Notes

n.1The Sūtra of the Sublime Golden Light (3) (Suvarṇa­prabhāsottama­sūtra, Toh 557).

n.2The Sūtra of the Sublime Golden Light (1) (Suvarṇa­prabhāsottamasūtra, Toh 555).

n.3dbu ma rin po che’i sgron ma (Madhyamaka­ratna­pradīpa), Toh 3854.

n.4(1) The Root Manual of the Rites of Mañjuśrī (Mañjuśrī­mūla­kalpa, Toh 543), 2.­129; (2) ral pa gyen brdzes kyi rtog pa chen po byang chub sems dpa’ chen po’i rnam par ’phrul pa le’u rab ’byams las bcom ldan ’das ma ’phags ma sgrol ma’i rtsa ba’i rtog pa (Ūrdhvajaṭā-mahā­kalpa­mahā­bodhi­sattva­vikurvaṇapaṭalavisarā bhagavatī āryatārā­mūla­kalpa), Toh 724, folio 238.a; (3) dkyil ’khor thams cad kyi spyi’i cho ga gsang ba’i rgyud (Sarva­maṇḍala­sāmānyavidhi­guhya­tantra), Toh 806, folio 152.b.

n.5(1) Vinayadatta, sgyu ’phrul chen mo’i dkyil ’khor gyi cho ga bla ma’i zhal snga’i man ngag (Gurūpadeśa­nāma­mahā­māyā­maṇḍalopāyikā), Toh 1645, folio 209.a; (2) Bhavyakīrti, sgron ma gsal bar byed pa dgongs pa rab gsal zhes bya ba bshad pa’i ti ka (Pradīpoddyotanābhisaṃdhi­prakāśikā­nāma­vyākhyā­ṭīkā), Toh 1793, folio 201.a; (3) Pramuditākaravarman, gsang ba ’dus pa rgyud kyi rgyal po’i bshad pa zla ba’i ’od zer (Guhya­samāja­tantra­rāja­ṭīkā­candra­prabhā), Toh 1852, folio 169.b; (4) Vitapāda, gsang ba ’dus pa’i dkyil ’khor gyi sgrub pa’i thabs rnam par bshad pa (Guhya­samāja­maṇḍalopāyikā­ṭīkā), Toh 1873, folio 209.a; (5) Ānandagarbha, rdo rje dbyings kyi dkyil ’khor chen po’i cho ga rdo rje thams cad ’byung ba (Vajra­dhātu­mahā­maṇḍalopāyikā­sarva­vajrodaya), Toh 2516, folio 50.a; (6) Anonymous,’jam pa’i rdo rje ’byung ba’i dkyil ’khor gyi cho ga sems can thams cad kyi bde ba bskyed pa (Mañju­vajrodaya­maṇḍalopāyikā­sarva­sattva­hitāvahā). Toh 2590; (7) Kāmadhenu, ngan song thams cad yongs su sbyong ba gzi brjid kyi rgyal po zhes bya ba cho ga zhib mo’i rgyal po chen po’i rgya cher ’grel pa (Sarva­durgati­pariśodhana­tejorāja­nāma­mahā­kalpa­rāja­ṭīkā), Toh 2625; (8) Ānandagarbha, de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas ngan song thams cad yongs su sbyong ba gzi brjid kyi rgyal po zhes bya ba’i bshad pa (Sarva­durgati­pariśodhana­tejorāja­tathāgatārhat­samyak­saṃbuddha­nāma­kalpa­ṭīkā), Toh 2628, folio 73.a; (9) Sthiramati, rgyan dam pa sna tshogs rim par phye ba bkod pa (Paramālaṃkāra­viśva­paṭala­vyūha), Toh 2661, folio 322.b; (10) Sahajalalita, kun nas sgor ’jug pa’i ’od zer gtsug tor dri ma med par snang ba de bzhin gshegs pa thams cad kyi snying po dang dam tshig la rnam par blta ba zhes bya ba’i gzungs kyi rnam par bshad pa (Samanta­mukha­praveśa­raśmi­vimaloṣṇīṣa­prabhāsa­sarva­tathāgata­hṛdaya­samayavilokita­nāma­dhāraṇī­vṛtti), Toh 2688, folio 292.b.

n.6(1) Bodhisattva, kun nas sgor ’jug pa’i ’od zer gtsug tor dri ma med par snang ba’i gzungs bklag cing chod rten brgya rtsa brgyad dam mchod rten lnga gdab pa’i cho ga mdo sde las btus pa (Samanta­mukha­praveśa­raśmi­vimaloṣṇīṣa­prabhāsa­dhāraṇī­vacana­sūtrāntoddhṛtāṣṭottara­śata­caityāntara­pañca­caitya­nirvapaṇa­vidhi), Toh 3068, folios 145.a, 151.b, 153.b; (2) Dīpaṁkaraśrījñāna, dbu ma’i man ngag rin po che’i za ma tog kha phye ba zhes bya ba (Ratna­karaṇḍodghāṭa­nāma­madhyamakopadeśa), Toh 3930, folios 99.a, 115.a; (3) Śāntideva, bslab pa kun las btus pa (Śikṣāsamuccaya), Toh 3940, folios 3.a–194.b, 90.a–91.b, 122.a–123.b; (4) Vairocanarakṣita, bslab pa me tog snye ma (Śikṣā­kusuma­mañjarī), Toh 3943, folio 200.a; (5) Dīpaṁkaraśrījñāna, byang chub lam gyi sgron ma’i dka’ ’grel (Bodhi­mārga­pradīpa­pañjikā), Toh 3948, folio 20.b.

n.7(1) Anonymous, gser ’od dam pa mdo sde dbang po’i smon lam (Suvarṇa­prabhāsottama­sūtrendra­praṇidhāna), Toh 4379; (2) Anonymous, rgyal po gser gyi lag pa’i smon lam (Rāja­suvarṇa­bhuja­praṇidhāna), Toh 4380.

n.8(1) Dīpaṁkaraśrījñāna, mngon par rtogs pa rnam par ’byed pa (Abhisamaya­vibhaṅga­nāma), Toh 1490, folio 201.a; (2) Āryadeva, spyod pa bsdud pa’i sgron ma (Caryāmelāpaka­pradīpa), Toh 1803, folio 106.a; (3) Mañjuśrīkīrti,’jam dpal gyi mtshan yang dag par brjod pa’i rgya cher bshad pa (Mañjuśri­nāma­saṃgīti­ṭīkā), Toh 2534, folio 217.b; (4) Haribhadra, shes rab kyi pha tol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyan gyi snang ba (Aṣṭa­sāhasrikā­prajñā­pāramitā­vyākhyānābhisamayālaṃkārāloka), Toh 3791, folio 84.b; (5) Dharmakīrtiśrī, shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba’i ’grel pa rtogs par dka’ ba’i snang ba zhes bya ba’i ’grel bshad (Abhisamayālaṃkāra­nāma­prajñā­pāramitopadeśa­śāstra­vṛtti­durbodhāloka­nāma­ṭīkā), Toh 3794, folio 152.b; (6) Dharmamitra, shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i ’grel bshad tshig rab tu gsal ba (Abhisamayālaṃkāra­kārikā­prajñā­pāramitopadeśa­śāstra­ṭīkāprasphuṭapadā), Toh 3796, folio 104.a.

n.9(1) Āryadeva, Toh 1803, folio 217.b; (2) Haribhadra, Toh 3791, folio 84.b.

n.10(1) Ekādaśanirghoṣa, rdo rje ’chang chen po’i lam gyir rim pa’i man ngag bdud rtsi gsang ba (Mahā­vajra­dhara­patha­kramopadeśāmṛta­guhya), Toh 1823, folio 274.a; (2) Yeshé Dé, lang kar gshegs pa zhes bya ba theg pa chen po’i mdo’i ’grel pa de bzhin gshegs pa’i snying po’i rgyan (Laṅkāvatāra­nāma­mahāyāna­sūtra­vṛtti­tathāgata­hṛdayālaṃkāra), Toh 4019, folios 29.a, 29.b, 152.b, 279.b, 302.a.

n.11Termed 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, p. 327, n. 15.

n.12The Princeton Dictionary of Buddhism, p. 248.

n.13Emmerick 2004, p. xxi.

n.14Emmerick 2004, p. xii.

n.15The Princeton Dictionary of Buddhism, p. 1028.

n.16Tyomkin 1995, p. 30.

n.17Paltsek, gsung rab rin po che’i gtam rgyud dang śākya’i rabs rgyud, Toh 4357, folios 273.a and 331.b.

n.18Yeshe Dé, lang kar gshegs pa zhes bya ba theg pa chen po’i mdo’i ’grel pa de bzhin gshegs pa’i snying po’i rgyan (Laṅkāvatāra­nāma­mahāyāna­sūtra­vṛtti­tathāgata­hṛdayālaṃkāra), Toh 4019, folios 29.a, 29.b, 152.b, 279.b, 302.a.

n.19This is his name as given in The Princeton Dictionary of Buddhism (p. 996). His name is variously given elsewhere as Wonchuk, Wen Tsheg, Yuance, Yuan Tso, and in Tibetan translation as Dzoksal (rdzogs gsal).

n.20The Princeton Dictionary of Buddhism, p. 189.

n.21No Sanskrit title is given since this version was translated from the Chinese. The rendering of the Chinese title varies in different editions of the Kangyur. The Degé has tā shin kyin kwang myutsa’i shin wang kyin. The Yongle has ta’i ching gim gom mang dza’i shing wang gyi. The Kangxi has ta’i ching gin grom ming dza’i shing wang gying. The Narthang reads de’i shing ki ma kwang med dzwa’i shing wang kyang. The Lhasa version has tā shin kyin kwang mya ru tsa’i shin wa da kyin. These appear to be variants as a result of differing regional pronunciations and scribal corruptions of what would now be written as Da cheng jin guang ming zui sheng wang jing 大乘金光明最勝王經. Zhiyi 智顗 (538–97), a.k.a. Tiantai zhizhe dashi 天台智者大師, writing in his commentary on this sūtra titled Jin guang ming jing xuan yi 金光明經玄義, cited Paramārtha (a.k.a. Zhendi 真諦) in giving the Sanskrit pronunciation of the title of the sūtra as Xiu ba na po po po yu do mo yin tuo luo zhe yue na xiu duo luo 修跋拏婆頗婆欝多摩因陀羅遮閱那修多羅, presumably transcribing Suvarṇa­prabhāsottama­rāja­sūtraṃ. The CBETA collection appears to concur.

