Notes

n.1Chinese hui 會, Tibetan ’dus pa.

n.2The Heap of Jewels Sūtra, Chinese Da baoji jing 大寶積經; Tibetan dkon mchog brtsegs pa chen po.

n.3Different titles are given in two catalogs: glog (or klog) sbyin gyis zhus pa in the Denkarma and klog gi dbyig gis zhus pa’i mdo in the Phangthangma (Silk 2019, p. 233).

n.4Chinese Wu jin fu zang hui 無盡伏藏會.

n.5Silk 2019, pp. 232–33. However, Li points out that one Tibetan catalog, the Phangthangma, says that it was translated from Sanskrit (2021, p. 208).

n.6Herrmann-Pfandt 2008, p. 27.

n.7Halkias 2004, p. 76; Herrmann-Pfandt 2008, p. 27.

n.8Yiqie jing yinyi 一切經音義, Taishō 2128.394b4; Kaiyuan shijiao lu 開元釋教錄, Taishō 2154.570b20, 585a14; Zhenyuan xinding shijiao mulu 貞元新定釋教目録, Taishō 2157.873b13, 913b25.

n.9Kaiyuan shijiao lu 開元釋教錄, Taishō 2154.666a8; Zhenyuan xinding shijiao mulu 貞元新定釋教目録, Taishō 2157.1004b5.

n.10The Teaching of Vimalakīrti, 6.­29; Taishō 476.574b4–8; Lamotte 1987, pp. 278–79.

n.11The Teaching of Vimalakīrti, 7.­50; Taishō 476.576c22–23; Lamotte 1987, pp. 298–99.

n.12Lamotte 1987, pp. 298–99, note 42; for inexhaustible treasures in Chinese Buddhism, see Hubbard 2001.

n.13The Teaching on the Ten Inexhaustible Treasures, Toh 44-27 (phal chen, ka), folios 333.b–347.b; Taishō 279.111a27–115a6; Cleary 1993, pp. 485–96; Dharmamitra 2022 , pp. 521–540.

n.14This is according to Cleary’s translation from the Chinese of Taishō 279 (1993, p. 485). The Tibetan list differs somewhat.

n.15Bussho kaisetsu dai jiten 1933–36, v. 10, p. 413.

n.16Taishō 120.534a8.

n.17Taishō 441.258b18–19.

n.18Taishō 1775.331a6; also in Jingming jing ji jie Guanzhong shu 淨名經集解關中疏, Taishō 2777.444b12, which is based on Sengzhao’s commentary.

n.19Weimojie jing 維摩詰經, Taishō 474.

n.20Shuo wugoucheng jing 說無垢稱經, Taishō 476.

n.21Weimojie suoshuo jing 維摩詰所說經, Taishō 475.

n.22Paul and McRae 2017, p. 71.

n.23Harrison 1990, p. 122, n. 2.

n.24Haudricourt 2017, p. 26.

n.25Kokuyaku issaikyō. Hōshaku-bu 5. (Japanese translation of the Mahā­ratnakūṭa­sūtra [Taishō 310]).

n.26seng ge’i sgra. A term for the teachings of the Buddha.

n.27spyod pa bsgyur ba la mkhas pa. The meaning is unclear. Chang translates the Chinese 巧轉行 as “deeds of skillful conversion” (1983, p. 149).

n.28The Chinese reads differently: “Never separated from the Buddha, but not seeing his form body” (常不離佛不見色身). This fits the surrounding context, and the Tibetan seems to be a mistranslation.

n.29The Chinese is quite different here: “You are established in shared dharmas” (安住於共法).

n.30The Chinese says “bodhisattva path” (菩薩道).

n.31The Chinese specifies “material body” (色身 = rūpakāya).

n.32The Tibetan literally reads “those sentient beings” (sems can de dag gis), but it is not clear why the plural is used.

n.33bud med kyi gzugs su bsgyur nas. “Previously” is inserted since this sentence is clearly about the bodhisattva’s changing back to his original form. The Chinese says “change back the woman’s body” (還變女身), i.e., change it back into a male body.

n.34Presumably “those other actions” are the actions of people with angry, deluded, and equally proportioned temperaments.

