Notes
n.1See Peter Alan Roberts, trans., The King of Samādhis Sūtra (Toh 127), 2018, where he is called “the youth Candraprabha.”
n.2On this, see Trungram Gyatrul Rinpoche Sherpa 2004, pp. 34–36.
n.3Chang 1983, pp. 191–219.
n.4Denkarma, F.295.b; see also Herrmann-Pfandt 2008, pp. 22-23.
n.5Phangthangma 2003, p. 49.
n.6See Silk 2020, p. 239.
n.7Chuxian guangming hui 出現光明會. For more information on this and related versions of the sūtra, see Lewis R. Lancaster, “K22(11),” The Korean Buddhist Canon.
n.8This homage is absent in the Chinese version.
n.9The Chinese reads a little differently: 會中有一童子名為月光 (“present in the retinue was a young man named Candraprabha”).
n.10The Chinese has 偏袒右肩 (“he exposed his right shoulder”).
n.11In both Chinese and Tibetan, 空 and nam mkha’ can mean “sky” or “all-pervading space.” The Chinese term 虛空, however, is more commonly the latter, and thus the Chinese here, 虛空色相, would translate as “characteristics of the color of vast space.”
n.12The Chinese has 爾時 (“at that time”) here.
n.13The Chinese just has 月光 (“Candraprabha”).
n.14The Chinese version reads 無作 (“without action”).
n.15The Chinese reads 從千功德生 (“This is the result of a thousand qualities”).
n.16Here the Chinese phrasing is 從無放逸生 (“This arises from the lack of carelessness”).
n.17While this trope in Buddhist literature often refers to each of one’s pores, here the Tibetan reads spu khung gcig “a single pore.” This is confirmed by the Chinese, which reads 又從一毛孔，所現諸光明 (“Furthermore, many lights radiate / From a single pore”).
n.18The Chinese supports this reading of the Tibetan: 持火而奉施 (“carrying fire and offering it”).
n.19Here the Chinese reads 剎清淨 (“pure realms”).
n.20The Chinese has 金華 (“Golden flowers”).
n.21Here the Chinese has 能諦觀察 (“The ability to observe the truth”).
n.22The Chinese reads 勝解 (“sublime understanding”).
n.23Here the Chinese has 離諸趣 (“abandonment of the various realms of existence”).
n.24The Chinese adds an extra verse here: 我復有光明，名為超戲論，以讚一切智，由是故得色。 (“I have another light / Called transcending concepts; / It arose by proclaiming / All-encompassing wisdom.”)
n.25Here the Chinese reads 以讚於無盡， 由是故得生。 (“It arose by proclaiming / The praises of inexhaustibility.”)
n.26The Chinese has 滅性 (“the nature of cessation”).
n.27The Chinese reads 我復有光明， 名之為有相， 以讚於無為， 由是故得生。 (“I have another light / Called presence of marks; / It arose by proclaiming / The praises of the unconditioned.”)
n.28Here the Chinese has 法本性 (“the intrinsic nature of phenomena”).
n.29The Chinese has 得稱讚 (“will be praised/extolled”).
n.30Here following the Yongle, Kangxi, Lhasa, and Stok Palace srid pa (“existence”) rather than the Degé sred pa (“craving”). This is confirmed by the Chinese, which has 離諸有 (“abandon all existence”).
n.31The Chinese has 離分別 (“freedom from distinctions”).
n.32Here the Chinese has 善調順 (“proper restraint”).
n.33The Chinese reads 空無性. Depending on whether it is parsed as 空/無性 or 空無/性, it can be read as either “absence of essential nature” or “essence of emptiness,” respectively. The Chinese is more plausibly read in the latter way, since 空無 (lit. “empty and void”) is a compound often meaning the same thing as 空 (“emptiness”). The 無 here also serves a metrical function by adding an extra syllable to the line.
n.34The Chinese has 厭肉身 (“disdain for the physical/corporeal body”).
n.35Here the Tibetan reads yi ge tshig ’bru spong (lit. “abandon syllables and words”). The Chinese reads 離文字. The term 文字 is a compound word that means “language,” but if parsed into two it could potentially mean “language and words” as found in the Tibetan. Here we have opted to translate it simply as “language.”
n.36Here the Tibetan reads ’dzin rten dag spong bar ’gyur, which corresponds to the Chinese 離所依 (“will give up their reliances/that which they rely upon”).
n.37The Chinese reads 最勝上 (“most supreme excellence”).
n.38Here the Chinese has 我有光明名為華 (“I have a light called flower”).
n.39The Chinese has 尊重 (“respect”).
n.40Here the Chinese differs slightly: 一毛孔現若干光 (“From each of his pores, the Buddha emits light rays”).
n.41khyad par ’phags pa. The Chinese has 最勝 (“most supreme”).
n.42The Chinese has 樂聲 (“delighting in sound”).
n.43In the Tibetan, this list includes a tree called pa la pa tra. The Chinese version renders this as 波羅波吒, which is a synonym of 波吒羅. 佛學大辭典, 波吒羅 refers to the tree known as pāṭala or pāṭaliputra. See 佛學大辭典 [Buddhist dictionary], s.v. 波吒羅 and 波吒釐 , accessed 1 October, 2021.
n.44The Chinese reads 彼佛 (“that buddha”).
n.45Here the Chinese reads 一一寶蓋，以摩尼珠，於其網間，周匝嚴飾。 (“Each jeweled parasol / Was decorated in its lattice / And around its edges / By garlands of wish-fulfilling gems.”)
n.46The Chinese has 是一一蓋，八十俱胝，摩尼寶珠，以為瓔珞。 (“Each of these parasols / Had eight hundred million / Wish-fulfilling gems / As its ornamentation.”)
n.47The Chinese reads 無量華蓋 (“countless flower parasols”).
n.48Here the Chinese has 繒綵茵褥 (“cushions made of colorful silks”).
n.49The Chinese has 以百千偈 (“In a hundred thousand verses”). Note that the Kangxi version agrees with the Chinese, reading brgya stong rather than brgyad stong as found in the Degé and other versions.
n.50Here the Chinese reads 爾時復有，八十俱胝，大威力天，聞是經已，心生歡喜，發菩提願，於未來世，得斯光明。 (“At that time, there were also / Eight hundred million / Gods of great majestic power / Who upon hearing this discourse / Were overcome with joy / And made the aspiration to reach awakening / And achieve this light.”)
n.51Here the Chinese has 是時如來，知彼意樂，即授其記，當得作佛。 (“At that moment, the Thus-Gone One / Knew their thoughts / And prophesied that / They would become buddhas.”)