n.22There have been two ways to interpret this traditional beginning of a sūtra, with such Indian masters as Kamalaśīla claiming that both are equally correct. The alternative interpretation is “Thus did I hear: at one time the Bhagavān …” and so on. The various arguments, both traditional and modern, for either side are given by Brian Galloway in “Thus Have I Heard: At one time…” Indo-Iranian Journal 34, Issue 2 (April 1991): 87–104.

n.23Toh 555 has “ten million times ninety-eight thousand.”

n.24Toh 555 has “a quintillion.”

n.25Toh 555 has Dharmabala.

n.26Toh 555 has Viśuddhaprajña.

n.27Toh 555 has Ascetic Effort.

n.28Toh 555 has Noble Joy.

n.29Toh 555 has Great Cloud Dharma Protector.

n.30Toh 555 has Great Cloud Limitless Renown.

n.31Toh 555 has Great Cloud Precious Qualities.

n.32Toh 555 has Great Cloud Wisdom Rain Thoroughly Equal.

n.33Toh 555 states that there were “eight hundred thousand times a hundred thousand.”

n.34According to the Narthang and Lhasa versions of Toh 556 and to Toh 555.

n.35dri. Toh 555 has bri (“write”).

n.36Toh 557 has “To the supreme bodhisattvas, / Who are pure and immaculate.”

n.37The Sanskrit has four lines of verse: “I will teach that which is blessed, / Which is the supreme domain of good fortune, / Which has the purpose of annihilating all evil / And which brings to an end all evil.” Because of Tibetan syntax, the first line of this verse in English occurs at the end of the following verse in Tibetan.

n.38The Sanskrit has tridaśendra (“Lords of the Thirty”), referring to the Trāyastriṃśa paradise on the summit of Meru. It is ruled by Indra, who is often referred to as “Devendra, lord of devas.” The Sanskrit is in the plural, which is not evident in the Tibetan. This line refers to Brahmā and Indra, but in the plural it apparently refers to a number of such principal deities from other worlds.

n.39In the Sanskrit, the last three lines of this verse read: “With the greatly powerful lords of the kinnaras, / And similarly with the lords of the garuḍas / And the hosts of yakṣas, gandharvas, and pannas (serpents, i.e., nāgas).” According to the Tibetan gnod byin. The Sanskrit has guhya (“secret ones”).

n.40According to the Tibetan gnod byin. The Sanskrit has guhya (“secret ones”).

n.41According to the Tibetan. The Sanskrit has sarva (“all”).

n.42According to the Tibetan. The Sanskrit for Toh 557 has “purified by perfume.”

n.43According to the Tibetan. The Sanskrit has atandrita (“without sleepiness or lethargy”).

n.44According to the Sanskrit svāgatam (literally, “well come”), which was translated into Tibetan as legs par ’ongs. This could be interpreted as “come well among humans.” Toh 555 interprets this as meaning a good rebirth among humans.

n.45According to the Tibetan. The Sanskrit has “will easily attain a human result,” which presumably means the result of becoming human.

n.46According to the Tibetan. The Sanskrit translates as “enters.”

n.47lhag par bya bar byas pa. Toh 557 has bsnyen bkur byas pa.

n.48yang dag par blangs te gnas par gyur. Toh 557 has yang dag par blangs par gyur.

n.49cher na. Toh 557 has tha na.

n.50This obscure compound, in Sanskrit tathāgatavigrahaṃ (“tathāgata form” or “tathāgata beauty”), with no indication as to whether tathāgata is singular or plural, was translated into Tibetan here with interpolation as de bzhin gshegs pas kha dog bsgyur ba (“color transformed by the Tathāgata”). In Sanskrit, it is evident that this is an adjective for the house. The Tibetan does at times use kha dog to translate varṇa when it does not mean color specifically but form and shape. In Toh 555, it has been interpreted to mean that the house has the appearance of a buddha realm through the blessing of the Buddha.

n.51From the Tibetan phrugs. The Sanskrit paryaṅgka could mean a “seat” or “cushion.”

n.52From the Sanskrit divyaratna­puṣpa­patraiḥ. The Tibetan has the less specific bcos bu’i rin po che’i phrugs.

n.53According to the Sanskrit teṣu. The Tibetan has las (“from”), apparently in error for la.

n.54This obscure compound‍—in Sanskrit tathāgatavigraha (“tathāgata form” or “tathāgata beauty”)‍—was translated into Tibetan with interpolation as de bzhin gshegs pas kha dog [bsgyur ba] (“colors [transformed by] the Tathāgata”). Toh 555 interprets this to mean “their sizes were in proportion to those of the tathāgatas.”

n.55rnam par g.yengs pa. Toh 557 has g.yengs ba.

n.56skom pa rnams ni skom dang phrad par gyur. Toh 557 has skom pa dag ni skom ngoms par gyur (“the thirsty had their thirst quenched”).

n.57The Sanskrit here has “bodhisattva mahāsattva.”

n.58The plural is according to the Tibetan. It is singular in the available Sanskrit.

n.59Toh 557 has “The number of atoms in all / Sumerus can be calculated…”

n.60According to Toh 557 and the Sanskrit. Here “cause” is repeated.

n.61According to the Tibetan. The Sanskrit has saṃkhya (“numbers”) instead of asaṃkhya (“countless”).

n.62This line shows significant variation across sources and is difficult to interpret precisely. Toh 556 and 557 render this figure’s name as slob dpon lung ston pa bram ze kauN+Di n+ya, which can be interpreted to mean “the Kauṇḍinya brahmin, the Dharma master Vyākaraṇa.” The extant Sanskrit reads ācāryavyākaraṇaprāptaḥ kauṇḍinyo nāma brāhmaṇaḥ, which could be taken to mean “the brahmin named Kauṇḍinya who had obtained a prophecy from a/the Dharma master.” The Sanskrit line includes the term “obtained” (prāpta), which is not attested in the Chinese or Tibetan sources. The translation here follows the Chinese text that is the basis of Toh 555 in regarding kauṇḍinya as the brahmin’s family name (姓). This brahmin is then “named (名曰) the Dharma master Vyākaraṇa (法師授記).” The Tibetan sources for Toh 555 appear to take kauṇḍinya as the brahmin’s proper name and treat the rest of the phrase as descriptive, reading “The brahmin named Kauṇḍinya who was prophesied by a/the Dharma master (bram ze kauN+Di n+ya chos kyi slob dpon gyis lung bstan pa). To further complicate matters, the Degé version of Toh 555 also declines kauṇḍinya in the instrumental, which would result in the reading “the brahmin prophesied by the Dharma master Kauṇḍinya.” The Kangxi, Lhasa, Narthang, Stok Palace, and Yongle versions of Toh 555 lack this instrumental declension.

n.63In this instance, the Sanskrit version of that paradise’s name is tridaśa (“thirty” instead of “thirty-three”).

n.64This paragraph may be a remnant of the Licchavī youth’s response to the brahmin, which is here assigned to the brahmin instead. Although missing in both Toh 556 and Toh 557, the Licchavī’s response was evidently once present as can be seen from the brahmin’s response to it, where he refers to “such characteristics and qualities.” This paragraph is present in Toh 555: “The youth then said to the brahmin, ‘If you wish to be reborn in the Trāyastriṃśa paradise and enjoy the perfect ripening of karma, then you should listen, with single-pointed mind, to The Supremely Victorious King of Sūtras, the Sublime Golden Light. This sūtra is supreme among all sūtras, and therefore it is difficult to know and to penetrate. Therefore, the śrāvakas and pratyekabuddhas are unable to comprehend it. This sūtra gives rise to the limitless ripening of the results of merit and accomplishes that until the attainment of the highest enlightenment. Today I have taught you just a little portion of that subject.’ ”

n.65According to the Tibetan. The Sanskrit has samācāra (“perfect conduct”).

n.66Vaidya’s Sanskrit has vaṇa, apparently in error for varṇa.

n.67According to the Sanskrit and bcom ldan ’das in Toh 557.

n.68The Sanskrit has nirmitakāya, which is synonymous with nirmāṇakāya. Both are translated in Tibetan as sprul pa’i sku.

n.69According to the Tibetan bdag gis, presumably from the Sanskrit mayā. The available Sanskrit has mune (“from the Muni” or “of the Muni”).

n.70This verse is absent in Toh 555.

n.71Toh 556 has sgra skad mthun par. Toh 557 has sgra dbyangs gcig tu.

n.72From the meaning of the BHS vibhajati, translated into Tibetan literally as rnam par dbye ba (“divide,” “differentiate”).

n.73According to tshol ba in the Yongle, Narthang, and Choné versions of Toh 556, and in Toh 555. The Degé version of Toh 556 has tshor ba (“sensation”).

n.74According to tshol ba in Toh 555. The Degé version of Toh 556 has tshor ba (“sensation”).

n.75According to Toh 555, which has mdzad pa. Toh 556 has bzod pa (“patience”).

n.76Toh 555 has “in order that bodhisattvas will attain realization.”

n.77Toh 555 has “space.”

n.78Toh 555 has “space.”

n.79According to Toh 555 and the Yongle, Lithang, Kangxi, and Choné versions. The Degé of Toh 556 has “nirvāṇa because of not dwelling.”

n.80According to Toh 555 mdun rol (literally “in front of”), while Toh 556 has snga rol (“before” in the sense of time), which would not fit this context.

n.81According to Toh 555 and the Chinese 二無所有 (“What is nonduality?”). Toh 556 has only “duality.”

n.82From the Tibetan spros pa. Toh 555 has rtso pa (“dispute with,” “argue with,” or “debate with”).

n.83Toh 555 has ’dre srin. The Degé version of Toh 556 has yi dwags (“preta”).

n.84The Sanskrit translates as “he saw a bherī drum made of gold.”

n.85According to the Sanskrit atandrena. The Tibetan translates this as g.yel ba med pa, which usually means “undistracted,” although that does not appear to be the meaning here.

n.86According to the Sanskrit yāmaloka, which denotes the realm of the pretas. This is normally translated into Tibetan as gshin rje’i ’jig rten (“the world of the lord of death”). Apparently due to a lack of space in the verse, the Tibetan omitted ’jig rten (“world”).

n.87sgra. Toh 557 has dbyangs.

n.88This line is not in the Sanskrit or Toh 557, nor is it in the Yongle, Lithang, Kangxi, or Choné versions of Toh 556.

n.89Literally “thousands of ten millions.”

n.90tshe rabs. Toh 557 has skye ba.

n.91According to the Sanskrit tāruṇya, which matches the Yongle, Lithang, Kangxi, and Choné versions of Toh 556, which have gzhon pa. The Degé version has bzhon pa (“steed” or “vehicle”).

