The Tibetan translates as bzhin sbyar (“pressed the face against”). Not present in the Chinese.

n.786According to the Sanskrit parilikhya and Yongle, Lithang, Kangxi, Narthang, Choné, and Lhasa phyis. Degé has the error phyin (“gone”). Not present in the Chinese.

n.787According to the Sanskrit vāluka. The Tibetan omits “grains of sand.”

n.788According to the Sanskrit and the Chinese. The Tibetan breaks this into two sentences. The Chinese breaks it into two short phrases in reverse order.

n.789According to the Sanskrit buddhakṣetra and the Chinese. The Tibetan has just “buddhas” and omits “realms.”

n.790From the Sanskrit. The Tibetan interprets the compound as meaning “prayers and mental retention.”

n.791According to the Sanskrit. The Tibetan interprets the compound to mean “in order to realize and comprehend countless ways of the Dharma.” The Chinese interprets it as “receiving Dharma teachings of countless tathāgatas and accomplishing countless ways of the Dharma” as the result of “retention of holding the Dharma wheels.”

n.792According to the Tibetan myig ’phrul, which appears to be translating indrajala. The online Vaidya transcription has indrabala. The Chinese has 因陀螺網 (yin tuo luo wang, “the net of Indra”), a literal translation of the Sanskrit indrajala.

n.793According to the Sanskrit and the Chinese. The Tibetan omits “three.”

n.794According to the Tibetan. “In a single time” is not present in the Sanskrit or the Chinese.

n.795According to the Sanskrit. The Tibetan omits “of wisdom.” The Chinese has 隨順燈 (sui shun deng), a compound that consists of 隨順 (sui shun, “fit,” “compliant,” “appropriate”), which corresponds to the Sanskrit anuloma, and 燈 (deng, “lamp”).

n.796According to the Sanskrit amṛdya, the Chinese 無能壞 (wu neng huai), and Narthang, Lhasa, and Stok Palace thub pa med. Degé has thug pa med (“untouchable”).

n.797From the Sanskrit āsraya. The Tibetan translates as gzhi (“basis,” “foundation”). Cleary has “body.” An equivalent is not present in the Chinese.

n.798According to the Narthang, Lhasa, and Stok Palace kyis. Degé has kyi.

n.799From the Narthang and Stok Palace zlos. Degé has slos. The Sanskrit anumantrayan could mean “authorize.” Cleary has “apply.” The Chinese has “recalled and recited.”

n.800According to the Sanskrit anuprayacchan. The Tibetan translates as bsdud pa (“collected,” “compiled”). Not present in the Chinese.

n.801According to the Tibetan shod thabs she pa. The Sanskrit nikṣepa could mean “to set down in writing,” as in the Lalita­vistara­sūtra’s list of skills, which has nikṣepaliphi.

n.802According to the Sanskrit paṭṭana and the Chinese 邑 (yi). Omitted in the Tibetan.

n.803“Ten million” is according to the Sanskrit koṭi, the Tibetan bye ba, and the Chinese 俱胝 (ju zhi).

n.804The Tibetan reads khod khod or a hundred trillion. The usual value for ayuta is a thousand million, i.e., a billion, and the Mahāvyutpatti dictionary translates ayuta as ther ’bum, which has that value. However, in this context the number has a much greater value than a hundred trillion. This number is not present in the list in chapter 10 in either the Tibetan or the Sanskrit. The Chinese reads 阿由他 (a yu ta), which is simply a transliteration of the Sanskrit ayuta.

n.805The Tibetan here is tha dgu or ten octillion (1 followed by 28 zeros). The usual value for niyuta is a hundred billion. The Chinese reads 那由他 (na yu ta), which again is just a transliteration of the Sanskrit, and is one ayuta times one ayuta.

n.806The Tibetan is khrig khrig. Chapter 10 has khrag khrig. The Mahāvyutpatti dictionary translates niyuta as khrag khrig. The usual value for a bimbara is a hundred niyuta, or sometimes the values of bimbara and kiṃkara are reversed as in chapter 10 of this sūtra. Here the value is a hundred septendecillion (1 followed by 56 zeros). The Chinese repeats the term 那由他 (na yu ta).

n.807The Tibetan is thams thams. The Sanskrit for chapter 10 has kaṅkara in Vaidya and kaṅkala in Suzuki. The Mahāvyutpatti dictionary has both kaṃkara and kaṃkāra, and both are translated as gtams. The usual value for kiṃkara is a hundred bimbara, or sometimes the values of bimbara and kiṃkara are reversed as in chapter 10 of this sūtra. Here the value of the number is ten sextrigintillion (1 followed by 112 zeros). The Chinese is 矜羯羅 (jin jie luo), one bimbara times one bimbara.

n.808The Tibetan is myad myid. Not present in chapter 10 in either the Sanskrit or the Tibetan. Suzuki has magara in chapter 15. The Mahāvyutpatti dictionary has both agāra and āgāra, and both are translated as yid yal. The value of the number here would be 1 followed by 224 zeros (a hundred treseptuagintillion). From this point on, the Chinese uses twenty-four more numeric terms, three of which are transliterations from Sanskrit while the rest are abstract descriptions such as “innumerables times innumerables,” “immeasurables times immeasurables,” and so on.

n.809The Tibetan is gang ya (Kangxi has gang yang). The Mahāvyutpatti dictionary translated pravara as both mchog yal and mchog yas. Its value here would be 1 followed by 448 zeros (ten cenoctoquadragintillion).

n.810The Tibetan is ban bun. In chapter 10 the Sanskrit is parama. The Mahāvyutpatti dictionary has mavara, mapara, and savara, all translated as ban bun. Its value here would be 1 followed by 896 zeros (a hundred duocenseptennonagintillion).

n.811The Tibetan is phyar phyur. The Sanskrit is missing in chapter 15 in the available editions. The Mahāvyutpatti dictionary has avara as phyur phyur and does not appear to record how it was translated in chapter 15, and therefore it appears that avara was missing in the ninth-century Sanskrit manuscript. Its value would be 1 followed by 1,792 zeros (ten quingensexnonagintillion).

n.812The Tibetan is lcag lcig. Neither the Sanskrit nor the Tibetan are present in chapter 10. The Mahāvyutpatti dictionary has tavara translated as phyad phyod. Its value would be 1 followed by 3,584 zeros (one hundred milliacentrenonagintillion).

n.813The Tibetan is byang bying The Sanskrit in chapter 10 is āsīna. The Mahāvyutpatti dictionary has sīma for both chapters, recording translations as ’tshams yas, mtshams yas, mtshams yangs, and ’chams yam. Its value would be 1 followed by 7,168 zeros (ten duomilliatrecenoctooctogintillion).

n.814The Tibetan is chem chem. Chapter 10 has the Sanskrit anaupama and the Tibetan nyer ’jal. The Mahāvyutpatti dictionary appears to record the Sanskrit hūma, duma, and hama for chapter 10 and poma for chapter 15, with zam zim as the Tibetan for both. Its value would be 1 followed by 14,336 zeros.

n.815The Tibetan is phyal phyol. The Mahāvyutpatti dictionary is in agreement. Its value would be 1 followed by 28,672 zeros.

n.816The Tibetan is khyud khyud (Stok: khyung khyung). In chapter 10 the Sanskrit is vipāsa and the Tibetan yal yol. The Mahāvyutpatti dictionary has avaga and ārāva with the Tibetan as rigs dom or rigs sdom. Its value would be 1 followed by 57,344 zeros.

n.817The Tibetan is zar zer. Chapter 10 translates as ljad ljod. The Mahāvyutpatti dictionary has mīgava, mīvaga, and mṛgava, with the Tibetan as zar zer. Its value would be 1 followed by 114,688 zeros.

n.818From chapter 10, with the Tibetan as phyod zim. The Tibetan and the Sanskrit are missing in chapter 15. The Mahāvyutpatti dictionary does not appear to list this number. Its value would be 1 followed by 229,376 zeros.

n.819The Tibetan is khrib khrib. Chapter 10 has the Sanskrit viraga and the Tibetan phyad phyod. The Mahāvyutpatti dictionary has vināka and viraga with the Tibetan as khrib khrib and khrab khrib. Chapter 15 has the Sanskrit virāga. Its value would be 1 followed by 458,752 zeros.

n.820From chapter 10 with the Tibetan as dam ldem (Stok Palace: ltam ltem). Not present in chapter 15 or the Mahāvyutpatti. Its value would be 1 followed by 917,504 zeros.

n.821According to the Mahāvyutpatti. The Tibetan is ya gangs. Both chapters in the present Sanskrit have vivaga. The Mahāvyutpatti dictionary has vigava and Tibetan bsgyur yas for both chapters. Its value would be 1 followed by 1,835,008 zeros.

n.822The Tibetan is cho ma. The Mahāvyutpatti dictionary has saṃkrama and saṃgrama, with sbar yas as Tibetan for both. Its value would be 1 followed by 3,670,016 zeros.

n.823The Tibetan is khram khrim. The Mahāvyutpatti dictionary has visara, but the Tibetan is given as ’phro yas. Suzuki chapter 15 has viśrata. Its value would be 1 followed by 7,340,032 zeros.

n.824The Tibetan is nab nub. The Sanskrit is missing in chapter 10. The Mahāvyutpatti dictionary has vijambha and vibhaja with the Tibetan as nab nub. Its value would be 1 followed by 14,680,064 zeros.

n.825The Tibetan is sang sang. The Tibetan is missing in chapter 10. The Sanskrit in chapter 10 is vijaṅga. The Mahāvyutpatti dictionary has vijāgha, vijagha, and vijaga with the Tibetan as thab thib. Its value would be 1 followed by 29,360,128 zeros.

n.826According to Mahāvyutpatti. The Tibetan is brgyud yas. The Sanskrit in chapter 10 is visrota. Chapter 15 is viśodha. The Mahāvyutpatti dictionary has visota and visoda. Its value would be 1 followed by 58,720,256 zeros.

n.827The Tibetan is btang yas. The Mahāvyutpatti dictionary has the Tibetan as khyad gyin or khyad phyin. Its value would be 1 followed by 117,440,512 zeros.

n.828According to chapter 15 and the Mahāvyutpatti. The Tibetan is bkra yar. The Sanskrit in chapter 10 is vibhakti and in chapter 15 is vibhakta. The Mahāvyutpatti dictionary has vibhakti for chapter 10 and vibhakta for chapter 15. Its value would be 1 followed by 234,881,024 zeros.

n.829According to chapter 15 and the Mahāvyutpatti. The Tibetan is gsal yas (Stok Palace: bsta yas). The Sanskrit in chapter 10 is vigdhanta, and in chapter 15 the Sanskrit is vikhata and the Tibetan is gsa’ yas. The Mahāvyutpatti dictionary has vikhyāta for chapter 10 and vikhata for chapter 15, and the Tibetan is grags yas and brags yas. Its value would be 1 followed by 469,762,048 zeros.

n.830According to the Mahāvyutpatti and the Vaidya Sanskrit of chapter 10. The Sanskrit in chapter 10 in Suzuki is tula and in chapter 15 is ulana. The Tibetan in chapter 10 is gzhal brtag. The Vaidya Sanskrit in chapter 10 is tulana and in chapter 15 is ḍalana, mistaking the Devanāgarī u for the similar da. The Tibetan is missing in chapter 15. The Mahāvyutpatti dictionary has tulana for both chapters, and the Tibetan is gzhal bgrang or zhal bgrang. Its value would be 1 followed by 939,524,096 zeros.

n.831The Tibetan is mtshungs med. Not present in Mahāvyutpatti. Its value would be 1 followed by 1,879,048,192 zeros.

n.832The Tibetan is lam lum. The Mahāvyutpatti dictionary has dharaṇa for chapter 10 and varaṇa for chapter 15, and for the Tibetan has gzhal dpag. Its value would be 1 followed by 3,758,096,384 zeros.

n.833The Tibetan is yal yol. In chapter 10 the Tibetan is rab rib. The Mahāvyutpatti dictionary has vipatha for chapter 10 and vivara for chapter 15, and for both chapters the Tibetan is yal yol. Its value would be 1 followed by 7,516,192,768 zeros.

n.834The Tibetan in chapter 15 is khral khrul. In chapter 10 the Sanskrit is vana in Vaidya and vivana in Suzuki, and the Tibetan is thab thib. The Mahāvyutpatti dictionary has no entry for chapter 10 and avana for chapter 15. The Tibetan it records is gsab bas and gsal yas. Its value would be 1 followed by 15,032,385,536 zeros.

n.835The Tibetan is ’grigs yol in Degé; ’grag yol in Yongle; ’grags in Lithang and Choné; ’grag yul in Kangxi; and ’grib yol in Narthang and Stok Palace. Chapter 15 has thud thud (Stok: thung thung). The Sanskrit is thavana in chapter 15. In Vaidya chapter 10, the Sanskrit is missing, and in Suzuki it is tūrṇa. The Mahāvyutpatti dictionary has no entry for chapter 10 and thavana for chapter 15, with the Tibetan as rgod yas and dgod yas. Its value would be 1 followed by 30,064,771,072 zeros.

n.836According to the Mahāvyutpatti and chapter 15. The Sanskrit for chapter 10 has vivarṇa and the Tibetan is then phyo (Yongle, Kangxi, and Stok Palace have then ’phyo). In chapter 15 the Sanskrit is viparya and the Tibetan is khral khrul. The Mahāvyutpatti dictionary has viparya for chapter 10 and vivarya for chapter 15. The Tibetan it records for both chapters is ’khrul yas or khrul yas. Its value would be 1 followed by 60,129,542,144 zeros.

n.837According to the Mahāvyutpatti. The Tibetan is bsam phyod (Yongle: bsam phyad; Stok: bsam phyong). In chapter 10 the Sanskrit is sāmya in Vaidya and sāmpa in Suzuki. Chapter 15 has samaya. The Mahāvyutpatti dictionary has samarya for both chapters with the Tibetan as ’phags yas or thal yas. Its value would be 1 followed by 120,259,084,288 zeros.

n.838According to the Mahāvyutpatti dictionary and chapter 15. The Tibetan is ’dra mnyam. The Tibetan appears to be missing in chapter 15, and the Sanskrit there is viturṇa. In chapter 10 the Sanskrit is varaṇa (Suzuki has ṇavaraṇa). The Mahāvyutpatti dictionary has viturṇa for both chapters and rnam dpyod or rnam phyod for chapter 10 and rnam phyod or rnam phyog for chapter 15. Its value would be 1 followed by 240,518,168,576 zeros.

n.839According to the Suzuki edition and chapter 15. The Tibetan is brang breng. In the online Vaidya edition, the Sanskrit hetura was omitted in the list of numbers in chapter 10. In chapter 15 the Tibetan is brang bring. The Mahāvyutpatti dictionary has hevara for chapter 10 and gevara for chapter 15, and the Tibetan is rgyad yas or rgyas yas for chapter 10 and rgyas yas for chapter 15. Its value would be 1 followed by 481,036,337,152 zeros.

n.840The Tibetan in chapter 10 is bgrong yas. In chapter 15 it is bgrod yas. The Mahāvyutpatti dictionary has bgod yas or brgod yas for chapter 10 and bgrod yas for chapter 15. Its value would be 1 followed by 962,072,674,304 zeros.

n.841The Tibetan in chapter 10 is rgyas ’dal (Stok Palace: rgyal ’dal). In chapter 10 of Vaidya the Sanskrit is visāra, and in Suzuki it is viśāra. It is not present in the Tibetan or the Sanskrit in chapter 15. The Mahāvyutpatti does not have the number of either chapter. Its value would be 1 followed by 1,924,145,348,608 zeros.

n.842The Tibetan is bsngo yas. The Mahāvyutpatti has bsdo yas or bsko yas for chapter 10 and bsgo yas or bsko yas for chapter 15. Its value would be 1 followed by 3,848,290,697,216 zeros.

n.843The Tibetan is zang yag. The Mahāvyutpatti has atyudgata. Its value would be 1 followed by 7,696,581,394,432 zeros.

n.844According to the Mahāvyutpatti and chapter 15. The Tibetan is ’phro bkye. Chapter 10 has visṛṣṭa. The Mahāvyutpatti has viśiṣṭa , with brtan yas or bstan yas as the Tibetan. Its value would be 1 followed by 15,393,162,788,864 zeros.

n.845This is the Sanskrit according to the Mahāvyutpatti for chapter 15. For chapter 10 it has nevala. The present Sanskrit for chapter 15 is nilamba and for chapter 10 is devala. The Tibetan is rtse ’phyo. In the Mahāvyutpatti it is stobs yas. Its value would be 1 followed by 30,786,325,577,728 zeros.

n.846According to the Mahāvyutpatti. The Tibetan is yong tan (Stok Palace: yong than). The Sanskrit for chapter 10 has paribheda. Chapter 15 has the Sanskrit harita. The Mahāvyutpatti has haribha for chapter 15, hariva for chapter 10, and ’phrog yas as the Tibetan. Its value would be 1 followed by 61,572,651,155,456 zeros.

n.847The Tibetan is ’brug g.yos (Stok Palace: brug g.yos). The Mahāvyutpatti has ’brug yas, ’bryug yos, brug yas, or brug yos. Its value would be 1 followed by 123,145,302,310,912 zeros.

n.848According to the Mahāvyutpatti for chapter 15, which also lists the variant galibha. The present Sanskrit has halita. The Mahāvyutpatti Sanskrit for chapter 10 is halibhu. Suzuki chapter 10 has palimbha, and Vaidya has paliguñja. The Tibetan is sang yal. The Mahāvyutpatti has rmo yas or rmong yas. Its value would be 1 followed by 246,290,604,621,824 zeros.

n.849According to the Mahāvyutpatti. The Tibetan is ’thing yug. The Tibetan in chapter 10 is thing yug. The Stok Palace reads thing yig. The Sanskrit of chapter 10 has harita. The Mahāvyutpatti for chapter 10 has harisa or hārisa. Chapter 15 has hari. Its value would be 1 followed by 492,581,209,243,648 zeros.

n.850According to the Mahāvyutpatti for chapter 15. The Tibetan is snang yal or nan pa in chapter 10. The Tibetan and the Sanskrit are missing from chapter 15. Suzuki has the error loka in chapter 10, and Vaidya has āloka. The Mahāvyutpatti has aloka for chapter 15 and heluga for chapter 10, with shugs ’phyo or shugs sbyong for the Tibetan. Its value would be 1 followed by 985,162,418,487,296 zeros.

n.851According to the Mahāvyutpatti for chapter 15. The Tibetan is yid ’phyo. In chapter 10 the Sanskrit is indriya. In chapter 15 the Sanskrit is dṛṣṭvānta. The Mahāvyutpatti has the Sanskrit drabuddha and the Tibetan ’thab yas or mtha’ yas in chapter 10, and it has the Sanskrit dṛṣṭānta and the Tibetan yid ’phyo in chapter 15. Its value would be 1 followed by 1,970,324,836,974,592 zeros.

n.852According to the Mahāvyutpatti and chapter 15. In chapter 10 the Sanskrit is heluka. The Tibetan in all instances is nab neb. Its value would be 1 followed by 3,940,649,673,949,184 zeros.

n.853According to the Sanskrit of chapter 10. The Tibetan is absent. It is not present in chapter 15 or in the Mahāvyutpatti. Its value would be 1 followed by 7,881,299,347,898,368 zeros.

n.854According to the Sanskrit of chapter 10. The Mahāvyutpatti has haruṇa and the Tibetan phyin chod or phyin phyod in chapter 10. It has the Sanskrit haduna or hanuna and the Tibetan phyin sbyod or phyin phyod in chapter 15. Its value would be 1 followed by 15,762,598,695,796,736 zeros.

n.855The Tibetan is khrigs thams. According to chapter 10 the Sanskrit is māluta. The Mahāvyutpatti has maluda (and Tibetan thal thal) in chapter 10 and ela (thal thal) in chapter 15. Its value would be 1 followed by 31,525,197,391,593,472 zeros.

n.856According to chapter 15. The Tibetan is yal yal. In chapter 10 the Sanskrit in Vaidya is mailuta, and in Suzuki it is meluta. The Mahāvyutpatti for chapter 10 has the Sanskrit dumela or dumaila and the Tibetan yal yol, and for chapter 15 it has the Sanskrit mailuta and the Tibetan yal yal. Its value would be 1 followed by 63,050,394,783,186,944 zeros.

n.857According to chapter 15. The Tibetan is bgrang yas. In chapter 10 the Sanskrit is kṣaya. The Mahāvyutpatti has the Sanskrit kṣamuda and the Tibetan bzod yas in chapter 10, and it has the Sanskrit kṣepu and the Tibetan bzod yas in chapter 15. Its value would be 1 followed by 126,100,789,566,373,888 zeros.

n.858According to the Sanskrit of chapter 10. The Tibetan is absent in chapter 10 and neither the Sanskrit nor the Tibetan are present in chapter 15 of the Mahāvyutpatti. Its value would be 1 followed by 252,201,579,132,747,776 zeros.

n.859According to the Mahāvyutpatti. The Tibetan has thug yal. In chapter 10 the Sanskrit is elatā. In chapter 15 the Sanskrit is eluda. The Mahāvyutpatti has elada (Tibetan: thal yas) in both chapters 10 and 15. Its value would be 1 followed by 504,043,158,265,495,552 zeros.

n.860According to the Suzuki Sanskrit of chapter 10 and the Mahāvyutpatti. The Sanskrit in chapter 15 is bhāluda. The Tibetan in chapter 10 is yad yud. In chapter 15 it is shang shang. The Mahāvyutpatti has the Sanskrit maluma and the Tibetan tshad yas in chapter 10, and it has the Sanskrit māluda or maluda and the Tibetan thal yas (as for the preceding number) in chapter 15. Its value would be 1 followed by 1,008,806,316,530,991,104 zeros.

n.861According to the Vaidya Sanskrit for chapter 10. The Tibetan appears to be the Degé phyo ldog. Yongle, Lithang, Kangxi, and Choné have ’phyo ldog. The Suzuki Sanskrit has maṇḍamā. Not present in chapter 15 in the Tibetan or the Sanskrit. Not present in either chapter in the Mahāvyutpatti. Its value would be 1 followed by 2,017,612,633,061,982,208 zeros.

n.862According to the Sanskrit of chapter 10. The Tibetan may be the Degé brda yas. Viṣamatā is not present in the Sanskrit of chapter 15 or the Mahāvyutpatti. Its value would be 1 followed by 4,035,225,266,123,964,416 zeros.

n.863According to the Sanskrit of chapters 10 and 15. In chapter 10 the Tibetan may be brda yas or lhub be. In chapter 15 the Tibetan appears to be yag yag. The Mahāvyutpatti has the Sanskrit sadama and the Tibetan rtog yas or rtogs yas in chapter 10, and it has the Sanskrit samatā and the Tibetan rtogs yas in chapter 15. Its value would be 1 followed by 8,070,450,532,247,928,832 zeros.

n.864Visada is according to the Sanskrit of chapter 15, in which the Tibetan appears to be tham thim (Choné has thim thim). In chapter 10 the Sanskrit is missing and the Tibetan may be thag thug. The Mahāvyutpatti has the Sanskrit vimuda and the Tibetan dga’ yas in chapter 10, and it has the Sanskrit vimada and the Tibetan dga’ yas in chapter 15. Its value would be 1 followed by 16,140,901,064,495,857,664 zeros.

n.865According to the Sanskrit of chapter 10. The Tibetan appears to be lhub be. Neither the Sanskrit nor the Tibetan appears to be present in chapter 15. The Mahāvyutpatti has the Sanskrit vaimātra and the Tibetan tshad ’das in chapter 10, and it has no entry for chapter 15. Its value would be 1 followed by 32,281,802,128,991,715,328 zeros.

n.866Pramātra is according to chapter 15 and the Mahāvyutpatti. In chapter 10 the Sanskrit in Vaidya is pramartā, and in Suzuki it is antrā. The Tibetan reads gzhal ’phyos. The Mahāvyutpatti has pramātra or pramatra. Chapter 15 has Tibetan gzhal ’phyos. Chapter 10 appears to have rig yas. Its value would be 1 followed by 64,563,604,257,983,430,656 zeros.

n.867According to the Mahāvyutpatti, with the lengthening of the vowel in conformity with the Tibetan translations. In chapter 15 the Sanskrit is amantra, and the Tibetan is gzhal yal. In chapter 10 the Sanskrit is amantrā, and the Tibetan appears to be snyad med. The Mahāvyutpatti has the Sanskrit sumātra or amatra and the Tibetan gzhal yas in chapter 10, and it has the Sanskrit amantra or amanra and the Tibetan gzhal yas in chapter 15. Its value would be 1 followed by 129,127,208,515,966,861,312 zeros.

n.868According to the Mahāvyutpatti for chapter 10. Chapter 15 has bhramantra and the Tibetan is gzhal med. In chapter 10 the Sanskrit is annamantrā, and the Tibetan appears to be mchog phreng. The Mahāvyutpatti has the Sanskrit bhramātra and the Tibetan gzhal thib, gzhal thims, or gzhal thin for chapter 10, and it has the Sanskrit bhramantra and the Tibetan gzhal thil or gzhal thim (though the latter is also used a little further on for namantra) in chapter 15. Its value would be 1 followed by 258,254,417,031,933,722,624 zeros.

n.869According to the Mahāvyutpatti. Chapter 15 has gamantra and the Tibetan is gzhal ’khor. In chapter 10 the Sanskrit is saṅgamantrā, and the Tibetan appears to be nyag ’bru. The Mahāvyutpatti has the Sanskrit gamātra and the Tibetan gzhal ’khor in chapter 10, and it has the Sanskrit gamantra and the Tibetan gzhal ’khor in chapter 15. Its value would be 1 followed by 516,508,834,063,867,445,248 zeros.

n.870According to the Mahāvyutpatti for chapter 10. In Vaidya chapter 10 the Sanskrit is vimantrā, and in Suzuki it is vinnamantrā. The Tibetan in chapter 10 appears to be spu ’phyes. The Sanskrit for chapter 15 namantra and the Tibetan is gzhal thim. The Mahāvyutpatti has the Sanskrit namātra and the Tibetan gzhal med for chapter 10, and it has the Sanskrit gamantra and the Tibetan gzhal med for chapter 15. Chapter 15 has gzhal med as the equivalent for bhramātra. Its value would be 1 followed by 1,033,017,668,127,734,890,496 zeros.

n.871According to the Mahāvyutpatti. In chapter 10 the Sanskrit is himantrā, and the Tibetan appears to be ’bru ’brel. Chapter 15 has the Sanskrit nahimantra and the Tibetan gzhal gar (Stok: gar gzhal). The Mahāvyutpatti has the Sanskrit hemātra and the Tibetan gar gzhal in chapter 10, and it has the Sanskrit nahimantra and the Tibetan gar gzhal in chapter 15. Its value would be 1 followed by 2,066,035,336,255,469,780,992 zeros.

n.872Based on the Mahāvyutpatti and the Sanskrit in chapter 15, which is vimantra. The Tibetan has gzhal sang (Stok: gzhal sangs). In chapter 10 the Tibetan appears to be brjod ’os (Stok: brjod bos). The Mahāvyutpatti has the Sanskrit vemātra or dhemātra and the Tibetan gzhal sangs in chapter 10, and it has the Sanskrit vimantra and the Tibetan gzhal sangs in chapter 15.

n.873According to the Mahāvyutpatti. Chapter 15 has paramantra. The Tibetan has gzhal phul (which appears to have lost its Sanskrit equivalent) or gzhal thag. In chapter 10 the Sanskrit is paramantrā, and the Tibetan appears to be brjod phul. The Mahāvyutpatti has the Sanskrit paramātra and the Tibetan gzhal thag in chapter 10, and it has the Sanskrit paramantra and the Tibetan gzhal thag in chapter 15.

n.874According to the Mahāvyutpatti and the Tibetan translations. In chapter 10 the Sanskrit is śivamantrā, and the Tibetan appears to be zhi snyad. In chapter 15 the Sanskrit is śivamantra and the Tibetan is gzhal zhi. The Mahāvyutpatti has śivamātra and the Tibetan gzhal phul or gzhal yul in chapter 10, and it has the Sanskrit śivamantra, śimantra, or thimantra and the Tibetan gzhal phul in chapter 15.

n.875In chapter 15 the Sanskrit is delu. The Tibetan appears to be missing. In chapter 10 the Sanskrit is elā, and the Tibetan appears to be ngag thim. The Mahāvyutpatti has the Sanskrit ela and the Tibetan ya lad or yal ’das in chapter 10, and it has the Sanskrit elu and the Tibetan ya lad or yal in chapter 15.

n.876In chapter 15 the Sanskrit is velu. The Tibetan has, apparently, ’phyo ’gyur. In chapter 10 the Sanskrit is velā, and the Tibetan appears to be ’phyo ’gyur. The Mahāvyutpatti has the Sanskrit vela and the Tibetan dus rlabs or rus rlabs in chapter 10, and it has the Sanskrit velu and the Tibetan dus rlabs or tus rlabs in chapter 15.

n.877The present Sanskrit of chapter 10 has telā. The Tibetan in chapters 10 and 15 appears to be nyar nyer. The Mahāvyutpatti has tela for chapter 10. The Sanskrit is missing from chapter 15 and in the Mahāvyutpatti for chapter 15.

n.878According to chapter 10 in Vaidya. Suzuki has rolā. Absent in chapter 15 and the Mahāvyutpatti. Apparently absent in the Tibetan in both chapters.

n.879In chapter 10 the Sanskrit is kelā and the Tibetan is phyag phyig. The Mahāvyutpatti has gela and phyag phyig for both chapters. Chapter 15 has the Sanskrit gelu and the Tibetan phyag phyig.

n.880According to chapter 10 in Vaidya and Suzuki. Absent in chapter 15 and the Mahāvyutpatti. Apparently absent in the Tibetan.

n.881In chapter 10 the Sanskrit is śvelā and the Tibetan is zal zul (Choné: zal zil). In chapter 15 the Sanskrit is khelu, which appears to be a corruption. The Mahāvyutpatti has svela in chapter 10 and śvelu in chapter 15. The Tibetan is the same in all versions.

n.882The Tibetan in the Kangyur is missing. In chapter 10 the Sanskrit is nelā. In chapter 15 it is nelu. The Mahāvyutpatti has the Sanskrit nela and the Tibetan gtad yas or gtang yas in chapter 10, and it has the Sanskrit nelu and the Tibetan btang yas or gtang yas in chapter 15.

n.883The Tibetan is nyar nyer following the Mahāvyutpatti. In chapter 10 the Sanskrit is bhelā and in chapter 15 it is bhelu. The Tibetan is missing in both chapters. The Mahāvyutpatti has no entry for chapter 10 and has the Sanskrit bhelu and the Tibetan nyar nyer for chapter 15.

n.884The Tibetan is sal sal . In chapter 10 the Sanskrit is missing, and in chapter 15 it is kelu. The Tibetan sal sal appears in both chapters. The Mahāvyutpatti has the Sanskrit kela and the Tibetan sal sal for chapter 10, and it has the Sanskrit kelu and the Tibetan sal sal for chapter 15.

n.885In chapter 10 the Sanskrit is selā, and in chapter 15 it is selu. The Tibetan g.yo ’deg is the same in both chapters. The Mahāvyutpatti has the Sanskrit sela and the Tibetan yang yod or yad yod for chapter 10, and it has the Sanskrit selu and the Tibetan yad yod for chapter 15.

n.886In chapter 10 the Sanskrit is pelā, and in chapter 15 it is pelu. The Tibetan phan phun is the same in both chapters. The Mahāvyutpatti has the Sanskrit phela and the Tibetan phyol yas for chapter 10, and it has the Sanskrit pelu and the Tibetan phyol yas for chapter 15.

n.887The Tibetan appears to be brnang ya. The Sanskrit is helā in chapter 10. There is no corresponding Sanskrit in chapter 15 and no entry for either chapter in the Mahāvyutpatti.

n.888In chapter 10 the Sanskrit is melā, and in chapter 15 it is melu. The Tibetan in chapter 10 is rim grol in Lithang and Choné and rem ’drol in Degé, Narthang, Lhasa, and Stok Palace. In chapter 15 the Tibetan is rem ’drol. The Mahāvyutpatti has the Sanskrit mela and the Tibetan phrad yas for chapter 10, and it has the Sanskrit melu and the Tibetan ’phrad yas for chapter 15.

n.889The Tibetan is rdzi ngad in both chapters. The Sanskrit is saraḍa in both chapters. The Mahāvyutpatti has the Sanskrit saraṭa and the Tibetan phrad yas for chapter 10, and it has the Sanskrit sarata and the Tibetan brjod yas for chapter 15.

n.890The Tibetan is rdzi rdul in both chapters. Based on the Sanskrit māruta in chapter 10 and mārutu in chapter 15. There is no corresponding Sanskrit in chapter 15 and no entry for either chapter in the Mahāvyutpatti.

n.891The Tibetan is phun yol in both chapters. The Sanskrit here is according to the Mahāvyutpatti. The Sanskrit in chapter 10 is meruta, and in chapter 15 it is bherudu, apparently in error for merudu. The Mahāvyutpatti has the Sanskrit meruda or meluda and the Tibetan rdzi phyod for chapter 10, and it has the Sanskrit merudu and the Tibetan rdzi phyod for chapter 15.

n.892The Tibetan is ’ol ’ol in chapter 10. The Tibetan is missing in chapter 15. The Sanskrit in chapter 10 is kheluta, and in chapter 15 it is kheludu. The Mahāvyutpatti has the Sanskrit kheluda and the Tibetan rdzi phyod khyod for chapter 10, and it has the Sanskrit kheludu and the Tibetan rdzi phyod khyod or rji phyod phyod for chapter 15.

n.893The Tibetan is ngad ngad in both chapters. The Sanskrit in chapter 10 is māluta and in chapter 15 it is māludu. The Mahāvyutpatti has the Sanskrit mātula or matula and the Tibetan ma gzhal for chapter 10, and it has the Sanskrit māludu and the Tibetan ma gzhal for chapter 15.

n.894The Tibetan is bgrang brtsi in both chapters. The Sanskrit in chapter 10 is muluta, and in chapter 15 it is samula. The Mahāvyutpatti has the Sanskrit samula and the Tibetan dpag ’byams, dpag ’jal, or dpag ’phyam for chapter 10, and it has the Sanskrit sambala and the Tibetan dpag ’byam or dpag ’byams for chapter 15.

n.895The Tibetan is zab grangs in both chapters. The Sanskrit in chapter 10 is ajava, and in chapter 15 it is ayava in Suzuki and athava in Vaidya. The Mahāvyutpatti has the Sanskrit ayava and the Tibetan zab ’grang or zab bgrang for chapter 10, and it has the Sanskrit ayava or apava and the Tibetan zab ’gra or zab ’grang for chapter 15.

n.896The Tibetan is dga’ rkyang in both chapters (though Stok chapter 10 has dga’ rgyang and the Mahāvyutpatti has dga’ brkyang in both chapters). The Sanskrit is kamala in both chapters and in the Mahāvyutpatti.

n.897The Sanskrit magava is according to the Mahāvyutpatti. The Sanskrit in chapter 10 is kamara. The Tibetan in chapter 10 is grangs mtha’. In chapter 15 the Sanskrit is agava. The Tibetan in chapter 15 is gzhung ’dal. The Mahāvyutpatti has the Sanskrit magava and the Tibetan brtag yas for chapters 10 and 15.

n.898The Sanskrit in chapter 10 is atara, and in chapter 15 it is ataru. The Tibetan is phyod yal in chapter 10 and khrug phyad in chapter 15. The Mahāvyutpatti has the Sanskrit atara and the Tibetan bsgral yas or bskral yas for chapter 10, and it has the Sanskrit ataru and the Tibetan bsgral yas for chapter 15.

