Notes

n.1The Sūtra of the Sublime Golden Light (2) (Suvarṇa­prabhāsottama­sūtra, Toh 556).

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 (Abhisamaya­vibhaṅga), 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 (Mañjuśrī­nāma­saṃgīti­ṭīkā), Toh 2534, folio 217.b; (4) Dīpaṁkaraśrījñāna, shes rab kyi pha rol 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) Dīpaṁkaraśrījñāna, Toh 3791, folio 84.b.

n.10(1) Ekādaśanirghoṣa, rdo rje ’chang chen po’i lam gyi 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 Tshig, Yüan ts’e, Yuan Tso, and in Tibetan translation as Dzoksal (rdzog 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. Tian tai zhi da shi 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. Zhen di 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.22In the Sanskrit version of this text, this phrase is part of the first verse, while in the Tibetan, keeping to the traditional phraseology, has more syllables than the following lines. There 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.23At this point, the Buddha’s words begin abruptly. The Sanskrit has four lines of verse compared to the Tibetan’s three: “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 an end to all evil.” Because of Tibetan syntax, the first line of this verse occurs at the end of the following verse.

n.24The 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.25In 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).”

n.26According to the Tibetan gnod byin. The Sanskrit has guhya (“secret ones”).

n.27According to the Sanskrit kṛta. The Yongle, Kangxi, Narthang, and Toh 556 have bsod nams byed. The Degé version of Toh 557 has bsod nams med (“without merit”).

n.28According to the Tibetan. The Sanskrit has sarva (“all”).

n.29According to the Tibetan. The Sanskrit has “purified by perfume.”

n.30According to the Tibetan. Sanskrit has atandrita (“without sleepiness or lethargy”).

n.31According 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.32According to the Tibetan. The Sanskrit has “will easily attain a human result,” which presumably means the result of becoming human.

n.33According to the Tibetan. The Sanskrit translates as “enters.”

n.34This 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.35According to the Sanskrit teṣu. The Tibetan has las (“from”), apparently in error for la.

n.36From the Tibetan phrugs. The Sanskrit paryaṅgka could mean a “seat” or “cushion.”

n.37From the Sanskrit divya­ratna­puṣpapatraiḥ. The Tibetan has the less specific bcos bu’i rin po che’i phrugs.

n.38According to the Sanskrit teṣu. The Tibetan has las (“from”), apparently in error for la.

n.39This 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.40The Degé here has “throughout all the world realms in the ten directions,” which appears to be a scribal error of repetition and is absent from the Yongle, Lithang, Kangxi, and Choné versions of Toh 557, from Toh 556, and from the Sanskrit.

n.41The Sanskrit here has “bodhisattva mahāsattva.”

n.42The plural is according to the Tibetan. It is singular in the available Sanskrit.

n.43Toh 556 has: “If all Sumerus were reduced to atoms, / Their number could be calculated …”

n.44According to the Tibetan. The Sanskrit has saṃkhya (“numbers”) instead of asaṃkhya (“countless”).

n.45This line shows significant variation across sources and is difficult to interpret precisely. Toh 556 and Toh 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.46According to Toh 555, Toh 556, and the Yongle, Kangxi, and Narthang versions of Toh 557, which have ngus. The Degé version of Toh 557 has ’dus (“gathered”). The Sanskrit has utthāya (“stood up”).

n.47In this instance, the Sanskrit version of that paradise’s name is tridaśa (“thirty” instead of “thirty-three”).

n.48This 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.49According to the Tibetan. The Sanskrit has samācāra (“perfect conduct”).

n.50Vaidya’s Sanskrit has vaṇa, apparently in error for varṇa.

n.51The Sanskrit has nirmitakāya, which is synonymous with nirmāṇakāya. Both are translated in Tibetan as sprul pa’i sku.

n.52According to the Tibetan bdag gis, presumably from the Sanskrit mayā. The available Sanskrit has mune (“from the Muni” or “of the Muni”).

n.53This verse is absent in Toh 555.

n.54The Sanskrit translates as “he saw a bherī drum made of gold.”

n.55According to the Tibetan bshags pa. In Sanskrit the title is deśana (“The Teaching”).

n.56According to the Sanskrit atandrena. The Tibetan translates as g.yel ba med pa, which usually means “undistracted,” although that does not appear to be the meaning here.

n.57According to the Sanskrit yāmaloka, which denotes the realm of the pretas. This is normally translated into Tibetan 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.58Literally “thousands of ten millions.”

n.59According to the Sanskrit tāruṇya and the Yongle, Lithang, Kangxi, and Choné gzhon pa. The Degé has bzhon pa (“steed” or “vehicle”).

n.60This 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.61mchod par bgyi. Toh 556 has mchod par shog (“may I make offerings”).

n.62sems can. Toh 556 has ’jig rten (“worlds”).