n.92This verse is absent in the Sanskrit and Chinese, but it is present in the Tibetan and quoted as being from this sūtra by Śāntideva in his Śikṣāsamuccaya.

n.93mchod par shog. Toh 557 has mchod par bgyi (“I will make offerings”).

n.94’jig rten. Toh 557 has sems can (“beings”).

n.95’god par shog. Toh 557 has ’god par bgyi (“I will bring”).

n.96spyod par shog. Toh 557 has spyad par bgyi (“I will be active”).

n.97ston gyur cig. Toh 557 has bstan par bgyi (“I will teach”).

n.98According to the Tibetan byang byed pa. Toh 557 has byang bgyid pa. The Sanskrit has kṣaya (“eliminate”).

n.99According to the Tibetan byang ba. The Sanskrit has vrajantu (“destroy”).

n.100According to the Tibetan. The Sanskrit has deśayiṣye imāṃ dharmāṃ svarṇaprabhāmanuttarām | ye śṛṇvanti śubhāṃ teṣāṃ saṃyāntu pāpasaṃkṣayam (“I will teach this Dharma, / The Sublime Golden Light, / And those who listen to this goodness / Will have their bad karma eliminated”).

n.101gnas par shog. Toh 557 has gnas par bgyi (“I will dwell”).

n.102Although the Tibetan translates this as “a source of jewels,” the Sanskrit ratnākara could also mean “form of jewels,” “shape of jewels,” or “multitude of jewels.” In the translation of this verse in Toh 555, it was interpreted to mean that the ten bhūmis are “the most perfect of jewels.” None of the versions of this sūtra translate ratna as dkon mchog, which would mean the “Three Jewels” of the Buddha, Dharma, and Saṅgha.

n.103Toh 557 has “I will cause the qualities of a buddha to appear / And liberate others from the ocean of existence.”

n.104rdzogs par shog. Toh 557 has rdzogs par bgyi (“I will have the perfection”).

n.105’gyur bar shog. Toh 557 has ’gyur bar bgyi (“I will become”).

n.106According to the Tibetan. The Sanskrit has the equivalent of these four lines in three, with the fourth line translating as “and free me from fear.”

n.107Toh 557 translates as “whatever I do.” Toh 555 translates as “the four kinds of physical actions.”

n.108According to the Tibetan. The Sanskrit translates as “the jinas who free beings from fear.”

n.109According to the Tibetan, apparently translating from mala. The Sanskrit has phala (“the result”)

n.110thugs rje. Toh 557 has snying rje.

n.111According to the Tibetan. The Sanskrit has cāpalya­madana­citta (“fickle, passionate mind”).

n.112According to the Tibetan. The Sanskrit has dveṣa­moha­tamasaṃkaṭair (“the deep darkness of ignorance and anger”).

n.113According to the Tibetan ngal ba, presumably translating from the Sanskrit āyāsa. The available Sanskrit has akṣaya (“unceasing”).

n.114According to the Tibetan. The Sanskrit has suvarṇa­varṇānavabhāsita­digantān (“who are golden in color, illuminating to the ends of the directions”).

n.115According to the Tibetan skoms. The Sanskrit has saṃtāraya (“to bring across” or “to liberate from”).

n.116According to the Sanskrit, Toh 555, and rga in the Yongle, Lithang, Kangxi, and Choné versions of Toh 556. The Degé version of Toh 557 has rgal (“cross over”).

n.117According to the Lithang and Kangxi versions of Toh 556 and to Toh 555, Toh 557, and the Sanskrit. The Degé version of Toh 556 omits pha mthar (“to the end”).

n.118According to the Tibetan. The Sanskrit translates as “meritorious good actions.”

n.119The Sanskrit has kurāja (“bad kings”).

n.120According to the Tibetan zas skom, presumably translating from anna. The available Sanskrit has śānta (“peace”).

n.121From the Sanskrit udāra, which has been translated into Tibetan as rgya chen (“vast”).

n.122According to the Tibetan gos. The Sanskrit has dhūpa (“incense”).

n.123According to the Tibetan. In the Sanskrit the final line has dharmasya bodhi­pratisaṃsthitasya (“to the Dharma that is established in enlightenment”).

n.124According to the Tibetan dal ba’i rgyal po, presumably translating from jihyarāja. The available Sanskrit has jinarājamurti (“meeting the king of jinas”).

n.125The Sanskrit translates as “lion thrones.”

n.126kun (as in the Sanskrit sarva). Toh 557 has su (“who”).

n.127In Toh 557, the fourth line translates as “and may they quickly be freed from suffering.” The Sanskrit has upajā (“may they eventually be liberated”).

n.128From the Tibetan rtag dag, apparently translating prasanna.

n.129According to the Sanskrit and the Yongle, Lithang, Kangxi, Narthang, and Choné versions. The Narthang and Degé versions have ma yin instead of pa yin, which would translate as “not in the presence of…”

n.130From this point onward until just prior to the end of the chapter matches exactly Putting an End to Karmic Obscurations (Toh 219), which is an identical translation by the same translators.

n.131This differs from the usual list of paradises in which there are only three Brahmā paradises and Brahma­pariṣadya is a synonym for Brahmakāyika. This list comes from a Vibhajyavāda (“distinctionist”) tradition, which held views on the existence of phenomena that differed from those of the Sarvāstivāda tradition, which is the early tradition primarily transmitted into Tibet.

n.132This paradise occurs only in the Vibhajyavāda cosmology. The corresponding passage in Toh 555, which was translated from the Chinese version, accords with the more general Buddhist cosmology.

n.133The order in the more common cosmology (which is followed in Toh 555) is Avṛha, Atapa, Sudṛśa, and Sudarśana.

n.134According to Toh 555. Here, the negative is missing with yin, apparently in error for min.

n.135Assuming that the Tibetan sman pa (“healing” or “doctor”) is the common error in transcription for phan pa (“benefit”), which are very similar in the dbu med script.

n.136Assuming that the Tibetan sman pa (“healing” or “doctor”) is the common error in transcription for phan pa (“benefit”), which are very similar in the dbu med script.

n.137Assuming that the Tibetan sman pa (“healing” or “doctor”) is the common error in transcription for phan pa (“benefit”), which are very similar in the dbu med script.

n.138Assuming that the Tibetan sman pa (“healing” or “doctor”) is the common error in transcription for phan pa (“benefit”), which are very similar in the dbu med script.

n.139Assuming that the Tibetan sman pa (“healing” or “doctor”) is the common error in transcription for phan pa (“benefit”), which are very similar in the dbu med script.

n.140Toh 555 has Amitāyus (tshe dpag tu med pa).

n.141seng ge; Toh 555 has Singhaprabha (seng ge’i ’od ).

n.142rin chen tog.

n.143Assuming that the Tibetan sman pa (“healing” or “doctor”) is the common error in transcription for phan pa (“benefit”), which are very similar in the dbu med script.

n.144Assuming that the Tibetan sman pa (“healing” or “doctor”) is the common error in transcription for phan pa (“benefit”), which are very similar in the dbu med script.

n.145According to the Sanskrit. The Tibetan appears to translate caraṇa as “feet.”

n.146Literally “a hundred thousand ten-millions.”

n.147The Tibetan could be interpreted to mean “in” instead of “beyond.”

n.148This is the point where the otherwise identical Putting an End to Karmic Obscurations concludes. See Toh 219, 1.­82.

n.149In Toh 555 instead of Akṣayamati, this is the bodhisattva Blazing Light Rays of Unhindered Traits of Lions (seng ge’i mtshan thogs pa med pa’i ’od zer ’bar ba).

n.150The Sanskrit translates as “the saṅgha of those jinas.”

n.151According to the Tibetan, which presumably translates prabhūta. The Sanskrit has prabhāsita (“shines with a golden color”).

n.152According to the Tibetan. The Sanskrit has surāsurasusvara (“the lovely sounds of the suras and asuras”).

n.153According to the Sanskrit keśa. The Tibetan has dbu (“head”) with “hair” in the next line.

n.154According to the Tibetan, with “peacock” presumably translating mayūra. The Sanskrit has maula (“essential,” “intrinsic”) in the compound ṣaṭpada­maula­mahīruha­keśa (“hair like a bee, essential, and teak”).

n.155From the Sanskrit kuñcita. The Tibetan translates as lcang lo, often used for “long locks of hair,” but presumably here meaning “short curls.”

n.156According to the Tibetan, which transliterates caśa (correctly, cāṣa). The Sanskrit has kaśanikāśa, which is translated by Emmerick as “blue jay.”

n.157According to the Tibetan, presumably translating from prabhūta. The Sanskrit has prabhāsita (“always shines like gold”).

n.158According to the Tibetan zer ba, perhaps translating mukha. The Sanskrit has mukhābhasa (“shining face” or “shining blossom”).

n.159According to the Sanskrit mṛṇāla. The Tibetan has just pad+ma (“red lotus”).

n.160According to the Sanskrit syntax. The Tibetan of Toh 557 translates as “the Muni’s moon is slender.”

n.161Here Toh 557 translates as “the Muni’s body has a navel as…”

n.162The Sanskrit has mramarā in error for bhramarā. The Tibetan simply has bung ba. The carpenter bee has a glossy black abdomen in contrast to the bumblebee.

n.163Toh 557 here translates as “He has a prominent nose that is always gleaming.”

n.164According to the Sanskrit sunāsa. Tibetan has ro mchog (“perfect taste”), obviously translating from surāsa, which was a corruption in the Sanskrit manuscript. The Tibetan and Toh 556 have ro (“taste”) while Toh 555 has ri (“mountain”), a further corruption from ro.

n.165According to the Tibetan, presumably translating from pūrvita. The available Sanskrit has pūjita (“offered”).

n.166According to the Tibetan. The Sanskrit has surāsura (“suras and asuras”).

n.167According to the Tibetan bde gshegs in all three versions of the sūtra. The Sanskrit has saumya, which means “being happy” and “lunar.” In Toh 556 and in Toh 557 it appears to have been used as an adjective for the moon.

n.168From the Sanskrit niśākara, literally “night maker,” which is also a synonym for the moon. The Tibetan should be mtshan byed as is found in the Yongle, Lithang, and Kangxi versions. The Degé has mtshan byad, while the Choné has mtshan phyed.

n.169According to the Sanskrit, where the verb is optative.

n.170Literally “day makers.”

n.171According to the Tibetan. The Sanskrit translates as “his hands are beautified by stainless signs.”

n.172The Sanskrit here has “buddhas.”