n.899The Tibetan is ’ol phyod in both chapters, though Stok Palace has ’ol phyed in chapter 10. The Sanskrit is heluva in both chapters, though in chapter 10 Suzuki has heluta. The Mahāvyutpatti has the Sanskrit heluya and the Tibetan ’od phyod, ’ol chod, or ’ol phyod for chapter 10, and it has the Sanskrit heluvu and the Tibetan ’ol phyod for chapter 15.

n.900The Tibetan is gdab yas in both chapters. The Sanskrit is missing from chapter 15 and is veluva in chapter 10. The Mahāvyutpatti has the Sanskrit veluva and the Tibetan gdab pas for chapter 10, and it has no entry for chapter 15.

n.901Following the Sanskrit from the Suzuki for chapter 10. Vaidya has jāvaka. The Sanskrit is absent in chapter 15. The Tibetan is gcal yas in both chapters, though Stok Palace has cal yas in chapter 10. The Mahāvyutpatti has the Sanskrit kalāpa and the Tibetan cha tshogs for chapter 10, and it has the Sanskrit kaṣaca or kaṣava and the Tibetan cha tshogs for chapter 15.

n.902The Sanskrit here is from the Mahāvyutpatti. The Sanskrit in chapter 10 is hava. The Sanskrit is absent in chapter 15. The Tibetan is brang yas in both chapters, though Stok Palace has bgrangs yas in chapter 10. The Mahāvyutpatti has the Sanskrit havava or havaca and the Tibetan brang yal for chapter 10, and it has the Sanskrit havava and the Tibetan brang yal or bgrang yas for chapter 15.

n.903The Sanskrit here is from havala in chapter 10 and in the Mahāvyutpatti entry for chapter 15. The Sanskrit is absent in chapter 15, and there is no entry in the Mahāvyutpatti for chapter 10. The Tibetan is byim ’phyo in both chapters, though Stok Palace has byim ’phyi in chapter 10. The Mahāvyutpatti has the Sanskrit havala and the Tibetan ljab ljib for chapter 15 and no entry for chapter 10.

n.904The Sanskrit here is from the Mahāvyutpatti. The Sanskrit in chapter 10 is bimbara (bimba in Suzuki) and absent in chapter 15. The Tibetan is yam me in both chapters. The Mahāvyutpatti has the Sanskrit vivara and the Tibetan bsnyad yas for chapters 10 and 15.

n.905The Sanskrit here is from the Mahāvyutpatti. Suzuki chapter 10 has bimbahu, and Vaidya has bimbahura. The Sanskrit in chapter 15 is mirahu. The Tibetan is bsnyal yas in both chapters, though Stok Palace has snyal yas. The Mahāvyutpatti has no entry for chapter 10, and it has the Sanskrit bimba and the Tibetan gzugs yas for chapter 15.

n.906Chapter 10 has ldab ldob, but ldab ldeb in Stok Palace. Chapter 15 has ldab ldeb. Both chapters have caraṇa. The Mahāvyutpatti has the Sanskrit navara and the Tibetan rab yangs for chapter 10, and it has the Sanskrit caraṇa and the Tibetan gdab yas for chapter 15.

n.907The Sanskrit here is according to chapter 10 and the Mahāvyutpatti. The Tibetan is ’phan chad in both chapters, though Stok Palace has ’ban chad in chapter 10. The Sanskrit in chapter 10 has carama. The Mahāvyutpatti has the Sanskrit camara and the Tibetan rgod yas for chapter 10, and it has the Sanskrit carama and the Tibetan mtha’ byam for chapter 15.

n.908The Sanskrit here is according to chapter 10. The Sanskrit is absent in chapter 15. The Tibetan is phang phung in both chapters, though Narthang and Lhasa have phan phung for chapter 10. There is no entry in the Mahāvyutpatti.

n.909The Sanskrit here is according to chapter 10 and the Mahāvyutpatti. The Sanskrit is absent in chapter 15. The Tibetan is mtha’ rdul in chapter 10 and apparently absent in chapter 15. The Mahāvyutpatti has no entry for chapter 10 and the Sanskrit dhavara and the Tibetan lang ling for chapter 15.

n.910The Sanskrit here is from chapter 15 and Suzuki for chapter 10 (where it is missing in Vaidya). The Tibetan is rgyu lding (Degé) and rgyud lding (Narthang and Lhasa) in chapter 10 and possibly khe’u tshang in chapter 15. The Mahāvyutpatti has the Sanskrit dhamara and the Tibetan ’dzin yas for chapter 10, and it has the Sanskrit dhamana and the Tibetan ’dzin yas for chapter 15.

n.911The Tibetan is yun ’gyangs in chapter 10 and possibly zhung zung in chapter 15. The Sanskrit is pramada in both chapters. The Mahāvyutpatti has the Sanskrit pramāda and the Tibetan dga’ ’byam for both chapters.

n.912The Tibetan is mkha’ yal in chapter 10 and mchog yal in chapter 15. The Sanskrit in chapter 10 is vigama. The Sanskrit in chapter 15 is nigama. The Mahāvyutpatti has the Sanskrit vigama and the Tibetan dpal bral for chapter 10, and it has the Sanskrit nigama and the Tibetan dpag bral for chapter 15.

n.913The Sanskrit here is according to the Mahāvyutpatti. The Tibetan is apparently absent in chapter 10 and mtha’ rtul (Stok Palace: mtha’ rdul) in chapter 15. The Sanskrit in chapter 10 is udvartana, and in chapter 15 it is uparvata. The Mahāvyutpatti has the Sanskrit upavarta and the Tibetan mtha’ rtul for chapter 10, and it has the Sanskrit upavarta and the Tibetan mtha’ rtul or mthal rtul for chapter 15.

n.914The Tibetan is apparently absent in chapter 10. It has yun ’gyangs in chapter 15. The Sanskrit is nirdeśa in both chapters, though Stok Palace has nirdaśa in chapter 10. The Mahāvyutpatti has the Sanskrit nirdeśa and the Tibetan nges brtan or nges bstan for chapter 10, and it has the Sanskrit nirdeśa and the Tibetan nges bstan for chapter 15.

n.915The Tibetan is apparently bun lob in both chapters. The Sanskrit is akṣaya in both chapters. The Mahāvyutpatti has the Sanskrit akṣaya or akṣeya and the Tibetan mi zad pa for chapter 10, and it has the Sanskrit akṣaya and the Tibetan mi zad pa for chapter 15.

n.916The Tibetan has lam lom in both chapters. The Sanskrit is saṃbhūta in both chapters and in the Mahāvyutpatti, which has legs ’byung for the Tibetan in both chapters.

n.917The Tibetan is bsnyad yas in both chapters. The Sanskrit is mama in chapter 10 and mamama in chapter 15. The Mahāvyutpatti has the Sanskrit amama and the Tibetan nga med for both chapters.

n.918The Tibetan is lang ling in both chapters. The Sanskrit is vada in chapter 10 and avada in chapter 15. The Mahāvyutpatti has the Sanskrit avānta and the Tibetan bsal yas or bsam yas for chapter 10, and it has the Sanskrit avada and the Tibetan bsal yas or gsal yas for chapter 15. Chapter 10 in the Kangyur has ljab ljib as the next number, which appears to have no correlation in Sanskrit.

n.919The Tibetan is mi brtsal in both chapters. The Sanskrit is utpala in both chapters and the Mahāvyutpatti, which has brlabs yas for the Tibetan in both chapters.

n.920The Tibetan is ’byams yas in both chapters. The Sanskrit is padma in both chapters and the Mahāvyutpatti, which has mchog yas for the Tibetan in both chapters.

n.921The Tibetan is nga ’grang in both chapters. The Sanskrit is saṃkhyā in both chapters. The Mahāvyutpatti has the Sanskrit saṃkhyā and the Tibetan grangs ’byam for chapter 10, and it has the Sanskrit saṃkhya and the Tibetan grangs ’byam for chapter 15.

n.922The Tibetan is bkra chal in both chapters. The Sanskrit is gati in both chapters. The Mahāvyutpatti has the Sanskrit gati and the Tibetan rtogs ’gro for both chapters. In chapter 10 this number follows the next in both the Sanskrit and the Tibetan.

n.923The Tibetan is smos yal in both chapters. The Sanskrit is upāgama in chapter 10 and upagama (Suzuki) and upaga (Vaidya) in chapter 15. The Mahāvyutpatti has the Sanskrit upagama and the Tibetan rmos yal for chapter 10 and apparently no entry for chapter 15.

n.924According to chapter 15. The Sanskrit is not present in chapter 10. At this point in chapter 10 in the Tibetan there are the following four numbers: lo rgyas, ’bum rdib, la lo, and phyam phyam. In chapter 15 in the Tibetan there are these four numbers: lo rgyas, ’bum rdib, gam gum, and la lo. It appears their Sanskrit equivalents have been lost. The Mahāvyutpatti appears to have no equivalent entry for any of these in chapter 10, but for chapter 15 it has upamya and uruma­parivartta, with the Tibetan equivalent for both being dpe yas, even though they appear to be two different numbers. One would expect there to have been an uruma followed by uruma­parivartta, the Tibetan for which would have concluded in la bsgres, as in the following sets of numbers.

n.925The Tibetan is bgrang ’phyos. In the Mahāvyutpatti, for chapters 10 (7802) and 15 (7932), it is bgrang du med pa.

n.926The Tibetan is bgrang ’phyos la bsgres. In the Mahāvyutpatti, for chapter 10 (7803) the translation is bgrang du med pa la bsgres pa. For chapter 15 (7933) it is bgrang du med pa la ’gres pa and bgrang du med pa las bsgres pa.

n.927The Tibetan is dpag yas. In the Mahāvyutpatti, for chapter 10 (7804) it is dpag yas and for chapter 15 (7936) the translation is both dpag yas and dgag tu med pa.

n.928The Tibetan is dpag yas la bsgres. In the Mahāvyutpatti, for chapter 10 (7805) the translation is dpag yas la bsgres pa and for chapter 15 (7937) it is both dpag tu med pa las bsgres pa and dpag yas la bsgres pa.

n.929The Tibetan is yal phyod (Degé has the error phyong). In the Mahāvyutpatti, for chapter 10 (7806) it is mu med and for chapter 15 (7938) it is mu med pa.

n.930yal phyod la bsgres. In the Mahāvyutpatti, for both chapters (7807 and 7939) the translation is mu med pa la bsgres pa.

n.931mu yal. In the Mahāvyutpatti, for both chapters (7808 and 7940) the translation is thug med.

n.932mu yal la bsgres. In the Mahāvyutpatti, for both chapters (7809 and 7941) the translation is thug med la bsgres pa.

n.933bgrang yol. In chapter 10 the Sanskrit is agaṇeya; in chapter 15 it is agaṇanīya. In the Mahāvyutpatti, for both chapters (7810 and 7942) the Sanskrit is agaṇeya, and the Tibetan translation in chapter 10 is brtsi yas and in chapter 15 it is brtsis yas.

n.934bgrang yol la bsgres. In chapter 10 the Sanskrit is agaṇeya­parivarta. In chapter 15 it is agaṇanīya­parivarta. In the Mahāvyutpatti, for both chapters (7811 and 7943) the Sanskrit is agaṇeya­parivarta; the Tibetan in chapter 10 (7811) is brtsi yas la bsgres pa, brtsis yas las bsgres pa and brtsis yas la bsgres pa, and in chapter 15 it is brtsis yas las bsgres pa and brtsis yas la bsgres pa.

n.935myi mjal. In chapters 10 and 15 the Sanskrit is atulya. In the Mahāvyutpatti, for both chapters (7812 and 7944) the Sanskrit is also atulya and the Tibetan is gzhal du med pa.

n.936myi mjal la bsgres. In the Mahāvyutpatti, for both chapters (7813 and 7945) the Sanskrit is atulya­parivarta. The Tibetan in chapter 10 (7813) is gzhal du med pa la bsgres pa and gzhal du med pa las bsgres pa. The Tibetan in chapter 15 (7945) is also gzhal du med pa la bsgres pa and gzhal du med pa las bsgres pa.

n.937bsam phyod. In chapters 10 and 15 the Sanskrit is acintya. In the Mahāvyutpatti, for both chapters (7814 and 7946) the Sanskrit is also acintya and the Tibetan for both is bsam gyis mi khyab pa.

n.938bsam phyod la bsgres. In the Mahāvyutpatti, for both chapters (7815 and 7947) the Sanskrit is acintya­parivarta and the Tibetan in both chapters is bsam gyis mi khyab pa la bsgres pa and bsam gyis mi khyab pa las bsgres pa.

n.939mtha’ ’byam. The Tibetan appears in both chapters. The Sanskrit is absent from chapter 15. The Sanskrit and the Tibetan are absent from the Mahāvyutpatti for both chapters.

n.940mtha’ ’byam la bsgres. The Tibetan and the Sanskrit are absent from chapter 15 and from the Mahāvyutpatti for both chapters.

n.941dpag thag. In both chapters the Sanskrit is amāpya. In the Mahāvyutpatti, for chapter 10 (7816) the Sanskrit is ameya and the Tibetan is bgrang yol. In chapter 15 (7948) the Sanskrit is amāpya and the Tibetan is gzhal gyis mi lang ba.

n.942dpag thag la bsgres. In both chapters the Sanskrit is amāpya­parivarta. In the Mahāvyutpatti, for chapter 10 (7817) the Sanskrit is ameyaparivarta and the Tibetan is bgrang yol la bsgres pa and bgrang yol las bsgres pa; in chapter 15 (7949) the Sanskrit is amāpya­parivarta and the Tibetan is gzhal gyis mi lang ba la bsgres pa and gzhal gyis mi lang ba las bsgres pa.

n.943brjod du med pa. In both chapters the Sanskrit is anabhilāpya. The Mahāvyutpatti for both chapters (7818 and 7950) is identical.

n.944brjod du med pa la bsgres. In both chapters the Sanskrit is anabhilāpya­parivarta. In the Mahāvyutpatti, for both chapters (7819 and 7951) the Sanskrit is anabhilāpya­parivarta and the Tibetan is brjod du med pa la bsgres pa and brjod du med pa las bsgres pa.

n.945brjod du med pa’i yang brjod du med pa. In both chapters the Sanskrit is anabhilapyānabhilāpya and anabhilāpyānabhilāpya . The Mahāvyutpatti is identical but appears to only refer to chapter 15 (7952).

n.946This appears in chapter 10 but is absent from chapter 15.

n.947brjod du med pa’i yang brjod du med pa la bsgres. The Mahāvyutpatti (7953) is identical but appears to only refer to chapter 15.

n.948From the Sanskrit sūcayitum.

n.949From the Sanskrit paridīpayitum.

n.950From the Sanskrit viṣaya. The Tibetan appears to have translated from a manuscript that read viśeṣa. This sentence is not present in the Chinese.

n.951From the Sanskrit sarvatrānugata­vibhakti­niryāṇa­nidarśana. The Tibetan has the addition of rigs or rig in the compound and appears to have been originally rigs to mean “different kinds.” Cleary has “emancipation” for niryāṇa and “various means” for vibhakti, which is translated into Tibetan as rnam par phye ba (“separating,” “differentiating,” “opening”). Vibhakti does not mean “open” but can mean “differentiation” or “classification.” The Chinese has 於一切趣皆隨現身 (yu yi qie qu jie sui xian shen, “manifest in all realms in appropriate forms”).

n.952According to the Sanskrit pura and the Chinese 城 (cheng). The Tibetan translates as khyim, which could mean “house” or “home.” sgo (“door” or “gate”) is interpolated in the Tibetan. “Beings” has been interpolated in English.

n.953According to the Sanskrit griṣma and the Chinese. The Tibetan has dpyid (“spring”) in error for dbyar and is further corrupted in Lithang and Choné to dbyings. The Chinese translates this sentence as “The instructions of the kalyāṇamitras are like the snow mountain in the summertime; they can relieve animals from the suffering of heat and thirst.”

n.954From the Sanskrit mahā­bhujagendra, a synonym for nāga . The Tibetan translates as klu’i dbang po chen po. The Chinese translates as 大龍王 (da long wang, “great kings of nāgas”).

n.955From the Sanskrit pravṛddha. Urga, Lithang, Kangxi, and Choné have snang. Narthang has bang. Degé and Lhasa have rnang. The Chinese translates this sentence as “The instructions of the kalyāṇamitras are like the great kings of nāgas playing at sublime ease in the sky.”

n.956The Sanskrit uses the synonym tridaśaloka (“the world of the thirty[-three devas]”). The Chinese has “thirty-three.”

n.957Literally, “ten hundred thousand ten million.” The Chinese has 數十億 (shu shi yi), which means several ten 億 (yi), where yi can mean “ten million.”

n.958According to the Sanskrit divyakalpa. The Tibetan here has yid bzhin (“wish-fulfilling”) for kalpa .

n.959From the Sanskrit ārohapariṇāha (“the size of their waists”). The Tibetan is literally “beautiful circumference.” Not mentioned in the Chinese.

n.960According to the Tibetan. The Sanskrit means “delighted, joyful, and reverent.” The Chinese simplifies this as “delighted and joyful.”

n.961According to the Sanskrit sattva and the Chinese. The Tibetan omits “beings.”

n.962According to the Sanskrit yathordhvāyāṃ diśi. The Tibetan repeats “in the east.” This passage is not present in the Chinese.

n.963According to the Sanskrit gati and the Chinese 趣 (qu). The Tibetan either has a scribal error of blo or was translating from a manuscript that had the error budhi instead of gati.

n.964According to the Sanskrit syntax. The Tibetan translates vyavahāra here according to its meaning of “conduct” rather than “speaking,” and it conjoins it with the next sentence. The Chinese is similar to the Sanskrit but includes two phrases to clarify that such a voice is utterly pure and understood according to the faculties of beings.

n.965From the Sanskrit nicaya, which could also mean “accumulations.” The Tibetan translates as tshogs, which is also used to translate saṃbhāra, the regular term for the “accumulations.” The Chinese has 藏 (zang, “treasury,” “store”).

n.966From BHS samanvāhara. The Tibetan translates as ’dzin.

n.967From the BHS netrī, which, according to the Mahāvyutpatti, would be translated as lugs. Degé has chos (“Dharma”). Yongle, Lithang, Kangxi, and Choné have tshogs.

n.968From the syntax of the Sanskrit. The Tibetan conjoins the present active vyavalokayati with the following present participle of abhilaṣan (“longing for”), making the object the kalyāṇamitras (plural) instead of Vidvān. The Chinese is similar to the Sanskrit.

n.969From the Sanskrit anugata. The Tibetan has thogs med (“unimpeded”), perhaps translating from a manuscript that had asaṅga. The Chinese is similar to the Sanskrit.

n.970The Tibetan has drung du (“in front”), perhaps in error for drang du (“upright”). The Chinese is the same as the Sanskrit.

n.971The word camara etymologically refers to a yak’s tail. The yak-tail fan, or whisk, was commonly used, particularly for keeping insects at bay, but here goose feathers are specified.

n.972According to the Sanskrit pura and the Chinese 城 (cheng). The Tibetan has pho brang (“palace”).

n.973The words “bodhisattva liberation called” are not present in either the Sanskrit or the Tibetan at this point but have been added to be consistent with the later mention of it in this chapter. The Chinese translation includes the word “liberation.”

n.974According to the Sanskrit. The clause about carriages has been omitted in the Tibetan.

n.975In the Tibetan this is followed by “happiness to those who wish for happiness,” which appears to be a corruption. The clause about steeds is not present in the Chinese.

n.976According to the Tibetan. The Sanskrit list ends with “sheep.”

n.977According to the Tibetan, which translates as bla na med pa, and the Chinese 無上 (wu shang), perhaps translating from anuttara. The present Sanskrit has anantara (“continuous,” “uninterrupted”).

n.978According to the Sanskrit bala. The Tibetan translates as dpung (“horde,” “army”) from an alternative meaning of bala. The Chinese has 怨行 (yuan xing, “malicious actions”).

n.979According to the Sanskrit tṛṣṇa. The Tibetan translation replaces “thirst” with mos pa (“aspiration”). This phrase is absent from the Chinese.

n.980According to the Sanskrit yāna and the Chinese 車乘 (che cheng), which accords with the wordplay of setting beings onto the Mahāyāna. The Tibetan translates as bzhon pa (“steed” or “mount”).

n.981Literally, “the color of crystal.” This sentence is not present in the Chinese.

n.982These adjectives primarily translated according to the Sanskrit.

n.983According to the Sanskrit prematā and the Chinese 愛念 (ai nian). The Tibetan has dben pa, perhaps a corruption from dga’ ba.

n.984From the Sanskrit desiderative śuśrūṣamāṇaḥ. The Chinese has 決定深信 (jue ding shen xin, “has developed firm and deep faith in”). Omitted in the Tibetan.

n.985According to the Tibetan ri bo and the Chinese 市中 (shi zhong). The Sanskrit has the specific Sumeru .

n.986According to the Sanskrit antarāpaṇa­madhya­gatam and the Chinese. The Tibetan has “in a market street.”

n.987From the Sanskrit saṃgīti and the Yongle, Lithang, Kangxi, Choné, and Lhasa bgro. Degé has ’gro (“go”). The Chinese translates as 演說 (yan shuo, “explaining,” “teaching”).

n.988According to the Tibetan phyag rgya and the Chinese 印 (yin), translating from mudrā. The Sanskrit has samudra (“ocean”).

n.989According to the Tibetan and the Chinese. The Sanskrit adds “of the bhūmis.”

n.990According to the Sanskrit garbha and the Chinese 藏 (zang). The Tibetan omits “essence.”

n.991According to the Sanskrit. The Tibetan has mos par byed (“causing to aspire”) and merges this with the name of the following gateway. The Chinese has 照眾生輪 (zhao zhong sheng lun), which can mean “illumination of the wheels of beings” or “the wheel that illuminates beings.” The next gateway is not present in the Chinese.

n.992According to the Tibetan and the Chinese 海藏 (hai zang). The Sanskrit has “the ocean of the essence of all beings.”

n.993According to the Sanskrit. The Chinese has “How did you gain this pure assembly?” The Tibetan, interpreting kutas differently, has “You have such good fortune. In what way did you develop that good fortune? With whom did you plant the roots of merit?”

n.994According to the commentary, this refers to the eightfold path, with wisdom being the right view, and conduct being the other seven aspects of the path. The Chinese has coalesced all descriptions here as 十號圓滿 (shi hao yuan man, “who has all the qualities described by the ten synonyms of a buddha”).

n.995In the Sanskrit and the Chinese this is not the name but a description of the park, “the king’s (or ‘beautiful’) great park that has an array of precious banners.” The Tibetan translates rāja here not as “king” but by an alternate meaning, recorded in the Mahāvyutpatti as mdzed pa (“beautified,” “pleasing”). This sentence is not present in the Chinese.

n.996From the Sanskrit megha. The Tibetan translates as na bun (“fog” or “mist”). This sentence is not present in the Chinese.

n.997From the Sanskrit acintya and the Chinese. The Tibetan translates as thams cad (“all”). This sentence is not present in the Chinese.

n.998According to the Sanskrit and the Chinese. The Tibetan omits “of the bodhisattvas.”

n.999From the Tibetan bsgo ba. Not present in the Sanskrit. The Chinese uses the term 香 (xiang) to refer to all these fragrant materials.

n.1000According to the Sanskrit vimāna. The Tibetan has khang pa brtsegs pa ( kūṭāgāra ). The Chinese includes both vimāna and kūṭāgāra , and it lists a few additional architectural structures and other items.

n.1001From the BHS nandī. The Tibetan has sems mos pa (“aspiration”). The Chinese has fewer adjectives.

n.1002From the Tibetan sems kyi shugs. Not present in the Sanskrit or the Chinese.

n.1003From the Sanskrit praśāsti and in accord with the Chinese. The Tibetan translates as skyong, which could be translated as “protect.”

n.1004From the BHS upacāra. Translated into the Tibetan as gam yo (“attendant”).

n.1005According to the Sanskrit unnata and tuṅga. The Tibetan translates more vaguely as dbyibs legs (“good shape”) and ran pa (“appropriate”).

n.1006Meaning that his height was equal to the length of his outstretched arms.

n.1007The Tibetan has drung du (“in front”), perhaps in error for drang du (“upright”).

n.1008According to the Sanskrit mahā. Omitted in the Tibetan. In the Chinese, mahā describes the jewel either as a decoration or the material of the handle.

n.1009From the Sanskrit kula. The Tibetan chooses the meaning grong (“village”). It can also mean “a community.” In the Chinese the list is a combination of kleśa and crimes (less in number and with considerable difference).

n.1010From the Sanskrit vṛkaśṛgāla. The Tibetan interprets this as spyang ki dang / wa (“jackals and foxes”). This sentence is not present in the Chinese.

n.1011From the Sanskrit kurara. The Tibetan is bya ku ra ra. Monier-Williams’s Sanskrit dictionary has this as “primarily osprey and also eagle.” However, the osprey, unlike the eagle, does not eat carrion. Specifically this would be the Indian spotted eagle (Clanga hastate). Absent from the Chinese.

n.1012According to the Sanskrit hanyānānāṃ and the Kangxi, Narthang, Lhasa, and Stok Palace gsad pa. Degé has the error gsang ba (“secret”). Absent from the Chinese.

n.1013From the Sanskrit karāṇāḥ kāryamāṇānaṃ. The Tibetan appears to have translated as myi sdug … byas pa (“unpleasant things being done”). Absent from the Chinese.

n.1014From the Sanskrit nigraha and in accord with the Chinese 調伏 (tiao fu). The Tibetan translates as tshar gcod (“destroy”), which does not appear to fit the context. Cleary has “restrain.” The list in the Chinese is shorter.

n.1015According to the Sanskrit jyotīrasa and Yongle, Lithang, Kangxi, and Choné, which read skar ma snang ba. Degé and Stok Palace have sgra snang ba. This is absent from the Chinese.

n.1016Literally “the net of Indra”; the wordplay is lost in translation.

n.1017According to the Sanskrit dhāraṇī , the Chinese 陀羅尼 (tuo luo ni), and the Narthang gzungs. Degé, Stok Palace, and the other versions consulted have gzugs (“form”).

n.1018According to the Sanskrit. “Inconceivable” is not present in the Tibetan or the Chinese.

n.1019According to the Sanskrit candana­kardama­kaluṣodakābhiḥ. The Tibetan has just “with yellow sandalwood mud.” The Chinese does not have this description here but describes the water filling the moats as “endowed with the eight qualities.”

n.1020From the Sanskrit mahā. Not present in the Tibetan or the Chinese.

n.1021From the Sanskrit jyotīraśmi (“starlight rays”) corresponding to the Tibetan skar ma’i ’od zer; this is a synonym for jyotirasa (skar ma snang ba). The Chinese has 燄光明 (yan guang ming), “brilliant light.”

n.1022According to the Sanskrit aparājita­dhvaja and the Chinese 無能勝幢 (wu neng sheng chuang). The Tibetan omits “banners.”

n.1023According to the Sanskrit. The Tibetan omits “network.”

n.1024The BHS is the obscure khoṭaka. The Tibetan lan kan is equated in the Mahāvyutpatti with vedīka (“balcony”), but vedika is next in the list of features, and therefore lan kan here has a different meaning than that ascribed to it in the Mahāvyutpatti. The tshig mdzod chen mo (Tibetan–Chinese dictionary) states that lan kan is Chinese for pu shu, which the Mahāvyutpatti equates with harmya. Earlier in this translation lan kan was used to translate harmya.

n.1025From the Sanskrit vedīka. This is translated into Tibetan as stegs bu (“platform”).

n.1026According to the Tibetan. “Which rivaled that of Devendra” is not present in the Sanskrit. The Chinese names this kūṭāgāra in this city as 正法藏 (zheng fa zang, “Treasury of Good Dharma”), which King Mahāprabha frequents.

n.1027According to the Sanskrit and the Chinese. The Tibetan omits “of action.”

n.1028According to the Tibetan yongs su sbyangs. Not present in the Sanskrit or the Chinese.

n.1029According to the Sanskrit anugaveṣitā. Omitted in the Tibetan.

n.1030According to the Tibetan rnam par bris. The Sanskrit has vicitrita, which can mean “to decorate or paint.” Translated as 莊嚴 (zhung yan, “decorate,” “adorn”) in conjunction with 修習 (xiu xi, “study and practice”) in the Chinese. Cleary has “diversified.” Carré translates this as ornée (“adorned”).

n.1031According to the Sanskrit rājyam anuśāsāmi. The Tibetan translated anuśāsāmi both as skyong (“rule”) and according to its more usual meaning as ston (“teach”). The Chinese accords with the Tibetan.

n.1032From BHS cittatā. The Tibetan translates this as sems (“mind”). The Chinese translates it as 心 (xin, “mind”).

n.1033From the Sanskrit dayā and in accord with the Chinese 哀憫心 (ai min xin). The Tibetan translates as snying rje, usually translated into English as “compassion.”

n.1034From the Tibetan yongs su bsrung. The Sanskrit repeats anugraha with the addition of sattva at the beginning of the compound “caring for beings.”

n.1035According to the Tibetan lus and one BHS meaning of āśraya. The Chinese translates this literally as 身無諸苦 (shen wu zhu ku, “body free of suffering”).

n.1036According to the Sanskrit ablative case. The Tibetan has a genitive linking “attachment” to “the continuum of the mind.”

n.1037According to the Tibetan syntax. The Vaidya edition breaks the sentences differently, joining the verbs with the preceding phrases.

n.1038According to the Tibetan and the Chinese. The Sanskrit has the same object of cleansing as that of purification in the following sentence. The Chinese has “eliminate obscurations of bad karma” in the next sentence.

n.1039According to the Sanskrit arciṣ. The Tibetan has myu gu (“seedling”).

n.1040According to the Sanskrit rājyam anuśāsāmi. The Tibetan translates anuśāsāmi both as skyong (“rule”) and according to its more usual meaning, ston (“teach”). The Chinese translates as 教化 (jiao hua, “guide”).

n.1041From the Tibetan rdo rje, translating from vajra . Vaidya has vastra (“clothing”). The Chinese has “jewels” and omits “banners” and the description of invincibility.

n.1042According to the Tibetan. “To some it appears to be made of earth” is not present in the Sanskrit. The Chinese has “to some it appears to consist of houses made of earth and wood.”

n.1043The Tibetan analyzes the compound as meaning “network of beads of the round windows.” The Chinese has 窗闥 (chuang ta), which might refer to windows with latticework or other intricate patterns. The Chinese omits the description of adornments but adds that all are perceived as “supreme and precious.”

n.1044According to the Sanskrit grama. Omitted in the Tibetan and the Chinese.

n.1045According to the BHS (cf. Pali bījagama). Vaidya has bījagrama. The Tibetan has sa bon gyi tshogs, “group of seeds,” which does not quite fit the context unless “arisen from seeds” is to be understood as in the BHS. The Chinese has 山原 (shan yuan, “mountains and plains”) and 諸草樹 (zhu cao shu, “various grasses and trees”).

n.1046According to the BHS (cf. Pali bhūtagama). Vaidya has bhūtagrama. The Tibetan has ’byung ba’i tshogs, literally “the group of that which arises.”

n.1047The Tibetan for śasya, which is lo tog (“crops”), is followed by ldum bu (“plant”), which has no Sanskrit equivalent in Vaidya.

n.1048According to the Sanskrit utsa (usually translated into Tibetan as chu mig) and the Chinese 泉 (quan). The Tibetan has mtsho (“lake”).

n.1049According to the Sanskrit. The Tibetan and the Chinese omit “in the four directions.”

n.1050According to the Sanskrit sūkṣma. The Tibetan omits “delicate.” The Chinese translates as 寶衣 (bao yi, “precious clothing”).

n.1051According to the Sanskrit pura and the Chinese 大城 (da cheng). The Tibetan translates as pho brang (“palace”).

n.1052The disk of the world is said to be based upon and held up by a circle or disk of air.

n.1053From one of the meanings of the BHS abhinirhara. The Tibetan translates as bsgrubs pa (“accomplished”). This sentence is not present in the Chinese.

n.1054According to the Sanskrit dṛḍhīkurvāṇaḥ, the Chinese 堅固 (jiang gu), and the Narthang and Stok Palace brtan. Degé, etc. have bstan (“teach”).

n.1055From the Tibetan gnas rnam pa tha dad pa, while gnas could have other meanings, including “locations.” The Sanskrit has adhimātratā (“excessiveness”). Cleary has “measurelessness.” The Chinese has 差別相 (cha bie xiang), one of the common translations of adhimātratā. Here it can mean “different aspects.”

n.1056According to the Sanskrit and the Chinese. The Tibetan has “all Dharma clouds.”

n.1057According to the Sanskrit aṅgkura, the Chinese 根芽 (gen ya), and the Lhasa myu gu. Other Kangyurs have myi gu, mi gu, and mgu ba.

n.1058According to the Tibetan ’phags pa’i tshogs kyi dkyil ’khor, presumably translating from a manuscript that read sarvārya­maṇḍala­gaṇa. The Sanskrit has sarvārtha­maṇḍala­gaṇa (“the circle, or field, of all benefits, or goals”) and the Chinese concurs.

n.1059According to the Sanskrit apaśyat and the Chinese. Omitted in the Tibetan.

n.1060According to the Tibetan. The Sanskrit has “the banner of the power over all sensations.” In the Chinese translation, the 60-volume edition names the first two samādhis as 覺一切 (jue yi qie, “realizing all,” “aware of all”) and 奇特幢 (qi te chuang, “amazing banner”). The 80-volume edition starts with 了一切希有相 (liao yi qie xi you xiang, “seeing clearly all rare aspects”).

n.1061The Tibetan appears to have been translating from a manuscript that had sarva­jagad­dhita so that it has ’gro ba thams cad dang bral ba. In the Chinese translation, the 60-volume edition has 遠離一切眾生 (yuan li yi qie zhong sheng, “separated from all beings”). The 80-volume edition has 遠離一切世間 (yuan li yi qie shi jian, “separated from all worlds”). The Sanskrit sarva­jagad­dhita means “benefit of all beings.”

n.1062This could mean power over a million devas or worlds. Mahābrahmā is in the form realm, and his paradise extends over many world systems and their desire-realm paradises, to the extent of a thousand million. Therefore, that may be what is meant here. The Tibetan does not state what the number refers to and translates as “does not engage in the kleśas of the desire realm.” Cleary has unspecified “gods” who “live in the realm of desire.” In the Chinese translation, the 80-volume edition does not specify whether it was one million devas or one million desire realms. The 60-volume edition mentions neither the number nor the objects.

n.1063From the BHS paribhāvitā. The Tibetan translates as bsgom (“meditate” or “cultivate”). The Sanskrit paribhāvitā is often translated in the Chinese as 深修 (shen xiu) or 勤習 (qin xi), both of which can mean “practice deeply” or “study diligently.” Here it is translated simply as 修行 (xiu xing, “practice”).

n.1064According to the Sanskrit indra . The Tibetan has rgyal po (“king”) here, but very soon in this chapter translates as dbang (“lord”). To maintain consistency it has been translated as “lord” here. The Chinese interprets this line as 光明照世間 (guang ming zhao shi jian, “brilliant light illuminates the world”). Here “brilliant light” might refer to the clarity of her mind or the splendor of her qualities.

n.1065The Sanskrit here for “mountain” is acala (literally, “immovable”) and is a play on words in reference to her name, Acalā, which is lost in translation.

n.1066According to the Tibetan gzhi and the later repetition of this term in Sanskrit as tala. At this point the Sanskrit has tattva (“true nature”) and Cleary accords. Omitted in the Chinese. Carré translates as tous les enseignements (“all the teachings”).