n.63’god par bgyi. Toh 556 has ’god par shog (“may I bring”).

n.64spyad par bgyi. Toh 556 has spyod par shog (“may I be active”).

n.65bstan par bgyi. Toh 556 has ston gyur cig (“may I teach”).

n.66According to the Tibetan byang bgyid pa. Toh 556 has byang byed pa. The Sanskrit has kṣaya (“eliminate”).

n.67According to the Tibetan byang ba. The Sanskrit has vrajantu (“destroy”).

n.68According 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.69gnas par bgyi. Toh 556 has gnas par shog (“may I dwell”).

n.70Although the Tibetan translated this as a “source of jewels,” the Sanskrit is ratnākara could also mean “form,” “shape,” 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 jewels.” No version translated ratna as dkon mchog (which would mean “the Three Jewels”).

n.71Toh 556 has: “May the qualities of a buddha appear / And may I liberate others from the ocean of existence.”

n.72rdzogs par bgyi. Toh 556: rdzogs par shog (“may I have the perfection”).

n.73’gyur bar bgyi. Toh 556: ’gyur bar shog (“may I become”).

n.74According 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.75Toh 556 translates as “wherever it is that I go.” Toh 555 translates as “the four kinds of physical actions.”

n.76According to the Tibetan. The Sanskrit translates as “the jinas who free beings from fear.”

n.77According to the Tibetan, apparently translating from mala. The present Sanskrit has phala (“the result”).

n.78According to the Tibetan. The Sanskrit has cāpalyamadana­citta (“fickle, passionate mind”).

n.79According to the Tibetan. The Sanskrit has dveṣa­mohatamasaṃkaṭair (“the deep darkness of ignorance and anger)”.

n.80According to the Tibetan ngal ba, presumably translating from the Sanskrit āyāsa. The available Sanskrit has akṣaya (“unceasing”).

n.81According to the Tibetan. The Sanskrit has suvarṇa­varṇānavabhāsitadigantān (“who are golden in color, illuminating to the ends of the directions”).

n.82According to the Tibetan skoms. The Sanskrit has saṃtāraya (“to bring across” or “to liberate from”).

n.83According 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.84According to the Sanskrit nominative case, Toh 556 (which has ni), and the Lithang, Yongle, and Kangxi versions of Toh 557, which have the instrumental gis, which would have the same translation. The Degé version of Toh 557 has the genitive gi (“through my good karma”).

n.85According to the Tibetan. The Sanskrit has “meritorious good actions.”

n.86According to Narthang and Toh 556 de ring (“today”) and the Sanskrit saṃpratam (“in the present”). The Degé has de’u re (“a little”).

n.87The Sanskrit has kurāja (“bad kings”).

n.88According to the Tibetan zas skom, presumably translating from anna. The available Sanskrit has śānta (“peace”).

n.89From the Sanskrit udara, which has been translated into Tibetan as rgya chen (“vast”).

n.90According to the Tibetan gos. The Sanskrit has dhūpa (“incense”).

n.91According to the Tibetan. In the Sanskrit the final line has dharmasya bodhipratisaṃsthitasya (“to the Dharma that is established in enlightenment”).

n.92According to the Tibetan dal ba’i rgyal po, presumably translating from jihyarāja. The available Sanskrit has jinarājamurti (“meeting the king of jinas”).

n.93The Sanskrit translates as “lion thrones.”

n.94Toh 556 translates as “and may they attain freedom from suffering.” The Sanskrit has upajā (“may they eventually be liberated”).

n.95From the Tibetan rtag dag, apparently translating prasanna.

n.96According to the Sanskrit, Toh 556, and the Yongle, Lithang, Kangxi, Narthang, and Choné versions of Toh 557. The Degé version of Toh 557 has ma yin instead of pa yin, and therefore translates as “not in the presence of…”

n.97The Sanskrit translates as “the saṅgha of those jinas.”

n.98According to the Tibetan, which presumably translates prabhūta. The Sanskrit has prabhāsita (“shines with a golden color”).

n.99According to the Tibetan. The Sanskrit has surāsurasusvara: (“The lovely sounds of the suras and asuras”).

n.100According to the Sanskrit keśa. The Tibetan has dbu (“head”) with “hair” in the next line.

n.101According 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.102From the Sanskrit kuñcita. The Tibetan translates as lcang lo, often used for long locks of hair, but presumably here meaning “short curls.”

n.103According to the Tibetan, that transliterates caśa (correctly cāṣa). The Sanskrit has kaśanikāśa, which is translated by Emmerick as “blue jay.”

n.104According to the Tibetan, presumably translating from prabhūta. The Sanskrit has prabhāsita (“always shines like gold”).

n.105According to the Tibetan zer ba, perhaps translating mukha. The Sanskrit has mukhābhasa (“shining face” or “shining blossom”).