n.173The Sanskrit has jinatva, which literally translates as “jinahood.” This is rendered in Tibetan simply as rgyal ba.

n.174The Sanskrit specifies that it is a bherī drum.

n.175According to the Sanskrit kamalākara and the Tibetan elsewhere. Here the Tibetan has pad+ma ’byung rgyal instead of pad+ma ’byung gnas.

n.176Here Toh 556’s ’gran zla med matches the Sanskrit asarthyam. Toh 555 has dgra med (“without an enemy”), which is probably a scribal error for ’gran med.

n.177According to the Sanskrit sukha and to the Yongle, Kangxi, and Narthang versions of Toh 556, which have bde ba. The Degé has dge ba (“virtue,” “goodness”).

n.178According to the Tibetan here and in Toh 557. If following the syntax of the Sanskrit and of Toh 555, the verse would be: “May my ocean of merit become complete. / May the ocean of my wisdom be pure. / Through the power of the light of stainless wisdom, / May there be an ocean of all qualities.”

n.179The Sanskrit has bodhiguṇair guṇaratnaprapūrṇā (“Through the qualities of enlightenment, may the precious qualities be complete”). The Tibetan has no instrumental particle after “qualities of enlightenment.”

n.180Here the Sanskrit and Toh 555 would translate as “may I have the light of merit.”

n.181This line is absent in the Sanskrit but included in all three Tibetan versions.

n.182The distribution of the lines of the Tibetan verses does not perfectly match up with the Sanskrit from this point onward.

n.183Two Sanskrit verses are here compressed into one verse of five lines.

n.184These last three verses are not in the Sanskrit or Toh 557.

n.185According to the Tibetan. The Sanskrit translates as “for the sake of the arising of compassion for beings.”

n.186According to the Sanskrit ṣaḍgrāma and the earlier verse in Toh 555. The Narthang and Lhasa versions have rkun drug, which would translate as “six thieves.” The Degé has rgyal po drug (“six kings”). Here the Tibetan has “an army,” presumably translating from a corruption of the Sanskrit saṃgrāma.

n.187According to the earlier Sanskrit ṣaḍgrāma (in this verse it is saṃgrāma) and the earlier verse in Toh 555, which has no specific term in this verse. The Tibetan translates as “an army,” presumably derived from a corruption of the Sanskrit saṃgrāma.

n.188According to the Tibetan. In the Sanskrit there is a negative, and thus the line translates as “the nature of knowing does not become the sense faculty.”

n.189According to the Yongle, Kangxi, and Narthang versions. The Degé omits grong (“village”). The Sanskrit has cauragrāmantāḥ (“outside the village of thieves”); gzhan is thus taken here to mean “other than the village”‍—in other words, “outside the village” instead of “other villages.”

n.190According to the Tibetan ngan skyugs. The Sanskrit has śakṛnmūtra (“urine and feces”).

n.191There is a play on words here that does not translate into English. “Elements” are called mahābhūta, which can be translated as “great occurrences.” In Tibetan, this is rendered ’byung ba chen po.

n.192According to the Tibetan. This line in Sanskrit is avidyamānā na kadāci vidyate (“no one in ignorance can know this”). In Toh 555 the line translates as “therefore I teach that the nature of the great elements is empty.”

n.193This line is absent in the Sanskrit.

n.194The Sanskrit translates as “the good city.”

n.195The Sanskrit specifies the bherī drum.

n.196The first two lines and the fourth are absent in the Sanskrit but included in Toh 555.

n.197An epithet for buddhas. The Sanskrit has nākyaka. The Tibetan has ’dren pa.

n.198Literally “the supreme limb.”

n.199The Sanskrit is shorter, forming only the first half of the verse: “If all the lords of the forest trees / In the billion worlds were cut down.”

n.200According to the Sanskrit and the version in Toh 555. Toh 556 translates as “one could divide it into three parts.”

n.201The single verse in Sanskrit is equivalent to two in the Tibetan, possibly because of the loss of some lines in the Sanskrit.

n.202This verse is in prose in Toh 555.

n.203According to the Yongle, Kangxi, Lithang, and Choné versions of Toh 556. The Degé has ma yin pa (“not another”).

n.204According to Toh 555 and the Narthang and Lhasa versions of Toh 556. The Degé has “wise in methods.”

n.205Literally “ten thousand times three thousand.” In Toh 555, the number is three hundred million (literally “a hundred thousand times three thousand”).

n.206In Toh 555 the number is “eight hundred million.”

n.207In Toh 555 the number is five million (literally “fifty times a hundred thousand”).

n.208The Degé here has dga’ (“joy”) in error for dka’ (“difficult”).

n.209In Toh 555, the name is King Who Is Ornamented by the Arrangement of Prayers (smon lam gyi bkod pas brgyan pa’i rgyal po).

n.210Toh 555 has “many hundreds of thousands of great eons.”

n.211“Venerable” is here absent in the Sanskrit.

n.212According to the Tibetan dgongs pa. The Sanskrit has samanvāgataḥ (“provided by”).

n.213From the Sanskrit kāntāra. The Tibetan translates as its other meaning dgon pa (“wilderness”). Toh 555 has dus ngan (“bad times”).

n.214From the Sanskrit kāntāra. The Tibetan translates as its other meaning dgon pa (“wilderness”). Toh 555 has sdug bsngal (“suffering”).

n.215According to the Tibetan, presumably translating from graha or possibly pramathana. The Sanskrit has jñānaprakāśakaḥ (“it manifests wisdom”). Toh 555 has ltas ngan (“bad omens”).

n.216This sentence is absent in the Sanskrit, though a version of it is included in Toh 555.

n.217From the Sanskrit svasti. The Tibetan translates as bde legs.

n.218The Sanskrit has “all human kings.”

n.219The last half of this paragraph and the first half of the next are absent in the Sanskrit version.

n.220The preceding chapter, this chapter, and the following chapter form one chapter in Toh 557.

n.221This phrase is absent in Toh 557 and in the Sanskrit.

n.222At this point the Degé version of Toh 557 translates as “saved them from attack,” which is absent in the Sanskrit and in the Yongle, Lithang, Kangxi, and Choné versions of Toh 557. However, this phrase does appear in a later repetition of the list in the Sanskrit.

n.223Absent in the Sanskrit and the Yongle, Lithang, Kangxi, and Choné versions of Toh 557.

n.224The Sanskrit has rājakula (“royal family”) and the Tibetan has pho brang ’khor (“palace entourage”).

n.225The Sanskrit has only “listens to.”

n.226The Sanskrit has rājakula (“royal family”) and the Tibetan has pho brang ’khor (literally “palace entourage”).

n.227The Sanskrit has rājakula (“royal family”) and the Tibetan has pho brang ’khor (literally “palace entourage”).

n.228The text from here until “that human king should wash his body” is absent in the Sanskrit.

n.229The Sanskrit has rājakula (“royal family”) and the Tibetan has pho brang ’khor (literally “palace entourage”).

n.230According to the Tibetan in Toh 556 and in Toh 555. The Sanskrit translates as “I have gained great might.”

n.231The Sanskrit translates as “auspicious jewels” or “precious articles.”

n.232The Sanskrit has dharmbhāṇaka bhikṣu .

n.233According to the Tibetan. The Sanskrit translates as “I have liberated beings.”

n.234According to the Tibetan yang dag shes and other occurrences of the name. The Sanskrit has samjaya.

n.235The Sanskrit omits “the nāga king” but does not do so further on when the list is repeated.

n.236The Sanskrit and Toh 555 translate as “tathāgatas in many hundreds of thousands of quintillions of buddha realms.”

n.237Rather than translating as “explains it,” the Sanskrit here translates as “writes it” or “has it written.”

n.238The Sanskrit translates as “for hundreds of thousands of quintillions of eons.”

n.239Here “the twelve forms” refers to the twelve aspects of a buddha’s speech.

n.240According to the Sanskrit cakra and the Yongle, Kangxi, Narthang, and Lhasa versions of Toh 556, which have ’khor lo. The Degé version of Toh 556 has ’khor ba.

n.241The Sanskrit has “tathāgatas” rather than “buddhas.”

n.242According to the Sanskrit rājakulaṃ. This seems to have been translated into Tibetan as khang pa brtsegs pa, which is usually the translation for kūṭāgāra.

n.243According to the Sanskrit. There appears to be an unintended omission in the Tibetan, possibly from an omission in the Sanskrit manuscript from which it was translated: kalyāṇa[mitra] sahāyakasya; dge ba’i [bshes gnyen gyis] grogs bgyid pa.

n.244The Sanskrit has rājakula (“royal family”) and the Tibetan has pho brang ’khor (literally “palace entourage”).

n.245At this point the Tibetan also has dngogs pa, as do the Yongle, Narthang, and Choné versions of Toh 557, which appears to be a scribal corruption. The Degé of Toh 557 has rdzogs pa (“perfect,” “complete”), which also appears to be a scribal corruption. There does not appear to be a Sanskrit equivalent in this passage.

n.246According to the Tibetan. The Sanskrit has “comet-like colors.”

n.247According to the Sanskrit kāryāṇi and the Yongle, Lithang, Kangxi, and Choné versions, which have dgos pa. The Degé has dgongs pa (“intention,” “thought”).

n.248According to the Yongle, Lithang, Kangxi, and Choné versions, which have ’dir. The Degé has ’di.

n.249According to the Sanskrit, Choné, and Urga versions, and to other instances of the title in this sūtra. The Degé here omits “king.”

n.250The Sanskrit translates as “show them the buddha realms.”

n.251In Toh 557, at this point the Four Mahārājas rise from their seats and recite verses of praise together. Here this is preceded by the section where Vaiśravaṇa teaches a mantra, which does not appear in Toh 557.

n.252In Toh 555 at this point there is the Tibetan instruction to state your name.

n.253This would translate as “Homage to Vaiśravaṇa Mahārāja. It is thus: rara rara kuno kuno khuno khuno ruṇo ruṇo saba saba kara kara great courage, great courage, great black one, protect, protect me and all beings svāhā .”

n.254Toh 555 translates as “the benefit will be that demons will be unable to find them.”

n.255Camphor is not in the list in Toh 555.

n.256Agarwood is not in the list in Toh 555.

n.257In Toh 555 at this point there is the Tibetan instruction to state your name.

n.258Toh 556 has paryeśvara and Toh 555 has parayeśvara, where it appears ye is in error for me, both very similar in dbu med script.

n.259This would translate as “Homage to Vaiśravaṇa, the giver of great wealth the lord of wrath. Come, unconquered one, lord of wrath, one with the highest compassion, one who wishes to benefit all beings, supreme lord, bring to me the increase of my wealth svāhā.”