n.1067According to the Tibetan gzhi and the later repetition of this term in Sanskrit as tala, with which Cleary concurs. At this point the Sanskrit has tattva (“true nature”) and Cleary accords. The Tibetan translates as gzhi (“basis”). The Chinese repeats only the first and fifth gateways, “from … to.”

n.1068From the Tibetan yid chas and in accord with the Chinese. The Sanskrit has the BHS adhimokṣa (“dedication to”). In the Chinese, the 80-volume edition has 難知 (nan zhi), “difficult to know or understand,” and the 60-volume edition adds 難說 (nan shuo), “difficult to explain or express.”

n.1069According to the Sanskrit duhitā, the narrative, and the Chinese. The Tibetan translates as the obscure feminine term bu cig ma, which appears to be another way of writing bu mo gcig pa, though it could be interpreted in Tibetan to be the feminine form of bu gcig pa “only child.”

n.1070From the Tibetan mi nyal. The Sanskrit has rātryāṃ­praśāntāyāṃ (“on a silent night”). Not present in the Chinese.

n.1071From the Sanskrit rājapura (which could also mean “the king’s city,” “the king’s palace,” or “the king’s apartments”). The Tibetan has just rgyal po’i sgo (“the king’s door”), so that there appears to have been an omission. Not present in the Chinese.

n.1072The Tibetan appears to have translated from a manuscript with a scribal corruption. It has mi zad pa (“unceasing,” which would be from akṣaya). Narthang and Lhasa have mi bzad (“unbearable” or “inexhaustible,” which could, according to the Mahāvyutpatti, be from viṣama). The Sanskrit has viṣaya (“range,” “object of attention,” and so on). The Chinese translates as 能堪忍耐心 (neng kan ren nai xin), “enduring tolerance and patience,” followed by 救惡眾生 (jiu e zhong sheng), “save beings from unfavorable conditions.”

n.1073According to the Sanskrit abhilaṣantī and the Chinese 求 (qiu). The Tibetan translates as dad pa (“having faith in”).

n.1074According to the Tibetan dran pa and the Chinese 念 (nian). The BHS is abhijānāti. Edgerton gives the meaning as “know” and “recognize” and thinks that Burnouf and Kern (who translated The Lotus Sūtra from Sanskrit) were wrong in interpreting the word as “remember.”

n.1075According to the Sanskrit vismartum and the Chinese 忘失 (wang shi). The Tibetan has brjod (“speak,” “describe”) in error for brjed (“forget”).

n.1076According to the Sanskrit vismartum and the Chinese 忘失 (wang shi). The Tibetan has brjod (“speak,” “describe”) in error for brjed (“forget”).

n.1077From the Sanskrit agraha and the Chinese 執著 (zhi zhuo). The Tibetan has rab kyi ’du shes (“highest identification”), presumably translating from a manuscript that had the error agra.

n.1078From the Sanskrit hīnapraṇīta, translated into the Chinese as 勝劣 (sheng lie, “inferior or superior”). The Tibetan has bzang ngan gyi ’du shes (“identification as good or bad”).

n.1079According to the Sanskrit and the Chinese 生死海 (sheng si hai, “ocean of births and deaths”). The Tibetan has chos kyi rgya mtsho (“ocean of Dharma”).

n.1080According to the Tibetan lha yi dbang po, translated from surendra. Vaidya assumes an elided initial a, which would result in “lord of the asuras,” though it does not appear to fit the context in the Tibetan where asuras are being vanquished. However, in the Chinese translation, the 80-volume edition has the lord of the asuras “who can subjugate the ocean of kleśas throughout the great cities of the three realms,” 遍撓動三有大城煩惱海 (bian nao dong san you da cheng fan nao hai). Carré has roi des asuras , and Cleary “lord of the asuras.”

n.1081From the Tibetan brjod pa, presumably from the Sanskrit varṇitam. Not present in Vaidya.

n.1082From the Tibetan yongs su bsgom pa, which would have been translating paribhāvita. Not present in Vaidya or the Chinese, where the list is shorter.

n.1083According to the Sanskrit samīkurvan and most Kangyurs, which read mnyam par bya ba byed pa. Degé has the error mnyam par bya ba myed pa. Cleary translates as “living up to it.” Not present in the Chinese.

n.1084According to the Sanskrit dhāraṇi, the Narthang and Stok Palace gzungs, and the Chinese 陀羅尼 (tuo luo ni). Other Kangyurs have the error gzugs (“form”).

n.1085According to the Tibetan sgo. The Sanskrit has naya (“way”). The Chinese has 令其迴向一切智位 (ling qi hui xiang yi qie zhi wei, “make them dedicate for attaining omniscient wisdom”).

n.1086According to the Tibetan. The Chinese adds two synonyms of buddhas.

n.1087The Tibetan translates this by using a double negative.

n.1088From the Sanskrit pāṣaṇḍā. Translated into the Tibetan as zhags pa ’thub pa (“noose splitting”). The Chinese has 九十六眾 (jiu shi liu zhong, “ninety-six groups of individuals”).

n.1089From the Sanskrit nigama. Not present in the Tibetan. This sentence is not present in the Chinese.

n.1090Sanskrit sarvagaminī, while his name is “Sarvagamin.”

n.1091According to the Sanskrit svabhāva and the Chinese. The Tibetan has rang bzhin med (“absence of nature”), perhaps from a corruption in the Sanskrit. The Chinese has 證知諸法實性 (zheng zhi zhu fa shi xing, “realizing the true nature of all phenomena”), omitting the term wisdom.

n.1092According to the BHS Sanskrit madapramāda. Mada can also mean “pride.” Both meanings were translated into the Chinese as 憍逸 (jia yi).

n.1093The Sanskrit nāga is used as a synonym for “elephant,” but the phrase nāgsaṃkṣobha occurs a little later in this text in reference to nāgas. In this case, however, it may refer specifically to cobras, as nāga in India is the name both for the cobra and the deity, which is a “cobra deity.” What is being referred to here may be the confrontations that occurred in India between elephants and cobras. The Chinese translates the name of the perfume by “elephant” 象藏 (xiang zang) in association with “nāgas” (龍, long).

n.1094The Degé print has here page 594 (folio 297.b) in error for 94 (folio 47.b). The page number has been emended in the Degé reader.

n.1095This refers to infantry, chariots, cavalry, and elephants.

n.1096According to the Sanskrit śubhonavyūha. The Tibetan rnam par ’byed pa means “differentiation.” Carré, translating from the Chinese, has Pur Ornament, and therefore the Chinese may have been translating from a text that had śuddhovyūha.

n.1097According to the Sanskrit viṣamatā and the Chinese. The Tibetan has the obscure thag thug. The Chinese lists four sets of opposites: upward-downward (literally, “high-low”), safe-dangerous, clean-dirty, and crooked-straight.

n.1098According to the Chinese and the Sanskrit kṣema, though its opposite is missing in the Vaidya edition. The Tibetan has bde ba and mi bde ba (“pleasant and unpleasant”).

n.1099According to the Tibetan and the French translation of the Chinese. Vaidya has anugrahajñāna, “the knowledge for benefiting.”

n.1100According to the BHS meaning of anunaya, which has a negative sense. It was translated into Tibetan more positively as byams pa (“love” or “kindness”) according to its Classical Sanskrit meaning.

n.1101From the BHS unnāmāvanāma translated into Tibetan as mthon dman du gyur pa (“become high [or] low”).

n.1102From the Sanskrit mati. Translated into Tibetan as nan tan (“diligent practice”), perhaps from a text that read pratipatti.

n.1103Simplified from the Sanskrit saṃbhavahetu and the corresponding Tibetan ’byung ba’i rgyu, which would literally be “the cause of the arising of” as in the Chinese 生大智因 (sheng da zhi yin).

n.1104The Tibetan interpretation of the compound could be taken to mean “various gateways and continuums” (with rgyud translating āvartanaya). In Chinese, this and the preceding phrase are conjoined as one, and āvartanaya is translated as 旋 (xuan, “revolving”).

n.1105According to the Tibetan (though it translates this part of the compound as “cause of the arising of and the purity of” instead of “the pure arising of”). Viśuddhi is not present in the Vaidya Sanskrit in this sentence but is in the following sentences. The Chinese translation contains “pure” 清淨 (qing jing) in this and the following phrases.

n.1106According to the Tibetan, which appears to be a free translation of abhi­mukham āvartayayiṣyāmi (“to turn toward”). The Chinese translates as 見 (jian, “see”).

n.1107According to the Sanskrit and the Chinese. “Noble one” is omitted in the Tibetan.

n.1108According to the Sanskrit mūla. The Tibetan has gtos, not present in the Mahāvyutpatti and defined elsewhere as che chung (“size”). The Chinese translates as 種 (zhong), literally “seeds,” which can mean “sources.”

n.1109According to the Sanskrit avarta, the Chinese, and Narthang and Lhasa, which read klong. Other Kangyurs have the meaningless glong. The Chinese lists “the depths of whirlpools,” “the distance (far and near) of waves,” “qualities (literally ‘colors’) of water,” and other various distinctions.

n.1110From the Sanskrit praivarjana. The Tibetan translates as bkol ba (“use,” “employ”).

n.1111Sanskrit kṣaṇa. An astronomical “hour” of forty-eight minutes.

n.1112The Tibetan interprets the Sanskrit compound as having the conjunction “and” instead of “of.” The Chinese omits this but adds “knowing water currents” to the ability to keep a ship traveling safely.

n.1113From the Sanskrit parivartana. The Tibetan translates as the obscure brdo ba or rdo ba.

n.1114From the Sanskrit arthakārya. The Tibetan interprets this as don dang dgos pa (“benefits and necessities”). The Chinese has “to benefit beings.”

n.1115From the Sanskrit kṣemeṇa. The Tibetan translates as lam bde (“happy path”). The Chinese translates as 行安隱道 (xing an yin dao, “travel by safe path”).

n.1116From the Sanskrit śivena. The Tibetan translates as nye zhor mi ’gyur (“without obstacle”). Not present in the Chinese but implied by 安隱道 (an yin dao, “safe path”).

n.1117From the Sanskrit vipanna. The Tibetan translates as bub pa’am nye zhor gyur. Translated into the Chinese as 損壞 (sun huai, “damage”).

n.1118The Tibetan translates the compound by associating sarva (“all”) with the ocean. The Chinese has “never fear the ocean of.”

n.1119From the Sanskrit saṃsīdana. The Tibetan translates as nye zhor ’gyur ba (“had an obstacle”). Omitted in the Chinese.

n.1120From the Sanskrit mukhībhavati. The Tibetan translates as mngon sum du gyur pa (“becomes manifest,” “is directly perceived”). The Chinese has “they definitely can enter the ocean of omniscient wisdom.”

n.1121According to the Sanskrit amogha. Omitted in the Tibetan.

n.1122According to the Sanskrit and the Chinese. “Banner of great compassion” is omitted in the Tibetan. The Chinese translates as 大悲幢 (da bei chuang) but incorporates the meaning of amogha (bu kong, “not empty”) into a separate phrase: 若有見我及以聞, 與我同住, 憶念我者, 皆悉不空 (ruo you jian wo ji yi wen, yu wo tong zhu, yi nian wo zhe, jie xi bu kong, “All those who have seen me and heard me, have lived with me, or remember me will attain fruition”).

n.1123According to the Tibetan chags pa’i chu srin. The Sanskrit is saṃgrahagraha, and the Chinese also makes no mention of makaras.

n.1124According to the Tibetan rang bzhin dang gzhi and the Sanskrit svabhāva-tala. The Chinese has 性 (xing, “nature”) but omits “basis.” Carré has la nature vrai (“the true nature”).

n.1125According to the Tibetan rgya mtsho. The Sanskrit has jāla (“water”).

n.1126According to the Tibetan rnam par spyod pa, presumably from the Sanskrit vicāriṇāṃ. Vaidya has vihāriṇam (“wandering”) and Cleary has “remain.” Carré has se tenir. The Chinese has 平等住一切時海 (ping deng zhu yi qie shi hai, “remain or abide impartially in the ocean of all times”).

n.1127According to the Tibetan and Carré’s French translation from the Chinese. Vaidya has sāgara­saṃbhinna (“the different oceans”) and not sāgarāsaṃbhinna, and Cleary’s translation accords with that.

n.1128According to the Sanskrit tattvābhijñānāṃ. The Tibetan has dmigs pa shes pa or dmigs shes pa. The Chinese translates as 能以神通度眾生海 (neng yi shen tong du zhong sheng hai, “who can save the ocean of beings through their clairvoyance”).

n.1129According to the Sanskrit kāla and the Chinese 時 (shi). The Tibetan has dbres or bres.

n.1130From the Sanskrit sneha, which can also mean “attachment” or “oiliness.” The Tibetan translates it as rlan pa (“wetness”). The Chinese uses two water-related verbs 潤澤 (run ze, “to moisten,” “to enrich”) to indicate the aspiration to benefit all beings with great compassion as does water.

n.1131According to the BHS meaning of nimṇa, which can mean “aiming at” or “leading to.” Otherwise it has the meaning “downward,” and therefore this compound nimnonnata can mean “up and down” or “high and low.” The Tibetan appears to have tried to make sense of this by adding a negative thur med (“not downward”). It is possible to interpret the phrase to mean “the lower and higher part of the path to omniscience.” The Chinese translates as 心無高下 (xin wu gao xia, “mind is free from ‘high and low’ ”).

n.1132From the Sanskrit uddhṛta. The Tibetan translates as zhugs pa (“enter,” “follow,” “engage in”). The Chinese has 拔不善刺 (ba bu shan ci) and 滅一切障 (mie yi qie zhang), “pulled out thorns of harmful qualities” and “eliminated all obstacles.”

n.1133From the Sanskrit parākrama, which can also mean “advance,” and which the Tibetan translates as sngon du ’dor ba (“cast before”). The Chinese translates by the metaphor of 牆塹 (qiang qian), “walls and moats.”

n.1134From the BHS samarpita. The Tibetan translates as rab tu byung ba (“completely arisen”).

n.1135From the BHS vipula­prasrabdhi. Absent in the Tibetan. The Chinese translates by the metaphor of 園苑 (yuan yuan, “gardens and parks”).

n.1136According to the Sanskrit pura and the Chinese 城 (cheng). The Tibetan translates as pho brang (“palace”).

n.1137From the Sanskrit akṣunna. The Tibetan translates as thogs pa med pa (“unimpeded”) and as adverbial to “the act of entering.”

n.1138From the Sanskrit pariniṣṭhāpayantaṃ, the Narthang and Lhasa bgro, and the Chinese 理斷 (li duan). Other Kangyurs, including Stok Palace have ’gro (“go”). The Chinese makes additional mention of “numerous merchants.”

n.1139From the Sanskrit ahaṃkāra. Translated into Tibetan as bdag tu bya ba. The Chinese translates as 我慢 (wo man, “self-pride”) and repeats an alternative translation of the term simply as 我 (wo) in the next short phrase.

n.1140According to the Sanskrit mamakārotsargāya and the Chinese 我所 (wo suo). Its translation appears to be missing from the Tibetan.

n.1141The Tibetan appears to split this compound into two separate topics of ripening and guiding. The Chinese has it as a single topic.

n.1142According to the Tibetan and the Chinese. The Sanskrit does not mention rain, only clouds. The Chinese mentions neither rain nor clouds.

n.1143According to the Sanskrit ājānīyām;’tshal in the Narthang, Lhasa, and Stok Palace Kangyurs; and the Chinese. Others such as Degé have btsal (“seek”), apparently a scribal error in following dictation.

n.1144The Tibetan interprets “omnipresent” as referring to the “gateway.” The Chinese translation agrees with the Sanskrit.

n.1145According to the Tibetan and the Chinese. “Miracles” is absent in the Sanskrit.

n.1146The Tibetan interprets “omnipresent” as referring to the “gateway.” The Chinese translation agrees with the Sanskrit.

n.1147According to the Tibetan sum cu rtsa sum. The Sanskrit has tridaśa (“thirty”) but in context is clearly referring to what is usually called the Trāyastriṃśa paradise. The Chinese has 三十三天 (san shi san tian, “Heaven of the Thirty-Three Celestials”).

n.1148According to the Sanskrit pāṣaṇḍa and the Chinese 外道 (wai dao). The Tibetan translates as zhags pa ’thub pa (the first half meaning “noose”), perhaps from a manuscript that had pāśaṇḍa.

n.1149According to the Tibetan mi bde ba. The Sanskrit has kāraṇa (“cause”). The Chinese has this as “I describe the beings in hell” and places it before the preceding sentence.

n.1150The Tibetan interprets “omnipresent” as referring to the “gateway.” The Chinese has “pure or stainless gateway” and “the power of the noncomposite miracles.”

n.1151From the Sanskrit vimala . The Tibetan may have been translating from bala (“power”).

n.1152According to the Tibetan and the Chinese. “Miracles” is absent in the Sanskrit.

n.1153According to the Tibetan that appears to be translating from abhāva as earlier. The Sanskrit has avabhāsa (“illumination,” “splendor”). The Chinese agrees with the Tibetan.

n.1154From the Sanskrit. The Tibetan reads “who have ears dedicated to focusing on all paths of words and sounds.” The Chinese has 音聲言說 (yin sheng yan shuo), referring to the entire range of sound and speech.

n.1155According to the Sanskrit kumara. The Tibetan has rogs pa (“helpers”). The Chinese simply has “countless people said to him…”

n.1156According to the Tibetan. The Chinese has 如忉利天中波利質多羅樹 (ru dao li tian zhong bo li duo luo shu, “like the night-flowering jasmine (Skt. pārijātaka) tree in the Trāyastriṃśa paradise”). The Sanskrit reads, “like the indestructible coral trees in the city of Tridaśa.”

n.1157According to the Tibetan. Not present in the Sanskrit or the Chinese.

n.1158According to the Sanskrit. The Tibetan and the Chinese do not have “peaks.”

n.1159According to the Sanskrit and the Chinese. The Tibetan omits “jewels.”

n.1160According to the Tibetan stan. The Sanskrit has vastra (“cloth”) and is in accord with the Chinese 衣 (yi).

n.1161According to the Sanskrit. The Tibetan repeats the adjective “various” here. The Chinese does not indicate whether it is singular or plural.

n.1162According to the Tibetan. “Adorned by many” is not present in the Sanskrit or the Chinese.

n.1163According to the Sanskrit and the Yongle, Lithang, Kangxi, and Choné Kangyurs. Other Kangyurs omit “thousand.” The last phrase is absent in the Chinese.

n.1164From the Sanskrit siṃhaskandha. Yongle, Lithang, Kangxi, and Choné have seng ge’i bya ba’i (“lion’s deeds”). Other Kangyurs, including Stok Palace, have the apparently meaningless seng ge’i bya la’i. The Chinese translates the second part of the compound word skandha as 聚 (ju, “gathering,” “aggregation”), but the meaning here is unclear.

n.1165According to the Sanskrit raja. The Tibetan translates as dam pa, perhaps in error for ’dam pa, which means “mud.”

n.1166According to the Tibetan and the Chinese. “And soft” is not present in the Sanskrit.

n.1167According to the Sanskrit and the Chinese. This is a standard description of the ground in pure realms. The Tibetan here has “without being higher or lower.”

n.1168According to the Tibetan sil ma. Not present in the Sanskrit. This description is not present in the Chinese.

n.1169According to the Tibetan ngang ngur (Degé has nga ngur), while the Sanskrit haṃsa is less specific and could be applied to any kind of duck, goose, or swan. The Chinese has a general description of “numerous birds” without naming them.

n.1170Transliterated as ko ki la in Tibetan, though the Tibetan khu byug is supplied in the Mahāvyutpatti.

n.1171According to the Sanskrit atula and the Chinese 無比 (wu bi). The Tibetan translates as rin thang med pa (“priceless”).

n.1172According to the Sanskrit and the Chinese. The Tibetan translates the compound as “strings and tassels of flowers of pearl jewels.”

n.1173“Variety” is from the Sanskrit vicitra. The expected sna tshogs is not present in the Tibetan.

n.1174According to the Tibetan. The Sanskrit is ananta. The Chinese has 無量 (wu liang, “infinite,” “endless”), but the description refers to the kūṭāgāras, not the ocean.

n.1175According to the Tibetan. The Sanskrit reads “with an inconceivable array of jewels.”

n.1176From the Sanskrit pura, which can mean “town” as well as “residence” or “building.” The Tibetan translates as pho brang (“palace”). The Chinese translation incorporates both “town” and “palace.”

n.1177According to the Sanskrit. The Tibetan has lha (“deva”).

n.1178The Sanskrit is literally “thirty” (tridaśa), but this is a short form of the name. The Tibetan translates as sum cu rtsa gsum (“thirty-three”). The Chinese translates as 忉利天 (dao li tian), “thirty-three paradise,” which is an abbreviation of 怛利耶怛利奢 (da li ye da li she).

n.1179The Sanskrit is citrakūṭa. The Tibetan has mdzes pa’i de’u (“beautiful small stones”), though the Yongle has mdzes pa’i ba phu. The Chinese describes the parasol(s) as “spreading out far and tall, like the peak(s) of Mount Sumeru .”

n.1180From the BHS balādhāna. This accords with the Chinese 威神力 (wei shen li). The Tibetan translates as byin gyi rlabs. The Chinese splits this into two sentences appearing after the following long sentence. The first sentence describes the incredible vastness of that great park as “eight groups of nāgas from a billion worlds and countless beings can fit into this park without feeling crowded.”

n.1181According to the Tibetan mi gtsug, perhaps translating from a manuscript that had anelya. The present Sanskrit has anavalokya (“could not be seen by”) and the Chinese concurs.

n.1182According to the Sanskrit samantād.

n.1183The phrase “surrounded by a great assembly” is according to the Sanskrit. Not present in the Tibetan or the Chinese.

n.1184According to the Sanskrit īryapātha. The Tibetan has just spyod lam (“conduct”) in agreement with the Chinese.

n.1185According to the Sanskrit śantendriyāṃ, the Chinese, and the Yongle, Lithang, Kangxi, Narthang, Choné, and Lhasa Kangyurs. Degé omits.

n.1186From the BHS sugupta (cf. Pali sugutta). The Tibetan translates as shin tu dben pa (“isolated,” “concealed”). Not present in the Chinese.

n.1187According to the Sanskrit amoghadarśana and the Chinese 見者不空 (jian zhe bu kong). The Tibetan omits “to see.”

n.1188According to the Sanskrit and the Chinese. “Dharmas” is not present in the Tibetan.

n.1189According to the Tibetan and the Chinese. Not present in the Sanskrit.

n.1190According to the Tibetan. Absent from the Sanskrit and the Chinese.

n.1191According to the Sanskrit. “Wisdom” is absent from the Tibetan. The Chinese has the name “the arising of delight toward the buddhas” from the following sentence.

n.1192According to the Tibetan and the Chinese. Not present in the Sanskrit.

n.1193According to the Sanskrit garbha, the Tibetan snying po, and the Chinese 藏 (zang). Cleary and Carré translate this as “treasure.”

n.1194According to the Sanskrit latā. The Tibetan translates as rgyud (“continuum”). Cleary has “tendrils.” The Chinese omits this but adds an adjective 妙 (miao, “sublime”) to flowers. Carré has the adjective merveilleuse (“marvelous”).

n.1195From the Sanskrit vairocana . Translated into Tibetan as rnam par snang ba. The Chinese has the phonetic transcription 毗盧遮那 (pi lu zhe na).

n.1196The Chinese has “superior and inferior motivations.”

n.1197From the Sanskrit ghanarasa, translated into Tibetan as ro rngams chen po (“very thick taste”).

n.1198According to the Tibetan nags tshal. Not present in the Sanskrit or the Chinese, which has a shorter list.

n.1199According to the Sanskrit. The Tibetan has the instrumental pas (instead of the expected pa la), meaning “by the bhikṣuṇī Siṃha­vijṛmbhitā.” Not present in the Chinese.

n.1200According to the Sanskrit and the Chinese. The number is not present in the Tibetan.

n.1201From the BHS āyūhatyā niryūhatyāḥ, translated into Tibetan as sgrub pa dang yongs su sgrub pa.

n.1202The Sanskrit and the Chinese have “this gateway of the light of wisdom.”

n.1203According to the Tibetan chos thams cad rab tu ’thad pa. The Sanskrit sarva­dharmupapanna could mean, “possessing all Dharmas (or all phenomena).” The Chinese translation has “all Dharmas” and “king of samādhi” 一切法三昧王 (yi qie fa san mei wang).

n.1204According to the Tibetan. Not present in the Sanskrit. The Chinese has 寶藏 (bao zang, “treasury,” “treasury of jewels”).

n.1205According to the Sanskrit upastambhayan and the Narthang rton. Other Kangyurs have ston (“demonstrate”). The Chinese translates as 得 (de, “attaining”).

n.1206According to the Sanskrit karma, the Chinese 業 (ye), and the Narthang las. Other Kangyurs have the error lam (“path”).

n.1207From the Sanskrit utkṣipta. The Tibetan translates as g.yeng ba med pa (“without distraction”). The Chinese is similar to the Tibetan, reading 目視不瞬 (mu shi bu shun), which appears to be based on utkṣipta-cakṣus.

n.1208From the Sanskrit abhirūpa. The Tibetan translates as mngon par mdzes pa in accordance with its other meaning as “beautiful.” The Chinese translation continues to describe the mind as “profound and vast like an ocean” without mentioning other qualities.

n.1209According to the Sanskrit aśubha. The Tibetan has sdug cing gtsang ba (“unpleasant and pure”). The Chinese presents this and the following sentence simply as opposite thoughts‍—淨想 (jing xiang, “pure”) and 欲想 (yu xiang, “desire”)‍—without further elaboration.

n.1210According to the Sanskrit śaraṇa and the Chinese 依怙 (yi hu). The Tibetan translates vaguely as gnas (“location,” “place”).

n.1211According to the Sanskrit prākāra. The Tibetan has sil ma (“pieces”). This and preceding descriptions are not present in the Chinese.

n.1212From the Sanskrit udviddha. Not present in the Tibetan. This description is not present in the Chinese.

n.1213According to the Sanskrit prākāra and the Chinese. The Tibetan has ’byungs gnas (“source”), presumably from a manuscript that had ākara. Not present in the Chinese.

n.1214According to the Sanskrit prakīrṇa and the Chinese 散 (san). The Tibetan has sil ma (“pieces” or “petals”). The Chinese describes the ground as “covered with these dispersed flowers.”

n.1215From the Sanskrit vicitra. The Tibetan makes this an adjective describing the jewels as sna tshogs (“various”). This sentence is not present in the Chinese.

n.1216From the Sanskrit nicaya, in agreement with the Chinese. The Tibetan has the obscure kun gyis shes pa.

n.1217The description of the tree is in accordance with the Tibetan but not present in the Chinese.

n.1218In Sanskrit, the euphemism for black is nila (“blue”) and was literally translated into Tibetan as mthon mthing (ting and ’thing in some Kangyurs) and the Chinese as 紺青 (gan qing).

n.1219According to the Sanskrit and the Chinese. The Tibetan omits “sounds.”

n.1220From the Sanskrit viṣaya, the Chinese 境界 (jing jie), and ’jig rten in the Yongle, Lithang, Kangxi, and Choné Kangyurs, which is absent in other Kangyurs.

n.1221According to the commentary, this refers to the eightfold path, with wisdom being the right view and conduct being the other seven aspects of the path. All terms from “an arhat” to “bhagavat” are omitted in the Chinese.

n.1222According to the Sanskrit and the Chinese. “Of the Buddha” is absent in the Tibetan.

n.1223According to the Tibetan dril bu (“bell”), presumably from a manuscript that had kiṅkiṇi. The Sanskrit has kākaṇi. Cleary has “coin.”

n.1224According to most Kangyurs. Degé has the genitive byang chub sems dpa’i. The Chinese has 菩薩摩訶薩 (pu sa mo he sa, “bodhisattva mahāsattvas”).

n.1225Literally, “a hundred times ten million.” The Tibetan is bye ba phrag brgya. The Sanskrit is koṭīśata.

n.1226Literally, “a thousand times ten million.” The Tibetan is bye ba phrag stong. The Sanskrit is koṭīsahsara.

n.1227In other words, “a trillion buddhas.” Literally, “a hundred ten millions times a thousand.” The Tibetan is bye ba brgya phrag stong. The Sanskrit is koṭī­śata­sahasra.

n.1228Literally, “a billion times ten million.” According to the BHS meaning of ayuta in koṭī-ayuta as “a thousand million” (a billion). The Classical Sanskrit ayuta usually means just “ten thousand.” The usual translation in Tibetan for this is ther ’bum. Here khrag khrig is used, which usually translates the next number, niyuta.

n.1229The BHS is koṭī-niyuta. Literally, “a hundred billion times ten million.” The Tibetan is bye ba dung phyur.

n.1230The Sanskrit is koṭī-kaṅkara, in which kaṅkara is a hundred niyuta. The Tibetan is bye ba thams thams.

n.1231The Sanskrit is koṭī-bimbara. The Tibetan is bye ba khrag khrig. The Tibetan repeats khrag khrig used earlier in the list for ayuta.

n.1232According to the Sanskrit vinardita. The Tibetan has khyu mchog gi mthu byung, a translation of vṛṣabhitā, which occurs a little further on in this list of perceptions, and therefore it appears that a scribal error occurred in the Sanskrit manuscript from which the Tibetan was translated.

n.1233According to the BHS gati and the Tibetan rig pa in Degé and other Kangyurs. Yongle, Lithang, Kangxi, Narthang, and Choné have rigs.

n.1234According to the Sanskrit bhaktyā. The Tibetan has blo gros, perhaps translating from a manuscript that had matyā.

n.1235According to the Sanskrit vinardita. The Tibetan has khyu mchog gi mthu byung, a translation of vṛṣabhitā, which occurs a little further in this list, and therefore it appears that a scribal error occurred in the Sanskrit manuscript. The Chinese translation has here 摧扶魔軍 (cui fu jo jun, “defeat and tame the army of māras”). The Chinese presents these perceptions as four-word phrases, and the list is shorter.

n.1236According to the BHS gati and the Tibetan rig pa in Degé and other Kangyurs. Yongle, Lithang, Kangxi, Narthang, and Choné have rigs.

n.1237According to the Sanskrit bhaktyā. The Tibetan has blo gros, perhaps translating from a manuscript that had matyā. Not present in the Chinese.

n.1238According to the Sanskrit atulaṃ and the Chinese. “Unequaled” is not present in the Tibetan.

n.1239According to the BHS gati and the Tibetan rig pa in Degé and other Kangyurs. Yongle, Lithang, Kangxi, Narthang, and Choné have rigs.

n.1240According to the Sanskrit bhaktyā. The Tibetan has blo gros, perhaps translating from a manuscript that had matyā.

n.1241According to the Sanskrit tathāgata­divasāvakrānta. The Tibetan has nyi ma las byung ba (“that have arisen from the sun of the tathāgatas”). The Chinese has 如來智日 (ru lai zhi ri, “the sun of the wisdom of the tathāgatas”).

n.1242According to the Sanskrit mudrā and the Chinese. The Tibetan has rgya mtsho (“ocean”), presumably from a manuscript that read samdurā.

n.1243Śirījalarāja may alternatively be the name of a region.

n.1244According to the Sanskrit dhīra and the Narthang brtan pa. Other Kangyurs make it into the adverb brtan par.

n.1245According to the Sanskrit nāyakānāṃ and the Yongle and Narthang Kangyurs. Degé and other Kangyurs have an instrumental particle.

n.1246From the Sanskrit śrotrānugamam anusmaran. The Tibetan has rjes su ’brang (“follow”), connected to the names rather than the hearing. Not present in the Chinese.

n.1247According to the Sanskrit and the Chinese. The Tibetan and the Chinese omit “the Dharma.”

n.1248From the Sanskrit vinardita (literally, “roar”) and the Chinese. The Tibetan has “the power that arises from the supremacy.” The Chinese has “having seen the buddhas attaining complete buddhahood.”

n.1249According to the Sanskrit. The Tibetan translates as sman ljongs (“valley” or “land of herbs”). The Chinese has “the western side of the valley.”

n.1250According to the Sanskrit utsa-saraḥ-prasravaṇa.

n.1251According to the Sanskrit, the Chinese, and the Narthang and Lhasa Kangyurs. Other Kangyurs omit “wisdom.” The Chinese has 無盡智炬 (wu jin zhi ju, “the inexhaustible torch of wisdom”).

n.1252From the Sanskrit svāgatam. The Tibetan translates as “Your coming is excellent, excellent!” The Chinese translates as 善來 (shan lai), a compound of “excellent” and “coming.”

n.1253From the Sanskrit vagāviṣṭa and the Chinese. The Tibetan translates as byin gyis brlabs, which could be translated similarly, though byin gyis brlabs usually translates adhiṣṭhāna and is also regularly translated into English as “blessing.”

n.1254According to the Sanskrit kamala. “Lotus” is not present in the Tibetan or the Chinese. The Chinese has “you who arise from the ocean of the merit and wisdom of Mañjuśrī.”

n.1255According to the Tibetan gyi char. “Rain” is not present in the Sanskrit or the Chinese.

n.1256According to the Sanskrit and the Chinese. “Pure” is not present in the Tibetan. Instead it is has rnam par dmigs pa (“perception”) instead of rnam par dag pa.

n.1257The Sanskrit saṃtrāsaka-bhaya appears to define this as “the fear from being frightened” in contrast to the next kind of fear, which comes from being confused or bewildered.

n.1258From the Sanskrit upakrama and the Chinese (“harmful circumstances”). The Tibetan has mi bde ba (“unhappiness”).

n.1259According to the BHS aśloka and the Chinese 惡名 (e ming). The Tibetan translates as grags pa med pa (“being without fame”).

n.1260According to the Sanskrit. “Great” is not present in the Tibetan or the Chinese.

n.1261According to the Tibetan dang mnyam par, presumably translating from a manuscript with samato, while the Sanskrit has śamatha (“peacefulness”).

n.1262According to the Sanskrit taṭe. The Tibetan translates as sman ljongs (“valley” or “land of herbs”).

n.1263The Sanskrit term is actually the synonym bhujaga.

n.1264According to the Sanskrit śubha and the Chinese. The Tibetan has grags (“fame”), which is repeated in the next line.

n.1265According to the Sanskrit giri. The Tibetan has rin chen (“jewel”) in error for ri chen.

n.1266Verse 19, which is present in the Sanskrit and the Chinese, is not present in the Tibetan. It states that those who make offerings of flowers, incense, and so on to him will be reborn in his buddha realm.

n.1267Verse 22, which is present in the Sanskrit and the Chinese, is not present in the Tibetan. It describes how Sudhana has tirelessly studied with kalyāṇamitras in worlds in the ten directions.

n.1268According to the Sanskrit gāthā-labdha-citta and the Chinese. The Tibetan appears to have translated from a corrupt manuscript with jñāna-gāhālabdha, which is translated as ye shes kyi gting ma rnyed pa’i sems (“a mind that has not found the depth of the wisdom of Avalokiteśvara”). Omitted in the Chinese.

n.1269According to the BHS nirjavana, which can also mean “to come out of.” The Tibetan translates as ’gro ba (“to go”). Cleary translates from the Chinese as “speeding forth in all directions.” The Chinese reads 普門速疾行 (pu men su ji xing).

n.1270According to the Sanskrit anubhāva. The Tibetan translates as mthu (“power”), similar to the Chinese 神力 (shen li, “miraculous power”).

n.1271According to the Sanskrit vikrīḍita and Yongle, Lithang, Kangxi, and Choné brtse. Degé and others have rtse.

n.1272According to the Sanskrit eṣa, the Narthang ’dir, and the Degé ’de re. Yongle, Lithang, Kangxi, and Choné have ’di re. Not present in the Chinese.

n.1273According to the Sanskrit devāgāre. Not present in the Tibetan.