n.52The Chinese is very similar but with slight differences: 爾時復有，八十俱胝，釋提桓因，並諸梵眾，聞說如是，現光經典，亦生歡喜，發菩提心，皆得授記，當來作佛。 (“At that time, there were also / Eight hundred million members / Of the retinues of Śakra / And Brahmā / Who upon hearing / This discourse that reveals the lights / Were overcome with joy / And made the aspiration to reach awakening. / All of them received prophecies / That they would become buddhas.”)
n.53The Chinese has 彼如來 (“that thus-gone one”).
n.54The Chinese reads 般涅槃 (“parinirvāṇa”).
n.55The Chinese has 猶如眾商善導師 (“Like the virtuous guides to merchants”).
n.56Here the Chinese reads 末世 (“degenerate age/end time”).
n.57The Chinese reads a little differently here: 當知皆是佛威神，亦由文殊所加護 (“Know that this is [due to] the power of the Buddha, / And the result of Mañjuśrī’s blessings”).
n.58The Chinese has 懷諂曲 (“And who engages in disingenuous flattery”).
n.59Here the Chinese reads 無諂曲 (“without disingenuous flattery”).
n.60chung ma bu mo. The Chinese has 婦女, which is a two-character compound that means “women” rather than “women and girls.”
n.61Translated based on the Narthang, Kangxi, Yongle, Lhasa, and Stok Palace versions, which read mig gnas ’jig pa’i mtshan nyid. This agrees with the Chinese 若人於眼成壞相， 而常迷惑不能了. The Degé reads mi gnas ’jig pa’i mtshan nyid.
n.62The Chinese pluralizes states of absorption here: 彼則成就諸禪定 (“Will accomplish the states of absorption”).
n.63des ni de bzhin gshegs pa rab ston cing. The Chinese matches this curious line: 彼則顯發諸如來 (“That person will clearly reveal all the thus-gone ones”). The sense seems to be that using the wisdom of emitting light, one can reveal the thus-gone ones—and by extension their teachings—to others who previously had been ignorant of them.
n.64The Chinese has 生死中, which literally means “in life and death” but is a general way of saying “in saṃsāra.”
n.65The Chinese states 或施花果諸林苑 (“I sometimes gave them flowers, fruits, and various garden groves”).
n.66Here the Chinese has 或施白象及麒麟 (“Sometimes white elephants and qilins [a type of mythical chimerical beast known also by the Japanese equivalent kirin]”).
n.67The Chinese has 或施瓔珞雜花鬘 (“Sometimes ornaments and garlands of various flowers”).
n.68In the Chinese this stanza reads 如是一一滿百千， 為此經故心無倦。 (“All of these numbered in the hundreds of thousands— / For the sake of this discourse my heart never tired.”)
n.69The Chinese has 我昔為是經， 或處於生死 (“In the past, for the sake of this discourse, / Even if I was dwelling in saṃsāra”).
n.70This reading of the Tibetan is supported by the Chinese: 哀愍於親友， 乃至諸眾生。 (“Instead, I developed sympathy for my relatives and friends, / And for all sentient beings.”)
n.71rtag tu dus drug dag gi tshe/ sdom pa dag ni rab tu blangs. The Tibetan is ambiguous concerning the frequency of the “six times,” whereas the Chinese makes it explicit: 常於月六齋， 受持諸禁戒。 (“And always took the precepts / At the six times of the month.”)
n.72The Chinese has 或蒔於華果， 不令人剪伐， 普施諸眾生， 隨意皆充足。 (“I sometimes planted flowers and trees, / Not allowing anyone to cut them, / But gave them all to sentient beings, / Satisfying all their wishes.”)
n.73Here the Chinese reads 無量劫 (“countless eons”).
n.74The Chinese reads 若有諸比丘， 為求無上智， 能以淨信心， 演說此經典， 是人及方所， 一切皆了知。 (“If there are monks / Who in the pursuit of unsurpassed wisdom / Can with faithful hearts / Teach this discourse, / I will know all / Such people as well as their location.”)
n.75The Chinese has 月光汝當知， 諸佛神通力， 若人意清淨， 或有不清淨， 乃至於信解， 一切皆了知。 (“Candraprabha, you should know that / The miraculous powers of the buddhas / Fully know all those / Who have pure intentions / And those who have impure ones, / As well as those who have faith.”)
n.76The Chinese has 退失諸方便 (“Their skillful means will deteriorate”).
n.77phan yon mchog ni thob par ’gyur. The Chinese has 當得於勝利 (“will gain victory”). 勝利 as a compound simply means “victory.” It only means “supreme benefit” if one takes 勝 and 利 separately.
n.78The Chinese has 譬如明智人， 善能用於火， 成熟種種味， 不為火所燒。 (“As an analogy, an intelligent person / Can skillfully handle fire, / To produce various flavors / And not be burned by the fire.”) Note that after this verse, the Chinese adds another verse that is not found in the Tibetan: 若諸愚癡人， 無有善方便， 將火置於掌， 便為火所燒。 (“But an ignorant fool / Who does not possess skillful means / Would put the fire in their palm / And thus be burned by the fire.”)
n.79The Chinese here reads 滅 (“extinguish”).
n.80The Chinese has 覆惱 (“ill will [mrakṣa] and spite [pradāśa]”).
n.81The Chinese reads 若求最勝行， 當學於此經， 供養諸如來， 得實智方便。 (“Those who seek the supreme conduct / Ought to study this discourse / And make offerings to the thus-gone ones— / Thus they achieve genuine wisdom and skillful means.”)
n.82The first line in the Chinese reads 若修真實智 (“Those who strive for genuine wisdom”).
n.83The text only lists seventy-six types of accumulation. It is not apparent how one might get eighty items from the Chinese list either.
n.84Here the Chinese has 亦不耽愛富貴憍逸 (“not craving or desiring riches or wanton depravity”).
n.85The Chinese has 於有戒者無諂承事 (“not insincerely flattering those who observe discipline”).
n.86The Chinese reads 常行慧施 (“constantly making offerings of wisdom”).
n.87Here following the Yongle and Kangxi versions, which read gzugs rather than gzungs as is found in the Degé and other versions. This reading is supported by the Chinese, which reads 求無盡色 (“pursuing inexhaustible form”).
n.88Translated based on the Kangxi, Yongle, and Stok Palace versions, which read ’phangs pa med pa. The Degé reads phongs pa med pa. The Chinese agrees with the Kangxi, Yongle, and Stok Palace reading: 不惜身命 (“not cherishing one’s body and life”).
n.89The Chinese has 已學 (“those who are already trained”).
n.90Here the Chinese reads 捨離睡眠 (“giving up sleep”).
n.91The Chinese has 明見因果相續輪迴 (“clearly perceiving cyclic existence as the continuation of causes and results”).
n.92The Chinese seems to take this item and the previous one together.
n.93The Chinese has simply 月光 (“Candraprabha”).
n.94The Chinese has 復次月光 (“Furthermore, Candraprabha”).