n.35’di ni rtag par chos kyi dbyings la zhugs pas mtshan nyid gcig tu gyur pa zhes bya’o. The Tibetan seems to be a mixed-up translation of the Chinese: “This is constant understanding of the unitary nature of the dharmadhātu” (是為常入法界一相).

n.36bdag dang bdag gi mtshan ma la gnas pa. The Chinese is different: “They dwell in the characteristics of self and others” (住自他相).

n.37The Tibetan here says “completely detached and quiescent” (rab tu dben zhing zhi ba) and repeats the phrase “completely detached” at the end of the string of characterizations of dharmas. The Chinese, however, which has been followed here, does not include the phrase at this point.

n.38’di ni byang chub sems dpa’ chos kyi dbyings dbyer med pa’i mtshan nyid legs par bshad pas thob pa’i zhe sdang spyod pa’i gter zhes bya’o. This seems to be rather confused, as is the Chinese from which it is translated: “This is described as follows: The bodhisattva explains well the undifferentiated nature of the dharmadhātu. He obtains thus the treasure for those whose temperament is angry” (是名菩薩善說法界無差別相。獲得如是瞋行伏藏). Chang’s translation of the Chinese makes better sense, but it does not seem to be an accurate rendition: “This is how a Bodhisattva who has acquired the store of wisdom for the angry expounds the undifferentiated nature of the dharmadhatu skillfully” (1983, p. 155). Similar phrases appear in the corresponding passages (in the Tibetan, Chinese, and Chang’s English) for the other treasures, below.

n.39The Tibetan translation, ma rig pa’i mngal gyi sgo ngas kun tu dkris pa, literally says “wrapped in the egg(shell) of the womb of ignorance.” This reflects the Chinese from which it is translated (無明胎㲉所纏裹), which seems to be based on a mistranslation of the Sanskrit avidyāṇḍakośa (Pali avijjaṇḍakosa), “the shell of eggs.” Thus, Chang translates the phrase simply as “wrapped up in the shell of ignorance” (1983, p. 155). For the term avijjaṇḍakosa, see The Aṅguttara-Nikāya (Hardy 1899, p. 176, line 15).

n.40For a discussion of different versions of the list of epithets, see Nattier 2003.

n.41Tibetan rin po che’i phung po yon tan gyi sgra; Chinese 寶聚功德聲.

n.42Tibetan rgya cher byin pa; Chinese 廣授.

n.43Tibetan dri ma med pa; Chinese 無垢.

n.44The Tibetan bstun mo is singular here, but in context, it must refer to the entire group of consorts.

n.45This verse (百俱胝眷屬 惡心向法師 由此命終後 墮於無間獄 [Taishō 310 {20}.484b24–25]) is not included in any of the Tibetan editions that have been examined.

n.46In the following passages, the word rab tu mkhyen pa appears frequently. We have translated it as “know” or “understand,” depending on which English word best suits the context.

n.47According to C, D, J, Q, and S: “The Tathāgata always says that no sentient being, if they hear even a little of the virtuous, totally pure teaching, is deemed as one who will never enter nirvāṇa.” According to N and V, “The Tathāgata always says that no sentient being, if they harm even a little of the virtuous, totally pure teaching, is deemed as one who will never enter nirvāṇa.” According to F, “The Tathāgata always says that any sentient being, if they hear even a little of the virtuous, totally pure teaching, will be deemed as one who enters nirvāṇa.” According to Z, “The Tathāgata always says that any sentient being, if they hear even a little of the virtuous, totally pure teaching, is deemed as one who will never enter nirvāṇa.” Yamabe Nobuyoshi suggests that in the process of transmission, a word meaning “hear” was substituted for a word meaning “harm” in most editions, and an extra negative was also added (email, 5 April 2022). Our translation reflects the Chinese (如來常說。若諸眾生於白淨法有少缺減。終不能得入於涅槃 [Taishō 310 {20}.485a18–19]).

n.48Here and below, the Tibetan literally says “killed” (gsod/bsad par byas pa), but we have followed the Chinese, which is clearly correct: “wanted to kill” (欲殺).

n.49There is something strange here. The Chinese says that the bodhisattva does not see any impure buddha fields. In this case, it is hard to say which translation accurately represents the original meaning.