n.1274According to the Sanskrit. Not present in the Tibetan or the Chinese.

n.1275According to the Sanskrit karma. Not present in the Tibetan or the Chinese.

n.1276According to the Tibetan. Not present in the Sanskrit. The Chinese has 珠網 (zhu wang, “net of pearls”).

n.1277According to the Sanskrit dānena. The Tibetan has the accusative instead of the instrumental case and thus could be rendered “teach generosity to the world.”

n.1278According to the Sanskrit duṣkara and the Narthang and Lhasa gtang bar dka’ ba. Other Kangyurs have gtang bar dga’ ba (“give that which you like giving”).

n.1279According to the Tibetan and the Chinese.

n.1280According to the Sanskrit bodhisattvānām and the Narthang and Lhasa sems dpa’. Other Kangyurs have sems dpa’i. The Chinese has 菩薩摩訶薩 (pu sa mo he sa, “bodhisattva mahāsattva”).

n.1281The Sanskrit uses the synonym uraga.

n.1282The Sanskrit svāgatam could be translated directly as “Welcome!” Not present in the Chinese.

n.1283According to the BHS and the Pali āyūhantī. The Tibetan translates as yongs su dpyod, though this may be a scribal error for yongs su spyod.

n.1284According to the BHS niryūhantī. The Tibetan translates as rnam par dpyod, though this may be a scribal error for rnam par spyod.

n.1285According to the Tibetan phrin las, presumably translating from kārya. The present Sanskrit has kāya (“body”). The Chinese also translates as “activities.”

n.1286According to the Sanskrit. The Tibetan has, literally, “separated black and white.” The Chinese describes the color of her eyes and hair as 紺青 (gan qing, “reddish dark color”).

n.1287The Sanskrit rakta can also mean “red.” The Chinese translates this as “red.”

n.1288According to the Tibetan skad (“speech” or “language”), which here appears to translate the Sanskrit mantradharma, which could here mean “qualities of speech.”

n.1289From the BHS vihāra . The Tibetan translates in the same way, as rnam par spyod pa.

n.1290According to the Sanskrit hinendriya. The Tibetan translates as dbang po zhum pa (“weak power”). This appears to be considered as part of the preceding sentence or omitted in the Chinese.

n.1291According to the Sanskrit and the Chinese. Unintentionally omitted in the Tibetan.

n.1292According to the Sanskrit antara and the Chinese. The Tibetan translates it as gzhan (“other”).

n.1293According to the Sanskrit saṃgrahaka and the Yongle, Lithang, Kangxi, and Choné sdud pa. Degé and others have the scribal error sbud pa. The Chinese omits this and also the manifestations as a merchant leader, king of the garuḍas, and king of mahoragas, but adds 魚王 (yu wang, “king of fish”).

n.1294According to the Tibetan mnyan pa. The Sanskrit kaivarta can mean “fisherman.” The Chinese is the same as the Tibetan: 船師 (chuan shi, “ferryman,” “captain”).

n.1295According to the Sanskrit rātrau and the Chinese 夜 (ye). Omitted in the Tibetan.

n.1296According to the Sanskrit. The Tibetan translates as “impeded through being unable to give up children and wife.”

n.1297According to the Tibetan. The Sanskrit translates as “who remain in the vast variegated domain of trees.”

n.1298According to the Sanskrit kaṇṭaka. The Tibetan has the obscure spong po.

n.1299According to the Sanskrit druma . Not present in the Tibetan.

n.1300According to the Sanskrit and the Chinese. Omitted in the Tibetan.

n.1301According to the Sanskrit and the Chinese. Omitted in the Tibetan.

n.1302According to the Lithang and Kangxi rgol and the Chinese 涉 (she). Other Kangyurs have rkyal (“swim”).

n.1303According to the Tibetan. The Chinese has 河海 (he hai, “river and ocean”). It is not present in the Sanskrit.

n.1304From the Sanskrit nigama. Translated into Tibetan as ljongs (“land”) and the Chinese as 城邑 (cheng yi, “cities”).

n.1305According to the Sanskrit mātya. The Tibetan translates according to an alternative meaning of the word blon po (“minister”).

n.1306According to the BHS poṣa, translated into Tibetan, apparently from an incorrect etymology, as gso ba (“nurturing or healing”). The Chinese mentions “self, person/individual, and beings.”

n.1307According to the Tibetan gnod. The Sanskrit ghata can also mean “kill.” The Chinese has 呰辱傷害 (zi ru shang hai, “insult and harm”).

n.1308According to the Sanskrit vicchindika and the Lithang and Choné spyod pa. Degé has spong ba (“abandon”). The Chinese translates as 斷 (duan, “sever,” “abandon”).

n.1309According to the Sanskrit. The Tibetan may have been translating from a corruption in a Sanskrit manuscript, as it has the apparently meaningless snod ma skams par snying ring ba (“who have hearts far from vessels that are not dry”). The Chinese presents these phrases in a different order; the corresponding phrases seem to be “harm or even kill those who are kind to them” and “hostile to those who have not shown kindness to them.”

n.1310According to the Sanskrit. The Tibetan has “who are not harmful.”

n.1311The Tibetan appears to have the instrumental pas in error for the genitive pa’i. The corresponding Chinese phrase might be “disrespectful to the ordained saṅgha and brahmins.”

n.1312According to the Sanskrit eka, the Chinese 一 (yi), and the Yongle, Lithang, Kangxi, and Choné gcig. Degé has mchog (“supreme”).

n.1313According to the Sanskrit jñāna. The Tibetan has gnas (“location,” “dwelling”). The Chinese has 處 (chu, “place,” “location”).

n.1314According to the Sanskrit saṃkalpa and Narthang and Stok Palace rtog pa’i. Degé has lta ba’i (“view”).

n.1315According to the Tibetan, translating from a variant of the presently available Sanskrit, which has “while not turning away from all realms of beings.” In the Chinese translation this can refer to “beings not departing from the conduct of bodhisattvas and continuously guiding all beings.”

n.1316According to the Tibetan. The Sanskrit has “I gave rise to the illumination of the Dharma.” The Chinese agrees with the Sanskrit.

n.1317According to the Tibetan, translating from a variant of the presently available Sanskrit, which has “My love is vast and completely pure.” The Chinese has “I have diligently practiced vast love.”

n.1318According to the Tibetan. The Sanskrit has “I eliminate evil and illuminate the world. / Sudhana, this supreme way is perfectly firm/wise.” The Chinese has 佛子應修學 (fo zi ying xiu xue), which can mean that the sons of buddhas should learn and practice in the same way.

n.1319According to the Tibetan. The Sanskrit has samanta (“always”). The Chinese has 等如如 (deng ru ru), which can mean “always.”

n.1320According to the Tibetan dpag yas. The Sanskrit has atulaḥ (“unequaled”), translated as 無等 (wu deng) in Chinese.

n.1321According to the Sanskrit bhūmi . The Tibetan gyi sa has been misinterpreted in Degé as gyis. The Chinese has 力 (li, “power,” “strength”).

n.1322According to the commentary, this refers to the eightfold path, with wisdom being the right view and conduct the other seven aspects of the path. This is absent from the Chinese.

n.1323The Sanskrit translates as “all bodhisattvas.”

n.1324According to the BHS viśodhayi. The Tibetan has spyod in error for sbyong. The Chinese has 度 (du, “to cross over,” “to save”).

n.1325According to the Tibetan rjes su ’brang and the Chinese 行 (xing), both presumably translating from anusaraṇa. The present Sanskrit has anusmaraṇa (“remembering”).

n.1326According to the Sanskrit asatya, the Yongle, Lithang, Kangxi, Narthang, Choné, and Stok Palace Kangyurs, and the Chinese 非實 (fei shi). Degé adds a negative: “Those tathāgatas are not untrue.”

n.1327The Sanskrit is svabhāva­viśuddhi, “pure nature.” The Chinese is the same as the Tibetan, translating as “nature.”

n.1328According to the BHS vipulī. The Tibetan has yongs in error for yangs. The Chinese has 增長圓滿 (zeng zhang yuan man, “to increase and perfect”), likely from Sanskrit vipulī-karaṇa.

n.1329According to the Tibetan translation of the BHS aparādhīna and in accord with the Chinese 不自在想 (bu zi zai xiang). The term also means “guilt” in BHS and Pali, which may be what is intended here.

n.1330According to the Sanskrit upsaṃharāmi. The Tibetan has “teach” as in the preceding sentence. The Chinese has 與 (yu, “give,” “generate,” “create”).

n.1331The Sanskrit reads “tathāgatas.” The Chinese reads “buddhas.”

n.1332According to the Sanskrit vilagna, presumably originally translated as brtan. Yongle, Lithang, Kangxi, and Choné have bstan (“teach”), and Degé has bsdad (“dwell”).

n.1333According to the Tibetan yun ring por gnas pa. The BHS and Pali vilamba means “to tarry,” while in Classical Sanskrit it would mean “hang.” Not present in the Chinese.

n.1334According to the Tibetan sgra sgrog. The Sanskrit has anucaraṇa (“traverse”). The Chinese has 說法聲 (shuo fa sheng, “the sound of teaching the Dharma”).

n.1335According to the Sanskrit duṣkara, the Chinese 難 (nan), and Narthang, Lhasa, and Stok Palace bka’. Degé and other Kangyurs have dga’ (“joy”).

n.1336From the Sanskrit. The Tibetan interprets this as “asceticism and discipline.” The Chinese does not repeat the word “discipline” here.

n.1337According to the Tibetan and the Chinese.

n.1338According to the Tibetan. “All beings” is absent in the Sanskrit. The Chinese interprets this phrase as “Develop neither inferiority nor superiority in all actions.”

n.1339According to the Tibetan. The Sanskrit translates as “not being elevated or pleased by honors.”

n.1340According to the Sanskrit saṃvarṇayamānān, which the Tibetan translates in the same way as it translated saṃdarśayamānān, namely, yongs su ston pa, which could mean “show” or “teach.” The Chinese has 讚 (zan, “praising”).

n.1341According to the Tibetan ’jug pa’i sgo, translating from mukha. The Sanskrit has sukha (“bliss”), and the Chinese 樂 (le) is translated from sukha.

n.1342According to the Tibetan. Not present in the Sanskrit or the Chinese.

n.1343The Sanskrit translates as “all kalyāṇamitras.”

n.1344The Sanskrit translates as “all ācāryas, gurus, and kalyāṇamitras.”

n.1345According to the Tibetan and Suzuki’s Sanskrit. Vaidya’s Sanskrit and the Chinese have only “of all samādhis.”

n.1346According to the Tibetan. This sentence is not present in the Sanskrit.

n.1347The Sanskrit translates as “ripening beings for omniscience.” The Chinese has “cause all to be happy and accomplish omniscience.”

n.1348According to the Tibetan. The Sanskrit and the Chinese do not have “and what is not meritorious.”

n.1349According to the Tibetan mya ngan mi bzad pa. The Sanskrit has “the dense thicket (kāntāragahana) of wrong views,” which was translated into Chinese as 見稠林 (jian chou lin).

n.1350According to the Tibetan sgo, which was translated from mukha. The present Sanskrit has sukhā (“bliss”). The Chinese has 不住生死, 不住涅槃 (bu zhu sheng si, bu zhu nie pan, “do not abide in either life and death (saṃsāra) or nirvāṇa”).

n.1351According to the Sanskrit avināśa and the Chinese 不破壞 (bu po huai). The Tibetan has mi ’jigs pa (“fearless”) in error for mi ’jig pa.

n.1352According to the BHS apratisrabdham. Translated into Tibetan as rgyun med and into Chinese as 無間斷 (wu jian duan, “uninterrupted”).

n.1353According to the Sanskrit viśodhayamānān and the Chinese 清淨 (qing jing). The Tibetan has spyod pa in error for sbyong ba.

n.1354According to the BHS adhivāsana and the Chinese 忍受 (ren shou) as a verb. The Tibetan has bag la zhi bar byed pa (“quiescence”) in Yongle, Lithang, Kangxi, and Choné, and the scribal error bag la zha bar byed pa (“propensity”) in other Kangyurs.

n.1355According to the Sanskrit durbhāṣita and the Tibetan ngan du smra ba. Choné has rang don du smra ba (“speaking self-benefit”).

n.1356According to the Sanskrit duścintita. The Tibetan has nyes par spyod pa (“bad behavior”), perhaps a scribal error for dpyad pa. Yongle, Lithang, Kangxi, and Choné have nye bar (“closely”) in error for nyes pa.

n.1357From the Sanskrit avipraṇāśa, which particularly has the meaning of something that continues until the fruition of its result, translated into Chinese as 不失壞 (bu shi huai).

n.1358According to the Tibetan chos. The Sanskrit has karma.

n.1359According to the Tibetan ’du ba, presumably translating saṃbhāra. The Sanskrit has saṃbhava (“originating,” “arising”). The Chinese translation appears to incorporate both Sanskrit terms, carrying the sense of “practiced the accumulation of wisdom so that all the requisites (資具, zi ju, an alternative translation of saṃbhāra or translating from upakarana), purity, the sun disk of the great wisdom, and so on, manifested.”

n.1360According to the Sanskrit pariśuddhi. The Tibetan has sbyor ba, apparently a scribal error for sbyong ba. The Chinese translation follows the Sanskrit pariśuddhhi (清淨, qing jing) but expands the phrase to include other details.

n.1361According to the Tibetan. The Sanskrit has vijñaptinaya, which in BHS could mean “the ways of proclaiming” or “the ways of requesting the perfection of knowledge.”

n.1362The Sanskrit adds at this point, “the ways of an ocean of the perfection of knowledge.” Not present in the Tibetan.

n.1363The division of this list is according to the Sanskrit. The Tibetan appears to have ldan pa’i in error for ldan pa, thus conjoining two elements in the list.

n.1364According to the Sanskrit dharmādharma. The Tibetan appears to have suffered scribal corruption and has “Dharma and Dharma” (chos rnams dang chos). The Chinese translates as 所知法 (suo zhi fa), “knowledge of Dharma” without further elaboration.

n.1365The Sanskrit translates as “three times.” The Chinese is the same as the Tibetan.

n.1366According to the Sanskrit prasthāna, which is translated into Chinese as 發趣 (fa qu). The Tibetan has rab tu ’jug pa, which has a number of meanings, including one that coincides with prasthāna as confirmed by the Mahāvyutpatti.

n.1367The Sanskrit here uses a synonym for “ocean” (sāgara) in the preceding clause and samudra here. The Tibetan attempts to reflect this by translating the first as rgya mtsho and the second as gang chen mtsho. The Chinese uses the same word 海 (hai).

n.1368According to the Sanskrit parivarta. The Tibetan translates as rgyud, which could mean “continuum.”

n.1369According to the Tibetan spyod pa. The Sanskrit has “bodhisattva Dharma.”

n.1370This sentence is absent from the Vaidya Sanskrit edition but is present in the Suzuki edition and the Chinese.

n.1371According to the Tibetan. Not present in the Sanskrit, unless the Tibetan was translating from spatya, the second half of vanaspatya. The Chinese omits forests, harvests, herbs, parks, cities, the bodhimaṇḍa, and space.

n.1372From the Sanskrit sarasvati, perhaps here meaning “a flow” or “pith.” The Tibetan dbyings usually translates dhātu. It is possible that the Tibetan was originally dbyangs. The Chinese omits this term, conjoining this phrase with the subsequent one as 得他心智知眾生心 (de ta xin zhi zhi zhong sheng xin, “attaining the knowledge of the minds of other beings (translating from para-citta-jñānam) and knowing the minds of beings”).

n.1373According to the Tibetan nor bu rin po che, presumably translating from maṇiratna. The Sanskrit has maṇirāja (“king of jewels”), translated into Chinese as 摩尼寶王 (mo ni bao wang).

n.1374According to the Tibetan. The Sanskrit has “emanated bodies,” i.e., nirmāṇa­kāya.

n.1375According to the Sanskrit vimocyamāna, the Chinese 度脫 (du tuo), and most Kangyurs, which read ’grol ba. Degé has the error ’grel ba.

n.1376According to the Sanskrit and the Chinese. “Devas” is not present in the Tibetan.

n.1377According to the Sanskrit dhvaja, translated into Chinese as 幢 (chuang) and the name of the previously mentioned samādhi and the Narthang and Lhasa rgyal mtshan. Yongle has rgyal mtsho (“ocean of jinas”), and Degé and others have rgya mtsho (“ocean”).

n.1378According to the Tibetan chos and the Chinese 法 (fa). The BHS verse has the unusual dharmata (cf. dharmatā “true nature”).

n.1379According to the Tibetan sems can, presumably translating sattvan. The Sanskrit has sarvān (“all”). The Chinese translates as “all beings.”

n.1380Literally, “ten million (koṭi; bye ba) times a hundred thousand million (nayuta; khrag khrig).” In other words, a million million million. The Chinese has “one million nayuta times one koṭi” (1041 according to the definition given in both Śikṣānanda’s fascicle 30 and Prajñā’s fascicle 10).

n.1381According to the Sanskrit. The Tibetan has “hundred” (brgya) instead of hundred thousand million (nayuta; khrag khrig), so it would be only a hundred million million. The number quintillion in Tibetan is literally “ten million (koṭi; bye ba) times a hundred thousand million (nayuta; khrag khrig),” i.e., a million million million.

n.1382According to the Sanskrit maniprabhāsā. The Tibetan has just ’od (“light”), as if it is a part of the city’s name. The Chinese has just 寶 (bao), “jewels” or “precious,” as part of the city’s name: 香幢寶 (xiang chuang bao).

n.1383From the Sanskrit snigdhacittā hitacittā. This is also present in the Chinese.

n.1384According to the Sanskrit. The Tibetan splits this into “mountains and Cakravāla .” The Chinese has “within the circle of Cakravāla .”

n.1385According to the Sanskrit vara. Not present in the Tibetan. The Chinese has 寶女 (bao nü), “a precious maiden,” presumably translating from ratnabhāryā instead of varabhāryā.

n.1386From the Tibetan rin chen. The Sanskrit racana can mean “prepared,” “arranged,” “dressed,” etc. Not present in the Chinese.

n.1387According to the Sanskrit ananta. Not present in the Tibetan or the Chinese.

n.1388According to the Sanskrit daśa. The Tibetan has snyed. The Chinese has 一萬 (yi wan, “one ten thousand”).

n.1389According to the Sanskrit durlabha and the Narthang and Lhasa dkon (“rare”). Yongle and Kangxi have bkon. Degé has kun (“all”). The Chinese translates the last two verses as “This is difficult to encounter in the ocean of kalpas. Those who see it will be purified.”

n.1390According to the Sanskrit yāna and the Degé bzhon pa. Yongle, Lithang, Kangxi, and Choné have gzhon nu (“youths”). Chinese has 騎從 (ji cong, “aids and servants on horseback”).

n.1391According to the Sanskrit koṭinayuta. The Tibetan omits koṭi (Tibetan bye ba, which means “ten million,” reducing the number of beings to “a hundred billion”). The Chinese has 千萬億 (qian wan yi, “ten millions times one hundred millions (1015)”) aids and servants on horseback and “countless” beings. According to the Avataṃsaka­sūtra one koṭinayuta would be 1035.

n.1392The Sanskrit reads as “to the Sugata.” The Chinese has this in the previous line and describes only the contents of her offerings here.

n.1393According to Tibetan. The BHS verses have the singular “that night goddess” for the entire verse.

n.1394According to the BHS hitārtha, the Chinese 利益 (li yi), and the Yongle, Lithang, Kangxi, and Choné phan gdags. Degé and Stok Palace have phan bstan.

n.1395According to the BHS bodhayi māṃ. It is absent in the Tibetan. The Chinese omits “with compassion.”

n.1396According to the BHS tasyāṃ mama spṛha utpanna. “Toward them” appears to be absent in the Tibetan and the Chinese.

n.1397According to the BHS bodhayi pramattān, translated in Chinese as 放逸 (fang yi). Degé, Yongle, and Kangxi have myos bsal, Lithang has mos rtsal (“power of aspiration”), Choné has mos gsol, and Narthang and Lhasa have myos gsal.

n.1398According to the Sanskrit daśa. Not present in the Tibetan. The Chinese has 十億那由他 (shi yi na yu ta), “ten ten-million nayuta.”

n.1399According to the Sanskrit. The Tibetan appears to have been translating from a manuscript that had Ratnārci­parvata­pradīpa. The Chinese is the same as the Tibetan.

n.1400According to the Sanskrit abhirata. The Tibetan translates as dad dga’.

n.1401According to the Sanskrit. The Tibetan has rgyal ba ( jina ) instead of bde bar gshegs pa, presumably because of the verse meter. This line is absent in the Chinese.

n.1402Tibetan has literally “the last.” The name of each buddha is preceded by a sequential number, so this is “the tenth.”

n.1403According to the Sanskrit vibuddha, translated into Chinese as 明了 (ming liao, “understand clearly or thoroughly”). The Tibetan has dag, presumably translating from a manuscript that had viśuddha (“purified”).

n.1404According to the Sanskrit. The Tibetan has de bzhin gshegs pa (“tathāgata”). The first two lines are not present in the Chinese.

n.1405Literally, “eighty ten millions.” The Chinese has eighty nayuta.

n.1406Literally, “offering gateways.” The Chinese has “beautiful offerings with profound faith and respect.”

n.1407“After him” has been added for clarity. The Chinese has “first is Gandharva­rāja” and includes a sequential number with the name of each of the ten buddhas.

n.1408According to the Tibetan. These names are in a single compound in Sanskrit. The Chinese has ten individual names as in the Tibetan and adds a sequential number to each name.

n.1409There are three compounds in this verse. This compound, which in the Sanskrit is in the nominative case, has been chosen to be the name of the realm. This is because in other verses the names of realms are given in the nominative case. The other two compounds, which are in the accusative case, are translated as descriptions of “realm,” which is also in the accusative case. However, the Tibetan translation chose Samanta­prabha­megha, “constant shining clouds,” as the name of the realm. The Chinese has, as the first three lines, “After that came a kalpa named 寂靜慧 (ji jing hui, “Peaceful/Tranquil Wisdom”), and the pure realm named 金剛寶 (jin gang bao, “Precious Vajra”).”

n.1410From the Sanskrit vibuddhi . The Tibetan has dag, presumably translating from a manuscript that read viśuddhi. The Chinese here gives names for the kalpa and the realm.

n.1411The Sanskrit has daśakalpa, which would be “ten kalpas.” The Chinese here gives names for the kalpa and the realm.

n.1412According to the Tibetan chags med. Not present in the Sanskrit. The Chinese has 無礙 (wu ai), “free of obstacles.”

n.1413According to the Tibetan, which has dpal gyi bdag, presumably translated from a manuscript that had śirirāja (a BHS form of śrīrāja ). The Chinese has 功德王 (gong de wang), presumably translating from śirirāja as well; and very likely, to distinguish from it, Guṇa­rāja is translated as 佛功德王 (fo gong de wang), adding 佛 (fo, “Buddha”) at the beginning of the name. The Sanskrit has Girirāja (“Mountain King”).

n.1414The Tibetan (including Stok 644) mtshan gyi appears to be a scribal error for mtshan ri.

n.1415According to the Sanskrit, the Lhasa and Stok Palace chos dbang rgyal po, and the Chinese 法自在 (fa zi zai). Degé and others have chos dbyangs rgyal po (Dharma­ghoṣa­rāja).

n.1416According to the Tibetan. The Sanskrit has narendra (“lords of humans”). The Chinese has 佛 (fo, “buddhas”).

n.1417The Tibetan has zhing (“realm”) in error for zhi (“peace”), which would be the translation for śanta. The Chinese has 寂靜音 (ji jing yin, “Peaceful Voice”).

n.1418The Sanskrit is sura, which is a synonym of deva . “Lords of devas and humans” is absent from the Chinese.

n.1419According to the Tibetan. The Tibetan dpal appears to be translated from Śiripradīpa (BHS equivalent to Śrīpradipa). The present Sanskrit has giri and divides the compound into two names. The Chinese has 功德海 (gong de hai, “Ocean of Merit”), which is the same as Sāgara­śrī in verse 69.

n.1420According to the Tibetan rgyal ba, translated into the Chinese as 佛 (fo, “buddha”). The Sanskrit has narendra (“lord of humans”).

n.1421According to the BHS nigarjasu. The Tibetan translates as bshad pa. The Chinese has 說 (shuo, “explained,” “taught”).

n.1422According to the Sanskrit. The Tibetan has “the adornment of compassion” instead of “the essence of compassion,” and this occurs in the third line instead of the first. The Chinese has the last two lines as “the increase of the aspiration to enlightenment and the accomplishment of the strengths of tathāgatas.”

n.1423According to the Tibetan and also the Chinese (with “self” and “purity” reversed in order).

n.1424According to Lhasa ldongs. The Degé reads mdongs (“face,” “appearance”). The Chinese has 覆 (fu, “covered by”).

n.1425According to the Tibetan. The Chinese has 往來貪欲海 (wang lai tan yu hai, “going back and forth in the ocean of desires”).

n.1426According to the Tibetan bris from one of the meanings of vicitrita. The Chinese has, as the last two lines, “Gathering numerous forms of karma / For the lower realms.”

n.1427According to the Tibetan. The Sanskrit has sugataputra. The Chinese has 得入普賢道 (de ru pu xian dao, “entered the path of Samanta­bhadra”).

n.1428Degé has sgrol in error for sgron.

n.1429According to the Sanskrit and the preceding and following version in Tibetan. Here the Tibetan has yon tan (“qualities”) instead of shugs (“power”), which would be the correct translation for vega. The Chinese has “power.”

n.1430According to the Sanskrit and the earlier and following version in Tibetan. Here the Tibetan has yon tan (“qualities”) instead of shugs (“power”), which would be the correct translation for vega. The Chinese has “power.”

n.1431According to the Tibetan yangs, presumably translating from a manuscript that had vipula. The present Sanskrit has vimala (“stainless”). The Chinese has “all wheels of Dharma.”

n.1432According to the Sanskrit, and the earlier and following version in Tibetan. Here, the Tibetan has yon tan (“qualities”) instead of shugs (“power”), which would be the correct translation for vega. The Chinese omits “power” here.

n.1433This list according to the Tibetan. The Sanskrit has a variant list, as does the Chinese.

n.1434According to the Tibetan rjes su sems pa, which appears to have translated anucintena. The present Sanskrit has anugatena (“following”). Based on the Chinese syntax, the search for Samanta­sattva­trāṇojaḥ­śrī starts with the phrase 一心願得見善知識 (yi xin yuan de jian shan zhi shi, “wished with single-minded resolution to see the kalyāṇamitra”).

n.1435According to the Sanskrit. The Tibetan appears to have “the domain of the faculty of contemplating seeing a kalyāṇamitra.” In the Chinese, the phrases “without forgetting it even for one moment” and “with all faculties undistracted” belong to the description of how Sudhana was remembering and honoring the teaching received from Pramudita­nayana­jagad­virocanā.

n.1436According to the Sanskrit samudācāreṇa. Not present in the Tibetan or the Chinese.

n.1437According to the Degé mthu, translating the Sanskrit vikrama. Yongle, Lithang, Kangxi, and Choné do not have mthu (“power”). With the omission of a shad marker, the Tibetan appears to conjoin this with the following quality, although there is no genitive particle to do so. This and the preceding phrase are absent in the Chinese.

n.1438From the BHS ekotībhāvagata. The Tibetan translates as rgyud kyi tshul gcig tu gyur pa, which could be translated as “being of one mind with.” In the Chinese this appears to be part of the first phrase describing the search for Samanta­sattva­trāṇojaḥ­śrī.

n.1439According to the Sanskrit. The Tibetan omits the word “all,” resulting in “the roots of merit of being of one mind with.” Not present in the Chinese.

n.1440According to the Sanskrit. The Tibetan appears to have an error, reading “the area called the samādhi that is completely free of dust.” The Chinese has 究竟清淨輪 (jiu jing qing jing lun, “the cakra of ultimate purity”).

n.1441According to the Tibetan. The Sanskrit states that there are beings in those realms. Here the Chinese describes how Sudhana saw all the worlds, dwelling on five “earth wheels” 地輪 (di lun).

n.1442According to the Tibetan. The Sanskrit does not have “and nonhumans.” The Chinese appears to have split this phrase into two: 諸趣輪轉 (zhu qu lun zhuan, “rotation of the wheel of realms”) and 生死往來 (sheng si wang lai, “migration between life and death”).

n.1443According to the Tibetan and the Chinese. There appears to be an omission in the Sanskrit.

n.1444The Sanskrit at this point also has “focused on the creation of all good actions.” The Chinese and Tibetan do not have this phrase.

n.1445The Sanskrit has “gazed upon her face.” The Chinese has 一心瞻仰 (yi xin zhan yang, “[gazed upon her] respectfully and one-pointedly”).

n.1446According to the Sanskrit vipula and the Yongle, Lithang, Kangxi, Narthang, Lhasa, and Stok Palace yangs. Degé has yang. The Chinese has 尊妙 (zun miao, “excellent and beautiful”), migrating adjectives from the second line.

n.1447According to the Tibetan. The Sanskrit translates as “adorned with the jewels of the excellent signs.” The Tibetan has bris pa (“painted”), which might be a scribal error for spras pa as a translation of ābharaṇa, or perhaps a translation of citravicitra. The Chinese has “adorned with various signs,” omitting adjectives.

n.1448According to the Sanskrit anupama. The Tibetan, as it does not have the negative, has “in the manner of examples.” The Chinese has 微妙 (wei miao, “excellent,” “marvelous”).

n.1449According to the Tibetan. BHS ābhakūṭu, i.e., abhakūṭa, would mean “a mass of light,” as in Cleary, “multitude of lights.” Carré, translating from the Chinese, has entre-sourcils (“between the eyebrows”). The Tibetan has phrag pa’i lhun po (“mass of the shoulders”). The Chinese has 兩眉 (liang mei, “two eyebrows”), which can be understood as a reference to “between the eyebrows,” as in verse 10.

n.1450According to the Sanskrit. The Tibetan interprets the compound as “clouds of mists and vast suns.”

n.1451According to the Tibetan, presumably translating from vimalāt. The Sanskrit has vimalāḥ, making “stainless” an adjective for “the clouds of suns,” as in Carré and Cleary translating from the Chinese. The Chinese has “stainless light emitted from her mouth, as immeasurable as the sun(light).”

n.1452The Sanskrit has paripācayanti (“ripen”). The Chinese has 度脫三有海 (du tuo san you hai, “liberate [beings from] the ocean of the three states of existence”).

n.1453The Sanskrit is pratyekajina. The Chinese has 三乘 (san sheng, “three yānas”).

n.1454From the Sanskrit śarīra. Translated into Tibetan as lhun dang lus (“mass and body”). The Chinese translates as 體 (ti, “body”) but can also mean “mass.”

n.1455According to the Sanskrit miśra, the Chinese 雜 (za), and the Choné ’dres. Other Kangyurs (including Stok) have ’dren (“led”).

n.1456From the Tibetan ’bru, translating kośa. The Chinese has 奇寶 (qi bao, “rare jewels”).

n.1457According to the Sanskrit subhikṣa. The Tibetan translates as rtag tu lo legs (“always good harvests”), which could seem to contradict the earlier description of spontaneous harvests. The Chinese has 豐 (feng, “abundance,” “good harvests”).

n.1458According to the Sanskrit virāṇāṃ, the Chinese 勇健 (yong jian, “courageous and strong”), and the Yongle, Kangxi, Narthang, Choné, Lhasa, and Stok Palace rtul phod. Degé has rdul phod.

n.1459According to the Sanskrit parasainya­pramardakānāṃ. The Tibetan translates obscurely as gzhan gyi ’khor.

n.1460From the Tibetan and the Sanskrit. Cleary omits this. Carré has “born at the same time as the cakravartin.” The Chinese is 與王 … 同時誕生 (yu wang … tong shi dan sheng).

n.1461According to the Sanskrit pariṇāyaka. The Tibetan has just blon po (“minister”). The Chinese has 良臣 (liang chen, “good ministers,” “virtuous ministers”).

n.1462According to the Sanskrit abhinīlanetra. The Tibetan translates as “black and white.” The Chinese has 目髮紺青 (mu fa gan qing, “eyes and hair in reddish black”), which is the same as the color of the Buddha’s eyes and hair.

n.1463According to the Tibetan and the later mention of her name in Sanskrit. The Sanskrit manuscript may have had a scribal error resulting in the name concluding with śrīr nāma cakravartin instead of śrīcandra. The Tibetan omits the reference to her being a cakravartin’s daughter.

n.1464According to the Tibetan. The Sanskrit states, “There was no definite lifespan. There was no death during it.” Carré’s translation agrees with the Tibetan. Cleary’s translation agrees with the Sanskrit. The Chinese has 或有不定而早夭者 (huo you bu ding er zhong yao zhe, “Some had unstable conditions or uncertain lifespan and met an early death”).

n.1465According to the Tibetan. The Sanskrit has “made of the kings of jewels.” The Chinese has 大蓮華 (da lian hua, “great lotus”).

n.1466According to the Tibetan and the later appearance of the name. At this point in the sūtra, the present Sanskrit has Samanta­jñānārci­śrī­guṇa­ketu­dhvaja.

n.1467According to the Sanskrit prathama­kalpika. The Tibetan has translated it as “the first kalpa” (bskal pa’i thog ma). The Chinese has “the first buddha among them.”

n.1468According to the Sanskrit maṇi, transcribed as 摩尼 (mo ni) in the Chinese. The Tibetan rin po che here is the noun “jewel” and not the adjective “precious.”

n.1469The Sanskrit has here the sentence on the Buddha’s turning of the Dharma wheel that follows the list of benefits for beings in the Tibetan. Not present in the Chinese.

n.1470According to the Sanskrit. The Tibetan has the plural. The Chinese has 一切 (yi qie, “all,” “everything,” “everywhere”).

n.1471From the Sanskrit maṣi. The Tibetan translates according to its alternative meaning as “ink,” though it is not liquid that is meant here. It could mean a block of ink. The “lampblack powder” (also called “powder black”) was commonly used in India for eye makeup. The Chinese also translates according to the meaning of “ink,” as 聚墨 (ju mo, “piled ink,” “a pile of ink”).

n.1472There is a slight, but not identical, variation in the name in both the Tibetan and the Sanskrit. See g.­1030.

n.1473According to the Tibetan. The Sanskrit has “heard light, miracle, decoration, and voice.” The Chinese has “saw the miraculous light radiating from the bodhisattva Samanta­bhadra’s body and heard the marvelous sounds emitting from all the ornaments on his body.”

n.1474According to the Sanskrit prāmodya. The Tibetan translates as mos pa, which could mean “aspiration.”

n.1475Infantry, cavalry, elephants, and chariots.

n.1476Literally, “a hundred ten millions.” The Chinese has 無量無數劫 (wu liang wu shu jie jie, “limitless, innumerable kalpas”).

n.1477Degé has ldang in error for snang.

n.1478From the Sanskrit adhitiṣṭhana translated into Tibetan as byin gyis brlab, which is usually translated into English as “blessing.” The Chinese has “clouds of fragrant oceans.”

n.1479Vaidya romanized edition has the error bodhigaṇḍa.

n.1480According to the Sanskrit prāmodya. The Tibetan translates as mos pa, which could mean “aspiration.” The Chinese has 其心清淨, 生大歡喜 (qi xin qing jing, sheng da huan xi, “her mind became pure and clear, experienced great happiness and delight”).

n.1481According to the Sanskrit divasa. The Tibetan has “like the moment.” The Chinese omits it and adds 其心柔軟, 無有粗彊 (qi xin rou ruan, wu you cu jiang, “her mind was gentle and supple, without any rough edge or agitation, like the first conception, or a newborn, or the first sprout of a sal tree”).

n.1482According to the Sanskrit divasa. The Tibetan and the Chinese omit it.