n.106According to the Sanskrit mṛṇāla. The Tibetan has just pad+ma (“red lotus.”).

n.107According to the Sanskrit syntax. The Tibetan has “the Muni’s moon is slender.”

n.108The Sanskrit has mramarā in error for bhramarā. The Tibetan simply has bung ba. The carpenter bee has a glossy abdomen in contrast to the bumblebee.

n.109Toh 556 here translates as “His face has a high nose that is always prominent.”

n.110According to the Sanskrit sunāsa. The 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.111According to the Tibetan, presumably translating from pūrvita. The available Sanskrit has pūjita (“offered”).

n.112According to the Tibetan. The Sanskrit has surāsura (“suras and asuras”).

n.113According to the Tibetan bde gshegs in all three versions of the sūtra. The Sanskrit has saumya, which means “being happy” and also “lunar.” In Toh 556 as well as here in Toh 557, it appears to have been used as an adjective for the moon.

n.114From 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.115According to the Sanskrit, where the verb is optative.

n.116Literally “day makers.”

n.117According to the Tibetan. The Sanskrit translates as “his hands are beautified by stainless signs.”

n.118The Sanskrit here has “buddhas.”

n.119The Sanskrit has jinatva, which literally translates as “jinahood.” This is rendered in Tibetan simply as rgyal ba.

n.120The Sanskrit specifies that it is a bherī drum.

n.121According to the Sanskrit kamalākara and the Tibetan elsewhere. Here the Tibetan has pad+ma ’byung rgyal instead of pad+ma ’byung gnas.

n.122According to the Sanskrit asarthyam and Toh 556 ’gran zla med. Toh 555 has dgra med (“without an enemy”), which is probably a scribal error for ’gran med. The Degé has lhod pa med (“without looseness”), the Yongle has stod pa med (“without reliance”), the Kangxi has the meaningless ltong ba med, and the Choné has ldong pa med (“without blindness”).

n.123According 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.124According to the Sanskrit, Toh 556, and the Yongle, Kangxi, and Narthang versions of Toh 557, which have yis. The Degé has the genitive yi.

n.125According to the Tibetan here and in Toh 556. 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.126According to the Tibetan. The Sanskrit has bodhiguṇair guṇa­ratna­prapūrṇā (“Through the qualities of enlightenment may the precious qualities be complete”).

n.127According to the Tibetan. Here the Sanskrit and Toh 555 would translate as “may I have the light of merit.”

n.128According to the Degé version Toh 556 and the Yongle, Kangxi, Narthang, and Choné version of Toh 557, which have yis. The Degé version of Toh 557 has yi.

n.129This line is absent in the Sanskrit but is included in all three Tibetan versions.

n.130The distribution of the lines of the Tibetan verses does not perfectly match up with the Sanskrit from this point onward.

n.131According to the Tibetan. The Sanskrit translates as “for the sake of the arising of compassion for beings.”

n.132According 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.133According 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.134According 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.135According to Yongle, Kangxi, and Narthang versions. The Degé omits grong (“village”). The Sanskrit has cauragrāmantāḥ (“outside the village of thieves”); gzhan is therefore taken here as meaning “other than the village,” in other words, “outside the village” instead of “other villages.”

n.136According to the Tibetan ngan skyugs. The Sanskrit has śakṛnmūtra (“urine and feces”).

n.137There 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.138According 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.139According to Toh 556, which has nam yang. The Tibetan here has the obscure gzhar. This line in Sanskrit is “being in ignorance there is ignorant speech.”

n.140This line is absent in the Sanskrit.

n.141The Sanskrit translates as “the good city.”

n.142Sanskrit specifies the bherī drum.

n.143These first two lines and the fourth are absent in the Sanskrit but included in Toh 555.

n.144An epithet for buddhas. The Sanskrit has nākyaka. The Tibetan has ’dren pa.

n.145Literally “the supreme limb.”

n.146The 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.147According to the Sanskrit and the version in Toh 555. This version translates as “one could divide it into three parts.”

n.148The single verse in Sanskrit is equivalent to two in Tibetan, possibly as a result of the loss of some lines in the Sanskrit.

n.149“Venerable” is here absent in the Sanskrit.

n.150According to the Tibetan dgongs pa. The Sanskrit has samanvāgataḥ (“provided by”).

n.151From the Sanskrit kāntāra. The Tibetan translates as its other meaning dgon pa (“wilderness”). Toh 555 has dus ngan (“bad times”).

n.152From the Sanskrit kāntāra. The Tibetan translates as its other meaning dgon pa (“wilderness”). Toh 555 has sdug bsngal (“suffering”).

n.153According 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.154This sentence is absent in the Sanskrit, though a version of it is included in Toh 555.

n.155From the Sanskrit svasti. The Tibetan translates as bde legs.

n.156The Sanskrit has “all human kings.”