n.95The Chinese has 復次月光 (“Furthermore, Candraprabha”).
n.96The Chinese has 所謂能成諸佛如來無礙解脫 (“accomplishing the unimpeded liberation of the buddhas and thus-gone ones”).
n.97Here the Chinese reads 能成諸佛如來無礙解脫 (“that can properly accomplish the unimpeded liberation of the buddhas and thus-gone ones”).
n.98The Chinese phrases this in stronger terms: 毀諸不善 (“destroy all nonvirtues”).
n.99The Chinese seems to take this and the previous item together: 發菩提心勇猛精進 (“giving rise to the mind set on awakening with fierce diligence”).
n.100Again the Chinese seems to take this and the previous item together: 真實供養決了無疑 (“making genuine offerings with a determination free of doubt”).
n.101Here the Chinese reads 修治佛塔 (“building and repairing stūpas”).
n.102The Chinese appears to take this and the previous item together: 圓滿諸行有大威德 (“perfecting one’s conduct with great majesty”).
n.103This translation is tentative. Tib. sgo chen po phye nas gtong bar byed pa; Chn. 開門大施. The Buddhist Chinese–Sanskrit Dictionary (ed. Akira Hirakawa) gives this as nirargaḍo mahā-yajño yaṣṭaḥ.
n.104The Chinese has 能得諸佛無礙解脫 (“one achieves the unimpeded liberation of the buddhas”).
n.105Rather than “in the presence of the Blessed One,” the Chinese has 於佛前 (“in the presence of the Buddha”).
n.106The Chinese reads 以知名字無邊故 (“Because they know that the name is endless”).
n.107The last two lines of this verse in Chinese read 以能知佛語真實，出現如來決定光。 (“Because they know the words of the Buddha are true, / They display the Thus-Gone One’s light of certainty.”)
n.108Here the Chinese has 佛 (“Buddha”). In all following iterations of this verse formula, the Chinese reads 佛 and not 世尊 (“Blessed One”).
n.109The Chinese reads 已具無邊清淨色 (“Is endowed with limitless pure forms”).
n.110Here the Chinese has 已具無邊清淨意 (“Is endowed with limitless pure intentions”).
n.111The Chinese has 已具無邊勝功德 (“Is endowed with limitless supreme qualities”).
n.112In the Chinese, most of the verses in this section have as their final line 利益一切諸世間 (“And benefit all the world”), but this particular line is 利益無量諸世間 (“And benefit infinite worlds”).
n.113The Chinese has an additional verse here: 如來具足殊勝智， 了知欲染障菩提， 我亦願成如是智， 利益一切諸世間。 (“Since he is endowed with supreme wisdom, / The Thus-Gone One clearly knows that the stain of desire obstructs awakening; / May I, too, achieve that wisdom / And benefit all the world!”)
n.114Here the Chinese reads 如來善了於法義， 覺悟無量諸眾生 (“Since he clearly knows the meaning of the Dharma, / The Thus-Gone One awakens countless beings”).
n.115The Chinese reads a little differently: 如來善修於解脫 (“Since the Thus-Gone One is well practiced in liberation”).
n.116As above, the Chinese reads 如來善修於正觀 (“Since he is well practiced in proper insight”).
n.117The Chinese here is 無礙 (“unobstructed” or “free from obstructions”). The character 礙 looks a lot like the character 疑, which means “doubt,” so this could be a simple scribal error. However, the CBETA annotations to this text indicate that even though the edited Taishō edition uses the character 礙, three other editions of this text have 疑. So, it is either “unobstructed” or “without doubt,” depending on which reading one follows.
n.118The Chinese has 如來善了轉生邊 (“Since he knows the limits of transmigration”).
n.119The Chinese adds “and limitless”: 其光普照無量無邊諸佛國土 (“light rays that illuminated countless and limitless buddha realms”).
n.120The Chinese has 佛 (“Buddha”).
n.121The Chinese has 偏袒右肩 (“bared his right shoulder”).
n.122The Chinese reads a little differently here: 施戒忍精進，定慧等莊嚴，一切皆圓滿。 (“You have fully perfected / Generosity, discipline, patience, diligence, / Concentration, insight, and other such adornments.”)
n.123The phrase “up to” used in this and subsequent verses indicates the inclusion of an abridged list of terms that would have been familiar to the original audience and was thus not cited in full.
n.124The Chinese reads 最勝法 (“the most supreme Dharma”).
n.125The Chinese differs in organization and terminology: 了知貪自性， 滅壞瞋與癡， 愛慢及無明， 諂嫉并戲論， 乃至苦蘊等， 一切皆捨離， 如是諸句義， 究竟悉清淨。 (“They will realize the nature of desire, / Eradicate anger and stupidity, / And completely abandon / All craving, pride, and ignorance, / Deceit, jealousy, and conceptual proliferation, / And the entire mass of suffering and so forth. / All such categories / Are all fully purified.”)
n.126The Chinese groups these lines together: 佛知盡生邊， 眼性常空寂， 捨離諸煩惱， 證佛菩提智， 具足勝名聞， 何緣現微笑? (“The Buddha knows the limits of exhaustion and arising, / And that the eye is always by nature empty and void. / You have abandoned all afflictions, / Obtained the awakened wisdom of buddhas, / And are endowed with supreme renown. / Why do you smile?”)
n.127Here the Chinese has 無量諸心行， 一念皆了知， 光明照世間， 為是何瑞相? (“All the countless movements of the mind / You comprehend in a single thought. / Your light rays illuminate the worlds— / What do these auspicious omens portend?”)
n.128Here the translation “through your insight” is based on the Stok Palace reading, dgongs pas. The Degé reads dgongs par. In the Chinese, this is 意樂, which is translated several stanzas above as “inclinations,” to match the Tibetan mos pa.
n.129Here the Chinese has 世尊音聲悅眾意， 猶如鴈王聲美妙 (“Blessed One, you please the minds of beings with your voice, / Melodious as the song of the king of swans”).
n.130Tib. ku tsi ra. In the Chinese, this is 拘抧羅, which can refer to the kokila, which may refer to the black Indian cuckoo.
n.131The Chinese diverges from the Tibetan here, with this line reading 為世照明甘露滅 (“In order to illuminate the world, you achieved peace beyond saṃsāra”).
n.132Here the Chinese has 髀膊傭滿足跟長 (“Your thighs and arms are well proportioned and full”).
n.133The Chinese has 修臂傭圓肩妙好 (“Your long arms are well proportioned and round, your shoulders beautiful”).
n.134Here the Chinese reads 齒白無垢如珂雪 (“Your teeth are white and spotless like snow-white jade”).
n.135The Chinese has 鼻脩直 (“and your nose is long and straight”).