n.1483According to the Sanskrit sāla and the Chinese 娑羅 (suo luo). The Tibetan omits or has dam pa translated from a manuscript that had vara instead of sāla.

n.1484According to the Sanskrit vṛkṣa, the Chinese 樹 (shu), and Yongle, Kangxi, Narthang, and Stok Palace shing. Degé and others have zhing (“field”).

n.1485The sentence follows the meaning of the Sanskrit. It is similar to Cleary and absent in Carré. The Tibetan appears to state, “like the planted seed of the excellent, perfect tree, which is the cause for a sprout to come soon.”

n.1486The Tibetan translates both anīrita here and aniñja earlier in the list as mi g.yo ba. Not present in the Chinese.

n.1487At this point in the list in the Sanskrit there is also abhinnacittā (“a mind that is undivided”). The Chinese has “a mind without arrogance.”

n.1488At this point in the list in the Sanskrit there is also anavanatacittā (“a mind that is without interruption”), which is also not present in the Chinese.

n.1489At this point in the list in the Sanskrit there is also sarva­dharma­svabhāva­nidhyapti­cittā (“a mind that understood the nature of all phenomena”), which the Chinese translates as 思惟諸法自性心 (si wei zhu fa zi xing xin, “a mind that contemplates the nature of all phenomena”).

n.1490According to the Sanskrit pratilābha. The Tibetan has spobs pa (“eloquence,” “confidence in speech”), presumably translating from a manuscript that had pratibhāna. It is also used in Tibetan to mean “confidence” in general. The Chinese has 現見 (xian jian, “perceive directly”), a common translation of pratyakṣa.

n.1491From the BHS adhyālamabanatāyai (“acquire,” “attain,” “grasp”) in the dative case. The Tibetan translates as lhag par dmyigs pa (“perceive,” “focus on”; with dmyigs as the archaic spelling of dmigs) with the instrumental particle. The Chinese has the first part of this sentence as, “With her mind focused on the great aspiration of completely good (普賢, pu xian, could also be read as “Samanta­bhadra’s”) conduct, she made an ocean of prayers as numerous as the atoms in ten buddha realms like all tathāgatas.” Then, the first in the list of her prayers is “to purify all buddha realms.”

n.1492At this point the world realm is given a shorter version of its name: Vairocana­śrī, and only Vairocana (rnam par snang ba) in Tibetan. The Chinese repeats the longer version, which this translation also does, for consistency.

n.1493According to the Sanskrit and the Chinese. “Wisdom” is not present in the Tibetan.

n.1494In Sanskrit the order of these two buddhas is reversed. In the Chinese, the eighth buddha is 山勝佛 (shan sheng fo), “the Buddha Mount Supreme,” and the ninth is 大悲華 (da bei hua), “the Buddha Flower of Great Compassion.” “Kāruṇika” means “Compassionate One.”

n.1495According to the Tibetan. The Sanskrit and the Chinese have “Prabha­ketu­rāja.”

n.1496According to the Tibetan and the Chinese 金剛照 (jin gang zhao). The present Sanskrit has “Virajaprabha.”

n.1497According to the Tibetan. The present Sanskrit appears to make Tejavati­vega­prabha a name. In the Chinese, the fifth one is 寂靜音 (ji jing yin), “peaceful, tranquil voice or sound,” and the sixth is 寂靜幢 (ji jing chuang), “peaceful banner.”

n.1498According to the Sanskrit prasaran. The Tibetan has mchod pa (“making offerings to it”). In Chinese, the list is shorter and omits this.

n.1499According to the Tibetan. The Sanskrit does not have “unpleasant” and begins the list with “name and form.” Cleary does not have “unpleasant,” just “objects of sense.” Carré has des désagréments des sens (“the tribulations of the senses”). The Chinese has 不可意 (bu ke yi, “unpleasant”) and adds 法 (fa, “dharma”) as the sixth object in ṣaḍsaṃvṛta.

n.1500The Sanskrit at this point has nigama (“market towns”). “Villages, towns, countryside, kingdoms, realms, and capital cities” not present in the Chinese.

n.1501According to the Tibetan khams. Not present in the Sanskrit and the Chinese.

n.1502According to the Tibetan, Carré, and the Chinese 妻子 (qi zi). The Sanskrit and Cleary have “wives and children.”

n.1503According to the Sanskrit vyūha, regularly translated into rgyan within this sūtra and most Kangyurs. The Chinese reads 莊嚴 (zhuang yan). Degé has the error rgyun (“continuity”).

n.1504According to the Tibetan gzhal med khang, which would have been a translation of vimāna. The present Sanskrit has vinaya (“training,” “guidance”). The Chinese has 門 (men, “gates”).

n.1505The Sanskrit (and Cleary) has the addition prītivega (“with the power of delight”). The Chinese translates as just 集 (ji) without the addition.

n.1506According to the Tibetan. “Colors” is not present in the Sanskrit or in the Chinese.

n.1507The Chinese has just “bodies” and “all features,” omitting “eighty.”

n.1508According to the Tibetan gting med pa. The Sanskrit is atula (“unequaled”). Carré’s French translation reads n’a pas de fond (“bottomless”).

n.1509According to the Tibetan. The Sanskrit is pratiṣṭhāpanatā (“brings to”), which would accord with a translation of “wind” instead of “air.” The Chinese has 大風 (da feng, “great wind”) and continues by saying 令眾生速疾趣於一切智 (ling zhong sheng su ji qu yu yi qie zhi gu, “because it brings beings to omniscience swiftly”).

n.1510According to the Tibetan. The Sanskrit and Carré’s translation from Chinese are very different from the Tibetan and each other. The Sanskrit is obscure and possibly corrupt, reading vyūha­naya­vāta­maṇḍala. Carré’s French translates as “It is similar to the suburbs of a great city because it is surrounded by extraordinary teachings.” Not present in Cleary. The Chinese has 大城郭 (da cheng guo), with the whole line translating as “It is like a great walled city because it is a grand display of all excellent Dharma.”

n.1511Not present in the Tibetan according to the Sanskrit mahābhāga, which was probably dbye ba chen po, and omitted in a scribal error, as it is followed by rnam par dbye ba chen po. The entire sentence is absent in the Chinese.

n.1512According to the Tibetan. Carré’s French translation reads, où pur et impûr se melent (“where pure and impure are blended”). The Vaidya Sanskrit has viśuddho'saṃkliṣṭaḥ (“pure and undefiled”).

n.1513According to the Sanskrit bhūmi and the Chinese 地 (di). The Tibetan has kyis in error for kyi sa.

n.1514According to the Sanskrit and the Chinese. The passage “…clouds of the complete light of the tree. Subsequently, I venerated the Tathāgata Guṇa­sumeru­prabha­tejas at that bodhimaṇḍa. As soon as I saw that tathāgata, I attained a samādhi called…” appears to have been inadvertently omitted in the scribal transmission of the Tibetan or the Sanskrit manuscript it was translated from. Present in the Chinese.

n.1515According to the Sanskrit. The Tibetan omits siṃha at the end of the name, which would have been seng ge in Tibetan. In the Chinese, 師子 (shi zi, “Siṃha”) appears at the very beginning of the name.

n.1516According to the Sanskrit, which has “clouds of Dharma,” and the Yongle, Lithang, Kangxi, and Choné chos. Degé has tshul (“ways”). The Chinese has 一一法門中, 悟解一切修多羅雲 (yi yi fa men zhong, wu jie yi qie xiu duo luo, “Within each of these ways of the Dharma, I realized/understood clouds of all sūtras”). The noun-verb 悟解 (wu jie), meaning “realization/realize” or “understanding/understand,” is used in the preceding and five subsequent phrases as well.

n.1517According to the Sanskrit and the Chinese. The Tibetan has las (“actions” or “from”) as a scribal error for la sa (“bhūmis within”).

n.1518According to the Sanskrit bhūmi and Yongle and Kangxi gyi sa’i (though it should be just gyi sa). Degé has the scribal error of gyis for gyi sa.

n.1519According to the Sanskrit spharaṇa, the Yongle and Kangxi gang, and Lithang, Narthang, and Choné dgang. Degé has the error dga’ (“joy”).

n.1520From the Sanskrit and the Chinese. Not present in the Tibetan. In the Chinese, in this and subsequent phrases throughout this section, the adjective “immeasurable” appears to apply to the quantity of tathāgatas.

n.1521According to the Sanskrit and the Yongle, Lithang, Kangxi, and Choné tsho. Degé has mtshos, making the ocean of knowledge the agent.

n.1522Literally, “doors of various methods,” thabs sna tshogs kyi sgo, translating from a manuscript that had nānopāyamukha. Translated in the Chinese as 方便門 (fang bian men). The present Sanskrit has nānopāyasukha (“the happiness of various methods”).

n.1523According to the Tibetan. “Attaining” is not present in the Sanskrit.

n.1524According to the Tibetan. The Sanskrit has just “immeasurable level of the tathāgatas.”

n.1525According to the Sanskrit samudācāra. The Tibetan translates as rgyud. The Chinese has just “bodies.”

n.1526According to the Sanskrit. Not present in the Tibetan. The Chinese has instead 知無量如來廣大力海 (zhi wu liang ru lai guang da li hai), “knowing the vast ocean of great strengths of limitless tathāgatas,” which is followed by a summary of seeing all of the above, from the initial aspiration to the cessation of Dharma, in each instant of mind.”

n.1527According to the Tibetan. BHS has nirupamo (“incomparable”), as in Cleary. Carré’s French translates as “very pure” (très purs). The Chinese has “I was able to hear pure Dharma, with great happiness and delight.”

n.1528The Sanskrit and the Chinese also have jala (“water”).

n.1529The Tibetan is two lines longer than the Sanskrit. The Chinese maintains five words per line, four lines per verse.

n.1530The Tibetan rjes su sgom is apparently a translation for anubhava, which is not present in the Sanskrit or the Chinese.

n.1531The Tibetan rig pa does not here translate vidyā but gati, which is most commonly used for states of existence, good or bad, but also for movement (hence the translation ’gro) and for classes of beings, in addition to having many other meanings. Here it has the meaning as in gatiṃgata.

n.1532According to the Tibetan de bzhin nyid, presumably translating tathatā. The Sanskrit and the Chinese have “tathāgata,” so that this would mean “having the nature of the tathāgatas.”

n.1533According to the Tibetan sman. The Sanskrit reads upakari (“help,” “aid”). The Chinese has 饒益 (rao yi, “benefit”).

n.1534According to the Tibetan rgya cher, presumably translating from a manuscript that had vipula. The present Sanskrit has vimala (“stainless”). Cleary and Carré, translating from the Chinese 淨 (jing), accord with the Sanskrit.

n.1535According to the Sanskrit avināśana, the Chinese 不可壞 (bu ke huai), and Narthang thub pa med pa. Degé and other Kangyurs have thug pa med pa (“untouched”).

n.1536At this point in the Tibetan there is “the domain of mental retention called the essence of the lamp of the entire ocean of buddhas,” which appears to be a scribal corruption.

n.1537According to the Sanskrit avartana. Translated into Tibetan as the obscure glong. Absent from the Chinese.

n.1538According to the Sanskrit viśuddha­saṃkliṣṭa (“pure” and “defiled”), with which Cleary (“pure with some defilement”) and the Narthang and Lhasa Kangyurs concur. Others have the addition of med pa, meaning “pure and undefiled,” which, while unlikely, could have been a translation of viśuddhāsaṃkliṣṭa. Not present in Carré. Not present in the Chinese.

n.1539According to the Tibetan and the later instance in Sanskrit of the name. Here the Sanskrit has Vimala­prabha. Not present in the Chinese.

n.1540According to the Tibetan. The Sanskrit has maṇḍalāvabhāsa­prabha­cūḍa. The Chinese appears to be the same as the Tibetan.

n.1541Not present in the Sanskrit. Reconstructed from the Tibetan. The Chinese has 須彌華光明 (xu mi hua guang ming, “Sumeru-Flower-Light”).

n.1542According to the Sanskrit vākpatha and Degé. The Comparative Edition has dag lam in error for ngag lam. The Chinese has 能知一切語言自性 (neng zhi yi qie yu yan zi xing, “who know the nature of all languages”).

n.1543According to the Sanskrit karma and the Narthang, Yongle, and Stok Palace las. Other Kangyurs have the error lam (“path”). The Chinese has 業 (ye), which can refer to either karma or activity; but here it refers to activity.

n.1544Unlike the other instances when Sudhana is instructed to ask this question, “bodhisattvas” is in the plural form in both Sanskrit and Tibetan.

n.1545According to the Tibetan shes byed. Sanskrit has ākāśa (“space”), and Carré and Cleary both concur.

n.1546According to the Sanskrit pratilābha, Chinese 證入 (zheng ru), and Narthang, Lhasa, and Stok Palace thob. Degé has the scribal error thos (“hear”).

n.1547According to the BHS verse, śiri (the BHS form of śrī) is evidently adjectival to “realm” and not part of the name.

n.1548According to the Tibetan yangs, perhaps translating from vipula. The present Sanskrit has vimala (“stainless”). Cleary concurs, though neither is present in Carré. In the Chinese, the adjective vast applies to “aspiration,” and “stainless” is not present.

n.1549According to the Tibetan so so yang dag par rig pa, which would have been from a manuscript that had pratibhāna. The Sanskrit has prīti (“joy,” “delight”) as in the next quality. Cleary concurs. Carré has “eloquence” (an alternative translation for pratibhāna). The Chinese reads 大辯才 (da bian cai), “great eloquence.”

n.1550According to the Tibetan yangs. The Sanskrit has gabhira (“deep,” “profound”). This appears to be an adverb modifying “enter” in the Chinese.

n.1551According to the Sanskrit sārathi, which can also mean “charioteer.” The Chinese concurs with 調御師 (tiao yu shi). The Tibetan appears to have translated from a corruption and has rgya mtsho (“ocean”), so that the line appears to read, “you have been born from the supreme ocean of beings.”

n.1552According to the Sanskrit vipula and Yongle, Kangxi, Narthang, Lhasa, and Stok Palace yangs. Degé has yang. The Chinese has 已受菩提廣大教 (yi shou pu ti guang da jiao), “you have received vast teachings on enlightenment.”

n.1553According to the Sanskrit bala, the Chinese 力 (li), and the Yongle, Lithang, Kangxi, Narthang, Lhasa, Choné, and Stok Palace stobs. Degé has stabs (“method”).

n.1554According to the Sanskrit jala and the Narthang, Lhasa, and Stok Palace dra ba. Other Kangyurs have dri ba and Degé has ’dri ba, both meaning “question.”

n.1555According to the Tibetan yid ches par bya ba. The Sanskrit has saṃbhāva (“produce,” “generate”). Not present in the Chinese.

n.1556According to the Tibetan ’dzum and Carré’s translation from the Chinese. The Sanskrit has sugandhībhavanti (“become fragrant”), with which Cleary concurs. The Chinese has 覆合 (fu he), “closed up.”

n.1557From the Tibetan dmigs pa, presumably translating from a manuscript that had ālambana. The Sanskrit has āvaraṇa (“obstacles”). Cleary and Carré concur with the Sanskrit. The Chinese has 多留礙 (duo liu ai, “have many hindrances or obstacles”), and the three situations of beings are reversed in order.

n.1558According to the Tibetan. The Sanskrit has “the path of the wisdom of the tathāgatas.” The Chinese has 如來所印道 (ru lai suo yin dao, “the path with the seal (印, yin) of the tathāgatas”).

n.1559From the Tibetan chos. The Sanskrit has karma (“actions”). The Chinese has 智慧 (zhi hui, “wisdom”).

n.1560According to the Sanskrit tṛṣṇa. The Chinese has 貪愛 (tan ai), and Yongle, Kangxi, Narthang, Lhasa, and Stok Palace have sred pa. Degé has srid pa (“existence”).

n.1561According to the Tibetan, presumably translating from hetu­pratyayāsaṃmūḍha. The available Sanskrit has hetu­pratyaya­saṃmūḍha, which does not have the negative. Chinese has 無迷惑 (wu mi huo),“with no confusion.”

n.1562According to Degé and Stok Palace, which have phyir mi ldog pa. Yongle, Lithang, Kangxi, and Choné have phyir ldog pa. The Sanskrit has abhivartyatā (“victorious”). The Chinese has 恆 (heng, “constantly,” “continuously”). Carré translates as éternellement (“eternally”).

n.1563According to the Narthang and Stok Palace ’thon pa, which matches abhyudgata in the Sanskrit version. Degé has bstan (“teach,” “manifest”).

n.1564From the Sanskrit vamśa­vyavasthāna. Translated into Tibetan as rgyud rnam par gnas pa.

n.1565According to the Tibetan phrin las, presumably translating karma. The present Sanskrit has kāya (which can mean “body” but also “multitude”). The Chinese also has kāya (“body”).

n.1566According to the Tibetan. This sentence is not present in the Sanskrit or the Chinese.

n.1567According to the BHS praskandha, translated in the Chinese as 入 (ru, “enter”). The Tibetan inexplicably has mgo rlag (“heads destroyed”).

n.1568According to the Sanskrit vividha and the Narthang and Lhasa sna tshogs. Not present in Degé. The Chinese has “immeasurable suffering of all kinds.”

n.1569According to the Sanskrit samudāgama, translated in the Chinese as 證入 (zheng ru). The Tibetan translates as bsdu ba (“gather”).

n.1570According to the Tibetan yid ches and the Chinese 難信 (nan xin). The BHS is dur­abhisaṃbhava (“difficult to attain”).

n.1571At this point, after the qualities that are in the masculine singular instrumental in the Sanskrit, there is a series of qualities in the feminine singular instrumental case, which are all moved to the end of the list, following the qualities that in Sanskrit were in the masculine instrumental plural.

n.1572From the Sanskrit prattipati. The Tibetan translates as nan tan. The Chinese translates as 能修 (neng xiu, “can practice and attain”).

n.1573According to the Tibetan. The present Sanskrit has sarva (“all”) instead of dharma. Cleary has “omniscience,” which would be from sarvajñā. Carré has la cité des enseignements insurpassables (“the city of unsurpassable teachings”). The Chinese has 無上法城 (wu shang fa cheng, “the supreme city of the Dharma.”)

n.1574According to the Tibetan bsam pa thag pa. The Sanskrit adhyāśaya was translated earlier in the sentence as lhag pa’i bsam pa (“superior motivation”). Not present in the Chinese.

n.1575The Sanskrit has gotra and kula. Both are translated as rigs in the Tibetan. The Chinese has “the family of buddhas.”

n.1576According to the Sanskrit avinīta. Apparently not present in the Tibetan. The first two lines in the Chinese are “With stainless mind, free of defilements; completely free of regrets.”

n.1577According to the Sanskrit akhinna, the Chinese 不退 (bu tui), and Yongle, Lithang, Kangxi, Lhasa, Choné, and Narthang mi skyo. Degé has mi skye (“unborn”).

n.1578According to the Tibetan. The Sanskrit has muni . The Chinese has just “blessing of the buddhas,” but describes the vast field of Vairocana as 無量無邊不可思 (wu liang wu bian bu ke si, “immeasurable, limitless, and inconceivable”).

n.1579According to the Sanskrit. There is a piece of text missing between two identical phrases, suggesting a scribal corruption caused by an unintentional omission during copying. The phrase “had purified the ocean of world realms called Maṇi­kanaka­parvata­śikhara­vairocana” is missing in the Tibetan, resulting in an unintelligible sentence. The Chinese refers to it as “that ocean of world realms.”

n.1580According to the Sanskrit. The end of the previous sentence and the beginning of this sentence are missing in the Tibetan, which has suffered a scribal corruption, due to repetition of similar sentences in the original translation or possibly a corrupt Sanskrit manuscript. There may also be a missing sentence that says, “in each group of world realms there were numerous world realms.” The description of kalpas is not present in the Chinese.

n.1581According to the Sanskrit. The Tibetan is ambiguous in its phrasing and punctuation. In the Chinese, this and subsequent sentences with an additional description 淨穢相雜 (jing hui xiang za, “mixture of pure and impure features”) constitute the lower part of the world.

n.1582According to Lithang, Kangxi, and Choné, which have ’gyel. Degé has gyed. Narthang and Stok Palace have gyen. Sanskrit has abhyudgatāṅga (“stretched-out limbs”). Not present in Cleary. Carré has “beating their chests.”

n.1583From the Sanskrit saṃjñā. Translated into Tibetan as ’du shes, which could be “perception,” “identification,” or “impression.” The entire sentence is not present in the Chinese.

n.1584According to the Tibetan. The Sanskrit has “obtaining possession of what is delighted in.” The Chinese is the same as the Sanskrit.

n.1585The Sanskrit includes at this point, “perceived as someone who practices the great path, perceived as someone who is the vessel (patra) of the Mahāyāna, perceived as someone who is a jewel island of great wisdom.” The Chinese has “jewels or treasures” instead.

n.1586According to the Tibetan gzi brjid, which may have been translating tejas. The present Sanskrit has dhvaja (“banner”). The Chinese has “great brilliant banner made of kings of jewels,” which brings comfort to those touched by its light.

n.1587From the Sanskrit ājāneyāśva. The Tibetan separates the compound into two, “horses” and “thoroughbreds,” but perhaps with thoroughbred as an adjective for all three animals. Not present in the Chinese.

n.1588According to the Sanskrit gaja. The Tibetan translation ba lang, used in earlier times for “elephant,” would now be considered to mean “oxen.” Not present in the Chinese.

n.1589According to the Sanskrit pralambita and the Narthang dpyangs. Degé and other Kangyurs have sbyangs (“purified”).

n.1590According to the Tibetan. Not present in the Sanskrit.

n.1591According to the Sanskrit where this clause ends. The Tibetan has a genitive particle connecting the verb with the next clause.

n.1592According to the Tibetan. “Nets of jewels” is not present in Sanskrit.

n.1593According to the Sanskrit saṃsthāna and Degé dbyibs. Most Kangyurs have dbyings (“realm” and so on, which would have been from dhātu.)

n.1594From the Tibetan gam yo. The Sanskrit has sarva (“all”).

n.1595The previous two sentences are according to the Tibetan interpretation of the Sanskrit compounds.

n.1596From the BHS nirdeśa. Translated into Tibetan as brjod du yod pa (“describable”). The Chinese has in place of this passage a short description stating that his commands were followed by all.

n.1597From the Sanskrit śalāka. Translated into Tibetan as shar bu (which can mean “waterspouts”). Not present in the Chinese.

n.1598From the Sanskrit prasāda, translated into Tibetan as spro ba (“attraction”). Chinese has “compassion, delight, respect.”

n.1599From the Sanskrit ekānta. Not present in the Tibetan. The Chinese uses four adjectives: “loving, kind, filial, and social.”

n.1600According to the Sanskrit mātya. The Tibetan translates according to an alternative meaning of the word: blon po (“minister”). Not present in the Chinese.

n.1601According to the Sanskrit avakranta. The Tibetan appears to have translated from avakranda (“roar”), resulting in nga ro in Lithang, Choné, and Stok Palace, which was “corrected” to ro (“taste”) in other Kangyurs.

n.1602According to the Tibetan. The Sanskrit could mean that he has “become gentle with the faculties and thoughts of a kalyāṇamitra.”

n.1603The order of this and the following line is reversed in the Sanskrit.

n.1604According to Yongle, Lithang, Kangxi, and Choné las (“from”). Degé has la (“to”) from the Sanskrit yathāgata.

n.1605According to the Tibetan. The Sanskrit yathāsaṃprāpta could be “whenever they arrived.” The Chinese has “whatever their family, whatever their physical appearance, whenever they arrived.”

n.1606From the Sanskrit cīvara. The Tibetan translates this as gos, as it does for vastra (“clothes”). Not present in the Chinese.

n.1607According to the BHS abhicchādayāmāsa. The Tibetan translates as mngon par sdud (“gathered”). Not present in the Chinese.

n.1608From the BHS nirābhiramya. The Tibetan translates as mdangs dkar (“white glow”). The Chinese translates as 不可樂 (bu ke le) in accordance with the BHS but omits “no magnificence.”

n.1609From the Sanskrit vinaṣṭa (“destroyed”). The Tibetan translates as chab ’tshal (“sought water”). Not present in the Chinese.

n.1610According to the Sanskrit vadhyate. The Tibetan translates as gzungs, which could be translated as “seized” or “arrested.” The Chinese translates as 刑獄 (xing yu, “punishments and incarceration”).

n.1611From the Sanskrit. The Tibetan has “remaining on a wrong path, accumulating and venerating” (sri zhu), which appears to be a scribal corruption. Not present in Cleary. Carré has “meager profits” and “looting in chaos.”

n.1612According to the Sanskrit viṣama and the Narthang and Lhasa mi bzad. Degé has mi zad (“inexhaustible,” “unending”). The Chinese has “engaged in wrong conduct.”

n.1613Following the Tibetan. The Sanskrit specifies candana (“sandalwood”). Not present in the Chinese.

n.1614According to the Sanskrit tuṣtāḥ. The Tibetan has rgyan gyis ’tshal or, as most Kangyurs including Stok Palace have, rkyen gyis ’tshal. The Chinese interprets this verse as “Today, when they see the wives of others, endowed with beautiful features and beautifully adorned, their minds are not defiled by desires, just like those in the Paradise of Contentment” (an alternative translation of Tuṣita ).

n.1615According to the Tibetan. The Sanskrit has jvalita (“shining”). The Chinese has “complete with all kinds of adornments.”

n.1616According to the Sanskrit avabhāso 'rkasamo (avabhāsa arkasama, “light as bright as the sun”). The Chinese concurs. The Tibetan has gdugs, which is normally “parasol” but can also mean “sun.”

n.1617According to the Sanskrit, and in accord with the pond architecture of India and what subsequently occurs. The Tibetan translates as “on top of the palace of the good Dharma in the middle of that central pond.” “Middle” was added, presumably to fit in with the king’s reaching out for the lotus.

n.1618According to the Tibetan byung ba. The Sanskrit samucchraya could mean “sitting upright,” as in the Chinese 端身 (duan shen).

n.1619According to the Sanskrit prāsādapṛṣṭha. The Tibetan translates as pho brang (“palace”). The Chinese has “he got into the pond.”

n.1620According to the Yongle, Lithang, Kangxi, and Choné mchog, used in btsun mo’i mchog to translate the honorific devā. Degé and others, including Stok Palace, have mgo, which could be a scribal error resulting in “the queen’s head” or is meant to be “the head of the queens.” The Chinese has 夫人 (fu ren), an honorific meaning “wife.”

n.1621According to the Tibetan bdag. The Sanskrit has naḥ (“we”), and the Chinese concurs.

n.1622From the Sanskrit utsaṅge. The Tibetan has the obscure thu bo. The Chinese omits this detail.

n.1623The online romanized Vaidya has samudrāgama in error for samudāgama (Suzuki, p. 339). The online Devanāgarī Vaidya does not have the error.

n.1624According to the Tibetan and the Chinese. Not present in the Sanskrit.

n.1625According to the Tibetan, presumably translating from a manuscript that read lakṣaṇa. The present Sanskrit has cittakṣaṇād (“in an instant of mind”), and the Chinese concurs with that.

n.1626According to the Tibetan mos pa. Earlier tuṣti was translated as dga’ ba (“joy”). Chinese has as the third line: “now that I have taught it to you.”

n.1627According to the Sanskrit and the Narthang, Lhasa, and Stok Palace chos. Degé and others have zhing (“realm”). Carré has “qualities,” an alternative translation of dharma. Cleary has “teachings.”

n.1628Not present in the Tibetan. The Chinese appears to agree with the Sanskrit.

n.1629According to the Sanskrit suciraṃ and the Chinese 良久 (liang jiu). Not present in the Tibetan unless it is translated as rgyangs bcad pa.

n.1630According to the Tibetan. The Sanskrit compound could be translated as “commonality of the kalyāṇamitras.” The following long section on “commonality” is interpreted quite differently in Cleary and in Carré via the Chinese. The Tibetan phyir could be translated as either “because” or “in order to,” but the Sanskrit is clearly in the dative case and therefore has the latter meaning. However, Carré translates as puisqu’il (“because”). The Chinese has 於善知識生十種心 (yu shan zhi shi qi shi zhong xin), which can mean “he developed ten aspirations in the presence of the kalyāṇamitra,” i.e., the night goddess Sarva­jagad­rakṣā­praṇidhāna­vīrya­prabhā. Here 心 (xin, “mind”) can be understood as “aspiration.”

n.1631According to the Tibetan, presumably translating from samanta­bhadra­cārya . The Sanskrit and the Chinese have samanta­bhadra­yāna (“completely good vehicle”). The Chinese has 普賢菩薩所有行 (pu xian pu sa suo you xing, “all the conduct of the bodhisattva Samanta­bhadra”).

n.1632According to the Tibetan. The Sanskrit has suparipūrṇa (“well completed”). The Chinese has 增長 (zeng zhang, “increase and enhance”).

n.1633According to the Tibetan chos, translating dharma. The Chinese has 法 (fa, “dharma”). The Sanskrit has karma (“action,” “activity”).

n.1634According to the Sanskrit asaṃbheda, which means “separate,” “distinct.” The Tibetan translates as tha mi dad pa (“not different,” “undifferentiated”), which does not appear to be the intended meaning here. Translated in the Chinese as 差別 (cha bie).

n.1635According to the Sanskrit. The Tibetan appears to have suffered a corruption here, with “fearlessness,” which comes later in the list, being added here too, and the absence of a verb for “the ways of the Dharma.” The Tibetan has, “The commonality of Dharma practice for the ocean of all the ways of the Dharma; the commonality of fearlessness for the destruction of the mountain of all obscurations.” The Chinese has “the commonality of ‘vigor, prowess’ 同勇猛 (tong yong meng), which can destroy the mountain of all obstacles.”

n.1636According to the Sanskrit vacana. “Speech” is not present in the Tibetan. The Chinese has 愛語 (ai yu, “loving words”), which means kind speech that brings joy to all beings.

n.1637According to the Sanskrit anugama and the Chinese 往詣 (wang yi). The Tibetan translates as khong du chud pa (“comprehend”).

n.1638According to the Sanskrit locative plural case. The Tibetan translates as instrumental. The Chinese appears to have rearranged the order of key words and translates as 隨樂 (sui le, “the commonality of”), “following the wishes [of beings] in manifesting objects according to the perception of beings.”

n.1639According to the Sanskrit, though adhiṣṭhāna can mean “residence” or “abode,” which appears to be the intended meaning here rather than “empowerment” or “blessing.” The Tibetan has an omission of the middle of the clause, probably missing from the Sanskrit manuscript, resulting in simply “The commonality of the empowerment of all the tathāgatas.” The Chinese translates as 護念 (hu nian, “blessed,” “protected”).

n.1640According to the Sanskrit and the Chinese. The Tibetan has las in error for la sa.

n.1641According to the Sanskrit and the Chinese. The Tibetan has kyis in error for kyi sa.

n.1642According to the Tibetan mi mnyam. The Sanskrit has dyuitmāna (“shining,” “majestic”). The Chinese translates as “I have attained ‘the fruit of enlightenment.’ ”

n.1643According to the Sanskrit akṣaya and the Chinese 無盡 (wu jin). The Tibetan has the meaningless mi bas, presumably in error for mi zad.

n.1644According to the Sanskrit hitāya and the Chinese 饒益 (rao yi). The Tibetan has sman (“medicine”) in error for phan (“benefit”).

n.1645According to the Sanskrit mārga and the Chinese 道 (dao). Not present in the Tibetan.

n.1646According to the Tibetan. The Sanskrit has tvadantike and adya (“I have today, in your presence”). This verse is not present in the Chinese.

n.1647According to the Tibetan. The Chinese has 白淨法 (bai jing fa, “pure dharmas”).

n.1648In Sanskrit, the section from “no dissimilarities” is included in the following description of the various bodies the goddess manifests.

n.1649According to the Tibetan. Not present in the Sanskrit.

n.1650According to the Tibetan, presumably translating from two compounds: “pariśuddhi­varṇā vara­pravarottama.” In the present Sanskrit there is one compound: “pariśuddhi­vara­pravarottama.” This presumably inadvertently omits varṇā. The Chinese has 最勝廣大 (zui sheng guang da, “supreme and vast”).

n.1651From the Tibetan ’jigs, presumably translating bhaya. The Sanskrit has naya (“way”). The Chinese has 一切眾生見不虛色身 (yi qie zhong sheng jian bu xu se shen), the meaning of which is unclear.

n.1652According to dbyings in Yongle, Lithang, Kangxi, and Choné. Degé and others have dbyangs (“voice”). Not present in the Sanskrit. The Chinese has 妙身雲普現世間皆蒙益色身 (miao shen yun pu xian shi jian jie meng yi se shen, “form bodies that appear everywhere as clouds of excellent bodies and benefit the world”).

n.1653According to the Tibetan sprin and the Chinese 雲 (yun), presumably translating megha. The Sanskrit has amogha (“meaningful,” “efficacious”).

n.1654According to the Tibetan. The Sanskrit has no negative and can mean “intent upon.” The Chinese has 無決定無究竟 (wu jue ding wu jiu jing, “not stable/unchanging, not ultimate”).

n.1655The Degé reprint has an incorrect page for folio 187.b. The page order has been emended in the Degé reader.

n.1656According to the Sanskrit dharmatā and the Chinese 法性 (fa xing). The Tibetan has just chos (“phenomena”) instead of chos nyid.

n.1657According to the Sanskrit plural accusative. The Tibetan has “through roots of merit” or in Yongle “of roots of merit.”

n.1658According to the Sanskrit, the Chinese, and the Narthang med pa, which is absent in the Degé but occurs when this topic is soon repeated. The BHS kalpa , vikalpa, and parikalpa were translated into Tibetan as rtog pa, rnam par rtog pa, and yongs su rtogs pa. However, the third of these is missing at this point in the text but occurs when this subject is repeated. The Chinese has 遠離一切分別境界 (yuan li yi qie fen bie jing jie, “free from all states of differentiation”).

n.1659According to the Sanskrit and the Narthang and Lhasa med, which is absent in Degé in this sentence but is preserved in the following sentence.

n.1660From the Sanskrit vimatratā. Translated into Tibetan as tha dad par bya ba. The Chinese conjoins these three as 諸劫分別 (zhu jie fen bie, “distinct various kalpas”).

n.1661According to the Tibetan nub. The Sanskrit has rātri (“night”), as does the Chinese 夜 (ye).

n.1662According to the Sanskrit, where they form a single compound. In the Chinese, “birth” and “death” are counted as the ninth and tenth qualities.

n.1663According to the Sanskrit. Saṃsāra is not present in the Tibetan or the Chinese.

n.1664According to the commentary, this refers to the eightfold path, with wisdom being the right view and conduct the other seven aspects of the path.

n.1665According to the Sanskrit and the Chinese. “Lotus” is not present in the Tibetan.

n.1666While the Sanskrit gata can mean “came,” it is also used to specify location. The Tibetan translated this literally as “came” to the bodhimaṇḍa, even though he is already there. The Chinese translates as “had been sitting at the bodhimaṇḍa for one hundred years.”

n.1667In the Sanskrit it is stated that he taught “for a thousand years.” The Chinese is “for one hundred years.”

n.1668The present Sanskrit (including Suzuki, p. 353) has bhirutra, which may be a corruption of paritra (“save”). The Tibetan translates as “those not frightened by fear.” Cleary has “save the frightened.” Not present in Carré. Absent in the Chinese.

n.1669According to the Sanskrit anāryajñānām. The Tibetan translates as tshul mi shes pa (“not knowing the [proper] way”). Absent in the Chinese.

n.1670There is at this point a page numbered simply a hundred in the Degé reprint, and the numbering recommences on the next folio. The page order has been emended in the Degé reader.