n.157The last half of this paragraph and the first half of the next are absent in the Sanskrit version.

n.158“Saved them from attack” is absent in the Sanskrit and 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.159Absent in the Sanskrit and the Yongle, Lithang, Kangxi, and Choné versions of Toh 557.

n.160The Sanskrit has rājakula (“royal family”), and the Tibetan has pho brang ’khor (“palace entourage”).

n.161According to Toh 556 and the Yongle, Lithang, Kangxi, Choné, and Narthang versions of Toh 557. The Degé version of Toh 557 has yul (“domain, land”) instead of shul or bshul (“route,” “track”). The Sanskrit has mārga.

n.162The Sanskrit has only “listens to.”

n.163The Sanskrit has rājakula (“royal family”) and the Tibetan has pho brang ’khor (literally “palace entourage”).

n.164The Sanskrit has rājakula (“royal family”) and the Tibetan has pho brang ’khor (literally “palace entourage”).

n.165The text from here until “that human king should wash his body” is absent in the Sanskrit.

n.166The Sanskrit has rājakula (“royal family”) and the Tibetan has pho brang ’khor (literally “palace entourage”).

n.167According to the Tibetan here and in Toh 555. The Sanskrit translates as “I have gained great might.”

n.168The Sanskrit translates as “auspicious jewels” or “precious articles.”

n.169The Sanskrit has dharmbhāṇaka bhikṣu .

n.170According to the Tibetan. The Sanskrit translates as “I have liberated beings.”

n.171According to the Tibetan yang dag shes and other occurrences of the name. The Sanskrit has samjaya.

n.172The Sanskrit omits “the nāga king” but does not further on when the list is repeated.

n.173The Sanskrit and Toh 555 translate as “tathāgatas in many hundreds of thousands of quintillions of buddha realms.”

n.174Rather than translating as “explains it,” the Sanskrit here translates as “writes it” or “has it written.”

n.175The Sanskrit translates as “for hundreds of thousands of quintillions of eons.”

n.176According to Toh 555 (which has “buddhas”) and Toh 556; “the jinas” is absent in Toh 557. The Sanskrit has sarvajana (“all beings”), presumably in error for sarvajina.

n.177Here “the twelve forms” refers to the twelve forms of the Buddha’s teaching.

n.178The Sanskrit has “tathāgatas” rather than “buddhas.”

n.179According 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.180According 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.181The Sanskrit has rājakula (“royal family”) and the Tibetan has pho brang ’khor (literally “palace entourage”).

n.182At this point the Tibetan has rdzogs pa (“perfect,” “complete”), which appears to be a scribal corruption. Toh 556 along with the Yongle, Narthang, and Choné versions of Toh 557 have dngogs pa, which also appears to be a scribal corruption. There does not appear to be a Sanskrit equivalent in this passage.

n.183According to the Tibetan. The Sanskrit has “comet-like colors.”

n.184According to the Sanskrit kāryāṇi and the Yongle, Lithang, Kangxi, and Choné versions, which have dgos pa. The Degé has dgongs pa (“intention,” “thought”).

n.185According to the Yongle, Lithang, Kangxi, and Choné versions, which have ’dir. The Degé has ’di.

n.186According to the Sanskrit, Choné, and Urga versions, and to other instances of the title in this sūtra. The Deǵe omits “king.”

n.187According to the Tibetan. The Sanskrit translates as “show them the buddha realms.”

n.188According to the Tibetan. The Sanskrit translates as “like the moon in the sky.”

n.189According to the Tibetan. The Sanskrit translates as “who is like the moon on high.”

n.190According to the Tibetan. The Sanskrit does not have “has no impediment.”

n.191The 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.192Three lines of Sanskrit here form four lines in the Tibetan.

n.193According to the Lithang, Kangxi, Choné, and Urga versions of Toh 557, which have tshe. The Degé version of Toh 557 has che (“great”).

n.194The Sanskrit translates as “recite.”

n.195The Sanskrit here has dhāraṇīṃ cānupradāsyāmi smṛtyasaṃ­pramoṣaṇāya, “and bestow on him the power of mental retention, so perfect memory.” It occurs further on in the Tibetan.

n.196Toh 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.197The Sanskrit translates as “so that they will have no misfortune in life,” which is absent in the Tibetan.

n.198This line is absent in the Sanskrit.

n.199Following Toh 557, the Sanskrit kuśala, and the Yongle, Lithang, Kangxi, and Choné versions of Toh 556. The Degé version of Toh 556 has rab tu mkhas pa (“perfectly learned”).

n.200According to Toh 556, the Sanskrit, and the Yongle, Lithang, Kangxi, and Choné versions of Toh 557. The Degé version of Toh 557 has rab tu’thob (“completely attain”).

n.201According to the Tibetan phun sum tshogs pa. The Sanskrit has jñā (“knowledge”).