n.260According to the Narthang version of Toh 555. The Degé version of Toh 555 has manorathaparipūraya, while the Degé of Toh 556 has manorathaparipuraya.

n.261This would translate as: “Homage to the Three Jewels. Homage to Mahārāja Vaiśravaṇa. It is thus: simi simi sumu sumu caṇḍa caṇḍa cara cara sāra sāra kara kara kili kili kuru kuru muru muru curu curu sandhāya ātmanām nitatyan antardhātu svāhā. Homage to Vaiśravaṇa svāhā. To the bestower of wealth svāhā. To the fulfiller of the mind’s wishes svāhā.”

n.262The Degé has dzi nar sha bha, which appears to be transliterating Jinarśabha, but this may well be the result of scribal corruption. The Yongle and Kangxi versions have ’dzin nar sha bha. The Degé of Toh 555 has Śaniśi. The Yongle, Lithang, and Kangxi have Śanaśi. The Narthang has Śinaśi.

n.263In Toh 555, the Tibetan is sbyin (“generosity”), which is in error for spyin, usually meaning “glue.” This was traditionally mixed with pigments in India, though it could be used to size cloth before being painted. Toh 556 has kapita as a transliteration of kapitya. The BHS version is kāpittha, and the Pali is kapittha or kapiṭṭha. In the Mahāvyutpatti it appears as kapittha, with kapita being the Tibetan equivalent in a list of pigments. It is the name of the wood-apple tree (Limonia acidissima). Other names are bael, Bengal quince, golden apple, or stone apple, fruit that has seeds contained in a sac that is an adhesive, transparent mucilage that solidifies on drying, so this may be what is referred to. Otherwise, glue derived from animals was used in pigments for painting. The sticky layer around the unripe seeds is a household glue that also finds use in jewelry-making. The glue, mixed with lime, waterproofs wells and cements walls. The glue also protects oil paintings when added as a coat on the canvas.

n.264Toh 555 has muktikālaṃkrta, observing the rules of sandhi or “euphonic combination.”

n.265According to Toh 555. Toh 556 has sarvasatvā.

n.266According to Toh 555. Toh 556 has mamā (omitting amukanāsya).

n.267Not in the list in Toh 555.

n.268At this point the section absent in Toh 557 concludes.

n.269According to the Tibetan. The Sanskrit translates as “like the moon in the sky.”

n.270According to the Tibetan. The Sanskrit translates as “who is like the moon on high.”

n.271According to the Tibetan. The Sanskrit does not have “has no impediment.”

n.272The first three lines of the Sanskrit verse form the entire four lines in Tibetan, with “Jambudvīpa” repeated and the fourth Sanskrit line occurring in the following Tibetan verse.

n.273Three lines of Sanskrit here form four lines in the Tibetan.

n.274According to the Narthang and Lhasa versions of Toh 556 and the Lithang, Kangxi, Choné, and Urga versions of Toh 557, which have tshe. The Degé version of Toh 557 has che (“great”), while the Degé of Toh 556 has de.

n.275The Sanskrit translates as “recite.”

n.276The Toh 557 chapter concludes at this point.

n.277According to the Yongle, Lithang, Kangxi, Choné, and Lhasa (śā ra dwa ti’i bu). The Degé omits the long vowel: Śaradvatiputra (śa ra dwa ti’i bu). The Narthang has both śā ra dra ti’i bu and śa ra drā ti’i bu.

n.278Toh 555 translates as “it is not composite, and it is not noncomposite.”

n.279According to the Yongle, Lithang, Kangxi, and Choné versions of Toh 556. Toh 555 has abhivayahāra. The Degé version of Toh 556 has abhivyahāra. The Narthang version of Toh 556 has abhivyahara.

n.280Toh 555 has suniśrita.

n.281Toh 555 translates as “for a hundred eons.”

n.282Toh 555 has a concluding sentence: “At that time, Śāriputra and the entire great assembly became extremely joyful on hearing those words, so that they all wished to possess that dhāraṇī.”

n.283The Toh 555 version reads: tadyathā nimi nimi nimindhari indrestrai loka lokani śiriśolavati harakṣa harakṣa | May this place where I, [say your name], dwell be free from all fear and terror, from all harm from suffering, and from all thunder, lightning, hailstorms, and sudden death. svāhā .

n.284Toh 555 has piṅgala .

n.285The Toh 555 version reads tadyathā kate vikate nikate pratyarthike pratyamitre śuddhe mukte vimale prabhāsvare aṇḍare paṇḍare śvete paṇḍaravāsini harikaṇḍari piṅgala akṣi dadhi mukhi rakṣa rakṣa | May this place where I, [say your name], dwell be free from all fear and terror, from all harm from suffering, and from all thunder, lightning, hailstorms, and sudden death. May I never see any bad, sinful thing but always be looked upon by the bodhisattva Ārya Avalokiteśvara with the blessing of his great compassion and be completely protected! svāhā .

n.286Toh 555 has tadyathā | muni muni muni nadhari muni mati mati sumati mahāmati hā hā hā hā ma bhayantīti pāpa vajrapāṇi āha drāviḍa svāhā.

n.287In Toh 555 this is followed by pukkasi.

n.288Toh 555 has paraṇale.

n.289Toh 555 has dalamadade.

n.290Toh 555 has cadrāvākrī.

n.291From the Degé lce (“tongues [of flames]”). The Yongle, Lithang, Kangxi, and Choné have rje (“lord”). Toh 555 has the obscure transliteration vajraśani.

n.292According to the Yongle, Lithang, Kangxi, and Choné versions of Toh 555 and Toh 556. The Degé of Toh 556 has āryapuśaste.

n.293Toh 555 has maṃgalya.

n.294Toh 555 has acale.

n.295According to the Yongle, Lithang, Kangxi, and Choné versions of Toh 556 and to Toh 555. The Degé version of Toh 556 has varyavate.

n.296The Degé version of Toh 556 has āryapuṇyasopākīye. The Yongle and Narthang versions have āryapuṇyasobākīye. The Urga has āryapuṇyasobhākīye. The Lhasa has āryapuṇyasaupākīye. Toh 555 reads āryapuṇyasobākiye.

n.297Toh 556 has shes pa, Toh 557 has ye shes, and the Sanskrit has jñāna.

n.298Toh 556 has ci nas. The Degé version of Toh 557 has de ltar. The Yongle, Lithang, Kangxi, and Choné have ji ltar. The Sanskrit has yathā.

n.299The Sanskrit translates as “will have no misfortune in life,” which is absent in the Tibetan.

n.300This line is absent in the Sanskrit.

n.301Following Toh 557. The Sanskrit has kuśala. The Degé version of Toh 556 has rab tu mkhas pa (“perfectly learned”).

n.302According to Toh 556, the Sanskrit, and the Yongle, Lithang, Kangxi, and Choné of Toh 557. The Degé version of Toh 557 has rab tu ’thob (“completely attain”).

n.303According to the Tibetan phun sum tshogs pa. The Sanskrit has jñā (“knowledge”).

n.304The Sanskrit here has dhāraṇīṃ cānupradāsyāmi smṛtyasaṃpramoṣaṇāya, “bestow on him the power of mental retention for preservation of memory.” It occurs further on in the Tibetan in both Toh 556 and 557.

n.305In the Tibetan, the order of medicines in this line differs from the Sanskrit.

n.306This identification is based on the Sanskrit feminine noun mahābhāgā (“great good fortune”) and that myrobalan (the standard Sanskrit word is harītakī) has many such hyperbolic synonyms and is the principal herb in Āyurveda but does not otherwise appear in the list.

n.307The Tibetan has gi wang, which was also at the beginning of the list (where it is translated here as “cow bezoar”). The Sanskrit had goroconā earlier and here has sarocanā (Bagchi has a corrupt samocaka). As gorocanā includes the word “cow,” presumably the previous term referred to that obtained from a cow and the second term is the bezoar obtained from an elephant.

n.308According to the Degé versions of Toh 555 and Toh 556. The Yongle, Kangxi, and Narthang versions of Toh 556 have sute tekṛ. Toh 557 and the Sanskrit have sukṛte.

n.309According to the Degé version of Toh 556. The Yongle and Kangxi versions of Toh 556 have kamatāli nalijānakarate. The Lithang and Choné versions of Toh 556 have kamatāle nalejñanakarate. The Narthang version of Toh 556 has kamatali nalijanakarate. Toh 555 has kamatali nalejanakarte. The Degé of Toh 557 has kṛtakamala nīlajinakarate. The Yongle version of Toh 557 has kṛtakama linalijanakarate. The Kangxi version of Toh 557 has kritakamalinalijanagarte. The Lithang and Choné versions of Toh 557 has kṛtakamali nalajinakarate. The Sanskrit has karajātabhāge.

n.310According to Toh 555 and 556. Toh 557 has haṃkarāte. The Sanskrit has haṃsaraṇḍe.

n.311According to the Degé versions of Toh 555, 556, and 557. The Kangxi and Yongle of Toh 557 have indrajālini. The Sanskrit has indrajāla.

n.312According to Toh 556 and Toh 555. Toh 557 has śakaddre. The Sanskrit has malilaka.

n.313According to Toh 555 and 556. The Degé version of Toh 557 has vaśaddre. The Choné version has vaśaddri.

n.314Toh 555 has avartakasike. Toh 557 has avartasike. The Sanskrit has avatāsike.

n.315The Lithang and Choné versions of Toh 556 have śīlamate.

n.316The Yongle and Kangxi versions of Toh 556 have sadyasthite.

n.317The Nobel version reads sukṛte kṛtakamalijanakarate haṃkarāte indrajāli śakad drepaśaddre abartaksike na kutraku kapalakapimalamati śīlamati sandhidhudhumamabati śiri śiri satyasthite svāhā. The Bhagji version reads sukṛte karajātabhāge haṃsaraṇḍe indrajālamalilaka upasade avatāsike kutra kukalavimalamati śīlamati saṃdhibudhamati śiśiri satyasthita svāhā.

n.318This may refer to musical instruments such as the vīṇā (Indian lute), the mṛdaṃga (drum), the muraja (tambourine), the ghaṭa (pot), the violin, and the bamboo flute. Those instruments are characteristic of South Indian music, particularly that of Karnataka, which retains the features of ancient Indian classical music while the north has been influenced by traditions from outside India. Alternatively, there are the five tempos, or number of strokes per beat, of South Indian music, as in The White Lotus of Compassion and The King of Samādhis Sūtra (Sanskrit: pañcāṅgika; Tibetan: yan lag lnga dang ldan pa).