n.1671According to the Sanskrit. The Tibetan uses an obscure vocabulary here. The Chinese has “punishable by death.”

n.1672The Tibetan appears to have ces in error for the homophone skyes, perhaps in making a copy through dictation.

n.1673According to the Tibetan. The Sanskrit has “the royal treasuries.” The Chinese has 王法 (wang fa, “laws of the kingdom”).

n.1674According to the Sanskrit and the Chinese. Here the Tibetan has yo byed (upakaraṇa), thus having it twice in the list.

n.1675According to the Tibetan. The Sanskrit has “all beings.” This phrase is absent in the Chinese.

n.1676From the Sanskrit gupta and according to the Yongle, Lithang, Kangxi, Narthang, and Choné pa. Degé has par. The Chinese separates the descriptions of the senses and the mind: 寂定 (ji ding, “all senses are pacified”). This literally means “peaceful and still,” so the translation would read “like a tamed elephant, the mind…”

n.1677In accordance with the Sanskrit and the Tibetan translation earlier in the chapter. This time the bodhisattva liberation includes the additional phrase “in accordance with their dispositions.” The Chinese has 教化眾生令生善根 (jiao hua zhong sheng ling sheng shan ge, “guide beings and let roots of merit develop in them”).

n.1678The Sanskrit translates as “great compassion.”

n.1679According to the Tibetan and the Chinese. The Sanskrit has “the path.”

n.1680According to the Sanskrit duṣkarāṇi and the Narthang and Lhasa dka’. Degé and others have dga’ (“delight”). The Chinese has “practiced ascetic practices” and presents the next sentence simply as “and attained this liberation.”

n.1681According to the Tibetan mthu. The Sanskrit (including Suzuki, p. 358) repeats prabhā, presumably in error for prabhāva.

n.1682Literally, “ten hundred thousands.” The Chinese has 阿僧祇 (a seng qi, “one million asaṃkya”).

n.1683The Sanskrit has “great treasures.” The Chinese has 法藏 (fa zang, “Dharma treasures”).

n.1684According to the Tibetan. The Sanskrit could also mean “good caste” and “bad caste.” The Chinese translates as 好色 (hao se, “good color”) and 惡色 (e se, “bad color”), which can also refer to physical appearance or caste.

n.1685The Sanskrit is mahākalpa (“great kalpa”). The Chinese has “kalpa.”

n.1686According to the Lithang and Choné grogs po. Degé has grags pa (“famous”). The Sanskrit has prapīta (“swollen”!). Cleary has “resolute.” Carré has “you in whom faith delights the heart.”

n.1687The Sanskrit dharmeṇa yastānanuśāsti sattvān could also be translated as “he punished those beings with the law.” The Chinese translation 恆以正法御群生 (heng yi zheng fa yu qun sheng) could be interpreted either as “always tamed those beings with the Dharma” or “always governed those beings with the law.”

n.1688According to the Sanskrit vāk and the Chinese 言辭 (yan ci). Degé and so on, including Stok Palace, have dag in error for ngag.

n.1689According to the Tibetan gzhol. The Sanskrit is anusmaranti (“remember”). The Chinese has 入 (ru, “enter”).

n.1690According to the Sanskrit and Lithang and Choné kyi. Degé and others have kyis (“by”). The Chinese has 獲勝神通 (huo sheng shen tong, “attain excellent higher recognition”).

n.1691The Sanskrit is mahāprasthāna. Degé has bsham chen po, Lhasa has bshams chen po, Yongle and Kangxi have brtsam chen po, and Lithang and Choné have brtsams chen po. The Chinese has 廣大趣向心 (guang da qu xiang xin).

n.1692According to the Sanskrit yathāvādītathākārī (“to practice what one preaches”). The Tibetan may have been translating from a corrupt manuscript, as it has, literally, “to wash the body below the mouth.” The Chinese is similar to the Sanskrit: 如說行 (ru shuo xing).

n.1693According to the Sanskrit avisaṃvādana. The Tibetan has “not deceive the body.” The Chinese has 不誑 (bu kuang, “not deceive”).

n.1694According to the Tibetan. The Sanskrit uses the positive anupālanatā (“preserve,” “maintain”). The Chinese is the same as the Sanskrit: 守護 (shou hu).

n.1695According to the Sanskrit aṅga. Not present in the Tibetan or the Chinese.

n.1696According to the Tibetan. Not present in the Sanskrit. The Chinese has “great diligence, in seeking omniscience and accumulating merit, which is like the fire at the end of a kalpa that burns continuously.”

n.1697According to the Tibetan tshogs, presumably translating from saṃbhara. The present Sanskrit has sambhava (“origin”). The Chinese is similar to the Tibetan.

n.1698According to the Tibetan kun tu bzang po and the Chinese 普賢 (pu xian), translating from samantabhadra. The present Sanskrit has anantamadhya (“without end or middle”).

n.1699According to the Sanskrit vimukhī, the Chinese 背捨 (bei she), and Lithang, Kangxi, and Choné phyir. Degé has the error phyin.

n.1700The Sanskrit has “sharp faculties.” The Chinese has 具菩薩根 (ju pu sa gen, “attain the faculties of a bodhisattva”).

n.1701From the BHS samanvāhṛta, which is translated into Chinese as 護念 (hu nian, “considered/looked upon kindly [by all tathāgatas].” The Tibetan appears to interpret this as “is focused on by all the tathāgatas.”

n.1702In accordance with the Tibetan, presumably translating from sarvajñā. The present Sanskrit has sarvata, and Cleary agrees with “everywhere.” Carré’s translation from the Chinese agrees with the Tibetan. The Chinese has “with great diligence, set forth to attain omniscience, and cross over to the other shore.”

n.1703According to the Sanskrit “Dharma of the buddhas.” Missing in the Tibetan. The Chinese has 一切甚深法門 (yi qie shen shen fa men, “all profound Dharmas or entrances into the Dharma”).

n.1704The Sanskrit has “teaching the ways.” The Chinese has 開示法界咸令究竟 (kai shi fa jie xian ling jiu jing, “attains the supreme perfection of teaching the Dharma realm”).

n.1705The Sanskrit has “differentiated.” Carré has “differentiated” for both knowledge and phenomena (dharma). Cleary has “differentiated” for knowledge and “undifferentiated” for “objects” (dharma s). The Chinese has 於有差別境入無差別定, 於無差別法現有差別智 (yu you cha bie jing ru wu cha bie ding, yu wu cha bie fa xian you cha bie zhi, “rest in undifferentiated samādhi with differentiated objects, manifest differentiating knowledge in undifferentiated phenomena (dharma)”).

n.1706According to the Tibetan, perhaps translating from anavaraṇe. The present Sanskrit has anārambaṇe (“without objects of perception”), which is translated into Chinese as 無境界 (wu jing jie).

n.1707According to the Tibetan thams cad translating sarva. The present Sanskrit has sattva (“beings”). The Chinese has just “attains fearlessness.”

n.1708According to the Tibetan sems can gyi lus presumably translating from satvakāya. The present Sanskrit has sarvakāya (“all bodies”). In the Chinese, some phrases and contents are reordered; it has “is skilled in manifesting the bodies of all beings and buddhas” as the second phrase in this segment.

n.1709According to the Sanskrit. “Conduct” is not present in the Tibetan. The Chinese has 修行 (xiu xing, “practice”).

n.1710In the Yongle, Lithang, Kangxi, and Choné, there is a very long passage of two or three folio sides that occurs within this sentence. It is not present in the available Sanskrit or the Chinese.

n.1711The Sanskrit has two other items in this list. The Chinese has four: “practice, increase, complete, and accomplish.”

n.1712From the Sanskrit prabhāvayanti. Missing from the Tibetan. Here the Chinese has 住無量處通達無礙 (zhu wu liang chu tong da wu ai, “dwell in countless places and reach anywhere without obstruction”).

n.1713In accordance with the Tibetan. In the Sanskrit this sentence is conjoined with the following sentence, with the verb “teach” therefore occurring only once. The Chinese has “They manifest buddhahood to beings.”

n.1714Edgerton discusses this verse, the verb praṇidhyeti, and a possible error in the Sanskrit. See his Buddhist Hybrid Sanskrit Dictionary, p. 360. The Chinese omits numbering in all ten verses, and the third line in the first verse states “who wish to make offerings all the time in the future.”

n.1715According to the Tibetan, presumably translating from sattva. The Sanskrit has sarva (“all”) in reference to the realms. The Chinese has “beings and buddhas.”

n.1716According to the Sanskrit sāra, the Chinese 堅 (jian), and the Yongle, Kangxi, Narthang, and Lhasa brtan. Degé has bstan (“teach,” “reveal”).

n.1717The Sanskrit has “the worlds in the ten directions.” The Chinese has 一切 (yi qie, “all”), which can refer to “all directions,” “all beings,” or both.

n.1718According to Yongle, Lithang, Kangxi, Narthang, Choné, and Lhasa kyi. Degé has kyis.

n.1719According to the Tibetan. The Sanskrit has “this world realm of the four continents.” Carré has “of our world.” Not present in Cleary or the Chinese.

n.1720According to the Sanskrit and the Chinese. This sentence is not present in the Tibetan.

n.1721According to the Tibetan lus. The Sanskrit kukṣi and the Chinese 腹 (fu) could more specifically mean “belly,” “abdomen,” or “womb.”

n.1722According to the Sanskrit nadī and the Chinese 河 (he). Not present in the Tibetan.

n.1723According to the Sanskrit. The last two items appear to have suffered an omission and been merged in the Tibetan to “adornment of jewels.”

n.1724According to the Sanskrit garbha. The Tibetan has chu ba (“joint” or “root”). The Chinese has 金剛為莖 (jin gang wei jing, “its stalk made of vajra”).

n.1725At this point there is an apparently unintelligible sentence in the Tibetan, with no parallel in the Chinese or Sanskrit, that appears to have been subject to scribal corruption. Literally it states, “It had the inner levels of an ocean of beings, kings of jewels.”

n.1726According to the Tibetan. The Sanskrit has “It had the display of light rays from the filaments made of all kings of jewels.” Perhaps the Tibetan was translated from a text that had kesaraśikhara (“tip”) instead of kesararaśmi (“rays”). The Chinese has 花鬚 (hua xu), presumably translating from kesara.

n.1727According to the Tibetan mdzes pa. Not present in the Chinese, which may have been translating from a text that had cāru instead of rāja (“king”).

n.1728According to the Tibetan. The Sanskrit has “wish-fulfilling kings of jewels.”

n.1729According to the Sanskrit devendra and the Chinese 一切天王 (yi qie tian wang), and in conformity with the following list of lords of various deities. The Tibetan has lha ris (“classes of deities”).

n.1730According to the Sanskrit pralambita and the Chinese 垂 (chui). The Tibetan has spyangs in error for phyang.

n.1731The Tibetan may have suffered an omission. The Sanskrit has “All the lords of garuḍas hung precious clouds of precious cloths that adorned the sky as an awning over the crowd of bodhisattvas.” The Chinese has 繒幡 (zeng fan, “silk banners,” “flags”) from patākā or ketu, without mentioning the clouds.

n.1732According to the Sanskrit janma, the Chinese 初生 (chu sheng), and its Tibetan translation elsewhere in this passage. In this sentence the Tibetan translates as tshe (“life”).

n.1733According to the Sanskrit janma, the Chinese 初生 (chu sheng), and its Tibetan translation elsewhere in this passage. In this sentence the Tibetan translates as tshe (“life”).

n.1734According to the commentary, this refers to the eightfold path, with wisdom being the right view and conduct being the other seven aspects of the path. The Chinese has 十號具足 (shi hao ju zu, “with the ten synonyms of the tathāgata”).

n.1735Literally, “goddess.” Devī and deva were honorific terms for kings and queens in India.

n.1736The Sanskrit and the Chinese translate as “buddhas.”

n.1737The name differs in the prose (mnyam par gzhag pa) and verse (snga phyi mnyam) in the Tibetan. In the Sanskrit the prose has samāpadyata , while in the Sanskrit verse there is the phrase kalpa ādiriva ananta nāyako (literally, “a kalpa like the first, endless, guide,” which is ambiguous). However, the Sanskrit that the Tibetan translated from was different, with the Tibetan meaning “The name of the kalpa was Sameness of Beginning and End.” The Tibetan appears to have translated from a manuscript that may have had kalpa ādiriva anta nāmako. Cleary does not give a name but simply “age.” Carré, translating from the Chinese 悅樂 (yue le), has the kalpa’s name as Plaisirs de la Joie (“The Pleasures of Joy”). Because of this uncertainty we have repeated the name as given in the prose.

n.1738A different number is given in the prose. The Chinese has “eighty nayuta” in both the prose and the verse.

n.1739According to the Tibetan. The second half of the verse in Sanskrit is quite different, and the next three verses are not present in the Sanskrit. The Chinese has “leaving home and going to the bodhimaṇḍa” as the third line and “manifesting the scope of buddhahood.”

n.1740This verse is not present in the Sanskrit but is present in the Chinese.

n.1741This verse is not present in the Sanskrit. In the Chinese the fourth line is “rain down nectar of Dharma.”

n.1742According to Yongle, Lithang, Kangxi, Narthang, Choné, and Lhasa, which have la. Degé has las (“from”). The Chinese has 內 (nei, “within”).

n.1743This verse is not present in the Sanskrit but is present in the Chinese.

n.1744According to the Tibetan khrag khrig. The Sanskrit has koṭi (“ten million”). The number is not present in the Chinese.

n.1745The Sanskrit follows uttāpayan (“purifying”) with parijayan (“cultivating”). Not present in the Chinese.

n.1746In accordance with the Yongle, Lithang, and Choné. Degé has here the particle la (“in”). The Chinese has 聖智身 (sheng zhi shen), which can be understood to mean “the body of āryajñāna.”

n.1747According to the Sanskrit mantra and Cleary. Not present in the Tibetan, Carré, or the Chinese.

n.1748From the Sanskrit animiṣa, which can mean “unblinking.” The two variant spellings in Tibetan are blan pa myed pa and glan pa myed pa, which both mean “not covered,” presumably referring to the eyes not being covered by the eyelids. The Chinese has two phrases: “mind/intentions without any momentary indolence” and “all actions are pure.”

n.1749From the Tibetan nyam nga ba, translating presumably from viṣama. The present Sanskrit has viśaya (“range,” “field,” “scope”). The Chinese is the same as the Tibetan.

n.1750From the Sanskrit śītibhāva. The Tibetan translates according to its other meaning of “coolness” (bsil ba), which is also a part of the metaphor of shelter from heat. The Chinese also translates this as 清涼 (qing liang, “coolness”). Instead of “shelters,” it has 究竟 (jiu jing, “the ultimate,” “the utmost”) without reference to a physical presentation.

n.1751“Of the Dharma” is according to the Tibetan. It is not found in the present Sanskrit.

n.1752Literally, many “ten millions.” The Chinese reads 無量億千 (wu liang yi qian, “innumerous thousands of yi”).

n.1753According to the Tibetan sems can thams cad, translating from sarvasattvān. The present Sanskrit has sarvadharmān (“all phenomena”). The Chinese accords with the Tibetan.

n.1754According to the Sanskrit, the Chinese, and the preceding passage in Tibetan. The Tibetan omits “wisdom” here.

n.1755According to the Sanskrit saṃkrama. Degé has bzem pa (“avoid”). Yongle has bzad pa (“endure” or “be exhausted”). Lithang, Kangxi, and Choné have bzod pa (“patience”).

n.1756The Sanskrit has “gathers together the bodhisattvas.” The Chinese has 菩薩攝智 (pu sa she zhi), which can be understood to mean the same as the Sanskrit.

n.1757The Sanskrit has “that ripens the bodhisattvas.” The Chinese has “that ripens all beings.”

n.1758According to the Sanskrit vikurvita. The Tibetan has rnam par rtse ba (“play”), presumably translating from vikrīḍita. The Chinese has 神通 (shen tong), which could have been translated from either vikurvita or vikrīḍita.

n.1759According to the Yongle, Lithang, Kangxi, Lhasa, and Choné rnam par spyod pa. Degé has dam par spyod pa. The Tibetan appears to have been translating vicāra. The present Sanskrit has vihāra , usually translated into Tibetan as gnas pa. The Chinese appears to be a translation of vihāra as 所住方便 (suo zhu fang bian).

n.1760The Sanskrit has “in every direction.” The Chinese has “the ten directions.”

n.1761According to the Tibetan rta babs (Degé has rta bgab), normally used as a translation of toraṇa , which can also mean “gateway” and “portico.” However, the present Sanskrit has the obscure khāraka. Edgerton (p. 205) speculates that it might mean a large number, having only found the word in this very passage. Pali often shines a light on the meaning of BHS words, but in Pali, khāraka is an adjective meaning “sharp” or “dry.” “Rivers,” “vortexes,” “trees,” and “portals” are not present in the Chinese.

n.1762From the Sanskrit ākramaṇa and the Yongle, Kangxi, and Narthang gnan. Degé has gnas (“dwell”). Not present in the Chinese.

n.1763The Sanskrit also has koṭi, which would make the number “eight hundred and forty billion.” The Chinese translates as “It was the most important or excellent among the eighty royal cities.”

n.1764The Sanskrit has “clouds of nets” with no reference to gold. This segment describing the royal city and surrounding towns is not present in the Chinese.

n.1765According to the Sanskrit aṣṭapada, which apparently has the meaning of “eight sections” (vertical and horizontal), like a checkerboard or chessboard, referring to a game that originated in its earliest form in the first centuries of the first millennium in India, where board games were very popular. Therefore, this appears to be a specific reference to the eight-by-eight-square game board, and it has been translated in The Lotus Sūtra by Tsugunari and Akira as “like a chessboard,” or by Kern as “like a checkerboard.” Other English translations of the Chinese have interpreted this as “eight intersecting roads.” In the translation of this sūtra Cleary has “jeweled checkerboards.” This passage is absent in Carré.

n.1766According to the Tibetan myam and Sanskrit sama (“equal”). Narthang and Lhasa have snyan (“melodious”).

n.1767According to the Tibetan rkang pa’i bol and the Chinese 足趺 (zu fu). The term ucchaṅkhapāda (also seen in other texts as utsaṅgapāda) has been variously interpreted and translated. See Edgerton (p. 118) for variant meanings in Pali, Tibetan, and Chinese.

n.1768According to the Sanskrit. “Young” is not present in the Tibetan. All such details are not present in the Chinese.

n.1769From the Sanskrit gurusthānīya. The Tibetan translates as bla mar bya ba. All such details are not present in the Chinese.

n.1770From the Tibetan zhum pa med pa. Not in the present Sanskrit or in the Chinese.

n.1771According to the Sanskrit and the Chinese (conjoined with the next description). The Tibetan omits “his arms.”

n.1772According to Yongle, Kangxi, Narthang, Urga, and Lhasa mnyen. Degé has gnyen. Not present in the Chinese.

n.1773According to the BHS and Pali rasaharaṇyaḥ. Literally, “bringers of taste.” The Tibetan has just rtsa (“channel”). Not present in the Chinese.

n.1774According to the Tibetan. Not present in the Sanskrit.

n.1775From the BHS abhiṣyanda, which can also mean “oozing,” in reference to the pus of an abscess. The Tibetan has thogs pa (“obstruction,” “impediment”). Narthang has ma thogs pa (“unimpeded”).

n.1776According to the Tibetan gseb ’gang ba. The BHS paryavanāha can mean “covered over.” Edgerton (p. 334) discusses the possible meanings. This is followed in the Sanskrit by atisarjana, which may mean the loss of a tooth. Edgerton, finding the meaning obscure (p. 10), believes it is the same as abhiṣajjana (p. 57), perhaps meaning the teeth get stuck together. There is no translation for this term in the Tibetan.

n.1777The Sanskrit nīla is literally “blue,” but in Sanskrit literature it is used as a euphemism for “black.” The Tibetan translates here nonliterally as nag (“black”). The Sanskrit has abhinīla (“deep black”), and the Tibetan translates this as dkar nag (“white and black”).

n.1778According to the BHS viprasanna. The Tibetan translates as rnam par gsal ba (“clear”). This and other details are not present in the Chinese.

n.1779Sanskrit has also “stretched, unequal, and unstable.” The Chinese describes the skin as “soft, smooth, and golden in color.”

n.1780According to the Sanskrit indranīla and the Chinese 帝青 (di qing). The Tibetan appears to have omitted “sapphire.”

n.1781According to the Sanskrit nīla. The Tibetan appears to have omitted “blue.” Such additional details are not present in the Chinese.

n.1782Degé has a superfluous gcig not present in Yongle, Kangxi, and Choné. The Chinese has 爾時 (er shi), “at one time” or “at that time.”

n.1783According to the Tibetan dra ba, presumably translating from jāla. The present Sanskrit has rāja (“king”). The Chinese accords with the Sanskrit.

n.1784According to the Tibetan gdugs, presumably translating from chattra. Not present in the Sanskrit. In this segment, the Chinese has “one billion people holding precious parasols.”

n.1785According to the Sanskrit chattra. The Tibetan translates as skyabs (“shelter,” “refuge”). The Chinese translates as three objects: 寶傘 (bao san), 寶幡 (bao fan), and 寶幢 (bao chuang), which are “precious umbrellas” and two types of “precious banners,” respectively, without mentioning the types of jewels.

n.1786According to the Sanskrit gaṇika and the narrative itself. The Tibetan has sbrul ’tshong ma (“snake seller”). The Chinese has 母 (mu), “mother.”

n.1787According to the commentary, this refers to the eightfold path, with wisdom being the right view and conduct the other seven aspects of the path. The Chinese has 十號具足 (shi hao ju zu, “with all the ten synonyms”).

n.1788From the Sanskrit hita and the Chinese 利益 (li yi). The Tibetan appears to have phan pa corrupted to sman pa (“medicine,” “healing”), which can easily occur in the dbu med script.

n.1789According to the Sanskrit kumāra and the Narthang and Lhasa sku gzhon. Degé has sku gzhan (“other body”). The Chinese has 太子 (tai zi), “the Crown Prince.”

n.1790The Sanskrit here is cakradhara, literally, “wheel holder.” The Chinese has the last two lines as 必當於此世界, 而作轉輪位 (bi dang yu ci shi jie, er zuo zhuan lun wei, “you definitely will assume the position of a cakravartin in this world”).

n.1791From the Sanskrit uddhura. The Tibetan varies. Degé has ye brngam, Lhasa has ye rngam, Kangxi has ye ’jam, and Lithang and Choné have yi dam. The Chinese has 不作 (bu zuo, “are not engaged in”).

n.1792The Sanskrit is kalyāṇasuhṛt, a synonym for kalyāṇamitra . The Chinese translates from kalyāṇamitra .

n.1793According to the Tibetan. The Sanskrit has kalyatāṃ (“good”). The Chinese has “develop firm faith and utmost respect” to the kalyāṇamitra and/or the Dharma.

n.1794According to the Sanskrit 'pariṇāyakeṣu, which without the saṃdhi (euphonic combination) would be apariṇāyakeṣu. The initial a is a negation, but the Tibetan omits the negation. The Chinese describes such beings as 孤獨者 (gu du zhe, “those who are alone,” a common translation of Skt. anātha and anātha-bhūta ).

n.1795From the Sanskrit niśākṣaya. The Tibetan translates as dgung sangs. The Chinese has “on the day.”

n.1796According to the Tibetan dga’ rtse. The Sanskrit has cira (“for a long time”). Neither is present in the Chinese.

n.1797According to the Sanskrit ghana and the Yongle and Kangxi stug. Degé has sdug (“pretty”). The Chinese has 妙華 (miao hua, “excellent,” “splendid,” or “beautiful”).

n.1798According to the Sanskrit mahā. Not present in the Tibetan or the Chinese.

n.1799From the Sanskrit samabhāga. Narthang and Lhasa have rkyen du mnyam. Yongle and Kangxi have rkyan du mnyam. Degé has rgyan du mnyam (“equal as adornments”). This line is not present in the Chinese.

n.1800The Tibetan here translates the Sanskrit cāpodari (“belly like a bow”) as lto ba, though the Mahāvyutpatti translates this as rked pa gzhu’i chang gzungs (“a bow-handle waist”). It appears to describe the inward curve at the waist, as occurs in the design of certain bows at the midpoint where they are gripped. This line is not present in the Chinese.

n.1801According to the Sanskrit. The Tibetan bzhong (or bzho) zhing dbab pa is obscure.

n.1802According to the BHS vyādhayaḥ and the Chinese 患 (huan). The Tibetan has gnas (“place”) in error for nad (“illness”), which would have occurred during copying by dictation in a time and place when nad and gnas had become near homonyms.

n.1803According to the Sanskrit hitāni and the Chinese 自利樂 (zi li le). The Tibetan has sman in error for phan, a mistake that can occur when transcribing from the dbu med script.

n.1804According to the Sanskrit hita and the Chinese 益眾生 (yi zhong sheng, “benefit beings”). The Tibetan has sman in error for phan, a mistake that can occur when transcribing from the dbu med script.

n.1805According to the Sanskrit śuddha. The Tibetan has bdag (“self”) in error for dag. In the Chinese, the third and fourth lines are reversed in order with variation in meaning: “Her mind is never agitated or wandering. She contemplates before she acts.” The analogy of Sumeru is omitted.

n.1806According to the Sanskrit vaṃśa. The Tibetan translates vaṃśa as rigs in the preceding sentence when used for buddhas, and as rgyud in this sentence when used for beings. The Chinese has the same term 種性 (zhong xing).

n.1807According to the Sanskrit sthitatā, the Chinese 堅固 (jian gu), and Yongle, Kangxi, Narthang, Urga, and Lhasa brtan. Degé has bstan (“teach”).

n.1808According to the Sanskrit atyanta and Yongle, Lithang, Kangxi, and Choné ma lus. Degé, Narthang, and Lhasa have ma las.

n.1809From the Sanskrit vilaya. The Tibetan translates as zhu ba according to its alternate meaning of “dissolve.” The Chinese has 焚 (fen, “burnt”).

n.1810According to the Sanskrit agni and the Chinese 火 (huo, “fire”). Not present in the Tibetan.

n.1811According to the BHS paricūrnayeyuḥ. Degé has btags; Narthang has brtags. The Chinese has 頂戴 (ding dai, “to wear something on one’s head”), referring to “accepting the crushing weight of the Cakravāla mountains on her head.”

n.1812According to the Sanskrit atyanta and Yongle, Lithang, Kangxi, and Choné ma lus. Degé, Narthang, and Lhasa have ma las. The Chinese has 常 (chang, “always”).

n.1813According to the Tibetan khams gsum kun tu. The Sanskrit has nṛloke (“in the human world”). Not present in the Chinese.

n.1814According to the Tibetan de bzhin gshegs pa and the Chinese 如來 (ru lai). The Sanskrit has sugata .

n.1815The Tibetan has mdang sum (“last night”) as the time the goddess spoke to her. The Sanskrit has adya (“today”) but also niśāntare, apparently as the “the women’s quarters,” the location where she was told this by the goddess. Cleary and Carré do not give time or place for the prophecy, other than that “today” is when she would see the prince. The Chinese has 今 (jin, “today”).

n.1816According to the Tibetan rgyal ba. The Sanskrit has munīndra (“lord of sages”). The Chinese has “tathāgata.”

n.1817According to the Tibetan dpal gyi ’od ’bar. The present Sanskrit has śrī­garbha­prabhā (“glorious essence light”), translated into Chinese as 妙藏光明 (miao zang guang ming).

n.1818According to the Sanskrit dadyāmi and Narthang gsol. Degé has gsal. The Chinese has (奉 feng, “give” in honorific form).

n.1819According to the Tibetan lus and the Chinese 身 (shen). Sanskrit has gātrāṇi (“limbs”).

n.1820According to the Tibetan mchog. The Sanskrit has garbha (“center”). The Chinese has 端坐華臺上 (duan zuo hua tai shang, “sits upright with regal dignity on a lotus seat”).

n.1821According to the Tibetan ’gro ba rnams la. The Sanskrit has jineṣu (“to the jinas”). The Chinese has 一切佛 (yi qie fo, “all the buddhas”).

n.1822From the Sanskrit viprasanna. The Tibetan has gsal ba (“clear”). The Chinese describes it as “free of all defilements like a great lake of the dragon.”

n.1823According to the commentary, this refers to the eightfold path, with wisdom being the right view and conduct being the other seven aspects of the path. This is not present in the Chinese.

n.1824According to the Sanskrit parimocaka, the Chinese 救 (jiu), and Urga’s grol ba. Degé has ’grel ba. Lithang and Choné have ’brel ba.

n.1825According to the Sanskrit naigama. The Tibetan has yul gyi mi (“people of the land”). The Chinese list is shorter and does not include this.

n.1826According to the Sanskrit and Yongle and Kangxi. Degé omits ma (“not”). The Chinese simply has “countless beings developed the aspiration for enlightenment.”

n.1827According to the Tibetan dbye ba. The Sanskrit has vinaya. The Chinese has “had attained or accomplished.”

n.1828A reconstruction from the Tibetan thams cad la dbang lus rab tu snang ba. The present Sanskrit has Sucandra­kāya­pratibhāsa­dhvaja, which could have been translated as zla ba bzang po lus rab tu snang ba’i rgyal mtshan. The Chinese has 現一切世主身 (xian yi qie shi zhu shen), which can mean “appearance of the bodies of all lords of the worlds.”

n.1829According to the Sanskrit, the previous and subsequent mention of the buddha’s name in the Degé Tibetan, and the Lithang and Choné Kangyurs in this passage. The Chinese translates this as 寶華如來 (bo hua ru lai), “the Tathāgata Precious Flowers.” Degé omits me tog (kusuma). Kangxi has me tak and Yongle omits ’od.

n.1830According to the Tibetan. The present Sanskrit states that their voices spread through all the buddha realms. The Chinese has “their names are heard/known throughout all the buddha realms.”

n.1831According to the Tibetan rgyal po. The Sanskrit and the Chinese appear to have omitted rāja.

n.1832In the Sanskrit this is preceded by a tathāgata named Raśmi­candra, which appears to be a scribal corruption. Not present in the Chinese.

n.1833According to the Sanskrit rāja, Chinese 王 (wang), and Narthang and Lhasa rgyal po. Degé and others have rgyan.

n.1834Anabhilāpya literally means “indescribable” and in chapter 15 is said to be a specific number. The Chinese translates as 不可說 (bu ke shuo).

n.1835According to the Sanskrit sattva and the Chinese 眾生 (zhong shen). Degé omits “beings”: “When bodhisattvas see bodhisattva conduct.”

n.1836According to the Sanskrit and the Chinese and the subsequent mention of the number of realms. At this point the Tibetan has “a hundred thousand.”

n.1837From the Sanskrit saṃjñā. The Tibetan translates as ming (“names”). Cleary translates as “thoughts,” and Carré as noms (“names”). The Chinese translates as 名 (ming, “names”) but can carry the sense of naming as well as thoughts and concepts associated with naming.

n.1838In Sanskrit this is followed by “There appeared an ocean, without end or middle, of the ways of the great love of beings.”

n.1839According to the Sanskrit saṃsthāna and the Narthang and Lhasa dbyibs. Degé and others have dbyings in error for dbyibs. The Chinese has 現隨類身 (xian sui lei shen, “manifest bodies that accord with the types/classes of beings”).

n.1840From the Sanskrit purī. The Tibetan translates as pho brang (“palace”). The Chinese has 王都 (wang du, “royal capital”).

n.1841According to the Sanskrit and the Tibetan. The Chinese has 瓔珞 (ying luo, “jewelry made of precious stones”).

n.1842The Tibetan has mdog (literally, “color”) translating varṇa, which has multiple meanings, including “color,” “appearance,” “form,” and “shape.” The Chinese has 妙相莊嚴身 (miao xiang zhuang yan shen, “bodies adorned with excellent attributes”).

n.1843From the Sanskrit vaśyā. The Tibetan has the literal translation de yi dbang gyur (“under his power”). The Chinese has more elaborate and potetic descriptions of admiration.

n.1844According to the Sanskrit dhātu. The Tibetan has dbyibs (“shape”) in error for dbyings.

n.1845This line is not present in Yongle, Lithang, Kangxi, or Choné.

n.1846From the Sanskrit vigraha. The Tibetan translates as lus, which was used in the previous line to translate śarīra (“body,” “constituents”). For the second part of this verse, the Chinese has 種種體名號 (zhong zhong ti ming hao, “a variety of bodies with various names”) and 無邊種莊嚴 (wu bian zhong zhuang yan, “infinite kinds of display or adornment”).

n.1847This is followed in Sanskrit by anuprāptum (“follow”). The Chinese has “getting close to them, serving them, and making offerings to them.”

n.1848This is followed in the Sanskrit by cāptuṃ (“be acquainted with”).

n.1849The Sanskrit has “illusory forms and bodies” or “illusory form bodies.” The Chinese appears to translate this as two: 以如幻願而持佛身 (yi ru huan yuan er chi fo shen, “bodies from illusory prayers and blessings by the buddhas”) and 隨意生身 (sui yi sheng shen, “bodies born according to intention”).

n.1850This is followed in Sanskrit by buddhādhiṣṭhāna­manomaya­śarīrāṇām (“bodies consisting of mind that have been blessed by the buddhas”).

n.1851According to the Tibetan mi zad pa and the Chinese 不變壞 (bu bian huai), presumably translating akṣaya. Not present in the Sanskrit.

n.1852According to the Tibetan. The Sanskrit has praticchādana (“cover”). The Chinese has “to cover the city with good qualities.”

n.1853According to Degé and Stok Palace bskyod, perhaps translating anukampana as later in this sentence. The Sanskrit has pratisyanda (“moistening”). Lhasa has bskyob (“protect”). Yongle, Kangxi, Lithang, and Choné have brgyan (“adorn”). Cleary has “water.” Carré has “broaden.” Chinese has 寬廣 (kuan guang, “widen and broaden”).

n.1854According to the Sanskrit feminine instrumental case. The Tibetan has phyir (“in order to”). The Chinese has 悉捨所有隨應給施 (xi she suo you sui ying ji shi, “that is to abandon all possessions and give as the situation requires”).

n.1855From the Sanskrit saṃprāpaṇatā, the Yongle, Lithang, Kangxi, and Choné bstabs. and also Narthang, which has the scribal error bltabs. Degé and Stok have bstan (“reveal”).

n.1856According to the Sanskrit para and Yongle, Lithang, Kangxi, and Choné phyir. Degé and Stok Palace have phyin. The Chinese has “closely guard the city of the mind so that various harmful desires will not enter.”

n.1857According to the Tibetan srog, presumably translating from hṛḍha. The present Sanskrit has dṛḍha (“firm,” “strong”). The Chinese translates as 嚴肅 (yan su, “strict,” “stern”).

n.1858According to the Tibetan. The present Sanskrit appears to have one deity, with the other compound being a description rather than a name. Carré has two goddesses. Cleary has one goddess, while the Chinese has two.

n.1859According to the Tibetan and the Chinese. “Precious earrings” is not present in the Sanskrit.

n.1860According to the Sanskrit prakṛti, translated as 性 (xing) in the Chinese. Not present in the Tibetan.

n.1861According to the Tibetan blo gros, presumably translating mati. The present Sanskrit has pati, which appears to be a scribal error, as this name has already been given for a preceding eyesight. The Chinese has 普光明 (pu guang ming, “all-pervasive light”).

n.1862According to the Tibetan and the Chinese. The Sanskrit has two lights here, the first enabling the vision of the form bodies, the second called complete light, which enables the vision of the categories of the form bodies. The Chinese has 見佛平等不思議身 (jian fo ping deng bu si yi shen, “see the undifferentiated, inconceivable bodies of the buddhas”), where “inconceivable” can mean “an inconceivably large number” or “countless.”