n.202In the Tibetan, the order of medicines in this line differs from the Sanskrit.

n.203This 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.204The 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.205According to Toh 557 and the Sanskrit. The Kangxi version of Toh 557 has sukrite. Toh 555 and 556 have sute kṛte. The Yongle, Kangxi, and Narthang versions of Toh 556 have sute tekṛ.

n.206The Yongle version has kṛtakamalinalijanakarate. The Kangxi has kritakamalinalijanagarte. The Lithang and Choné versions have kṛtakamalinalajinakarate. The Degé version of Toh 556 has kamatali nalejana­karate. 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. The Degé version 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 have kṛtakamali nalajinakarate. The Sanskrit has karajātabhāge. Toh 555 has kamatali nalejanakarte.

n.207According to Toh 557. Toh 555 and 556 have haṅkarate. The Sanskrit has haṃsaraṇḍe.

n.208According to the Degé versions of Toh 555, 556, and 557. The Kangxi and Yongle versions of Toh 557 have indrajālini. The Sanskrit has indrajāla.

n.209The Choné version has vaśaddri.

n.210Toh 555 has avartakasike. Toh 556 has avartakaseke. The Sanskrit has avatāsike.

n.211The Lithang and Choné versions have śīlamate.

n.212The Yongle and Kangxi versions have sadyasthite.

n.213The Nobel version reads sukṛte kṛtakamalijana­karate haṃkarāte indrajāli śakad drepaśaddre abartaksike na kutraku kapala-kapimalamati śīlamati sandhi-dhudhumamabati śiri śiri satyasthite svāhā. The Bhagji version reads sukṛte karajātabhāge haṃsaraṇḍe indrajāla­malilaka upasade avatāsike kutra kukala­vimalamati śīlamati saṃdhi­budhamati śiśiri satyasthita svāhā.

n.214This may refer to musical instruments such as the vīṇā (Indian lute), the mṛdaṃga (drum), the muraja (tambourine), 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 Sūtra and The King of Samādhis Sūtra (Sanskrit: pañcāṅgika; Tibetan: yan lag lnga dang ldan pa).

n.215The Sanskrit is transliterated as syād yathedan (for syād yathedaṃ): “It should be thus.”

n.216The Bhagji edition has ane nayane hili hili gili khile svāhā.

n.217“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.218According to the Sanskrit.

n.219The 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.220The Bhagji edition translates as “siddhas, yakṣas, and devas [filling] the sky.”

n.221According to the Sanskrit vikhyātā. The Tibetan in Toh 557 and Toh 556 appears to have the scribal error grangs (“number”) instead of grags. Toh 555 has grags.

n.222In 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.223The Bhagji edition has śubhavastra (“beautiful clothes”).

n.224Wearing a robe made of darbha, also known as kusha grass, and standing on one leg, was a description of an Indian ascetic.

n.225The Tibetan transliterates this phrase as syād yathedan (for syād yathedaṃ).

n.226According to Toh 556 and 557. Toh 555 has avajavati.

n.227The 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.228The Yongle and Kangxi versions of Toh 555, 556, and 557 have miṅgule. The Bhagji edition has piṅgale.

n.229Toh 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.230Toh 555 has maṅguśe. The Yongle has miṅguśe. The Kangxi has maṅguśe. The Narthang has miṃguśe. The Bhagji edition has mukhe.

n.231The 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.232In the Yongle version, capati is missing. The Bhagji edition has ca vaḍi.

n.233The Yongle and Kangxi versions have pranaye. The Bhagji edition has vicarī mariṇi pāṇaye.

n.234The 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.235The Urga has logapriye. The Bhagji edition has ke priya.

n.236The Yongle has siddhaphrite. The Narthang has siddhaprite. The Lhasa has siddhiprete. The Bhagji edition has siddhivrate.

n.237The Lhasa has vimamukhiśucikhare. The Bhagji edition has bhīmamukhiśacivarī.

n.238The Lithang, Choné, and Lhasa versions have apratehate.

n.239The Narthang and Urga versions have apratihatabuddhe. The Lhasa version has apratehate buddhe. The Bhagji edition has apratihatabuddhi.

n.240Yongle, Kangxi, and Narthang versions have mahādevi.

n.241The Yongle version has prati­grinanamaskarana. The Lithang and Choné versions have prati­gṛhnanamaskarana. The Kangxi version has prati­grihanamaskarana. The Urga version has prati­gṛhnanamaskaroṃ.

n.242The 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.243According to the Tibetan. The Bhagji edition has “all beings.”

n.244According to the Sanskrit vidyā, which Tibetan translates as rig sngags (“vidyāmantra”).

n.245The Lithang and and Choné versions have mahāprabhava.

n.246The Bhagji and Nobel editions have mahāprabhāve hili hili mili mili.

n.247The Bhagji edition has kadārake yuvati. The Nobel edition has karaṭe keyūre keyūrabati.