n.136如來足下善安平， 隨所履地無窊曲。 (“The Thus-Gone One’s soles are perfectly even, / And are not crooked no matter where they land.”) According to the Buddhist Chinese–Sanskrit Dictionary (ed. Akira Hirakawa), 窊曲 translates vaṅka, which can mean “crookedness.” The Chinese word 窊 means “to curl up,” and 曲 means “crooked.” The idea seems to be that the Buddha’s soles are always stable and flat, so that no matter what ground he walks on, his feet do not tense or curl up.
n.137The Chinese pluralizes this: 諸世間 (“worlds”).
n.138The Chinese has 膊傭平正如鹿王，身不低屈猶師子。 (“Your arms are well proportioned and even, like the king of antelope; / Like a lion, your body does not slouch down.”)
n.139The Chinese reads 出興為世作燈明。 (“You appear in order to be a shining light for the world.”)
n.140Here the Chinese has 馬王 (“the king of horses”).
n.141The Chinese version varies a little here: 從身出現無邊光，妙色寂靜而恒照。 (“From your body emanates boundless light, / Its colors beautiful, peaceful, and perpetually luminous.”)
n.142Here the Chinese has 如來 (“the thus-gone ones”).
n.143Tib. ka lan da ka. In Chinese, the term is 迦蘭陀鴻, which is the transliteration of a bird name, the corresponding Sanskrit being kalandaka or perhaps kalaṇḍaka. Though this term can mean squirrel, it seems here to refer to a type of bird.
n.144Tib. chu shel. The Chinese here is 頗胝寶, equivalent to the Sanskrit sphaṭika, a type of crystal or quartz.
n.145Here the Chinese has 見未來世 (“in the future age”).
n.146Tib. kha lo sgyur ba; Chn. 御者.
n.147Here the Chinese has 不知諸法， 因緣所造， 隨業受報， 無能救者。 (“Those who do not know that all phenomena / Are created through causes and conditions, / And that we experience karmic ripening according to our actions, / Are beyond saving.”)
n.148The Chinese reads 綺飾言辭 (“flowery words”).
n.149Here the Chinese has 愚人不能， 修學是法， 於修行者， 見其過失。 (“Fools are unable to train in this teaching, / For they see faults in those who practice it.”)
n.150The Chinese reads 佛教弟子。著壞色衣，破戒之人，而披此服，增長憍慢， 放逸之心 (“The Buddha has instructed his disciples / To wear the saffron-colored robes. / If those who observe improper discipline / Put on such robes…”).
n.151Here the Chinese reads 為眾稱讚，生貢高心，不念大師，慚愧謙下。 (“When they are praised by everyone, / Their arrogance increases; / They do not recall that the Great Teacher, / Was modest and humble.”)
n.152The Chinese for this stanza reads 墮於倒見，非沙門法。退失寂靜，涅槃之道 (“They fall into mistaken views / And teachings contrary to virtuous practice, / And regress on the path of disengagement and nirvāṇa…”).
n.153The Chinese reads 毀破正見 (“They destroy the genuine view”).
n.154The Chinese has 宮人婇女 (“My wives [concubines] and ladies [courtesans]”).
n.155The Chinese reads 數來我所 (“please come to us time and again”).
n.156Given what follows below, “hear” (thos) could be emended to “receive” (thob). The Chinese says “receive”: 若於我法中， 能離如是過， 勤修不放逸， 得此法非難。 (“For those who abandon these faults / With regard to my teachings / And practice with zeal and conscientiousness, / It will not be difficult to receive this teaching.”)
n.157The Chinese has 於諸根盡道 (“The path of exhaustion of all the faculties”).
n.158Translated based on Stok Palace brjod pa dang ni rtog byed pas. The Degé reads brjod pa dag ni rtogs byed pas. The Chinese has 以分別言說， 誹謗修空者。 (“They denigrate those who are training in emptiness / With conceptual words and statements.”)
n.159The Chinese reads 破戒 (“transgress their discipline”).
n.160The Chinese has 思惟 (“contemplates”).
n.161Instead of “the child of a brahmin” the Chinese simply reads 摩納仙 (māṇava, i.e., “youth”) and thus this portion reads “a youth, / And I…”
n.162For this line the Chinese has 吸人精氣者 (“the spirit eaters”).
n.163The Chinese reads 常慈心敬我 (“Always honor me with loving thoughts”).
n.164The Chinese reads 八千鳩槃荼， 及阿吒嚩迦， 散華供養我， 皆由勝忍力。 (“Eight thousand kumbhāṇḍas / And āṭavikas / Make offerings to me by tossing flowers; / All this is the outcome of the supreme strength of my patience.”)
n.165Tib. du mu ru. The Chinese 兜牟盧 clarifies that this refers to Tumburu/Tumbaru, the gandharva.
n.166Tib. shi khyi ba. In Chinese this is 尸棄毘, which can be the name of a type of pleasure god, specifically celestial beings of music that belong to Dhṛtarāṣṭra. The Digital Dictionary of Buddhism states that 尸棄毘 refers to “a deva of music located in the East” (s.v. “尸棄毘,” accessed October 1, 2021).
n.167The Chinese has 鳩槃荼 (“kumbhāṇḍas”).
n.168The Chinese reads 毘盧釋迦 (“Virūḍhaka”).
n.169The Chinese has 汝觀佛神通， 所說施戒聲， 周聞於一切， 皆由勝忍力。 (“You see that the Buddha’s miraculous powers / And the words that he uttered regarding generosity and discipline / Are heard everywhere; / All this is the outcome of the supreme strength of my patience.”)
n.170The Chinese has 眼無生寂靜 (“Since the lack of arising of the eye is peace”).
n.171The Chinese has 我於明日欲請如來并諸大眾，唯願哀愍而受我食。 (“I wish to invite the Thus-Gone One and his great retinue [for a meal] tomorrow. I only hope that he will take pity on me and accept my offer of food.”)
n.172The Chinese reads 鳩槃荼 (“kumbhāṇḍa”).
n.173Tib. phyi li ka. This is 畢力迦香 in Chinese, which means an incense made of pṛkkā/spṛkkā.
n.174Tib. du ma tsa. The Chinese is 都摩遮, which does not appear in the Chinese–Sanskrit dictionaries.
n.175The Chinese has 摩睺羅女 (“female mahoragas”).
n.176The Chinese is more general in its phrasing: 願為利益諸眾生故入是城 (“Please enter the city in order to benefit sentient beings”).
n.177Here the Chinese has 貪流轉 (“the transformation of desire”).
n.178The Chinese has 淨光普照未曾有 (“Pure light radiated all over as never before”).
n.179Here the Chinese reads 聾盲殘缺得諸根， 皆是如來殊勝果。 (“Those who were blind, deaf, or otherwise impaired gained their faculties; / All this was the result of the auspiciousness of the Thus-Gone One.”)
n.180The Chinese has 如來 (“thus-gone ones”).