n.1863According to the Tibetan kha. The Sanskrit has sukha (“bliss”), apparently in error for mukha (“mouth”). Not present in the Chinese.

n.1864The Sanskrit has “Excellent, Ārya, excellent!”

n.1865According to the Sanskrit darśayitā, the Chinese 教 (jiao), and the Yongle, Lithang, Kangxi, Narthang, and Choné bstan. Degé has bsten (“depend”). The Chinese omits “without error.”

n.1866According to the Tibetan, which has sman yon in error for phan yon.

n.1867From the Sanskrit jagat, translated into Tibetan as ’gro ba (“beings”). Not present in the Chinese.

n.1868From the Sanskrit. The Tibetan appears to read “countless nets of jewels.” The Chinese could have either meaning.

n.1869According to the Sanskrit. The Tibetan omits “vajra.” The Chinese omits the adjective “shining.”

n.1870From the Sanskrit vyūha. The Tibetan has rnam par phye ba (“separated”), perhaps translating from vivṛta. The Chinese has 壁 (bi, “walls”).

n.1871According to the Sanskrit and the Chinese. The Tibetan has ’dzam bu chu rlung (“Jambu River”), perhaps from a text that had jāmbūnada.

n.1872According to the Sanskrit sarva. “All” is not present in the Tibetan. A description of the base is not present in the Chinese.

n.1873From the Sanskrit mukhadvāra. The Tibetan has just kha (“mouth,” “opening”). The Chinese has 戶牖 (hu you, “doors and windows”).

n.1874From the Sanskrit prayuktas. Degé has sbyangs (“trained”), which is a possible translation of prayukta. Lhasa has dpyangs (“hung”). The Chinese accords with the Lhasa version.

n.1875According to the Tibetan ’byung ba and the Chinese 出 (chu). The present Sanskrit has prayuktaṃ, possibly in error for pramuktaṃ. “Shining kings of precious jewels” is not present in the Chinese.

n.1876According to the Tibetan ’byung ba and the Chinese 出 (chu). The present Sanskrit has prayuktaṃ, possibly in error for pramuktaṃ.

n.1877This assumes that candradhvaja is a synonym for candrakānta. The Chinese translates as 寶月幢 (bao yue chuang, “precious moon banner”).

n.1878This assumes that śuddhagarbha is here a synonym for aśmagarbha. The Chinese translates as 淨藏寶王 (jing zang bao wang, “pure essence king of jewels”).

n.1879This assumes that ādityagarbha is a synonym for ravikānta. The Chinese translates as 日藏摩尼 (ri zang mo ni, “sun essence precious jewels”).

n.1880According to the Sanskrit yathāśaya and the Chinese 隨心樂 (sui xin le). The Tibetan omits “according to their aspirations.”

n.1881According to the Sanskrit sarvakāla and the Narthang and Lhasa dus thams cad. Degé has dus gsum thams cad (“all three times”). The Chinese has 恆 (heng, “always”).

n.1882According to the Sanskrit adhiṣṭhāna, translated into Tibetan as byin gyis rlob pa (“blessed”). The Chinese translates as 無去色身 (wu qu se shen, “non-going form body”).

n.1883According to the Tibetan. The Sanskrit has “She had a form that engaged in all conducts within the world and was not real.” “Form body that engaged in all conducts” is not present in the Chinese.

n.1884According to the Tibetan. The Sanskrit has “She had a form that was properly obtained and was not false.” The Chinese has 非實色身, 得如實故 (fei shi se shen, de ru shi gu, “she had a non-real form body, because she understood reality ‘as it is’ ”).

n.1885According to the Tibetan. The Sanskrit has “She had a form that was perceived by the world and was unsurpassed.” The Chinese has 非虛色身, 隨世現故 (fei xu se shen, sui shi xian gu, “she had a non-false form body, because it appeared in accord with the perception of the world”).

n.1886According to the Sanskrit sulakṣaṇa. Omitted in the Tibetan. The Chinese has 一相色身, 無相為相故 (yi xiang se shen, wu xiang wei xiang gu, “she had a single-characteristic form body, because it had the characteristic of no characteristics”).

n.1887From the Sanskrit adhiṣṭhāna and the Chinese 現生 (xian sheng). The Tibetan translates according to an alternative meaning as byin gyi rlob pa (“empowered,” “blessed”).

n.1888According to the Sanskrit pratikṣaṇa. Omitted in the Tibetan and the Chinese.

n.1889From the Sanskrit adhiṣṭhāna. The Tibetan translates according to an alternative meaning as byin gyi rlabs (“empowered,” “blessed”).

n.1890From the Sanskrit adhiṣṭhāna. The Tibetan translates according to an alternative meaning as byin gyi ma brlabs (“not empowered,” “not blessed”).

n.1891From the Tibetan ma byung ba. The Sanskrit has asaṃvṛta (“unobscured,” “unconcealed”). The Chinese has 無生 (wu sheng, “not born”).

n.1892According to the Sanskrit cetana, the Chinese 心 (xin), and the Narthang and Lhasa sems. Degé has sems can (“beings”).

n.1893According to the Tibetan gcig, presumably translating from a manuscript that had eka. The present Sanskrit has aneka (“many”). Cleary has “various names.” Carré has les noms de tous les bodhisattvas (“the names of all the bodhisattvas”), as in the Chinese 一切菩薩名號 (yi qie pu sa ming hao).

n.1894From the Sanskrit mukha, translated into Tibetan according to the alternative meaning of sgo (“door”). Not present in the Chinese.

n.1895In the present Sanskrit the order is “Aninema, Aninetra.”

n.1896According to the Tibetan shing gi rgyal po and the Chinese 樹王佛 (shu wang fo). Not present in the Sanskrit.

n.1897According to the Tibetan mchog gi dpal. Not present in the Sanskrit.

n.1898According to the Tibetan rdo rje blo gros. Not present in the Sanskrit. This might be 堅固慧佛 (jian gu hui fo) in the Chinese.

n.1899According to the Sanskrit. Apparently omitted in the Tibetan. This might be 大自在佛 (da zi zai fo) in the Chinese.

n.1900According to the Sanskrit. The Tibetan has dbang du gyur pa’i (conjoining it with the next name) in error for dbang du gyur pa. This might be 自在佛 (zi zai fo) in the Chinese.

n.1901According to the Sanskrit. Apparently omitted in the Tibetan. This might be 師子出現佛 (shi zi chu xian fo) in the Chinese.

n.1902According to the Tibetan sa’i bdag po. The present Sanskrit has bhūmimati. This might be 大地王佛 (da di wang fo) in the Chinese.

n.1903According to the Tibetan dpag tu med pa. The present Sanskrit has asita in error for amita . The Chinese 無量光佛 (wu liang guang fo, “Amitāyus,” an alternate name for Amitābha) reappears later in the list.

n.1904According to the Tibetan blo gros rdo rje. The present Sanskrit has “Vajramati.” It was translated into Chinese as 金剛慧 (jin gang hui).

n.1905According to the Tibetan chu lha’i spyan. Narthang and Lhasa have chu lha’i rgyan. The present Sanskrit has Karuṇāvṛkṣa. The Chinese has 水天德佛 (shui tian de fo), presumably translating from Varuṇa-guna.

n.1906According to the Tibetan. The present Sanskrit has Akampitasāgara. This might be 大地王佛 (da di wang fo) in the Chinese.

n.1907According to the Tibetan and the Chinese 不思議功德光佛 (bu si yi gong de guang fo). The present Sanskrit has Acintya­guṇa.

n.1908According to the Tibetan lus mi snang bar ma byas pa (“not made the body invisible”). The Sanskrit reads antardhitakāya (“invisible body”). Cleary has “come invisibly.” Neither is present in Carré or the Chinese.

n.1909According to one meaning of the Sanskrit saṃbheda and the Lhasa ’dres. Narthang has ’das (“passed beyond”) and Degé has ’dren (“bring”). The Chinese has 普照法界 (pu zhao fa jie, “illuminating universally the realm of phenomena”).

n.1910According to the Tibetan. The Sanskrit reads “attaining no location.” The Chinese has 無依無上 (wu yi wu shang), which can be a stylized expression of “without basis to fix on or to be fixed on.”

n.1911According to the Tibetan. The Sanskrit has “stainless without location.” The Chinese accords with the Sanskrit.

n.1912According to the Sanskrit, Degé, and Stok Palace. Yongle, Lithang, Kangxi, and Choné have ṭa.

n.1913According to the Degé, Stok Palace, and the standard Arapacana alphabet from The Perfection of Wisdom in Twenty-Five Thousand Lines (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā ). The Sanskrit has sa. Yongle, Lithang, Kangxi, and Choné have śa.

n.1914According to the Tibetan. The Sanskrit has “differentiated heap.”

n.1915According to the Degé, Stok Palace, and the standard Arapacana alphabet. Sanskrit has sa. Yongle, Lithang, Kangxi, and Choné have śta.

n.1916According to the Tibetan and the standard Arapacana alphabet. Sanskrit has ṣa.

n.1917According to the Tibetan and the Sanskrit. The Perfection of Wisdom Sūtra (see Padmakara Translation Group, 9.­44) version has stha.

n.1918According to the Degé (swa) and the Sanskrit. The Perfection of Wisdom Sūtra (9.­44) version has śva. Yongle, Kangxi, Narthang, and Stok Palace have sba as transliteration of sva.

n.1919According to the Sanskrit, The Perfection of Wisdom Sūtra (9.­44), Narthang, Lhasa, and Stok Palace. Degé has kśa.

n.1920According to the Tibetan, presumably translating from garbha. The present Sanskrit has prabha (“light”).

n.1921According to the Tibetan and the Sanskrit. The Perfection of Wisdom (9.­44) version is jña.

n.1922According to the Tibetan. The Sanskrit has “the gateway to perceiving the origin of the world.” The Chinese has (shi jian zhi hui men, “gateways to the wisdom/knowledge of the world”).

n.1923According to the Tibetan. The Sanskrit has rtha (the online Vaidya transcription has the error tha). The Perfection of Wisdom (9.­44) version is rta and the next letter is ha, which is not listed in this sūtra in Tibetan, Sanskrit, or Chinese. The Chinese has the transcription 曷多羅 (he duo luo), which may have integrated ha.

n.1924According to the Tibetan, presumably translating from upāya. The Sanskrit has garbha (“essence”). The Chinese has 方便藏 (fang bian zang, “treasury, or essence of, methods”).

n.1925According to Degé, Stok Palace, Sanskrit, and The Perfection of Wisdom (9.­44). Yongle, Lithang, Kangxi, and Choné have hā.

n.1926According to the Tibetan. “Ocean” is not present in the Sanskrit or the Chinese.

n.1927According to the Sanskrit, the Chinese, and The Perfection of Wisdom (9.­44). The Tibetan has yas.

n.1928According to Degé and Stok Palace. The Sanskrit and The Perfection of Wisdom (9.­44) have ṭha. Yongle, Lithang, Kangxi, and Choné have ta.

n.1929According to the Sanskrit, Chinese, Narthang, Lhasa, and Stok Palace. Degé has na.

n.1930According to the Degé. The Sanskrit and The Perfection of Wisdom (9.­44) have pha. Yongle, Lithang, Kangxi, Narthang, Choné, Lhasa, and Stok Palace have spa.

n.1931According to The Perfection of Wisdom (9.­44) and the Sanskrit (online Vaidya transcription has sya in error for ysa). The Tibetan has yma, which appears to be a scribal error.

n.1932According to Degé and Stok Palace. The Sanskrit and The Perfection of Wisdom (9.­44) have ṭa. Yongle, Lithang, Kangxi, and Choné have tha.

n.1933According to the Sanskrit and The Perfection of Wisdom (9.­44). The Tibetan has dha, which already occurred earlier in the list.

n.1934According to the Sanskrit aśmagarbha and the Chinese 硨磲 (che qu). Not present in the Tibetan.

n.1935According to the Sanskrit rāṣṭra and Yongle, Lithang, Kangxi, Narthang, Choné, Lhasa, and Stok Palace, which have khams. Degé has khang pa (“house”).

n.1936From the Sanskrit mṛgacakra. The Tibetan translates as ri dags dang ’khor lo (“wild animals and wheels”). The Chinese has “astrology, geography, and the sounds of birds and beasts.”

n.1937From the BHS dhandāyitva (dhaṃdhāyitva in the present Sanskrit) and the Chinese 頑鈍 (wan dun). The Tibetan translates obscurely as ’khor ba.

n.1938According to the Tibetan thogs pa myed pa. The Sanskrit is adhiṣṭhāna, which has a number of meanings and is usually translated into Tibetan as byin rlabs, which itself is usually translated from Tibetan as “blessing.” The Chinese has 無盡 (wu jin, “inexhaustible,” “limitless,” “unending”).

n.1939According to the Sanskrit vidyut. Translated into Tibetan as snang ba (“radiance,” “light”). The Chinese translates the last three descriptions as two: 智慧光明 (zhi hui guang ming, “luminosity of wisdom”) and 速疾神通 (su ji shen tong, “instantaneous attainment of miraculous powers”).

n.1940According to the Tibetan rnam par dag pa and the Chinese 清淨 (qing jing). “Pure” is not present in the Sanskrit.

n.1941According to the Tibetan rnam par dag pa and the Chinese 清淨 (qing jing). “Pure” is not present in the Sanskrit.

n.1942According to the Sanskrit and the Chinese. Either the past or present is absent from the Tibetan.

n.1943According to the Tibetan ’gro ba. The Sanskrit has dharma (“phenomena”). The Chinese has 世間 (shi jian, “worlds,” “realms”).

n.1944According to the Sanskrit māyā and the Yongle and Kangxi sgyu ma. Degé has rgyu (“cause”). Neither is present in the Chinese.

n.1945According to the Tibetan chos and the Chinese 法 (fa). The Sanskrit has traidhātuka (“the three realms”).

n.1946According to the Sanskrit māyā. The Tibetan has rgyu (“cause”) in error for sgyu ma. The Chinese has 我見 (wo jian, “perception of self”) and continues with “and various illusory conditions.”

n.1947According to the Tibetan phyin ci log gi sgyu ma. The Sanskrit differs in this passage in terms of the causes applied to the various sights. The Chinese has 我見 (wo jian, “perception of self”), which refers to erroneous views more broadly.

n.1948According to the Sanskrit māyā. The Tibetan has rgyu (“cause”) in error for sgyu ma. Neither is present in the Chinese.

n.1949According to the Sanskrit māyā. The Tibetan has rgyu (“cause”) in error for sgyu ma. Yongle and Kangxi have sgyu. The Chinese has “they arise from the ignorance of erroneous…”

n.1950According to the Sanskrit māyā. The Tibetan has rgyu (“cause”) in error for sgyu ma. Neither is present in the Chinese.

n.1951According to the Sanskrit dṛḍhīkaraṇa, the Chinese 堅固 (jian gu), and Degé brtan par bya ba. Lithang, Narthang, Choné, and Lhasa have the error bstan (“teach”).

n.1952“Conduct” here translated from carita. This is translated in the Chinese as 修行 (xiu xing). Not present in the Tibetan.

n.1953Degé has the incorrect block print page on the reverse of this folio. It is a repeat of kha 280.b from The Ten Bhūmi Sūtra ( Daśa­bhūmika Sūtra ). The page order has been emended in the Degé reader.

n.1954According to the Tibetan. The Sanskrit has just “ways.” The Chinese has 巧迴向 (qiao hui xiang, “skillful dedication”).

n.1955According to the Tibetan dbye. The Sanskrit has “purify,” which is translated into Chinese as 清淨 (qing jing).

n.1956According to the Sanskrit bodhisattvena. The Tibetan has pa’i apparently in error for dpas, which soon commences in the Tibetan list. In the Chinese, “bodhisattva” becomes a noun-adjective, i.e., “obtain the bodhisattva clouds of the Dharma.”

n.1957According to the Sanskrit bodhisattvena. The Tibetan has pa’i apparently in error for dpas, which soon commences in the Tibetan list.

n.1958According to the Sanskrit bodhisattvena and Degé. Lithang and Choné have dpa’i, Yongle has dpa’s, and Kangxi has dpa’is.

n.1959Degé has the incorrect block print page on the reverse of this folio. It is from further on in the sūtra, at the beginning of the twentieth fascicle [B20] in chapter 54. The page order has been emended in the Degé reader.

n.1960According to the Tibetan and the Chinese. The Sanskrit has bodhi. “Pure” is not present in the Chinese.

n.1961According to the Tibetan and the Chinese. The Sanskrit has “to the ocean of.”

n.1962According to the Tibetan. The Sanskrit has “the elevated, special faith of the bodhisattvas.” The Chinese appears to interpret it as “Hearing all supreme Dharmas of the bodhisattvas.”

n.1963According to the Tibetan. The Sanskrit has “appearances of qualities.” The Chinese has “Reaching all islands of precious Dharmas of the bodhisattvas.”

n.1964According to the Tibetan yan lag and the Chinese 分 (fen). The Sanskrit (BHS) has adhipati (“dominance”).

n.1965According to the Sanskrit. The Tibetan has a double negative: “do not enter the faultlessness of.” The Chinese has 超越二乘地 (chao yue er sheng di, “transcend the level of the two yānas”).

n.1966According to the BHS vibhajitāra, translated into Tibetan as rnam par ’byed pa. The Chinese has “cause the attainment of all types of patience.”

n.1967According to the Sanskrit nirahaṃkāra and the Chinese 憍慢 (jiao man). The Tibetan apparently has an error dus (“time”).

n.1968According to the Sanskrit antevāsi. The Tibetan translates as the obscure mtshan bu. This analogy is not present in the Chinese.

n.1969According to the Sanskrit suputra. The Tibetan has mdzangs, which usually means “a wise person.” The Chinese translates as 孝子 (xiao zi, “filial son”).

n.1970The Sanskrit is the synonym bhujaga (“serpent”). The Chinese has 龍王 (long wang, “dragon king”).

n.1971According to the Sanskrit viśodhayanti. The Tibetan has spyod (“conduct”) in error for sbyong. The Chinese has “purify … bodhisattva powers.”

n.1972From the BHS pariṇāmana, translated into Tibetan as sngo ba (“dedicated”). The Chinese also translates as “dedication” 迴向 (hui xiang).

n.1973From the BHS āyadvāra. The Tibetan has skye mched, presumably translating from a manuscript that had the error āyatana .

n.1974According to the Tibetan yul, presumably translating from a manuscript that had viṣaya. The present Sanskrit has viṣama (“injurious,” “bad”). The Chinese concurs with the Tibetan.

n.1975According to the Sanskrit. The Tibetan and the Chinese do not have “benefiting.”

n.1976According to the Sanskrit praiśodhayan. The Tibetan has rgyas (“increased”). The Chinese has “generated.”

n.1977The Tibetan interprets the compound as meaning “the lower realms of the five classes of beings.” The Chinese does not have “lower realms.”

n.1978According to the Sanskrit parigraha. The Tibetan translates as yongs su bsdu ba (“gathering”). The Chinese has 成就 (cheng jiu, “accomplishing”).

n.1979According to the Tibetan. “Wisdom” is not present in the Tibetan. The Chinese has “wisdom body.”

n.1980Literally, “teachers.” The Tibetan has ston pa. The Sanskrit has śāstri. The Chinese has 大師 (da shi).

n.1981According to the Tibetan. This clause and part of the preceding clause are not present in the Sanskrit. The Chinese concurs with the Tibetan.

n.1982According to the Sanskrit and the Chinese. The manuscript that the Tibetan was translated from appears to have omitted part of this sentence.

n.1983According to the Tibetan de bzhin nyid, presumably translating from tathātā. Present Sanskrit has tathāgata , translated as 如來 (ru lai) in Chinese.

n.1984According to the Sanskrit and the Chinese. The Tibetan conjoins this and the preceding birthlessness into one.

n.1985According to the Tibetan bsngo ba and the Chinese 迴向 (hui xiang). The BHS pariṇāma can mean literally “transformation” as well as “development” and “ripening.”

n.1986In accordance with the Sanskrit uccheda … vigata, the Chinese 斷見 (duan jian), and the Degé and other Kangyurs’ chad med. Narthang, Lhasa, and Stok Palace have the error tshad med (“limitless”).

n.1987In accordance with the Sanskrit śāśvata, the Chinese 常見 (chang jian), and the Yongle, Lithang, Kangxi, Narthang, Choné, and Stok Palace rtag pa. Degé has the error rtog pa (“thought”).

n.1988According to the Tibetan. Both Suzuki and the online Sanskrit canon transcription (Vaidya) have the error of a double repetition of a corrupted addition: samyak-kriyādṛṣṭi­vigatena. The Chinese has 離無因見, 知正因故 (li wu yin jian, zhi zheng yin gu, “free from the view of non-causality, because of knowing the direct cause”).

n.1989According to the Tibetan. A part of this quality and the next are missing from the Sanskrit. The Chinese has 離顛倒’見, 知如實理故 (li dian dao jian, zhi ru shi li gu, “free from erroneous views, because of knowing the true nature [of all phenomena]”).

n.1990According to the Tibetan gzugs brnyan, presumably translating pratibhāsa or pratibimba. The Sanskrit has pratiṣṭhā (“established”). Carré has reflets. The Chinese has 影像 (ying xiang, “reflected images”).

n.1991According to the Tibetan skye ba dang ’jig pa’i lta ba dang bral ba (’jig pa’i lta ba dang bral ba is missing from Yongle, Lithang, Kangxi, and Choné). The Chinese 離有無見 (li you wu jian, “free of the views of existence and nonexistence” or “being and nonbeing”).

n.1992According to the Lithang and Choné kyi. Degé and others have kyis, which is probably the original interpretation of the Sanskrit compound.

n.1993According to the Tibetan gzugs brnyan, presumably translating pratibhāsa, and the Chinese (Carré has reflets). The Sanskrit has pratiṣṭhā (“established”).

n.1994The Sanskrit here repeats the sentence about a reflection using other words. There is no repetition in the Chinese.

n.1995The Sanskrit has “kleśas and conceptions.” The Chinese has just “conceptions.”

n.1996According to the Sanskrit tṛṣṇā, the Chinese 愛 (ai), and Yongle, Kangxi, Narthang, Urga, Lhasa, and Stok Palace sred. Degé has srid (“becoming,” “existence”).

n.1997According to the Sanskrit patha and the Yongle, Kangxi, Narthang, Lhasa, and Stok Palace lam. Degé has las (“action”). The Chinese has just “the four māras.”

n.1998Given in the short form Sanskrit maitra, translated into Chinese as 慈氏 (ci shi), and in the short Tibetan form bshes gnyen.

n.1999The Sanskrit and the Chinese translate as “has pure realization.”

n.2000According to the Sanskrit dama and the Yongle, Lithang, Kangxi and Choné dul. The Chinese has 戒 (jie), from śīla, and lists the six perfections together in one line.

n.2001The Sanskrit has “skandhas, and thus āyatanas and beings.” The Chinese has “who are able to observe/meditate on skandhas , āyatanas, dhātus , and dependent origination without falling into peace.”

n.2002The Sanskrit has “thoughts of beings.” The Chinese has simply “beings.”

n.2003According to the Sanskrit niketavigatā aniketacārī. The Tibetan (including Stok Palace) appears to have inadvertently repeated dngos from the previous sentence instead of gnas, perhaps very early in the scribal transmission. This line appears to be absent in the Chinese.

n.2004According to the Sanskrit parimocayanti and Urga and Lhasa ’grol. Degé and others have ’grel (“explain”). The Chinese has “developed vast compassion, and eradicate all of them with the medicine of wisdom.”

n.2005Sanskrit has śoka (“misery”), translated as 優迫 (you po) in the Chinese.

n.2006According to the Sanskrit mṛtyusamudra. The Tibetan has the apparently meaningless tsham. The Chinese has 有海 (you hai, “ocean of existences”).

n.2007According to the Sanskrit kaivarta and the Chinese 漁人 (yu ren). Carré has pêcheurs. Cleary has “fishers.” The Tibetan repeats mnyan pa (“mariner”) from the previous verse.

n.2008According to the Tibetan mchog. The Sanskrit has śuddha (“pure”). The Chinese has 菩提妙寶心 (pu ti miao bao xin, “supreme, precious bodhicitta”).

n.2009According to the Tibetan chen, presumably translating from mahā. The present Sanskrit has saha (“together with”). The Chinese has 智海人 (zhi hai ren, “persons with oceans of wisdom”).

n.2010According to the Sanskrit. The Tibetan has the genitive “of.” The Chinese has “making offerings to oceans of tathāgatas.”

n.2011According to the Tibetan dran pa, presumably translating from smṛti. The present Sanskrit has mati (“intelligence,” “understanding”) in accord with the Chinese 正知 (zheng zhi).

n.2012According to the Tibetan thams cad, presumably translating sarva. The present Sanskrit has sattva (“beings”).

n.2013According to the Sanskrit amalīna. The Tibetan translates as zhum med pa (“not disheartened”). The Chinese has 不退 (bu tui, “non-retrogressive”).

n.2014According to the Sanskrit mārga and the Chinese 正道 (zheng dao, “correct path”). The Tibetan translates as phyogs (“direction”). The third and fourth lines are reversed in order in the Chinese.

n.2015According to the Tibetan. The Sanskrit has “they are guides who give me happiness.”

n.2016According to the Sanskrit sevate. The Tibetan translates as sten (“rely on”). The Chinese translates this line as 謙下求知識 (qian xia qiu zhi shi, “With humility he seeks out the kalyāṇamitras”).

n.2017According to the Sanskrit svāśrayaṃ and the Yongle bdag gi. Degé and others have bdag gis. The Chinese has 永離世間身 (yong li shi jian shen, “when his body leaves this world permanently”).

n.2018According to the Sanskrit karṇadhāra and the Chinese 船師 (chuan shi). Usually translated as gdongs pa ’dzin pa, here the Tibetan appears to have skye ba ’dzin in error for skya ba ’dzin.

n.2019According to the Tibetan, presumably translating from Sanskrit that contains something like maitrānanda­saṃādhi. The present Sanskrit has maitra­candana­samāna (“universal affectionate frankincense”).

n.2020According to the Sanskrit and the Narthang and Lhasa po. Degé has the genitive po’i (“stains of the pure essence”). The Chinese has “the wick of faith and oil of compassion” and appears to omit “a pure essence.”

n.2021Degé and Stok Palace have mar mer. Lithang and Choné have ma ma. Yongle and Kangxi have mar me.

n.2022Degé has sko. Yongle, Kangxi, Lithang, and Choné have the error sku (“body”).

n.2023Degé has rdol pa. Yongle and Lhasa have rdos. Lithang, Kangxi, and Choné have rdul. Narthang and Stok Palace have dros. Urga has brdos.

n.2024Degé has ’khregs. Yongle has ’khrags. Lithang, Kangxi, and Choné have ’khrungs. Narthang, Lhasa, and Stok Palace have mkhregs.

n.2025According to the Tibetan. The BHS is buddha­garbhu ayu saṃpravardhate (“develops in the womb of the buddha”). The Chinese has 長於如來藏 (zhang yu ru lai zang, “grow from tathāgata­garbha ”).

n.2026In the online version of the Sanskrit (Vaidya) this verse is also given the number 96, and therefore from this point on the numbers do not match. The Chinese does not number the verses.

n.2027According to the Sanskrit tṛṣṇa and the Chinese 愛欲 (ai yu). The Tibetan has srid pa in error for sred pa. Verses 101 and 102 are condensed into one with some modification in the Chinese.

n.2028The Tibetan switches to a direct address of second-person verbs from this point, but the Sanskrit continues to refer to Sudhana in the third person in this and the following verse, only then switching to second person.

n.2029According to the Tibetan mkhas pa. The Sanskrit has sūrata (“compassionate one”). The Chinese has instead 汝行極調柔 (ru xing ji tiao rou, “your conduct is extremely gentle and pliant”).

n.2030According to the Sanskrit śraddha. The Tibetan has the error dag for dad. The Chinese translates the verse as 汝心甚清淨 (ru xin shen qing jing, “your mind/motivation is very pure”).

n.2031Degé has ’grel in error for ’grol.

n.2032According to the Sanskrit pañca­gaṇḍa­gati gaṇḍa, which in BHS can mean “sections,” “parts of a whole.” Pañcagaṇḍaka is a standard BHS term for the “five divisions of existence.” The Tibetan translates gaṇḍa as shu ba (“blister,”), which is one of the numerous diverse meanings of the Sanskrit, Pali, and therefore, presumably, also BHS. It is not present in the Chinese.

n.2033According to the Sanskrit dvara and the Chinese 門 (men). The Tibetan has lam (“path”), which does not seem to fit here.

n.2034According to the Sanskrit dvara. The Tibetan has lam (“paths”), which does not seem to fit here. In the Chinese the third line is split into two: “You will show the door to liberation. You will let all beings enter.”

n.2035According to the Sanskrit prefix sudur, the Chinese 難 (nan), and the Yongle, Lithang, Kangxi, Narthang, Lhasa, and Stok Palace dka’. Degé has the error dga’ (“joy”).

n.2036According to the Sanskrit. The Tibetan has the genitive kyi, apparently in error for the instrumental kyis. The first two lines are translated in the Chinese as “All bodhisattva conducts are for the purpose of guiding beings.”

n.2037According to the Tibetan. The Sanskrit has “you will be equal to the unequaled bodhisattvas.”

n.2038According to the Sanskrit priyā, the Chinese, and the Narthang, Lhasa, Choné, and Stok Palace dga’. Degé has dka’ (“difficult”). The Sanskrit priyā is translated alternatively as 敬慕 (jing mu, “admire”).

n.2039According to the Yongle, Kangxi, Narthang, Lhasa, and Stok Palace ’jigs. Urga has the error ’jig (“destroy”). Degé has the error ’jug (“enter”). The Tibetan appears to be translating from a manuscript that had bhaya. The present Sanskrit has maya (“composed of”) and no negative. Carré has ne point douter de lui (“have no doubt in him”). Cleary has “one will be serving the Friends thereby.” The Chinese has 疑惑 (yi huo, “doubts”).

n.2040From this point on, the Chinese appears to be in prose, while the Sanskrit and the Tibetan present the same matter in eight verses before turning to prose.

n.2041According to the Tibetan ’jam dpal. The present Sanskrit uses his alternate name Mañjughoṣa (normally translated into Tibetan as ’jam dbyangs).

n.2042According to the Tibetan. The Sanskrit omits “of all the lords of the world.”

n.2043According to the Tibetan, “ocean” presumably translating from a manuscript that had jala (“water”). The Sanskrit has “draws in (ākarṣita) beings to be guided with the net (jāla) of methods.” The verb “wash” is according to the Degé, etc., bshal, presumably translating kṣālita. Yongle, Lithang, Kangxi, and Choné have bshad pa (“teach,” “explain”). It is uncertain what would have been instead of ākarṣita, perhaps tena kṣālita (“wash by him”) instead of tenākarṣita. The Chinese has 布調伏一切眾生網 (bu tiao fu yi qie zhong sheng wang, “cast the net to guide all beings”).

n.2044According to the Tibetan and the Chinese. The Sanskrit omits “gathering.”

n.2045According to the Tibetan bslu. The Chinese translates as 負 (fu, “fail”). The Sanskrit does not have this verb and reads, “May I not be cut off from the Buddha, Dharma, and Saṅgha.” Therefore the next verb, “make empty,” is applied to both the buddhas and the bodhisattvas. The Chinese is the same as the Sanskrit in “May I not be cut off.”

n.2046According to the Tibetan. The Sanskrit and the Chinese do not have “and beings.”

n.2047According to the Tibetan. The BHS is prāhāṇa (“escape”). The Chinese is similar to the Sanskrit, stating that he wishes to give teachings to those imprisoned in existences so that they can escape.

n.2048According to the Sanskrit bhava­cārakāvaruddhānāṃ. Degé and Stok Palace have srid pa’i btson ras ’khor ba rnams. Yongle, Lithang, and Narthang have rar instead of ras.

n.2049From the Sanskrit śrama. The Tibetan translates as nyon mongs (usually the equivalent of kleśa but can mean “distress” in general). The Chinese has 如是 (ru shi, “like this,” “accordingly”) for this and all other actions described in this section.

n.2050According to the Tibetan. The Sanskrit has just sattva (“beings”). The Chinese has 生長一切菩薩故 (sheng zhang yi qie pu sa gu, “because she gives birth to and nurtures all bodhisattvas”).

n.2051According to the Sanskrit mahāmeru and Yongle, Lithang, Kangxi, Choné, Narthang, Lhasa, and Stok Palace ri chen po. Degé has rin po che (“jewel”). The Chinese has just “Meru.”

n.2052According to the Tibetan. The Sanskrit and the Chinese have “desire.”

n.2053According to the Sanskrit haṃsalakṣana. A kind of waterproof clothing. Degé has dang (“and”) in error for ngang (“goose”). Stok Palace has rang (“self”) in error for ngang. The Chinese has “goose-feather.”

n.2054According to the Sanskrit viśodhanatā. The Tibetan has spyod in error for sbyong. The Chinese has 治 (zhi), an abbreviated translation for “purify.”

n.2055The Sanskrit has “qualities and wisdom.” The Chinese has just “qualities.”

n.2056According to the Sanskrit samanta­pāśa­jāla. Degé has ’khor ba’i snying (which would seem to be “heart of saṃsāra”). Stok Palace has ’khor ba’i rnyi (“snare of saṃsāra” but more likely intended to mean “encircling snare”). Cleary has “all-encompassing net.” Carré has grand filet (“great net”). The Chinese has 大網 (da wang, “great net”).

n.2057According to the Tibetan. This sentence is not present in the Sanskrit. The Chinese has “those who dwell in the abyss of existences.”

n.2058According to the Sanskrit agada, which can also mean an antidote. The Tibetan translates as dug sman (“poison medicine”). The Chinese has 阿伽陀藥 (a qie tuo yao), transcribing the pronunciation of agada.

n.2059The Sanskrit yāmabheri could mean the drum that signals any of the periods of the day, but the meaning is clearly that of dawn. Degé and Stok Palace have mtho ras, which has no apparent meaning. Lhasa has mtho ris (“higher existences”). Here the translation follows Narthang and Urga, which have tho rangs. The Chinese translates as 更漏鼓 (gen lou gu, “water clock drum”), with the drum being part of a traditional clock, beaten three times at dawn or when the night ends.

n.2060From the Sanskrit jihmīkaraṇa, translated into Chinese as 映奪 (ying duo). The Tibetan translates as zil du brlag, where brlag does not in this case mean “destroy.”

n.2061According to the Sanskrit and the Chinese 有為善 (you wei shan). The Tibetan has “noncomposite and composite,” which is evidently an error.

n.2062According to the Tibetan dbyig. The Sanskrit has citta (“mind,” “motivation”). Cleary has “motivation.” Carré has joyau extraordinaire (“extraordinary jewel”), which is a possible translation of dbyig. The Chinese has 妙寶 (miao bao), “excellent jewel.”

n.2063According to the Tibetan rgan pa, perhaps from a manuscript that had jyeṣṭha or śreṣṭha. The Sanskrit has buddhi (“intelligence,” “discernment,” etc.). Cleary has “understanding.” Carré has ce qu’il y a de meilleur (“that which is best”), perhaps from a Chinese translation of śreṣṭha. The Chinese has 則為尊勝 (ze wei zun sheng, “it is supreme”).

n.2064According to the Sanskrit nidhāna (“treasure”). Cleary and Carré both have “treasure.” Stok Palace has gleng gzhi (“introduction”), presumably translating from a manuscript that had nidāna in error for nidhāna. Degé appears to have introduced a further error as gling gzhi (“continent basis”), and Lithang and Choné a further error as gling bzhi (“four continents”). The Chinese has 伏藏 (fu zang, “hidden or buried treasure”).

n.2065According to the Sanskrit. The Tibetan has only chu (“water”) instead of chu lha or chu’i lha (literally, “deity of the water”).