n.248In 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.249In the Yongle version, hili hili is absent. The Kangxi has hasa hasa.

n.250The Bhagji edition has hili hili mili.

n.251According 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.252Sanskrit has namaḥ (“homage”) svāhā.

n.253According to the Sanskrit ahaṃ (“I”). The Tibetan has bdag cag (“we”).

n.254The Sanskrit translates as “and all beings.”

n.255According 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.256According 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.257The Sanskrit appears to associate the following “through the power of the great goddess Śrī” with beings receiving all requisites.

n.258The Sanskrit adds “to the Tathāgata” and lists “lamps” as an offering.

n.259The Sanskrit has Śrī Devī.

n.260The Sanskrit has “and lamps.”

n.261From this point on, the great goddess Śrī speaks of herself in the third person.

n.262“Golden Banner”

n.263From this point on, the great goddess Śrī speaks of herself in the third person.

n.264According to the Sanskrit and Kangxi.

n.265According to the Tibetan. The Sanskrit has samantagate.

n.266According to Yongle, Lithang, Kangxi, and Choné versions of Toh 557, as well as Toh 555 and 556. The Sanskrit and the Degé version of Toh 557 have āyāna.

n.267According to Toh 555, 556, and 557. The Yongle and Kangxi versions of Toh 557 have dhārmata. The Sanskrit has dharmitā.

n.268According to Toh 555, 556, and 557. The Sanskrit has mahābhāgine.

n.269The Sanskrit has mahātejopamaṃ hite. Toh 556 has upasaṅhihe.

n.270According to the Yongle, Kangxi, and Narthang. The Sanskrit has ṛṣisaṃgṛhīte. The Degé has saṃgrahītete.

n.271The Sanskrit has samayānupālane.

n.272Toh 555 has “seven days and nights.”

n.273According to the Sanskrit, the Choné version, and Toh 556. The Degé has just Śrī.

n.274In the Sanskrit, this chapter is divided into chapters 10 and 11, with the former being a very short chapter, “The Dhāraṇī of All the Buddhas and Bodhisattvas.” In Toh 555 and Toh 556, that chapter forms part of the conclusion of chapter 17.

n.275The Sanskrit has only Ratnaśikhin.

n.276Absent in the Sanskrit.

n.277Absent in the Sanskrit.

n.278Absent in the Sanskrit.

n.279The Sanskrit has Suvarṇagandha.

n.280According to the Sanskrit girikandara. Toh 557 has ri’i sman ljongs (“land of mountain herbs”).

n.281According to the Sanskrit. This verb appears to be missing from the Tibetan.

n.282According to the Sanskrit vega. In the Sanskrit, the adjective “great” is clearly meant to refer to this entire list of qualities.

n.283According to the Sanskrit and Toh 556. Not in Toh 557 in an apparent scribal omission.

n.284According 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.285The standard list of desire-realm paradises has only six. Perhaps this is meant to include the realm of the asuras, or it may be simply an error. Toh 555 has six paradises.

n.286The title of this chapter in Toh 556 translates as “Saṃjñeya, the Lord of Yakṣas.” The Sanskrit translates as “The Great Yakṣa General Saṃjñeya.”

n.287According to the Sanskrit girikandara. Toh 557 has ri’i sman ljongs (“land of mountain herbs”).

n.288According to the Sanskrit girikandara. Toh 557 has ri’i sman ljongs (“land of mountain herbs”).

n.289This name can be translated in many ways, one of which could be “that which is to be understood.”

n.290From Toh 557, which has rigs. Toh 556 has gnas (“basis”).

n.291The Sanskrit has loka (“light”).

n.292The introduction to this chapter appears to have been lost but is preserved in Toh 555 and Toh 556, where in response to a question by Dṛḍhā, the earth goddess, the Buddha states that in the past there was a certain king and his son, giving their names. And then it continues: “At that time…”

n.293According to Toh 555 and 556 and Emmerick. The Bhagji edition has Baladaketu. According to the instrumental gis in the Yongle, Lithang, Kangxi, and Choné versions of Toh 557. The Degé version of Toh 557 has the genitive gi.

n.294Literally “consecrated.”

n.295According to Emmerick based on Nobel. Toh 555 has shes pa’i stobs kyi gtso bo (Foremost Power of Knowledge). Toh 556 has dbang po’i tog (Pinnacle of Lords).

n.296According to the instrumental gis in the Yongle, Narthang, and Choné. The Degé has the genitive gi.

n.297This verse is absent in the Sanskrit.

n.298According to the plural instrumental of the Sanskrit and the instrumental yis in the Yongle, Kangxi, and Choné versions. The Degé has the genitive yi.

n.299According to the plural instrumental of the Sanskrit.

n.300The plural is in accordance with the Sanskrit.