n.181The phrasing differs a little in the Chinese version: 佛慧善了於他行， 隨順世間作饒益。 (“The Buddha, well versed in the conduct of others, / Benefitted them in accordance with the ways of the world.”)
n.182The Chinese has 世尊當入城， 空中如是說， 若愛眼盡邊， 於佛生淨信。 (“When the Blessed One came to the city, / These words resounded in the sky: / ‘Those who crave the limit of the exhaustion of the eye / Have pure faith in the Buddha.’ ”)
n.183The Chinese has 不知眼盡邊， 非達聲明者。 (“Since they lack understanding of the eye’s exhaustion, / They have not achieved the status of grammarian.”)
n.184The Chinese reads 不知眼盡故， 彼非工巧者。 (“Since they lack understanding of the eye’s exhaustion, / They are not craftsmen.”)
n.185The Chinese has 雖善於聲明， 推步吉凶相， 及文字音韻， 讀誦皆窮了， 不知眼盡邊， 彼等終無智。 (“Even if they are skilled at grammar, / At deducing virtuous and nonvirtuous signs, / And at words and prosody, / And are fully versed in reading and recitation, / Without understanding the limit of the exhaustion of the eye, / They will ultimately be without insight.”)
n.186The Chinese reads 雖明女人相， 邪語令迷惑， 按摩蠲勞法， 祕密之幻術， 不知眼盡邊， 彼等終無智。 (“Even if they know the female marks, / The sinful words that beguile them, / The way to massage and cleanse them, / And secret magic and charms, / Without understanding the exhaustion of the eye, / They will ultimately be without insight.”)
n.187The Chinese has 雖誦四圍陀， 及呪皆通利， 不知眼盡邊， 彼終為下劣。 (“Even if they recite the four Vedas / And are fluent in all the mantras, / Without understanding the limit of the eye’s exhaustion, / They will always be inferior.”)
n.188The list of terms in the Chinese is 貪瞋癡忿慢， 慳嫉誑貢高 (“desire, aggression, ignorance, anger, pride, / Miserliness, jealousy, deceit, arrogance”).
n.189Here the Chinese reads 志求如來無上智 (“And pursue the unsurpassed wisdom of the Thus-Gone One”).
n.190The Chinese has 安隱道 (“the path of peace”).
n.191Here the Chinese reads 以無畏力降邪眾 (“Through the power of fearlessness, evil ones were tamed”).
n.192The Chinese adds an extra verse here: 凡夫樂著色， 為現種種身，隨彼眾生類， 說色無堅固。 (“For ordinary beings attached to form, / He manifested various bodies, / And according to the type of sentient being, / He spoke of the instability of form.”)
n.193The Chinese version differs considerably: 若人多執著， 如來現神力， 隨彼器非器， 為說相違法。 (“For those who have many attachments, / The Thus-Gone One manifests miraculous powers. / According to whether they are suitable vessels or not, / He teaches dialectics [viśeṣaviruddha].”)
n.194Here again the Chinese diverges: 眾生若干種， 如應現神變， 以隨類言音， 演說真實法。 (“There are all sorts of sentient beings, / And the Thus-Gone One manifests appropriate miraculous displays / And uses appropriate words / To teach the genuine Dharma.”)
n.195The Chinese specifies the type of Dharma teachings: 隨彼所愛樂， 聞說聲聞法 (“Heard the hearer teachings / According to their inclinations”).
n.196Tib. be ro ka. In Chinese, this is 毘婁迦, which is the transliteration of Virūḍhaka, one of the Four Great Kings.
n.197The Chinese has 善逝 (“Sugata”).
n.198The order of these two verses is flipped in the Chinese.
n.199Rather than “clinging to the world” the Chinese reads 世智 (“worldly knowledge”).
n.200Here the Chinese has 讚無為功德 (“And his praises of the virtues of the unconditioned”).
n.201The Chinese includes several extra lines of verse here: 大悲現神變， 廣為諸眾生， 生處憍逸者， 示以無邊過。大悲現神變， 廣為諸眾生， 種姓憍逸者， 示以無邊過。 (“Through his miraculous displays, the great compassionate one / Extensively described to sentient beings / The countless defects of the arrogance / Related to one’s place of birth. / Through his miraculous displays, the great compassionate one / Extensively described to sentient beings / The countless defects of the arrogance / Related to one’s family lineage.”)
n.202The Degé here reads lce rgyang, while the Stok Palace version has lce rkyang. There does not appear to be an obvious corresponding term for this in the Chinese.
n.203The Chinese has 諸天女 (“divine maidens”).
n.204The Chinese has an additional verse here: 又化修羅女， 住摩利華宮，皆現於半身，持花鬘供養。 (“He also manifested asura maidens residing / In mansions made of jasmine flowers; / Half of their body was visible / And they were worshiping him by holding up garlands of flowers.”)
n.205The Chinese here is 諸天女 (“divine maidens”).
n.206The Chinese has 汝等當觀察，導師自然智，無邊功德身，超過愛戲論。 (“Therefore, you should observe that / The Guide’s self-manifest wisdom / And his body endowed with boundless qualities / Transcend the attachment to concepts.”)
n.207Here the Chinese reads 寂靜無諸過，離見治心翳，相好以莊嚴，身意皆清淨。 (“He is disengaged and has no flaws, / And he has abandoned views and cures that which obstructs the mind; / He is adorned by the major and minor marks, / And both his body and mind are pure”).
n.208The Chinese has 佛 (“Buddha”).
n.209The Chinese has 天悅意華 (“mandārava flowers”).
n.210Here the Chinese has 爾時有魔子，名為捨愛者，最初稱讚佛， 能知眼盡邊，亦了眼生邊，乃至寂滅相。 (“At that time, there was a māra / Named The One Who Abandons Craving, / Who was the first to praise the Buddha / And thus could know the limit of the exhaustion of the eye / And understand the limit of the arising of the eye, / Up to the characteristics of its utter peace.”)
n.211The Chinese has 佛 (“Buddha”).
n.212The Chinese has 以佛功德，威神力故 (“Through the Buddha’s merit / And his miraculous powers”).
n.213Translated based on Narthang, Lhasa, and Stok Palace: yon tan gzhi. The Degé reads yon tan bzhi. The Chinese agrees with the Narthang, Lhasa, and Stok Palace reading: 殖眾德本.
n.214Here the Chinese has 知眼盡故，於根修習。 (“Since they understand the eye’s exhaustion, / They train in the faculties.”)
n.215The Chinese reads 於道修習 (“they train in the path”).
n.216The Chinese reads 眼無常性 (“the impermanence of the eye”).
n.217The Chinese has 眼無生智 (“The knowledge of the eye’s non-arising”).
n.218Tib. mig ni yongs shes shes pa. Chn. 眼遍知智.