n.319The Sanskrit is transliterated as syād yathedan (for syād yathedaṃ): “It should be thus.”

n.320The Bhagji edition has ane nayane hili hili gili khile svāhā.

n.321“It is thus: O one who has gone well, who has departed, who has departure! svāhā.” The Bhagji edition has sugate vigate vigatāvati svāhā. The Nobel edition has sagaṭe bigaṭe bigaṭābati svāhā. Va is transliterated into Tibetan as ba, reflecting the north Indian dialect, as recorded in the Nobel edition.

n.322According to the Sanskrit.

n.323The Bhagji edition has same viṣame svāhā | sugate svāhā | sāgarasaṃbhūtāya svāhā | skandhamātrāya svāhā| nīlakaṇṭhāya svāhā | aparāhitavīryāya svāhā | himavatsaṃbhūtāya svāhā | animiṣacakrāya svāhā | namo bhagavatyai brāhmaṇyai | namaḥ sarasvatyai devyai | sidhyantu mantrapadāstaṃ brahma namasyantu svāhā. The Nobel edition has śame biṣame svāhā | sagaṭe vigaṭe svāhā | sukhatinate svāhā | sāgarasaṃbhūtāya svāhā | skandhamātrāya svāhā | nīlakaṇṭhāya svāhā | aparājitabīryāya svāhā | himabatsaṃbhūtāya svāhā | animilabaktrāya svāhā | namo bhagabate brāhmaṇe | namaḥ sarasvatyai debyai | sidhyantu mantrapadā taṃ brahmānumanyatu svāhā.

n.324The Bhagji edition translates as “siddhas, yakṣas, and devas [filling] the sky.”

n.325According to the Sanskrit vikhyātā. The Tibetan in Toh 556 and Toh 557 appears to have the scribal error grangs (“number”) instead of grags. Toh 555 has grags.

n.326In contrast with other verses, the Tibetan translates the Sanskrit ślokas as two long lines of verse. Here they are presented as four lines for consistency.

n.327The Bhagji edition has śubhavastra (“beautiful clothes”).

n.328The Tibetan transliterates this phrase as syād yathedan.

n.329The Yongle and Kangxi versions have hiṅgule. The Lithang, Choné, and Urga have hegule. The Lhasa has hiphule. The Bhagji edition has sure vire araje arajavati hi gule.

n.330The Yongle and Kangxi versions of Toh 555, 556, and 557 have miṅgule. The Bhagji edition has piṅgale.

n.331Toh 555 has piṅgalavat. The Narthang version of Toh 556 and 557 has piṅgalavati. The Yongle and Kangxi versions have biṅgalavati. The Bhagji edition has piṅgale vati.

n.332The Yongle has miṅguśe. The Kangxi has maṅguśe. The Narthang has miṃguśe. The Bhagji edition has mukhe.

n.333The Yongle and Kangxi versions have citira. The Lithang has citara. The Narthang has catara. The Lhasa has cihara. The Bhagji edition reads marīci sumati diśamati agrāmagrī talavitale.

n.334In the Yongle version, capati is missing. The Bhagji edition has ca vaḍi.

n.335The Yongle and Kangxi versions have pranaye. The Bhagji edition has vicarī mariṇi pāṇaye.

n.336The Yongle version has lokajeṣṭhe. The Lithang and Choné versions have lokajyeṣṭha. The Kangxi has lokajyeśṭhe. The Narthang has lokaśeṣṭhe. The Bhagji edition has lokajyeṣṭha.

n.337The Urga has logapriye. The Bhagji edition has ke priya.

n.338The Yongle has siddhaphrite. The Narthang has siddhaprite. The Lhasa has siddhiprete. The Bhagji edition has siddhivrate.

n.339The Lhasa has vimamukhiśucikhare. The Bhagji edition has bhīmamukhiśacivarī.

n.340The Lithang, Choné, and Lhasa versions have apratehate.

n.341The Narthang and Urga versions have apratihatabuddhe. The Lhasa version has apratehate buddhe. The Bhagji edition has apratihatabuddhi.

n.342The Yongle, Kangxi, and Narthang versions have mahādevi.

n.343The Yongle version has pratigrinanamaskarana. The Lithang and Choné versions have pratigṛhnanamaskarana. The Kangxi version has pratigrihanamaskarana. The Urga version has pratigṛhnanamaskaroṃ.

n.344The Bhagji edition has sure vire araje arajavati hi gule piṅgale piṅgale vatimukhe marīcisumati diśamati agrāmagrītalavitale ca vaḍivicarī mariṇipāṇaye lokajyeṣṭhake priyasiddhivrate bhīmamukhiśacivarī apratihate apratihatabuddhi namuci namuci mahādevi pratigṛhṇa namaskāra.

n.345According to the Tibetan. The Bhagji edition has “all beings.”

n.346According to the Sanskrit vidyā, which the Tibetan translates as rig sngags (“vidyāmantra”).

n.347According to 557. Toh 556 has a genitive particle, resulting in the translation “tantras in verse.”

n.348The Lithang and Choné versions have mahāprabhava.

n.349The Bhagji and Nobel editions have mahāprabhāve hili hili mili mili.

n.350The Bhagji edition has kadārake yuvati. The Nobel edition has karaṭe keyūre keyūrabati.

n.351In the Yongle, Lithang, Kangxi, and Choné versions, hili hili is absent. The Narthang has hili mili. The Bhagji edition has kadārake yuvati hili mili. The Nobel edition has karaṭe keyūre keyūrabati hili mili hili mili hili mili.

n.352In the Yongle version, hili hili is absent. The Kangxi has hasa hasa.

n.353The Bhagji edition has hili hili mili.

n.354The following section is absent in Toh 557.

n.355According to Toh 555, which has bres. Toh 556 has bre.

n.356From dga’ mo in Toh 555, and from the Yongle, Lithang, Kangxi, and Choné versions. The Degé has rgan mo (“old woman”).

n.357This refers to the four Vedas.

n.358According to Toh 555, which has rlabs. The Yongle and Lithang versions of Toh 556 have ldud, the Kangxi and Choné versions have ltung ltad, and the Degé has lud.

n.359According to Toh 555, which has ’dra, and the Yongle, Lithang, Kangxi, and Choné versions of Toh 556, which have bzhin dag la dbang. The Degé has spyin bdag la dgongs.

n.360According to Toh 555 and Toh 556, which have ring. The Degé has ri (“mountain”).

n.361Here the narrative resumes in Toh 557.

n.362According to the Tibetan. The Sanskrit has ratnamaṇi (“precious jewels”), which makes the Tibetan appear to have brygad rnams kyis (“by eight”) in error for brgyan rnams kyis (“by jewelry,” “by ornaments”). However, Toh 555 goes on to list the eight articles held in the eight hands.

n.363Sanskrit has namaḥ (“homage”) svāhā.

n.364According to the Sanskrit ahaṃ (“I”). The Tibetan has bdag cag (“we”).

n.365The Sanskrit translates as “and all beings.”

n.366According to the Yongle, Lithang, Kangxi, and Choné versions. The Degé here has an apparently superfluous de.

n.367Toh 555 has “the four continents,” which seems more fitting.

n.368The Degé version has pe ma. The Yongle, Kangxi, and Narthang versions have pe mo. These are assumed to be scribal corruptions, through dictation from pad ma or pad mo, both of which are used to translate Padmā .

n.369The Degé has Hiri.

n.370This refers to Hārītī, who abducted and killed children to feed the hundreds she had. The Buddha miraculously hid her youngest son under his bowl, and when she asked for help, he demonstrated the suffering she was causing. As a result, she became a protector of children and women in childbirth.

n.371According to the Sanskrit svastha and to the Narthang of Toh 557, which reads brtan. The Yongle and Kangxi versions of Toh 557 have rtag (“permanent”). The Degé version has brtas (“increased”).

n.372According to the Sanskrit mayā (“by me”) and Toh 555, which precedes this with “I remember when” and the concluding response from the Buddha. In Toh 556 and 557 the following passage is given in the third person.

n.373The Sanskrit appears to associate the following “through the power of the great goddess Śrī” with beings receiving all requisites.

n.374The Sanskrit adds “to the Tathāgata” and lists “lamps” as an offering.

n.375The Sanskrit has Śrī Devī.

n.376The Sanskrit has “and lamps.”

n.377According to the Sanskrit, the Yongle, Lithang, and Choné versions of Toh 556, and Toh 557. The Degé version of Toh 556 omits lha (“deities”).

n.378This translates as “Sublime Lotus Golden Banner.” In the Sanskrit and Toh 557, there is only Suvarṇadhvaja (“Golden Banner”). Toh 555 does not mention her residence.

n.379From this point on, the great goddess Śrī speaks of herself in the third person.

n.380According to the Sanskrit and the Kangxi version of Toh 556.

n.381According to the Tibetan. The Sanskrit has samantagate.

n.382According to Toh 555 and Toh 557. Toh 556 has sattvā artha.

n.383According to Toh 555, 556, and 557. The Sanskrit has mahābhāgine.

n.384According to the Sanskrit and Toh 557. Toh 555 and Toh 556 have mahāmaitri.

n.385The Sanskrit has mahātejopamaṃ hite. Toh 556 has upasaṅhihe.

n.386According to the Yongle, Kangxi, and Narthang. The Sanskrit has ṛṣisaṃgṛhīte. The Degé has saṃgrahītete.

n.387The Sanskrit has samayānupālane.

n.388Toh 555 has “seven days and nights.”

n.389According to the Sanskrit girikandara. Toh 557 has ri’i sman ljongs (“land of mountain herbs”)

n.390According to the Sanskrit. This is made into the subsequent sentence in the Tibetan.

n.391According to the Sanskrit vega. In the Sanskrit, the adjective “great” is clearly meant to refer to this entire list of qualities.

n.392According to the Sanskrit. The Tibetan may have suffered an omission as it could be read literally as “any class of deities within the Trāyastriṃśa class of deities.”

n.393The standard list of desire-realm paradises has only six. Perhaps this is meant to include the realm of the asuras or may be simply an error. Toh 555 has six paradises.

n.394At this point the chapter in Toh 557 and in the Sanskrit concludes.

n.395According to Toh 555. In Toh 556, the second pūderi does not have the long ū vowel.

n.396According to the Sanskrit girikandara. Toh 557 has ri’i sman ljongs (“land of mountain herbs”).

n.397According to the Sanskrit girikandara. Toh 557 has ri’i sman ljongs (“land of mountain herbs”).