n.301According 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.302The Sanskrit does not have the second half of this verse.

n.303According to the Sanskrit rājā. The Tibetan has just rgyal.

n.304The Sanskrit has the country being destroyed by unrighteousness and weapons.

n.305The Sanskrit and Toh 555 have “horses and camels.”

n.306The Sanskrit translates as “kill.”

n.307According to Toh 555, there is a missing first half of this verse in Sanskrit, Toh 556, and Toh 557: “Because the malevolent are loved and honored / And because the good are punished.”

n.308These two lines in the Sanskrit edition are an extra two lines for verse 36.

n.309According to Tibetan shin tu rid pa. The Sanskrit has sudurbala (“very weak”).

n.310In the Sanskrit this is one of the results, and it appears at the end of the verse.

n.311According 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.312The Sanskrit translates as “the lords of devas.”

n.313According 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 companion”). 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.314According to the Tibetan bstan. The Sanskrit has dharmeṇa śāsyate rāṣṭraṃ (“the kingdom is ruled through righteousness”).

n.315According to the Sanskrit praśāsyate. Toh 557 translates according one of its other meanings: “teach” (ston). Toh 555 has btul (“subjugated”).

n.316The Sanskrit and Toh 555 have “in the middle of a sun.” Toh 557 has gnyid (“sleep”), which could be a scribal error from dictation for nyi (“sun”), but 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 translated as either gnyid (“sleep”) or rmi lam (“dream”) instead of sūrya .

n.317According 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.318According to the Sanskrit sāla and Toh 557 sā la’i. Toh 556 has sa la, which could be translated as “on the ground.”

n.319According 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.320The buddha of that time whose teachings Ratnoccaya follows.

n.321According to the Tibetan of Toh 555, 556, and 557. The Sanskrit has “the three worlds.”

n.322According to the Sanskrit praśantamānasai and the Yongle version of Toh 557, which has yid zhir. The Degé versions of Toh 557 and Toh 556 have yid bzhin.

n.323According to the Sanskrit ārāgitā and the Degé version of Toh 557, which has brnyes (“attained the ten strengths”). Toh 556 and the Yongle, Kangxi, and Choné versions of Toh 557 have mnyes (“pleased”).

n.324According to the Sanskrit idam. The Tibetan has dam pa (“the sublime”).

n.325According to the Sanskrit and the Chinese. The Tibetan could be translated as “many oceans of suffering.”

n.326According 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.327Toh 555 omits the second half of this verse.

n.328According 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.329This line, the next verse, and the first three lines of the following verse are absent in the Sanskrit and Toh 555.

n.330This line forms the last line in verse 19 in the Sanskrit.

n.331Here Toh 556 and Toh 557 briefly diverge in the order of the lines of verse.

n.332The Sanskrit has mahādhipa.

n.333This 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.334This verse is absent in the Sanskrit.

n.335Only the last line of the Sanskrit‍—third line in translation‍—is present in the Sanskrit version.

n.336According to the Sanskrit instrumental plural for “yakṣa lords” and the nominative dual case for the compound of the two following names.

n.337According to the Sanskrit. The Tibetan syntax appears to list Saṃjñeya as distinct from the twenty-eight yakṣas.

n.338According to the Sanskrit and to Toh 557. The Tibetan has just nag po, which translates from the Sanskrit kāla.

n.339According 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.340According 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.341According 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.342The Bhagji edition has dantī, which would have been translated as so can.

n.343In 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.344Toh 556 has gzi byin ldan. Toh 557 has mdangs dang ldan.

n.345Toh 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.346According to the Sanskrit jambūnada. The Tibetan has ’dzam bu’i gling (“Jambudvīpa”).

n.347This refers to the eightfold path, with wisdom being the right view and conduct being the other seven aspects of the path.

n.348The Sanskrit daraka can mean “son” as well as “boy.” In Toh 555, the Tibetan specifies that Rūpyaketu is Ruciraketu’s son.

n.349According to Sanskrit, Toh 556, and the list when repeated here in Toh 557.

n.350Absent in the previous list and the Sanskrit.

n.351According to the BHS meaning of citrikara. The Tibetan translates literally according to the classical Sanskrit meaning of “making a drawing.”

n.352The 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”), which we follow here. ’jig may be a translation of the Sanskrit kṣīyate. The Bhagji edition has lakṣyante (“identified,” “discerned”).

n.353According to the Sanskrit agni and to Toh 555, which has me. Toh 556 and 557 have mi (“human”).

n.354The six seasons, each two months in length, are vasanta (“spring”), grīṣma (“heat”), varṣā (“monsoon”), śarad (“autumn”), hemanta (“winter”), and śiśira (“cool”).

n.355The Sanskrit varṣā literally means “the rains,” meaning the wet monsoon months.

n.356The Sanskrit grīṣma means “the time of heat,” before the coming of the monsoon rains.