n.219Here the Chinese has 盡無盡智 (“The knowledge of exhaustion and non-exhaustion”).
n.220The Chinese reads 知時修習，無懈怠智。 (“They achieve the knowledge of timely practice / That is devoid of laziness.”)
n.221The translation here is based on the Stok Palace version: gzungs. The Degé reads gzugs. The Chinese agrees with the Stok Palace reading but overall differs slightly in sense: 又如實知， 於諸無作， 陀羅尼法， 勤修習智。 (“They also genuinely achieve / Knowledge of the determined practice / Of the dhāraṇī teachings / Related to nonaction.”)
n.222Here the Chinese has 攝受之智， 非攝受智 (“The knowledge of influence, the knowledge of noninfluence”).
n.223The Chinese reads 眼共相智 (“The knowledge of the common marks of the eye”).
n.224The entire list of these twenty-five phenomena does not appear in the text.
n.225The Chinese adds 少分功德，普令眾生，聞者歡喜。 (“Whatever meager merit this may have, / May it cause all sentient beings / Who hear it to rejoice.”)
n.226The Chinese only includes 聲聞 (“hearers”).
n.227Here the Chinese has 則能降伏，一切邪眾 (“Will be able to overcome / All the hordes of evil beings”).
n.228Tib. ’dod chags gzhom pa dang / /zhi mdzad chos kyi rgyal. The Chinese compound word 摧滅 does not mean “conquer and pacify,” though the two characters separated would mean that. As a single term, it just means “destroy/vanquish/annihilate.” So, the Chinese reads 名為摧滅，貪欲法王 (“Is named Dharma King Who Annihilates Desire”).
n.229As above (see n.228), the Chinese characters 摧滅 should not be split to represent two different meanings: 名為摧滅，瞋恚法王 (“Is named Dharma King Who Annihilates Anger”).
n.230see n.228. The Chinese reads 名為摧滅，愚癡法王 (“Is named Dharma King Who Annihilates Ignorance”).
n.231see n.228. The Chinese reads 名為摧滅，憍慢法王 (“Is named Dharma King Who Annihilates Pride”).
n.232see n.228. The Chinese reads 名為摧滅，忿恚法王 (“Is named Dharma King Who Annihilates Aggression”).
n.233see n.228. The Chinese reads 名為摧滅，嫉妬法王 (“Is named Dharma King Who Annihilates Jealousy”)
n.234see n.228. The Chinese reads 名為摧滅，虛誑法王 (“Is named Dharma King Who Annihilates Falsity”)
n.235see n.228. The Chinese reads 名為摧滅，諸見法王 (“Is named Dharma King Who Annihilates Views”).
n.236see n.228. The Chinese reads 名為摧滅，戲論法王 (“Is named Dharma King Who Annihilates Concepts”).
n.237The Chinese translates a little differently: 名生清淨，光明總持 (“Is named Holder of the Bright Light of Pure Birth”).
n.238Here the Chinese has 名色清淨，光明總持 (“Is named Holder of the Bright Light of Pure Form”).
n.239Here the Chinese has 以忍辱力，究竟莊嚴 (“Through the power of patience, they are adorned”).
n.240This line is missing in the Chinese.
n.241The Chinese takes these seven lines together (starting from “Both the realization of all these perfect manifestations…”), and the sense differs in places: 究竟清淨，究竟照明，空陀羅尼，之所解了，此即住佛，所行之處，此即住佛，遊戲之處，此即安住，諸佛神通，此即安住，諸佛智慧。 (“To fully understand the ultimately pure, / The ultimately luminous, / And the dhāraṇīs of emptiness / Is to dwell in / The domain of the buddhas’ activities, / Is to dwell in / The sphere of the buddhas’ displays, / Is to dwell in / The buddhas’ miraculous powers, / And is to dwell in / The buddhas’ wisdom.”)
n.242Here the Chinese has 境界之眼 (“The eye of the sphere of existence [viṣaya]”).
n.243The Chinese includes more here: 爾時世尊，於虛空中，復出無量，微妙音聲，演說殊勝，陀羅尼法。皆是如來，之所變化。陀羅尼曰。 (“At that time, the Blessed One / Again manifested in the sky / Boundless melodious voices / That proclaimed the exalted / Dhāraṇī teachings. / All this is the miraculous manifestation / Of the Thus-Gone One.”)
n.244As before (see n.228), the Chinese compound word 摧滅 simply means “annihilate.”
n.245勝利 is another compound word meaning “victory.” If the characters are divided, then the first means “best” and the second means “benefit,” which we see in the Tibetan. But if translating the Chinese, the two characters should be taken as a unit to mean “victory.”
n.246Here the Chinese has simply 空性 (“emptiness”).
n.247Here the Chinese reads 往昔無量佛，以清淨意樂，於是陀羅尼，常思惟法性。 (“The countless buddhas of the past, / With the purest trust, / Constantly contemplated reality / Using these dhāraṇīs.”)
n.248Translation based on Stok Palace, which reads rig pa dag gi [Degé: gis] rkang gnyis byed. The Chinese is 如是陀羅尼， 明行為兩足. Since 明行足 is a translation of the Sanskrit vidyācaraṇasaṃpanna, which is an epithet of the Buddha meaning “endowed with knowledges and practices,” the sense is “With these dhāraṇīs, / One will have the two feet, which are knowledge and practice.” It is worth noting that one meaning of the Sanskrit caraṇa is "foot."
n.249Translation based on Stok Palace: rab dad. The Degé reads rab dang.
n.250This translation is tentative. Tib. ’jig rten skye ba’i ming bar du.
n.251The Tibetan text only lists forty-five qualities. In the Chinese version, depending on how the lines are parsed, one could technically count more than forty-five qualities, but certainly not eighty.
n.252Here the Chinese reads 受持演說心無懈惓 (“Their minds are not weary of retaining or teaching [the discourses]”).
n.253The Chinese has 和合佛法 (“They are in accord with the Buddhadharma”).
n.254Here the Chinese reads 慰喻眾生 (“They offer comfort to sentient beings”).
n.255The Chinese has 住於煖法 (“They will abide in the Dharma of heat [i.e., the first part of the path of preparation]”).
n.256The Chinese reads 如是布施心，成就殊勝福，菩薩勤修習，當證佛菩提。 (“This mind of generosity / Accomplishes the accumulation of merit; / Bodhisattvas who train in it diligently / Will achieve the awakening of the buddhas.”)
n.257Here the Chinese has 妙樓閣 (“sublime pavilions”).
n.258The Chinese reads 如是行施人，修習菩提道，不遇惡知識，得同類善友。 (“A person who practices generosity in this way / Will not meet nonvirtuous friends / But rather gain like-minded virtuous friends / While training in the path of awakening.”)
n.259Here the Chinese reads 以無量偈頌，演說於總持。 (“Using countless verses, / They teach the dhāraṇīs.”)