n.398According to Sanskrit, the Degé version of Toh 556, and Toh 557. The Degé version of Toh 556, the Yongle, and the Kangxi omit this phrase.

n.399According to the Sanskrit and to Toh 557. Toh 556 omits this phrase.

n.400This name can be translated in many ways, one of which could be “that which is to be understood.”

n.401From Toh 557, which has rigs. Toh 556 has gnas (“basis”).

n.402The Sanskrit has loka (“light”)

n.403The chapter ends at this point in Toh 557.

n.404According to Toh 555. The Degé version of Toh 556 has atiṣṭhahe.

n.405According to Toh 555. The Degé version of Toh 556 has saṃvidjñāye.

n.406The width of the palm or its four fingers.

n.407According to the Narthang and Lhasa versions of Toh 556 and to Toh 555. The Degé version of Toh 556 has just “practitioner.”

n.408Toh 557 has Balaketu. The Sanskrit has Baladaketu.

n.409Following Toh 556, which has dbang po’i tog. Toh 555 has Foremost Power of Knowledge (shes pa’i stobs kyi gtso bo). Toh 557 has Varendraketu.

n.410This verse is absent in the Sanskrit.

n.411According to the Sanskrit, to the Yongle, Lithang, Kangxi, Narthang, and Choné versions of Toh 556, and to Toh 557, which all read rgyal po. The Degé version of Toh 556 has rgyal por (“blessed by the devas as a king”).

n.412According to the Sanskrit, to the Yongle, Lithang, Kangxi, Narthang, and Choné versions of Toh 556, and to Toh 557, which all read rgyal po. The Degé version of Toh 556 has rgyal por (“blessed by the devas as a king”).

n.413The plural is in accordance with the Sanskrit.

n.414According to the Sanskrit, “wealth that has been accumulated” would be included in the previous sentence as being destroyed by invading enemies instead of being stolen through dishonesty.

n.415The Sanskrit does not have the second half of this verse.

n.416According to the Sanskrit rājā. The Tibetan has just rgyal.

n.417The Sanskrit has the country being destroyed by unrighteousness and weapons.

n.418In the Sanskrit and Toh 557 the order is reversed: “cherished minster and cherished elephant.”

n.419The Sanskrit and Toh 555 have “horses and camels.”

n.420The Sanskrit translates as “kill.”

n.421These two lines in the Sanskrit edition are an extra two lines for verse 36.

n.422According to Tibetan shin tu rid pa. The Sanskrit has sudurbala (“very weak”).

n.423In the Sanskrit this is one of the results, and it appears at the end of the verse.

n.424According to the Sanskrit plural genitive (and not instrumental) and to the Degé version of Toh 556 and the Yongle and Kangxi versions of Toh 557.

n.425This extra line appears in the Degé version of Toh 556 but not in the Sanskrit, in Toh 557, or in the Yongle version of Toh 556.

n.426The Sanskrit translates as “the lords of devas.”

n.427Toh 557 has “become angry.” The Sanskrit prakupyanti could have either meaning.

n.428According to the Degé and Narthang versions of Toh 556, which have nyes mgon (“lord of evil”), presumably from pāpapati. Toh 555 has mi dge grogs (“sinful companions”). The Sanskrit has pāpapatitaḥ (“fallen into sin”). The Degé version of Toh 557 and the Lithang version of Toh 556 have nye ’khon (“hold a grievance”). The Choné version of Toh 556 has nye ’khor (“attendants”). The Yongle and Kangxi versions of Toh 556 and the Yongle, Lithang, Kangxi, and Choné versions of Toh 557 have nye mkhon (“bias,” “partiality”). Emmerick translates this as “should not take sides.”

n.429According to the Tibetan bstan. The Sanskrit has dharmeṇa śāsyate rāṣṭraṃ (“the kingdom is ruled through righteousness”).

n.430According to the Sanskrit sukṛte and to Toh 557, which has legs par byed. Toh 556 has legs par byung (“well arisen”).

n.431According to the Sanskrit and to the Yongle, Kangxi, and Narthang versions of Toh 556 and Toh 557, which have dang. The Degé version of Toh 556 has dad (“faith”).

n.432According to the Sanskrit praśāsyate. Toh 557 translates according one of its other meanings, ston (“teach”). Toh 555 has btul (“subjugated”).

n.433The Sanskrit has “in the middle of a sun.” Toh 557 has gnyid (“sleep”), which could be a scribal error from dictation for nyi (“sun”). However, Toh 556, which appears to usually be a direct copy from Toh 557, has replaced “middle of sleep” with “in a dream,” even though that phrase is already in the preceding line (“dream”). This appears to be a translation from a manuscript that had svapna, which can be rendered as either gnyid (“sleep”) or rmi lam (“dream”) instead of sūrya .

n.434According to the Sanskrit jinasya, and also to Toh 555, which has “buddhas.” Toh 557 and 556 have rgyal po’i (“the king’s”) instead of rgyal ba’i.

n.435According to the Sanskrit sāla and Toh 557 sā la’i. In this instance Toh 556 has sa la, which could be translated as “on the ground,” though this is probably an error for sā la.

n.436According to the Sanskrit, the Lithang and Choné versions of Toh 556, and Toh 557. The Degé version of Toh 556 has nor bu rin po che’i (“precious jewels”) instead of nor ni chen po yi.

n.437The order is in accord with the Sanskrit, the Narthang and Lhasa versions of Toh 556, and Toh 557. The Degé version of Toh 556 translates as “food, clothing, and drink.”

n.438The buddha of that time whose teachings Ratnoccaya follows.

n.439According to the Tibetan of Toh 555, 556, and 557. The Sanskrit translates as “the three worlds.”

n.440According to the Sanskrit praśantamānasai and to yid zhir in the Yongle version of Toh 557. The Degé of Toh 557 and Toh 556 have yid bzhin.

n.441According to Toh 556 and to the Yongle, Kangxi and Choné versions of Toh 557. Toh 555 translates as “made offering to.” The Sanskrit has ārāgitā, while the Degé version of Toh 557 has brnyes, both of which would translate as “attained” with reference to the ten strengths.

n.442According to the Sanskrit idam. The Tibetan has dam pa (“the sublime”).

n.443According to the Sanskrit and the Chinese. The Tibetan could be translated as “many oceans of suffering.”

n.444According to the Sanskrit and also to Toh 556 and the Yongle, Kangxi, Narthang, and Choné versions of Toh 557, which have kyi. The Degé version of Toh 557 has kyis.

n.445Toh 555 omits the second half of this verse.

n.446According to the Tibetan, which appears to have translated from a manuscript that had buddhadarśanam instead of buddhaśāsanam. It should otherwise have been “the Buddha’s teaching will be praised.”

n.447Here Toh 556 has dpal yon, while Toh 557 has ’bru dang (“grains and”). The Sanskrit is dhanyai, which can mean both grain and opulence.

n.448This line, the next verse, and the first three lines of the following verse are absent in the Sanskrit and Toh 555.

n.449This line forms the last line in verse 19 in the Sanskrit.

n.450Here Toh 556 and Toh 557 briefly diverge in the order of the lines of verse.

n.451The first two lines of this verse and the last two lines of the preceding verse appear to have switched places when compared to Toh 557 and the Sanskrit, which appear to preserve the original order of the lines.

n.452The Sanskrit has mahādhipa.

n.453This third line, which would have been the fourth in the Sanskrit, is missing from the Sanskrit version, which jumps instead to the last line of the verse after next.

n.454This verse is absent in the Sanskrit.

n.455Only the last line of the Sanskrit‍—the third line in this translation‍—is present in the Sanskrit version.

n.456According to the Sanskrit instrumental plural for “yakṣa lords” and the nominative dual case for the compound of the two following names.

n.457According to the Sanskrit. The Tibetan syntax appears to list Saṃjñeya as distinct from the twenty-eight yakṣas.

n.458According to the Sanskrit and to Toh 557. The Tibetan has just nag po, which translates from the Sanskrit kāla.

n.459According to the Sanskrit, meaning “sun friend.” Toh 556 and Toh 557 are corrupt in all editions, probably because the original was nyi bshes. The Degé version of Toh 556 and the Choné and Urga versions of Toh 557 have gnyen bshes (“friend-friend”), while the Lithang and Kangxi versions of Toh 556 and the Degé version of Toh 557 have gnyis bshes (“two-friend”). The Yongle version of Toh 557 has gnyi bshes (“two-friend”). Toh 555 has nyi ma’i gnyen (“sun-friend”).

n.460According to the Sanskrit. Both the Tibetan and the Chinese appear to have translated from a manuscript that had Nārāyaṇa, though he has already been mentioned in the list.

n.461According to the Tibetan ra ro. Emmerick, from Nobel’s Sanskrit, has “standing.” The Bhagji edition has a corrupt saptamātṛsthitani (“seven mothers standing”), with sapta (“seven”) from supta (“sleep”). Possibly the translation was made from a manuscript with matta (“intoxicated”) where Bhaji has mātṛ (“mother”). Toh 555 has “whether asleep or awake.”

n.462The Bhagji edition has dantī, which would have been translated as so can.

n.463In Emmerick translated as a description of the previous goddesses, but the Bhagji edition of the Sanskrit and also the Tibetan present this as a singular name.

n.464Toh 556 has gzi byin ldan. Toh 557 has mdangs dang ldan.

n.465Toh 556 and 557 appear to have only three lines where the Sanskrit and Toh 555 have four. The third and fourth lines in the Sanskrit translate as “they will be delighted by bliss / and satisfied by many flavors.” The last line appears to have been transposed to the next verse.

n.466According to the Yongle, Lithang, Kangxi, and Choné versions of Toh 556 and to Toh 557, which have mdzes. The Degé version of Toh 556 has dgyes (“spreading”).

n.467According to the Sanskrit jambūnada. The Tibetan has ’dzam bu’i gling (“Jambudvīpa”).

n.468The Degé version of Toh 556 has sim pa (“have pleasure” or “dissolve”). The Narthang version of Toh 556 has tshim pa (“satisfied,” “satiated”), as does Toh 557. The Sanskrit has ātapayate (“heated,” “warmed”).

n.469The Sanskrit has bodhisattva­samuccayā.

n.470This refers to the eightfold path, with wisdom being the right view and conduct being the other seven aspects of the path.

n.471The Sanskrit daraka can mean “son” as well as “boy.” In Toh 555, the Tibetan specifies that Rūpyaketu is Ruciraketu’s son.

n.472This line is absent in Toh 557.

n.473“Seats” is not in the list in Toh 557.

n.474Toh 557 does not have “and all requisites.”