n.357According 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.358Absent in the Sanskrit.

n.359According to the Sanskrit, Toh 556, and the Yongle, Lithang, Kangxi, Narthang, and Choné versions of Toh 557: brgya phrag mang. The Degé version of Toh 557 has khri (“ten thousand”) instead of “many hundreds.”

n.360In 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.361In 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 557 in the following passage.

n.362The Sanskrit is in the singular. Toh 555 has “many fishermen.”

n.363Toh 556 has grog (“ravine”). Toh 557 has g.yangs sa (“cliff”).

n.364According 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.365The 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.366In Toh 555, the bhikṣu is also teaching the twelve phases of dependent origination.

n.367According 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.368According to the Sanskrit and Toh 555. Toh 556 and 557 appear to have translated it as meaning “obtained the name Vyākaraṇa (‘prophecy’).”

n.369Although this is presented as a narration by the Buddha, he is described in the third person.

n.370According 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.371The Sanskrit also has “having attained the five kinds of vision.”

n.372According to the Tibetan lnga lan pa and in Toh 555 the transliterated pañcala . The Bhagji edition has prañcala.

n.373According to the Sanskrit hita. The Tibetan has sman (“medicine”), which is a common scribal error for phan (“benefit”).

n.374According 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.375According 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.376According to the Sanskrit caraṇa, Toh 556, and the Yongle, Lithang, Kangxi, Choné, and Narthang versions of Toh 557. Toh 557 has phyag gi mthil (“palm of the hand”) in error for zhabs kyi mthil (“sole of the foot”). Toh 555, however, has “hand.”

n.377From 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.378This is in spite of Ānanda stating there was only one. The Sanskrit is specifically in the singular.

n.379According to the Tibetan. “Supreme understanding” is absent in the Sanskrit but included in Toh 555.

n.380According to Toh 556 and the Sanskrit. In Toh 557 “patience” has an instrumental particle.

n.381This follows the syntax of Toh 556, with reference to the Sanskrit.

n.382The Sanskrit terms tarakṣu and rkṣa mean “hyena” and “bear” respectively. Toh 555 translates as “jackals and wolves.”

n.383This sentence appears in verse in the Sanskrit and is the third verse.

n.384The Sanskrit has a longer conversation between the brothers, including two verses that do not appear here.

n.385According to the Tibetan. The Sanskrit is in the plural.

n.386In the Sanskrit this prose is in verse form and appears as the seventh verse.

n.387In the Sanskrit this prose is in verse form and appears as the eighth verse.

n.388In the Sanskrit this prose is in verse form and appears as the ninth verse.

n.389According 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.390From 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.391From the Sanskrit devi, as an address to a monarch. The Tibetan translates as bzang mo (“good one”).

n.392According to the Sanskrit. The Tibetan appears to read “those without children and dead, or humans who have living sons.”

n.393They are said to be particularly grief-stricken when separated from their offspring and are therefore often used as an analogy.

n.394The Sanskrit translates as “and the attendants.”

n.395According 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.396In the Bhagji edition, this verse and the previous verse occupy six lines each.

n.397According 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.398According to the Sanskrit, Toh 556, and the Yongle, Lithang, Kangxi, and Choné versions of Toh 557. The Degé has dpung instead of spun.

n.399In 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.400According 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.401The 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.402According to the Sanskrit, 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.403A traditional gesture of grief after the death of a family member.

n.404This 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.405Only the first line of this verse is included in the Sanskrit.

n.406According 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.407In the Sanskrit, this is a continuation of the previous chapter and not a separate chapter.

n.408From the Sanskrit udāra, which the Tibetan has translated as rgya che (“vast”).

n.409According 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.410According to the Tibetan and Nobel’s Sanskrit. The Bhagji edition has ratna (“jewel”).

n.411The 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.412The Sanskrit translates as “beings are in extreme thirst.”

n.413According to the Sanskrit prahladyet and Toh 557, which has sim. Toh 556 has tshim (“satisfy”).

n.414According to the Sanskrit mahānta and Toh 556 che dang ldan pa. Toh 557 (and Toh 556 Narthang) has tshe dang ldan pa, the equivalent of āyuṣman (“living one,” a term of respect used for equals or inferiors, roughly equivalent to the English use of “brother” in monastic settings).

n.415The Khotanese Sanskrit and Toh 555 have additional verses at this point.

n.416The Sanskrit here translates as “great goddesses.”

n.417There is no translator’s colophon; however, the translation is identical, except for a few variations, to the passages as found in Toh 556, which was translated by Jinamitra, Nelendrabodhi, and Lotsawa Yeshe Dé.

n.418This mantra translates as: “Those that are the causes of the arising of phenomena have been taught by the Tathāgata, and the great mendicant has also taught those that are their cessation, svāhā.” This mantra is often found with oṃ at the beginning.