n.260The Chinese has 亦不生貪愛 (“They will also not give rise to greed and desire”).
n.261The Chinese includes an additional verse here: 是人能了知，眼後際言說，隨世假安立，於中無有實。 (“They will realize that the expression ‘future limit of the eye’ / Is a mere imputation / That accords with the world’s conventions / But has no real substance within.”)
n.262This translation is tentative. Tib. ’jig rten skye ba’i ming bar du.
n.263The Chinese has 是入總持門 (“Such a person is the gateway of dhāraṇī”).
n.264The corresponding Chinese of this verse and the parallel verses that follow can be read in at least two ways that differ from our reading of the Tibetan. In this case, the lines 如是供養貪，即為供養佛，以供養佛故，成就總持門 can be read either to mean “Those who thus make offerings to desire / Are in fact making offerings to the buddhas, / And since they make offerings to the buddhas, / They accomplish the gateway of dhāraṇī” or “Those who thus offer up desire / Are in fact making offerings to the buddhas, / And since they make offerings to the buddhas, / They accomplish the gateway of dhāraṇī.” The ambiguity of the Chinese continues in subsequent parallel passages. We have provided only the first reading in these later examples, though both readings are possible in each case.
n.265The Chinese has 如是供養瞋，亦為供養佛，以供養佛故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to the absence of engagement, / And since they make offerings to the absence of engagement, / They accomplish the gateway of dhāraṇī.”
n.266The Chinese has 如是供養癡，即為供養佛，以供養佛故，成就總持門。 (“Those who thus make offerings to ignorance / Are in fact making offerings to the buddhas, / And since they make offerings to the buddhas, / They accomplish the gateway of dhāraṇī.”)
n.267The Chinese has 如是供養癡，即為供養法，以供養法故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to the Dharma, / And since they make offerings to the Dharma, / They accomplish the gateway of dhāraṇī.”
n.268The Chinese has 如是供養癡，即為供養僧，以供養僧故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to the Saṅgha, / And since they make offerings to the Saṅgha, / They accomplish the gateway of dhāraṇī.”
n.269The Chinese has 如是供養癡，即為供養戒，以供養戒故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to discipline, / And since they make offerings to discipline, / They accomplish the gateway of dhāraṇī.”
n.270The Chinese has 如是供養癡，即供養精進，供養精進故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to diligence, / And since they make offerings to diligence, / They accomplish the gateway of dhāraṇī.”
n.271The Chinese has 如是供養癡，即供養讚歎，供養讚歎故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings of praise, / And since they make offerings of praise, / They accomplish the gateway of dhāraṇī.”
n.272The Chinese has 如是供養癡，即供養佛法，供養佛法故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to the qualities of the buddhas, / And since they make offerings to the qualities of the buddhas, / They accomplish the gateway of dhāraṇī.”
n.273The Chinese has 如是供養癡，即供養法性，供養法性故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to the nature of phenomena, / And since they make offerings to the nature of phenomena, / They accomplish the gateway of dhāraṇī.”
n.274The Chinese has 如是供養癡，即供養真如，供養真如故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to suchness, / And since they make offerings to suchness, / They accomplish the gateway of dhāraṇī.”
n.275The Chinese has 如是供養癡，即供養無生，供養無生故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to the unborn, / And since they make offerings to the unborn, / They accomplish the gateway of dhāraṇī.”
n.276The Chinese has 如是供養癡，即供養無滅，供養無滅故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to the unceasing, / And since they make offerings to the unceasing, / They accomplish the gateway of dhāraṇī.”
n.277Here the Chinese has 無盡 (“the inexhaustible”).
n.278Here the Chinese has 無盡 (“the inexhaustible”).
n.279The Chinese has 如是供養癡，即供養無盡，供養無盡故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to the inexhaustible, / And since they make offerings to the inexhaustible, / They accomplish the gateway of dhāraṇī.”
n.280The Chinese has 如是供養癡，即供養無有，供養無有故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to nonexistence, / And since they make offerings to nonexistence, / They accomplish the gateway of dhāraṇī.”
n.281The Chinese has 如是供養癡，即供養無邊，供養無邊故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to boundlessness, / And since they make offerings to boundlessness, / They accomplish the gateway of dhāraṇī.”
n.282The Chinese has 如是供養癡，即供養三有，供養三有故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to the three realms, / And since they make offerings to the three realms, / They accomplish the gateway of dhāraṇī.”
n.283The Chinese has 如是供養癡，即供養寂靜，供養寂靜故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to disengagement, / And since they make offerings to disengagement, / They accomplish the gateway of dhāraṇī.”
n.284The Chinese has 如是供養癡，即供養流轉，以供養轉故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to saṃsāra, / And since they make offerings to saṃsāra, / They accomplish the gateway of dhāraṇī.”
n.285The Chinese has 如是供養癡，即供養無轉，供養無轉故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to nonexistence, / And since they make offerings to nonexistence, / They accomplish the gateway of dhāraṇī.”
n.286The Chinese has 如是供養癡，即供養無有，供養無有故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to nonexistence, / And since they make offerings to nonexistence, / They accomplish the gateway of dhāraṇī.”
n.287The Chinese has 如是供養癡，即供養無起，供養無起故，成就總持門。 (“Those who thus make offerings to ignorance / Are in fact making offerings to the absence of origination, / And since they make offerings to the absence of origination, / They accomplish the gateway of dhāraṇī.”)
n.288The Chinese has 如是供養癡，即供養寂滅，供養寂滅故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to extinction, / And since they make offerings to extinction, / They accomplish the gateway of dhāraṇī.”
n.289The Chinese has 如是供養癡，即供養不來，供養不來故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to the absence of coming, / And since they make offerings to the absence of coming, / They accomplish the gateway of dhāraṇī.”
n.290The Chinese has 如是供養癡，即供養無行，供養無行故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to the absence of going, / And since they make offerings to the absence of going, / They accomplish the gateway of dhāraṇī.”
n.291The Chinese has 如是供養癡，即供養有為，供養有為故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to the conditioned, / And since they make offerings to the conditioned, / They accomplish the gateway of dhāraṇī.”
n.292The Chinese has 如是供養癡，即供養苦等，以供養苦等，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to suffering and so on, / And since they make offerings to suffering and so on, / They accomplish the gateway of dhāraṇī.”
n.293The Chinese has 如是供養癡，即供養苦智，供養苦智故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to the knowledge of suffering, / And since they make offerings to the knowledge of suffering, / They accomplish the gateway of dhāraṇī.”
n.294The Chinese has 如是供養癡，即供養集智，供養集智故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to the knowledge of the origin, / And since they make offerings to the knowledge of the origin, / They accomplish the gateway of dhāraṇī.”