n.2066According to the Sanskrit, the Chinese, and the Lhasa and Stok Palace rlog. Degé has klog (“read”).

n.2067The Sanskrit has anirmuktā. The Tibetan has mi gtong ba. The Chinese has 得解脫藥, 終無橫死 (de jie tuo yao, zhong wu heng si, “who possesses the potion/medicine called liberation, will never encounter accidental or untimely death”).

n.2068According to the Sanskrit. The Tibetan has mchu. The Chinese reads 摩訶應伽藥 (mo he ying qie yao).

n.2069The Sanskrit has aparājita. The Tibetan has mi thub pa. The Chinese has 無勝藥 (wu sheng yao).

n.2070The Sanskrit has vigama. The Tibetan has rnam par sel ba. The Chinese has 毗笈摩藥 (pi ji mo yao), a phonetic transcription.

n.2071The Sanskrit and the Chinese also have “and wrong views.”

n.2072The Sanskrit has sudarśana . The Chinese has 善見藥 (shan jian yao). The Tibetan has blta na sdug pa.

n.2073The Sanskrit is saṃtāna. The Chinese has 珊陀那藥 (shan tuo na yao), a phonetic transcription. The Tibetan has sbyor ba.

n.2074The Sanskrit has anirvṛttamūlā. The Chinese has 無生根 (wu sheng gen). The Tibetan has rtsa ba ma grub pa.

n.2075The Sanskrit has ratilambhā. The Chinese has 阿藍婆 (e lan po), a phonetic transcription, although it is also translated as 得喜 (de xi, “attainment of joy”) in some other scriptures. The Tibetan has dga’ ba ’thob pa.

n.2076The Sanskrit has smṛtilabdha. The Chinese has 念力藥 (nian li yao). The Tibetan has dran pa ’thob pa.

n.2077The Sanskrit has mahāpadmā. The Chinese has 大蓮華 (da lian hua). The Tibetan has pad ma chen po.

n.2078The Sanskrit has adṛśya. The Chinese has 翳形藥 (yi xing yao). The Tibetan reads mi snang ba.

n.2079The Sanskrit has sarva­maṇi­ratna­samuccaya. The Chinese has 普集眾寶 (pu ji zhong bao). The Tibetan has rin po che thams cad yongs su sdud pa.

n.2080The Sanskrit has sarva­prabhāsa­samuccaya. The Chinese has 大光明 (da guang ming, “great brilliant light”). The Tibetan has ’od thams cad yongs su ’dus pa.

n.2081The Sanskrit has udakaprasādaka. The Chinese has 如水清珠 (ru shui qing zhu, “a pearl clear like water”). The Tibetan has chu ’dang.

n.2082The Sanskrit has udakasaṃvāsa. The Chinese has 住水寶 (zhu shui bao). The Tibetan has chu dang ’grogs pa.

n.2083The Sanskrit has nāgamaṇivarma. The Chinese has 龍寶珠 (long bao zhu), omitting varma. The Tibetan has klu’i nor bu’i go cha.

n.2084The Sanskrit has śakrābhilagna. The Chinese has 摩尼冠 (mo ni guan), “mani crown.” The Tibetan has brgya byin mngon par chags pa.

n.2085The Sanskrit has cintārāja . The Chinese has 如意珠 (ru yi zhu). The Tibetan has yid bzhin gyi rgyal po.

n.2086The Sanskrit has suryakānta. The Chinese has 日精珠 (ri jing zhu), which can also mean “pearl of the sun essence.” The Tibetan has nyi mas mdzes pa.

n.2087The Sanskrit has candrakānta. The Chinese has 月精珠 (yue jing zhu), which can also mean “pearl of the moon essence.” The Tibetan has zla bas mdzes pa.

n.2088The Sanskrit has cintārāja . The Chinese has (ru yi mo ni bao guan, “wish-fulfilling mani crown”). The Tibetan has yid bzhin gyi rgyal po.

n.2089According to the Tibetan dam pa. The Sanskrit has garbha (“essence”), which is translated into Chinese as 藏 (zang).

n.2090The Sanskrit has jagad­vyūha­garbha. The Tibetan has ’gro ba’i rgyan dam pa. The Chinese has 一切世間莊嚴藏 (yi qie shi jian zhuang yan zang).

n.2091According to the Sanskrit antaḥpura­madhyaṃ. The Tibetan has khyim gyi nang na. (“even when inside the home”). Cleary has “lights up the palace.” Carré has dans le sanctuaire du palais (“within the palace sanctuary”). The Chinese reads 宮 (gong, “palace”).

n.2092According to the Tibetan. The Chinese has 性本淨故 (xing ben jing gu, “because its nature is originally pure”). This sentence is not present in the Sanskrit.

n.2093The explanation of the meaning and the description of the jewel in the next paragraph is missing from the Sanskrit, both online (Vaidya) and in Suzuki, p. 499.

n.2094The Sanskrit has vimala­viśuddha­prabha. The Tibetan has dri ma med pas rnam par dag pa’i ’od. The Chinese reads 淨光明 (jing guang ming, “pure bright light”).

n.2095The Sanskrit has agneya. The Tibetan has me ’byung. The Chinese has 火焰 (huo yan).

n.2096The Sanskrit is vaśirāja. The Tibetan has dbang gi rgyal po. The Chinese has 自在王 (zi zai wang).

n.2097According to the Tibetan ji srid. Cleary and Carré translating from the Chinese accord with the interpretation of the Sanskrit yāvat as meaning “as far as.” The Chinese has 日月光明所照之處 (ri yue guang ming suo zhao zhi chu, “places the sun and moon shine upon”). This segment is much more concise in the Chinese.

n.2098According to the Tibetan dam pa. The Sanskrit has garbha (“essence”). The Chinese has 藏 (zang), which can mean either “essence” or “treasury.”

n.2099The Sanskrit has sāgara­vyūha­grabha. The Tibetan has rgya mtsho’i rgyan gyi dam pa. The Chinese reads 海藏 (hai zang), omitting “display.”

n.2100The Sanskrit has cintārāja . The Tibetan has yid bzhin gyi rgyal po.

n.2101According to the Sanskrit and the Chinese. The Tibetan omits “fruit.”

n.2102The Sanskrit has hāṭaka­prabhāsa. The Tibetan has gser du snang ba. The Chinese has 訶宅迦 (he zhe jia), transcribing the pronunciation of hāṭaka.

n.2103Although in the previous sentence the Tibetan has translated rasa as dngul chu (“mercury”), here it is inconsistently translated as ro (“taste”). The Chinese omits a description of quantity here.

n.2104Although above the Tibetan has translated rasa as dngul chu (“mercury”), here it is inconsistently translated as ro (“taste”). The Chinese is more concise and does not repeat the word here.

n.2105According to the Sanskrit and the Chinese. The Tibetan omits “lamp.”

n.2106According to the Sanskrit varti and the Chinese 炷 (zhu). The Tibetan translates as snying po, which could be understood as “essence.”

n.2107According to the Tibetan sku, apparently translating from a manuscript that had kāya. The present Sanskrit has kārya (“activities”). Cleary and Carré, translating from the Chinese 事 (shi), have “activities.”

n.2108According to the Sanskrit and the Stok Palace. Degé adds “horses.” The Chinese describes the roar of the lion king as “increasing courage in the lion cubs.”

n.2109According to the Sanskrit, Narthang, Lhasa, and Stok Palace. Degé, etc. omit “by the Dharma.” The Chinese describes the roar of the lion king of bodhicitta as “enhancing the qualities/merit of bodisattvas.”

n.2110According to the clearer syntax of the Sanskrit. Translated into Chinese as 絕 (jue).

n.2111The Sanskrit and the Chinese have “karma and kleśas.”

n.2112According to the Narthang, Lhasa, and Stok Palace Kangyurs. Degé, etc. omit the negative. The Chinese simplifies this as “ordinary beings of the world and beings of the two vehicles.”

n.2113According to the Sanskrit upastabdha and the Narthang, Lhasa, and Stok Palace brtan. Degé, etc. have bstan (“show,” “reveal”). The Chinese translates this phrase as 雖於一切臣佐中未得自在 (sui yu yi qie chen zuo zhi zhong wei de zi zai, “even though one has not mastered the skill of ruling over all the ministers and officials”).

n.2114According to the Tibetan mi dgos pa. The Sanskrit aparibhūta can have many meanings, such as “surpass” and “be superior.”

n.2115According to the Sanskrit haṃsa. The Tibetan appears to have dang ba (“purity”) in error for ngang pa (“duck,” “goose”). In Chinese, this is replaced by an analogy of amrita .

n.2116According to the Sanskrit praṇidhi. This is usually translated into Tibetan as smon lam, but here it has just smon pa (“aspiration”). The Chinese has “without bodhicitta, all actions will dissipate.”

n.2117According to the Tibetan zhu ba. The Sanskrit has jarayitum (“be worn out”). The Chinese has 消滅 (xiao mie, “dissolved,” “destroyed”).

n.2118According to the Sanskrit and the Lithang and Choné gseng. Degé, etc. have gsang (“secret”). The Chinese has “cannot leak onto the ground.”

n.2119According to the Sanskrit and the Yongle, Kangxi, and Stok Palace rton. Degé, etc. have ston (“teach,” “show”). The Chinese has 修集 (xiu ji, “practicing and gathering”).

n.2120According to the Sanskrit jāla and the Chinese 網 (wang). The Tibetan has the superfluous mang po (“many”), perhaps translating from a text that had bahu. The Chinese has 阿僧祇 (a seng qi), asaṃkhya, for all items listed.

n.2121According to the BHS ghandhaghaṭika and the Chinese 香爐 (xiang lu). The Tibetan translates the compound as the obscure gam yo and spos kyi snod (“incense holder”). The Chinese omits the description of aroma and incense sticks.

n.2122From the Tibetan stegs bu. The Sanskrit vāmaka is obscure. The Chinese translates as 香爐 (xiang lu) but omits “aroma of incense sticks.” It omits descriptions of “supporting columns, pools, dais, and ground” while including four kinds of lotuses and trees made of jewels.

n.2123According to the Yongle, Lithang, Kangxi, Narthang, Choné, Lhasa, and Stok Palace ’khrul pa. Degé has ’khrug pa (“confusion,” “disturbance”). The Sanskrit has asaṃpramoṣa (“without loss”). The Chinese has 惑 (huo, “doubts,” “confusion”).

n.2124According to the Tibetan and the Chinese. The Sanskrit also has “enter the great ocean of the Dharma.”

n.2125From the Sanskrit māyā and the Yongle, Lithang, Kangxi, Narthang, Choné, and Stok Palace sgyu. Degé has rgyu (“cause”). The Chinese has 了法如幻 (liao fa ru huan, “attain the realization that all dharmas are like illusions”).

n.2126According to the Tibetan mtha’ yas. The Sanskrit appears to have this associated with completion of the perfections. The Chinese omits “infinite” and appears to have this associated with the perfection of patience.

n.2127According to the BHS saṃgāyamānam, which can also mean “sing together,” and the Urga and Lhasa bro ba. Degé, etc. have ’gro ba (“go”). Not present in the Chinese.

n.2128According to the BHS saṃgāyamānam, which can also mean “sing together,” and the Urga and Lhasa bro ba. Degé, etc. have ’gro ba (“go”). Not present in the Chinese.

n.2129According to the BHS caṃkrama, the Chinese 經行 (jing xing), and the Narthang, Lhasa, and Stok Palace ’chag pa byed. Yongle and Kangxi have ’chag pa med. Degé has chags pa myed (med) (“without attachment or impediment”).

n.2130According to the Tibetan sku tshe or sku’i tshe. The Sanskrit has kāyavyūha (“body display”). The Chinese has 身形 (shen xing, “body shape,” “bodily display”) and 壽命 (shou ming, “lifespan”). The Chinese also has “their names and the benefits of their teachings of the Dharma.”

n.2131According to the Sanskrit nirmāṇa. The Tibetan translates as ’byung ba. Not present in the Chinese.

n.2132According to the Tibetan rgya che ba. These two opposing qualities could be understood through the BHS meaning of udāra as “subtle” and “coarse.” “Narrow” and “vast” worlds are not present in the Chinese. The Chinese includes Indra-jāla, 因陀羅網 (yin tuo luo wang).

n.2133According to the Sanskrit. The Tibetan appears to have “on the walkways, on the places, and on the thrones.” The Chinese conjoins this with the next phrase.

n.2134According to the Sanskrit likhita and Lhasa ’bri ba. Degé, etc. have ’dri ba (“question”). The Chinese has “composing commentaries.”

n.2135According to the Sanskrit avalambita. The Tibetan has sbyong (“purified”) in error for sbyang. In the Chinese it is maidens the color of Jambu River gold and figures made of precious jewels who are holding various precious offerings with their hands.

n.2136According to the Tibetan and the Chinese. Not present in the Sanskrit.

n.2137From the Sanskrit śalāka, which can also mean “sticks,” “pegs,” etc. The Tibetan translates as shar bu, which can refer to water spouts as well as decorative sticks, etc., and also the decorative strings of beads. This is not listed in the Chinese.

n.2138According to one of the many meanings of the Sanskrit kośa and the Degé, Stok Palace, Narthang, and Lhasa sgo ngas. Yongle has sgyong las, Kangxi has sbyong las, and Lithang and Choné have bskyod las. Not present in the Chinese.

n.2139The Degé edition has the incorrect page at this point. It is the reverse side of a page in the Ratna­kūṭa Sūtra. The page order has been emended in the Degé reader.

n.2140According to the Sanskrit, the Chinese, Narthang, and Stok Palace. Degé and others have “in some kūṭāgāras,” which makes no sense here.

n.2141According to the Sanskrit avalambita. Degé has spyod (“conduct”) and Stok Palace has sbyong (“purified”) in error for sbyang in this and the following clause. The Chinese uses the active voice.

n.2142According to the Sanskrit locative case. The Tibetan has las (“from”) instead of la.

n.2143In accordance with the Sanskrit. “Giving away his clothes” is omitted from the Tibetan. The Chinese omits “his clothes, crest jewels, and crest jewel of righteousness” from the list of gifts.

n.2144From the Sanskrit saddharma. The Tibetan has the obscure thor pag. Not present in the Chinese.

n.2145Literally, “groves for ascetics.”

n.2146According to the Sanskrit. The Tibetan omits “perfumes.” The Chinese omits all gifts from parasols to precious carriages.

n.2147According to the Sanskrit kaṃsya. It is silver-like and used for ornamental objects and utensils. It is made of equal parts copper and arsenic, melted so that the arsenic evaporates, leaving a metal that is as white as silver. The Tibetan has gzhal ba (“measure”), with the exception of and Lithang and Choné gzhol ba (“enter”). There is no entry for kaṃsya in the Mahāvyutpatti.

n.2148According to the Sanskrit and the Yongle, Lithang, Kangxi, and Choné srin mo’i. Degé, Stok Palace, etc. have srin po’i (“rākṣasa”), the male of the species, even though the story referred to famously depicts an island with only females. The Chinese has 救護惡難 (jiu hu e nan, “saving beings from grave dangers”).

n.2149According to the Tibetan and the Chinese. In the Sanskrit, part of this direct speech occurs in the subsequent narrative.

n.2150Suzuki’s Sanskrit has anekayojana (p. 522). The online Vaidya transcription (Roman and Devanāgarī) reads anenakayojana. The Chinese has 百千由旬 (bai qian you xun, “one hundred thousand yojanas ”).

n.2151According to the Sanskrit muhūrta, the Chinese 少時間 (shao shi jian), and the Stok Palace yud. Degé has the error yid (“mind”).

n.2152According to the Tibetan khang bu’am ’chags sa’am. The Sanskrit śayane vā caṃkrame can also mean “lying down or walking.” Cleary has “walking” and “reclining.” Carré has qu’il marche, s’arrête (“whether he is walking or still”). The Chinese has 若行, 若住, 若坐, 若臥 (ruo xing, ruo zhu, ruo zuo, ruo wo, “whether he is walking or standing still, seated or reclining”).

n.2153According to the Tibetan las and the Chinese 業 (ye). The Sanskrit has kāma (“desire”). Carré has “karma.” Cleary has “desire.”

n.2154According to the Sanskrit samudrāḥ and the Chinese 大海 (da hai). The Tibetan has rgya’i (“of a seal”), presumably translating from a manuscript that had mudrāḥ or perhaps the result of a scribal omission of mtsho from rgya mtsho’i.

n.2155According to the Sanskrit, for the purpose of readability. In the Sanskrit this command begins Maitreya’s speech, while in the Tibetan it is the second sentence. The Chinese concurs with the Sanskrit.

n.2156According to the Sanskrit asau. In the Tibetan, the liberation and its display are in the plural form. In the Chinese, the first part is singular, but the second part can be plural if “inexpressible inexpressible” is interpreted as an inexpressibly large numeral.

n.2157According to the Sanskrit and the Chinese. The Tibetan omits “great.”

n.2158According to the Tibetan bzhin yongs su ston pa, literally “showing the face,” and in accordance with Carré’s translation from the Chinese. The present Sanskrit has sukha instead of mukha, and Cleary translates accordingly: “manifest all that is pleasant.” The Chinese has 於一切處隨樂現故 (yu yi qie chu sui le xian gu, “because it manifests everywhere according to the aspirations or desires”).

n.2159According to the Sanskrit. The Tibetan literally has “For how long was the path to come?” The Chinese has 從何處來 (cong he chu lai) for Sudhana’s series of questions in this section, literally meaning “where did you come from?”

n.2160From the Sanskrit janmabhūmi and the Chinese 生處 (sheng chu). The Tibetan translates as tse’i sa yul (“land of life”).

n.2161According to the Sanskrit. The Tibetan omits “family and relatives.” The Chinese has 眷屬 (juan shu), which can refer to family and friends, or an entourage.

n.2162From the Sanskrit pratipālana and the Chinese 守護 (shou hu). The Tibetan translates as bsdu ba (“gather”).

n.2163According to the Tibetan and the Chinese. Dhātus is not present in the Sanskrit.

n.2164According to the BHS anupalipta, and Yongle, Kangxi, Narthang, Lhasa, and Stok Palace mi gos. Degé has mi dogs (“unworried”).

n.2165According to the Tibetan and the Chinese 法身 (fa shen), presumably translating from dharmakāya. The present Sanskrit has sarvakāya (“all bodies”). Carré has le corps absolu (“the absolute body”). Cleary has “the spiritual body.”

n.2166According to the Tibetan kha dog gi khyad par and the Chinese 差別色相 (cha bie se xiang), presumably translating from varṇaviśeṣaiḥ. The present Sanskrit has balaviśeṣaiḥ (“particular strengths”).

n.2167According to the Tibetan mnyam pa and the Chinese 等 (deng), presumably translating from sattvasama. The present Sanskrit has sattvopama.

n.2168According to the Tibetan mnyam pa and the Chinese 等 (deng), presumably translating from jagatsama. The present Sanskrit has jagadopama.

n.2169According to the Tibetan mnyam pa and the Chinese 等 (deng), presumably translating from vinayasama or from the present Sanskrit, which has vinayapramāṇa.

n.2170According to the Tibetan and the Chinese (omitting the first half). The second half of the clause appears to have been omitted in the Sanskrit.

n.2171According to the Tibetan. The middle section of this clause appears to have been omitted in the present Sanskrit.

n.2172The present Sanskrit has prabhāva. The Tibetan appears to have been translating from prabhāṣa, which can have a similar meaning, though the Tibetan is translated according to bhāṣā (“speech”) as brjod pa. Not present in the Chinese.

n.2173According to the Tibetan and the Chinese 有為 (you wei), presumably translating from saṃskāra. The present Sanskrit has saṃsāra.

n.2174In accordance with the Sanskrit, the Degé and Stok Palace, and the Chinese 談論 (tan lun). Yongle, Lithang, Kangxi, and Narthang have ’gro ba (“go”).

n.2175According to the BHS paryadātavyaṃ. Degé, etc. have sbyang. Urga has sbyong, but here the meaning is not “purify.” The Chinese has 清淨 (qing jing, “purify”).

n.2176According to the Tibetan, which may have omitted the beginning of this clause and the end of the previous clause, combining the two clauses in the single clause: “he will increase all your roots of merit” instead of “he is the one who has given birth to you into the family of the tathāgatas; he is the one who has increased your roots of merit.” The Chinese has “who will cause/enable you to be born into the family of the tathāgatas, to increase all your roots of merit…”

n.2177According to the Sanskrit darśaka. The Tibetan has rab tu sgrub pa (“accomplish”). The Chinese has 發起 (fa qi, “to begin”).

n.2178According to the BHS samādāpakaḥ. The Tibetan has ston pa (“show,” “teach”), as presumably, because of the omission of uttāpaka in the manuscript translated from, the verbal nouns are associated with the following nouns instead of the preceding ones. The Chinese has “to encounter true kalyāṇamitra,” grouping this and the preceding three clauses together.

n.2179This paragraph is according to the Tibetan, which diverges from the Sanskrit in terms of possible omission, changes of case, and the grouping of words.

n.2180From the Sanskrit vihārī and the Yongle, Kangxi, Narthang, Lhasa, and Stok Palace spyod. Degé has dpyod (“analyze”). Translated as 安住 (an zhu), “abide.”

n.2181According to Tibetan, Chinese, and Suzuki’s Sanskrit. The online Vaidya edition (in both Devanāgarī and Roman) has sukha (“bliss”) instead of mukha (“gateway”).

n.2182According to the Tibetan. This clause is not present in the Sanskrit. The Chinese is similar to the Tibetan: “the vast qualities of all buddhas.”

n.2183According to the Tibetan. This clause is not present in the Sanskrit. The Chinese has 入一切佛決定知見 (ru yi qie fo jue ding zhi jian, “enter or realize the definitive views of all buddhas”).

n.2184From the Sanskrit vihārī and the Yongle, Kangxi, and Stok Palace spyod. Degé, Stok Palace, etc. have dpyod (“analyze”). The Chinese has 住於法界平等之地 (zhu yu fa jie ping deng zhi di, “dwell on the state of non-differentiation within the realm of phenomena”).

n.2185From the Sanskrit vihārī. The Tibetan has dpyod (“analyze”). In the Chinese this and the preceding clauses appear to have been conjoined as 觀察普賢解脫境界 (guan cha pu xian jie tuo jing jie, “observe the scope of liberation of Samanta­bhadra”).

n.2186According to the Sanskrit sarva and the Chinese 一切 (yi qie). The Tibetan omits “all.”

n.2187According to the Sanskrit mahadgatena and the Yongle, Kangxi, Narthang, Lhasa, and Stok Palace che. Degé has the homophone phye, evidently an error from transcription through dictation. The Chinese has 無量 (wu liang, “immeasurable”).

n.2188According to the Tibetan. The Sanskrit has “Dharma lotuses.” The Chinese has 妙蓮華 (miao lian hua, “supreme, excellent lotuses”).

n.2189According to the Tibetan. The Sanskrit has “of all beings.” The Chinese has “the bodies of all beings.”

n.2190According to the Stok Palace ’don pa (“to bring out”). Degé, etc. have the error gdon pa (“harmful” or “prayer”), while the Sanskrit has nirmāṇa­kārya­prayoga (“dedication to emanation activity”). Cleary has “representations of phantom bodies of all beings.” Carré has permirent à tous les êtres de sortir du cercle (“enable all beings to leave saṃsāra”). The Chinese has 令一切眾生皆得出離 (ling yi qie zhong sheng jie de chu li, “cause/enable all beings to leave”). The term “saṃsāra” is omitted but implied, and the order of the ninth and the tenth events are reversed.

n.2191According to the Tibetan kun tu lta ba. The Sanskrit has samanta­bhadra­cakṣur (“eyes of Samanta­bhadra”). Cleary has “eye of universal good.” Carré has œil universel (“universal eyes”), appearing to base his translation on 普眼 (pu yan, “all-seeing eyes”).

n.2192According to the Sanskrit praṇidhāna, usually translated as smon lam and here translated as smon pa, and as 願 (yuan) in the Chinese.

n.2193According to the Sanskrit viharenạ and the Yongle, Kangxi, Narthang, Lhasa, and Stok Palace spyod. Degé has dpyod (“examine”). The Chinese has “accomplishing the wisdom, entering the realm of tathāgatas, and dwelling on the level of Samanta­bhadra.”

n.2194Degé has an incorrect negative at this point.

n.2195From the Sanskrit deha, which can also mean “shape” but most commonly “body,” which is how it is translated into Tibetan as lus, which does not appear to quite fit the context. Not present in the Chinese.

n.2196The Sanskrit has “the inconceivable play.” The Chinese has “Having seen the immeasurable, inconceivable miraculous power of Bodhisattva Samanta­bhadra.”

n.2197According to the Sanskrit. The Tibetan and the Chinese omit “all Dharmas.”

n.2198According to the Tibetan rgya mtsho and the Chinese 海 (hai), presumably translating from manuscripts that had samudrā. The present Sanskrit has mudrā (“seal”), apparently omitting sa.

n.2199According to the Tibetan yid du ’ong ba. The Sanskrit appears to mean just “visible to all beings.” Carré translates as “bringing ecstasy to beings.” The Chinese has 令其見者靡不欣樂 (ling qi jian zhe mi bu xin le, “whoever sees it will be delighted and joyful”).

n.2200According to the Sanskrit śṛṇvanti and the Yongle, Kangxi, Narthang, Urga, Lhasa, and Stok Palace thos. Degé has the error thob (“attain”). The Chinese has 見聞 (jian wen, “see and hear”).

n.2201According to the Tibetan rgyur bya ba. The Sanskrit upanisāma is obscure, but the Pali upanisā can mean “cause,” “method,” etc. and is synonymous with upaccaya.” Not present in the Chinese.

n.2202According to the Tibetan. The Sanskrit has “with as many qualities as there are…” The Chinese has “many times more than.”

n.2203According to the Sanskrit and the Chinese. The Tibetan omits “buddha realms,” resulting in “as many as there are atoms in an anabhilāpyānabhilāpya of world realms.” The Chinese interprets as “with each step, he would pass by world realms as numerous as the atoms in an anabhilāpyānabhilāpya of buddha realms.”

n.2204From the Tibetan lhun (which can also mean “mass” or “aggregate”), apparently not meaning here “mountain.” The Sanskrit has garbha (“interior,” “essence,” “womb”). Cleary and Carré have “matrices.” Osto has “origins.” The Chinese has 藏 (zang, “treasuries”).

n.2205According to the Sanskrit and the Chinese. The Tibetan omits “as many” and “atoms.”

n.2206Later on, in verse 15, this same phrase is translated less obscurely as gang rnams ji snyed pa. A more literal translation would be “whoever many,” and thus in the first verse it was translated as ji snyed su dag. The Chinese has “all.”

n.2207According to the Sanskrit and the Chinese. The Tibetan repeats bowing with the synonym phyag tshal, presumably from a text that had praṇāmaiḥ in error for pramāṇaiḥ.

n.2208The Sanskrit buddhasuta literally means “children of the buddhas,” and the Tibetan sangs rgyas sras, “sons of the buddhas.” The Chinese has “bodhisattvas.”

n.2209According to the BHS adhimukti. Translated into Tibetan as dad pa (usually translated as “faith”). The Chinese includes related descriptions: 廣大勝解心 (guang da sheng jie xin, “vast, supreme understanding”), 深信 (shen xin, “deep faith or devotion”) in buddhas of the three times, and the power of devotion to good conduct.

n.2210The Sanskrit text uses the synonym pratyekajina, and the Tibetan uses the equivalent rang rgyal. The Tibetan appears to separate “those practicing” and “those who are accomplished” from pratyeka­buddha .

n.2211The order is according to the Sanskrit; the Tibetan reverses it, beginning with “the jinas.” The Chinese has 二乘有學及無學 (er sheng you xue ji wu xue, “two yānas at learning and non-learning stages”).

n.2212According to the Tibetan. “Little” is not present in the Sanskrit or the Chinese.

n.2213According to the Sanskrit udāra. The Tibetan translates according to an alternative meaning as “vast.”

n.2214According to the Tibetan des and the Sanskrit peśalu. The Vaidya edition of the Sanskrit has ye khalu. The Chinese translates peśalu as “pure,” but in reference to the practice of perfection rather than the person.

n.2215According to the Tibetan las, which could be an error for lam or a translation of the Sanskrit patha, which can mean “path” or “way.” The Chinese has 境 (jing), translating from patha.

n.2216According to the Tibetan. The Sanskrit is patha. Subhūṣita’s commentary interprets this as meaning “for as long as the realms last.” The Chinese includes both meanings.

n.2217According to the Sanskrit, which is singular. The Tibetan has plural. The Chinese presents the first line as two lines and omits the fourth line of this verse.

n.2218The Tibetan translates as smon lam, which is usually translated into English as “prayer” or “aspiration.” The BHS praṇidhāna can also mean “vow” or “resolution.” The Chinese translates as 願 (yuan, “prayer,” “aspiration,” “vow,” “resolution”)

n.2219According to the Tibetan rgya cher and the Chinese 廣大 (guang da), translating the Sanskrit udāra.

n.2220According to the BHS paridīpayamāna, translated into Tibetan as snang bar byed (“illuminate”). The Chinese translates as 光顯 (guang xian), incorporating both meanings.

n.2221According to the BHS first-person singular optative bhavi. The Chinese translates as 獲 (huo, “attain”).

n.2222As in other verses, the verb is otari, meaning here “to comprehend,” while the commentary specifies “comprehend through hearing.”

n.2223According to the Tibetan, some Sanskrit versions and commentaries, and the Chinese. Some Sanskrit versions have jina instead of jaga (“beings”).

n.2224The Tibetan translates gata literally as “gone,” though the meaning as used in the Sanskrit can mean “present in.” The Chinese has “tathāgatas.”

n.2225The Sanskrit has naya in the singular, but the Tibetan has the plural tshul rnams. Yeshé Dé enumerates in his commentary these various ways of guiding beings.

n.2226The Tibetan translates gata literally as “gone,” though the meaning in Sanskrit is “present in.” The Chinese does not include the preposition “in,” but it could be understood as such.

n.2227According to the Tibetan theg pa (“vehicle”) and the Sanskrit yāna . The Vaidya edition has jñāna, and Cleary translates accordingly. The Chinese has 大乘 (da sheng, “Mahāyāna”).

n.2228According to the Tibetan. The Sanskrit and the Chinese have “be immersed in.” The Chinese has 甚深入 (shen shen ru, “enter deeply into”).

n.2229In the verse the name is given in the form “Samantata­bhadra.” The Chinese has 普賢尊 (pu xian zun), “Lord Samanta­bhadra.”

n.2230According to the Tibetan. “All” is not present in the Sanskrit, which is transcribed into Chinese as 文殊師利 (wen shu shi li).

n.2231According to the Sanskrit that uses yathā and tathā in this sentence. The Tibetan could be interpreted to make this refer to one’s training being the same as both of them, which is anyway the meaning of the verse, but it lacks the statement that Samanta­bhadra is equal in wisdom to Mañjuśrī.

n.2232The name as given at this point in the Sanskrit is Samantata­bhadra.

n.2233While the concluding statement above is specific to The Stem Array only and has counterparts in many other Kangyurs, the rest of the colophon here is intended to apply to the entirety of A Multitude of Buddhas. The mention of these translators is only found in the colophons of the Degé, Urga, and Ragya Kangyurs. Many Kangyurs including the Lithang, Qianlong, and Zhey do not mention translators. The Narthang, Lhasa, Stok Palace, Toyo Bunko, Ulaan Baatar, and some of the peripheral Kangyurs have “Lotsawa Vairocana­rakṣita was the chief editor and established the text.” Ngorchen Könchok Lhundrup ascribes the translation of the sūtra to Vairocana­rakṣita. The extensive note by the Degé scholar Tashi Wangchuk that follows is (unsurprisingly) unique to the Degé Kangyur.

n.2234This accords with the classification by Ngorchen Könchok Lhundrup in his sixteenth-century History of Buddhism.

n.2235Chapters 1 to 27. According to Pekar Zangpo in his sixteenth-century Presentation of the Sūtras, this first section is divided into two sections: The Tathāgata Earring Sūtra (as a translation of Tathāgatāvataṃsaka-sūtra), which comprises chapters 1 to 11, and The Bodhisattva­piṭaka Sūtra (consisting of chapters 12 to 27), so that in his classification the Avataṃsaka Sūtra has eight sections.

n.2236Chapters 28 to 30 according to Pekar Zangpo.

n.2237Chapter 31 according to Pekar Zangpo.

n.2238Chapters 32 to 42 according to Pekar Zangpo.

n.2239Chapter 43 according to Pekar Zangpo.

n.2240Chapter 44 according to Pekar Zangpo.

n.2241Chapter 45 according to Pekar Zangpo. Chapter 45 is the sūtra translated here.

n.2242According to the version of the Denkarma in the Degé Tengyur (F.295b.1), it has the same number of fascicles and verses as quoted by Butön Rinpoché.

n.2243The Degé recension has 112. The Degé dkar chag (F.120a) notes at some length the various discrepancies in the lengths in ślokas and fascicles (bam po) recorded in different inventories and catalogs, which it attributes at least in part to the varying numbers of ślokas used in different definitions of a fascicle.

n.2244rgya nag gi ’gyur la/ su ren+t+ra bo d+hi dang / bai ro tsa na rak+Shi tas zhus chen mdzad par bshad cing. Our rendering in English of this sentence follows the most likely interpretation syntactically. The facts of such a statement seem unlikely (see also van der Kuijp 2023, p. 398 n24). However, although we have wondered what other possible interpretations there might be, Tashi Wangchuk appears to be quoting the statement directly from earlier sources. Among these, one that we have identified is the transmission record of Minling Terchen Gyurme Dorje, part 2 (vol. kha), F.203a.6–b.1; immediately after making this statement, Minling Terchen lists the lineage figures of the transmission from India.

n.2245This refers to the Sakyapa hierarch Jetsün Drakpa Gyaltsen (rje btsun grags pa rgyal mtshan, 1147–1216).

n.2246Yunnan. The king was Mutseng (or Muzeng, Muktsang) Karma Mipham Sönam Rapten (mu tseng/zeng karma mi pham bsod nams rab brtan) (1587–1646, r. 1598–1646). He was the tusi or ruler in the “native chieftain system” of the Yuan, Ming, and Qing dynasties.

n.2247slar yig rnying dag pa mang du btsal nas zhu dag bgyis pa yin la. Our translation is tentative, and in particular (as noted by van der Kuijp 2023, p. 399 n27) it is not clear whether yig refers to words, phrases, or texts.

n.2248bkod pa is the usual translation of vyūha (“array,” “display,” etc.) as in the Mahāvyutpatti. This translation at times uses rgyan, which is usually a translation for alaṃkara, and so on, with the meaning of “adornment.”

n.2249The usual translation for prasara (“vast extent,” etc.), as in the Mahāvyutpatti, is rab ’byams, while ’byam klas does not appear in that dictionary.

n.2250These are both translations of pratisaṃvit (“discern,” “distinguish,” etc.).

n.2251thugs normally translates citta (“mind”), while dgongs pa translates abhiprāya (“intention,” “outlook,” “regard,” etc.).

n.2252This phrase, meaning “for a day and night,” or “for a waxing phase and a waning phase of a month,” occurs on folio 26.b within The Inconceivable Qualities of the Buddha (sang rgyas chos bsam mi khyab), which is the 39th chapter of the Avataṃsaka Sūtra.

n.2253tha snyad usually translates vyavahāra, which in BHS means “a term or designation,” while rnam par dpyod pa usually translates vicāraṇa, etc. (“contemplation,” “analysis,” and so on).

n.2254This is some years before the eighth Tai Situpa Chökyi Jungné (1700–1774) began his work on editing the Kangyur in 1729.