n.475Absent in the previous list and the Sanskrit.

n.476According to the BHS meaning of citrikara. The Tibetan translates literally according to the classical Sanskrit meaning of “making a drawing.”

n.477The Yongle version of Toh 556 has the error ’jig rten (“world”). Toh 555 has lus ni ’jigs pa (“destruction of the body”). The Degé version of Toh 557 has ’dzin, while the Yongle, Kangxi, Narthang, and Choné versions of Toh 557 have ’jig (“destroyed”). ’jig may be a translation of the Sanskrit kṣīyate. The Bhagji edition has lakṣyante (“identified,” “discerned”).

n.478According to the Sanskrit agni and to Toh 555, which has me. Toh 556 and 557 have mi (“human”).

n.479The six seasons, each two months in length, are vasanta (“spring”), grīṣma (“heat”), varṣā (“monsoon”), śarad (“autumn”), hemanta (“winter”), and śiśira (“cool”).

n.480The Sanskrit varṣā literally means “the rains,” meaning the wet monsoon months.

n.481The Sanskrit grīṣma means “the time of heat,” before the coming of the monsoon rains.

n.482According to the traditional translation of these Āyurvedic terms. The Sanskrit translates as “astringent, pungent, and bitter.” The Tibetan would more closely yield in this case “harsh, warm, and hot.” The Toh 556 Degé has tshwa (“salty”) in error for tsha (“hot”).

n.483Absent in the Sanskrit.

n.484Toh 557 does not have khon khong (“empty”).

n.485Toh 557 does not have khon khong (“empty”).

n.486Toh 557 does not have khon khong (“empty”).

n.487In Sanskrit, jala means “water” and vāhana can mean “to carry” or “to bring.” The first meaning is translated as ’bebs in Tibetan, (literally “to send down”) and the second meaning is translated as sbyin (“give”). If translating from Sanskrit this would be more like “because you carry water and because you bring water.”

n.488Toh 557 does not have khon khong (“empty”).

n.489Toh 557 does not have khon khong (“empty”).

n.490In Emmerick translating from Nobel’s Sanskrit and in Toh 555 this is the name of the lake rather than its description, as it is translated in Toh 556 and Toh 557 in the following passage.

n.491The Sanskrit is in the singular. Toh 555 has “many fishermen.”

n.492Toh 556 has grog. Toh 557 has g.yangs sa (“cliff”).

n.493According to the Sanskrit viṣaye. The Degé version of Toh 557 and the Yongle, Lithang, Kangxi, Narthang, and Choné versions of Toh 556 have chab ’og. The Yongle and Kangxi versions of Toh 557 and the Degé of Toh 556 have chags. Toh 555 has mnga’ ris.

n.494The Sanskrit svakaṃ could mean “my” or “our.” Toh 557 translates as “my,” which does not seem to fit the context as well as “our.” Toh 556 translates as “our.” Toh 555 has neither, just “go home.”

n.495In Toh 555, the bhikṣu is also teaching the twelve phases of dependent origination.

n.496According to the Yongle, Lithang, Kangxi, and Choné versions of Toh 556 and to Toh 557, all of which have de dag dang bdag gi mthus. The Degé version of Toh 556 omits dang, resulting in “they, through my power...” “And my” is according to the Tibetan, which is not present in the Sanskrit so that it is “through their power.” This sentence is absent in Toh 555.

n.497The phrasing varies slightly from Toh 557.

n.498According to the Sanskrit and Toh 555. Toh 556 and 557 appear to have translated it as meaning “obtained the name Vyākaraṇa (‘prophecy’).”

n.499Although this is presented as a narration by the Buddha, he is described in the third person.

n.500According to the Sanskrit, the Yongle, Lithang, Kangxi, and Choné versions of Toh 556, and Toh 557. The Degé version of Toh 556 has ba instead of sa.

n.501The Sanskrit also has “having attained the five kinds of vision.”

n.502According to the Tibetan lnga lan pa and in Toh 555 the transliterated pañcala. The Bhagji edition has prañcala.

n.503According to the Sanskrit hita. The Tibetan has sman (“medicine”), which is a common scribal error for phan (“benefit”).

n.504According to thar in the Yongle, Lithang, Kangxi, and Choné versions of Toh 557 and Toh 556. The Degé version of Toh 557 has mthar (“the end”). This passage is in verse in the Tibetan but in prose in the Sanskrit.

n.505According to the Sanskrit (literally “one who has as his essence the benefit of beings”) sattvārthasaram (in the accusative case). The Tibetan has sems can mchog gi snying po (“the essence of a supreme being”).

n.506From the Sanskrit visṛta and Toh 556, which has ’od ’phro ba. The Degé version of Toh 557 and the Yongle, Lithang, Kangxi, and Choné versions of Toh 556 have ’phra.

n.507This is in spite of Ānanda stating there was only one. The Sanskrit is specifically in the singular.

n.508In verse in Tibetan but in prose in the Bhagji edition of the Sanskrit.

n.509According to the Tibetan. “Supreme understanding” is absent in the Sanskrit but included in Toh 555.

n.510According to Toh 556 and the Sanskrit. In Toh 557 “patience” has an instrumental particle.

n.511This follows the syntax of Toh 556 with reference to the Sanskrit.

n.512According to the Degé version of Toh 556. Not present in the Sanskrit, in the Yongle, Lithang, Kangxi, and Choné versions of Toh 556, in Toh 555, or in Toh 557.

n.513The Sanskrit terms tarakṣu and rkṣa mean “hyena” and “bear” respectively. Toh 555 translates as “jackals and wolves.”

n.514This sentence appears in verse in the Sanskrit and is the third verse.

n.515The Sanskrit has a longer conversation between the brothers, including two verses that do not appear here.

n.516According to the Tibetan. The Sanskrit is in the plural.

n.517In the Sanskrit this prose is in verse form and appears as the seventh verse.

n.518In the Sanskrit this prose is in verse form and appears as the eighth verse.

n.519In the Sanskrit this prose is in verse form and appears as the ninth verse.

n.520“Great” is absent in the Sanskrit and Toh 557.

n.521According to the Sanskrit avekṣya and to Toh 555, Toh 556, and the Narthang version of Toh 557. The Degé version of Toh 557 has bldags (“licked”).

n.522From the Sanskrit saṃtrastahṛdaya (“alarmed heart”). Translated into Tibetan as snying myos (“heart crazed”). Toh 555 translates as sems la shin tu skrag (“very frightened in the mind”).

n.523From the vocative Sanskrit devi, as an address to a female monarch. The Tibetan translates as bzang mo (“good one”).

n.524According to the Sanskrit. The Tibetan appears to read “those without children and dead, or humans who have living sons.”

n.525They are said to be particularly grief-stricken when separated from their offspring and are therefore often used as an analogy.

n.526The Sanskrit translates as “and the attendants.”

n.527According to the Sanskrit mohamupagatāḥ and Toh 555 dran pa stor bas shes pa ci yang med par gyur. Toh 556 and 557 translate as myos par gyur (“became crazed”)

n.528In the Bhagji edition, this verse and the previous verse occupy six lines each.

n.529According to the Yongle, Kangxi, and Lhasa versions of Toh 556, which have mang por ngas. The Degé has mang po rangs because of an error in the placement of the tsheg, or syllable-separating dot.

n.530According to the Sanskrit, Toh 556, and the Yongle, Lithang, Kangxi, and Choné versions of Toh 557. The Degé has dpung instead of spun.

n.531In the preceding prose, in Toh 556, and in TWC and BG, there is no mention of leaping from a cliff. However, the preceding prose in Toh 555 and in YJ (the Chinese version on which Toh 555 was based) have him leaping from a mountain, and the Chinese only adds that a great many gods or goddesses caught and carried him in their hands so that he was not hurt by his fall. However, while Toh 555 and YJ do not mention this leap from a mountain at this point in the verse, they do state the forest was on the side of a steep mountain, and later in the verse, a minister states that Mahāsattva leapt from a mountain.

n.532According to the Sanskrit vriduta and to Toh 557 and the Yongle, Kangxi, and Urga versions of Toh 556, which have mthor. The Degé version of Toh 556 has mthong.

n.533The contents of the thirty-second verse in the Sanskrit are spread over two verses in the version translated into Tibetan. The Sanskrit translates as: “They saw the blood-soaked limbs of the tigers. / Nothing but hair, bones, and skin, / Fallen and scattered over the ground, / Only that of him remaining fallen on the ground.”

n.534According to the Sanskrit and Toh 557 and the Degé version of Toh 556. The Comparative Edition of the Degé has rngul (“sweat”) instead of rdul (“dirt” or “dust”).

n.535A traditional gesture of grief after the death of a family member.

n.536According to Toh 557 and the Kangxi, Narthang, and Lhasa versions of Toh 556. The Degé version of Toh 556 has rig in error for reg.

n.537This is usually taken to refer to the first five pupils of Śākyamuni, but Toh 555 specifies that two of them are Maudgalyāyana and Śāriputra, the Buddha’s two principal followers.

n.538Only the first line of this verse is included in the Sanskrit.

n.539According to the Yongle, Lithang, Kangxi, and Choné rgyal ba. The Degé has rgyal ba’i.

n.540According to the Sanskrit. Although amṛta in the first line was translated as “deathlessness,” it appears that in the second line it was translated as amṛta (bdud rtsi), which is “the nectar of deathlessness.”

n.541From the Sanskrit udāra, which the Tibetan has translated as rgya che (“vast”).

n.542According to the Sanskrit akula and the Yongle, Lithang, Kangxi, and Choné versions of Toh 556, which have gang ba. The Degé version has dang ba (“clear”).

n.543According to the Tibetan and Nobel’s Sanskrit. The Bhagji edition has ratna (“jewel”).

n.544The Sanskrit and Tibetan have only “beryl,” but from context this appears to be “white beryl.” Toh 555 makes it clear that this is the ūrṇā hair between the Buddha’s eyebrows.

n.545The Sanskrit translates as “beings are in extreme thirst.”

n.546According to the Sanskrit prahladyet and Toh 557, which has sim. Toh 556 has tshim (“satisfy”).

n.547The Sanskrit has mahānta. The Tibetan translates as tshe dang ldan pa, the usual translation of āyuṣman.

n.548The Khotanese Sanskrit and Toh 555 have additional verses at this point.

n.549The Sanskrit here translates as “great goddesses.”

n.550This reform of the spelling of written Tibetan‍—which included, for example, eliminating the secondary suffix da‍—was made in 816, during the reign of King Ralpachen (born ca. 806, r. 815–38).