n.295The Chinese has 如是供養癡，即供養滅智，供養滅智故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to the knowledge of cessation, / And since they make offerings to the knowledge of cessation, / They accomplish the gateway of dhāraṇī.”
n.296The Chinese has 如是供養癡，即供養道智，供養道智故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to the knowledge of the path, / And since they make offerings to the knowledge of the path, / They accomplish the gateway of dhāraṇī.”
n.297The Chinese has 如是供養癡，即供養法智，供養法智故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to the knowledge of the Dharma, / And since they make offerings to the knowledge of the Dharma, / They accomplish the gateway of dhāraṇī.”
n.298The Chinese has 如是供養癡，即供養類智，供養類智故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to the knowledge of the subsequent [anvayajñāna], / And since they make offerings to the knowledge of the subsequent, / They accomplish the gateway of dhāraṇī.”
n.299The Chinese has 如是供養癡，供養無生智，供養無生故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to unborn knowledge, / And since they make offerings to unborn knowledge, / They accomplish the gateway of dhāraṇī.”
n.300The Chinese has 如是供養癡，即供養盡智，供養盡智故，成就總持門。 This could be translated as “Those who thus make offerings to ignorance / Are in fact making offerings to the knowledge of exhaustion, / And since they make offerings to the knowledge of exhaustion, / They accomplish the gateway of dhāraṇī.”
n.301The Tibetan text lists eighty-one types of persons. If we follow the breakdown of the list by the editors of the Chinese text, it comes to exactly eighty.
n.302The Chinese has 害母 (“those who have harmed their mother”).
n.303The Chinese reads 以屠害心出佛身血 (“those who with harmful intent have drawn blood from the body of a buddha”).
n.304Items 7 and 8 are taken as one in the Chinese.
n.305The Chinese has 邪業 (“Those who commit wrong actions”).
n.306The Chinese has 不知法 (“those who do not know the Dharma”). The Yongle version of the Tibetan matches the Chinese.
n.307In the Chinese, this is the same as the phrase that appeared earlier in the list: 不知法. (“those who do not know the Dharma”).
n.308Items 34 and 35 are taken as one in the Chinese.
n.309In the Chinese, this item is divided into two: 志意下劣 (“those with inferior motivation”) and 起貪瞋癡 (“those who give rise to desire, anger, and ignorance”).
n.310The Chinese has 總持 (“retention [dhāraṇī]”), which is repeated in the subsequent verses that read “thorough comprehension.”
n.311Translated based on Narthang, Kangxi, Yongle, Choné, Lithang, Lhasa, and Stok Palace: sems kyis kyang ni phyin mi ’gyur. The Degé reads sems kyis kyang ni phyir mi ’gyur. The Chinese agrees with the Narthang, Kangxi, etc., reading 無有諸方所，亦非心所到 (“It is devoid of sides / And also cannot be attained by the mind”).
n.312Here the Chinese reads 若分別貪性，及以總持空，如是二分別，畢竟不可得。 (“Some differentiate between the nature of desire / And the emptiness of dhāraṇī; / This twofold differentiation / Is ultimately unviable.”)
n.313The Chinese has an additional verse here: 若於眼無生，如實善了知，則於總持門，究竟能成就。 (“Those who genuinely realize / The non-birth/non-arising of the eye / Will finally perfect / The gateway of dhāraṇī.”)
n.314This translation is tentative. Tib. ’jig rten skye ba’i ming bar du.
n.315This translation is tentative. Tib. ’jig rten skye ba’i ming bar du.
n.316It is unclear what “the sixty-two gateways” refers to, but there is a Chinese-language reference to sixty-two gateways in an explanation of commentaries that differentiate the various characteristics of phenomena (法相分別). The explanation cites the Śāriputrābhidharma as one such commentary (a commentary that provides a classification of phenomenal characteristics), and says that the classification is as follows: 以一切法為對象，而作種種的分類。如有見與無見是一類，善與不善及無記是一類。這是論師分別諸法而作的分類法，將種種的分類綜集起來，作為論究一切法的根本。這就是銅鍱部所說的「論母」，說一切有部等所說的「論門」。《舍利弗阿毗曇論》〈非問分‧界品〉，就是屬於這一性質的類集。「界」，是種類的意思。〈界品〉所纂集的︰二法門（分為二類的，其他可以例知）凡三十八門，從色與無色，到有餘涅槃與無餘涅槃止。三法門凡十三門，從善, 不善, 無記起，到三出界止。四法門凡三門，從過去, 未來, 現在, 非過去未來現在起，到欲界繫, 色界繫, 無色界繫, 不繫止。五法門，二門。六法門，四門。七法門，一門。十八法門，一門。總共六十二門。 (“The second category of gateways consists of thirty-eight gateways, from form to formless, up to residual nirvāṇa and nonresidual nirvāṇa; the third category of gateways consists of thirteen gateways, from virtue, nonvirtue, and neutral up to the three realms; the fourth category of gateways consists of three gateways, from past, future, present, non-past, non-future, and non-present, up to the fetters of the desire realm, fetters of the form realm, fetters of the formless realm, and unfettered; the fifth category of gateways consists of two gateways; the sixth category of gateways consists of four gateways; the seventh category of gateways consists of one gateway; and the eighth category of gateways consists of one gateway; for a sum total of sixty-two gateways.”) 《中華佛教百科全書》 Zhonghua Fojiao Baike Quanshu [Chinese Buddhist encyclopedia], s.v. “ 舍利弗阿毗曇論 [Śāriputrābhidharma],” accessed August 30, 2021.
n.317The Chinese reads 毒箭 (“poisonous arrows”).
n.318The Chinese has 非流 (“the absence of cycling/turning/transmigrating”).
n.319Here the Chinese has 無盡 (“the inexhaustible/boundless”).
n.320This translation is tentative. Tib. ’jig rten skye ba’i ming bar du.
n.321Here the Chinese has 若於我文字，無取無分別，如是了知者，成就總持門。 (“Those who know / Not to adopt or conceptualize / The words used for the self / Will perfect the gateway of dhāraṇī.”)
n.322This translation is tentative. Tib. ’jig rten skye ba’i ming bar du.
n.323The Chinese reads 寂靜相 (“the characteristics of peace”).
n.324This translation is tentative. Tib. ’jig rten skye ba’i ming bar du.
n.325The Chinese has 種種果 (“various results”).
n.326The Chinese reads 亦迷名自性 (“Are deluded about the nature of nominal imputations”).
n.327The Chinese has 即知名自性 (“Will understand the nature of nominal imputations”).
n.328The Chinese includes an additional verse here: 若了眼性空，不依相分別，即能善隨順，調伏諸眾生。 (“Those who know that the eye is empty / Do not rely on the conceptualization of marks; / They are therefore able / To tame sentient beings in the appropriate manner.”)
n.329This translation is tentative. Tib. ’jig rten skye ba’i ming bar du.