Notes

n.1There are many examples of this genre in the Tibetan canon, perhaps the most famous being the stories of the “twin miracle” (yama­kaprātihārya) and the “great miracle” (mahāprātihārya), both of which are represented in the Tibetan Kangyur within the compiled text of the Vinayakṣudra­kavastu (Toh 6). We would also direct readers interested in this subject to The Teaching on the Extraordinary Transformation That Is the Miracle of Attaining the Buddha’s Powers (Toh 186), particularly the introduction to the English translation, which discusses the topic of the supernatural powers and, at i.­10, provides a list of sūtras in which miraculous display (cho ’phrul) play an important role. See Buddhavacana Translation Group 2016b.

n.2Six other Mahāyāna sūtras (Toh 184, Toh 248, Toh 249, Toh 250, Toh 251, and Toh 252) discuss “accomplishing four factors” (chos bzhi sgrub pa or bzhi pa sgrub pa), containing lists of fourfold sets, but the presentation is not consistent across these texts, nor are any of them consistent with the list of four factors presented here. It is interesting to note that Toh 252 also contains forty-three sets of four as in this sūtra.

n.3Fiordalis (2008) gives a detailed analysis of the term prātihārya (“miraculous power”) and how its eventual three-part categorization relates to the conversion process of many of the Buddha’s disciples. In the Khotanese version of this sūtra, the Buddha is said to ultimately convert Bhadra with the miraculous power of instruction rather than the miraculous power of magical display, as in the Tibetan and Chinese, because he is too intelligent for the latter. This echoes Vasubandhu’s discussion of the superiority of the miraculous power of instructions in his Abhi­dharma­kośabhāṣya (Toh 4090), although he does acknowledge its effectiveness for drawing possible converts (Fiordalis [2008], pp. 31–57, 62–86, and 180–81).

n.4Dhamma­padaṭṭhakathā; see Burlingame 1921, p. 92. See also “Dhammapada Verses 58 and 59: Garahadinna Vatthu,” tipitaka.net, accessed June 19, 2021. For a comparison between the story of Sirigutta and Garahadinna and the story of Bhadra, see Fiordalis 2008, pp. 178–79.

n.5Emmerick 1968, pp. 10–51.

n.6The first occurs in Nāgārjuna’s Sūtrasamuccaya (Toh 3934, folio 198.a), which quotes the twenty-seventh set of four at 1.­135 and which is in turn included in Ratnākaraśānti’s commentary, the Sūtra­samuccaya­bhāṣya­ratnālokālaṅkāra (Toh 3935, folio 315.b). The second is the Pravacana­ratnā­khyānaśākyavaṁ­śāvalī (Toh 4357, folio 285.b), an early treatise by the Tibetan scholar Paltsek (dpal brtsegs), who quotes many of the sets of four, beginning with the first set at 1.­109.

n.7Ārya­laṅkāvatāra­nāma­mahāyāna­sūtra­vṛttitathāgata­hṛdayālaṁkāra­nāma (Toh 4019, folio 56.a).

n.8Denkarma, 296.a.3. See also Herrmann-Pfandt 2008, pp. 27-28, no. 45.

n.9Buswell and Lopez 2013, p. 133.

n.10Lapis Lazuli Texts, “Mahāratnakūṭa: 21. Bhadra the Magician,” accessed April 2, 2024.

n.11These are the three types of miraculous power (trividha­prātihārya, cho ’phrul rnam pa gsum).

n.12In both Chinese versions Bhadra does not refer to the Buddha here with this epithet but rather refers to him less honorably as “the renunciant Gautama” (瞿曇沙門).

n.13This refers to one of the thirty-two marks of a great being that appear on the body of a buddha or cakravartin king. Having a body “well proportioned like a banyan tree” (chu zheng gap pa) or as the Sanskrit (nyagrodha­pari­maṇḍala) describes “[a body whose limbs form] a perfect circle like a banyan tree [when extended].” This is listed as the twentieth of the thirty-two marks in the Mahāvyutpatti.

n.14This corresponds to the one of the thirty-two marks of a great being. Having an “ūrṇā hair between the eyebrows” (urṇākeśa) is listed as the fourth of the thirty-two marks in the Mahāvyutpatti.

n.15This resembles one of the thirty-two marks of a great being. Having “dark blue eyes with eyelashes like a cow” ( abhi­nīlanetra­gopakṣmā) is listed as the fifth of the thirty-two marks in the Mahāvyutpatti.

n.16This corresponds to the first of the thirty-two marks of a great being. Having “a protrusion on the crown of the head” (uṣṇīṣa­śiraskatā) is listed as the first of the thirty-two marks in the Mahāvyutpatti. Additionally, it is said of this mark of a great being that his crown protuberance extends infinitely into space, so not even Brahmā can see the end of it.

n.17Taishō 324: “a voice with eight qualities” (八部音). “Eight” corresponds to the mark of a great being found in the list of thirty-two marks in the Dīghanikāya II, 18. Taishō 310 agrees here with the Tibetan in listing “sixty” qualities. In the Mahāvyutpatti, the “voice of Brahmā” (brahmasvara) is listed as the thirteenth of the thirty-two marks.

n.18This anecdote about whether the Buddha will discern the trap as proof of his omniscience is a prominent theme that also appears in the Khotanese version of the story and in the narrative of Sirigutta and Garahadinna found in the Dhammapada (see Introduction i.­14). However, this sentence is omitted in Taishō 310.

n.19Tib. sgyu ma’i za ma tog gis, i.e. Bhadra’s accumulated collection of magical powers of illusion. Since the term “basket” does not appear in the Chinese or anywhere else in the Tibetan source, it is possible that the Tibetan is misreading māyākaraṇḍena (“with his basket of illusions”) for māyākaraṇḍena (“performing his illusions”).

n.20Tib. dus mkhyen (*kālajñā), he is a “knower of the time.” This implies that the Buddha in his omniscience knows it is the opportune time to accept Bhadra’s invitation.

n.21Taishō 324: 不起法忍 (“acceptance that phenomena are unborn,” Skt. anutpattika­dharma­kṣanti). Here kṣanti (“acceptance”) is expected but is omitted in Taishō 310 and the Tibetan.

n.22There is an interesting anecdote here in the Khotanese version of the narrative, in which Aniruddha takes the place of Maudgalyāyana as the interlocutor raising warnings about Bhadra’s intentions. Aniruddha then asks the Buddha to show them up and break their pride by means of the Buddha’s miraculous power of magical display. The Buddha declines and instead gives a brief explication of his three types of miraculous power: The miraculous power of magical display is useful for impressing those of lesser intelligence, but Bhadra, who is highly intelligent and shows potential, will only be impressed by the Buddha’s instruction, referring to the most profound miraculous power of instruction. For a translation of this passage, see Emmerick 1968, p. 23. See also Fiordalis 2008 for an analysis of the three miraculous powers and their role in the process of conversion (pp. 31–38 and 71–86) in addition to their representation in The Prophecy for Bhadra the Illusionist (pp. 180–81).

n.23Tib. rlung gi dkyil ’khor. Here the term maṇḍala is used to delimit a particular instantiation of an amorphous or boundless abstraction like the wind element. Each of the winds then named is referred to as a “maṇḍala of wind,” which in the context of this list of named winds we have translated simply as “wind.”

n.24rnam par ’thor byed ces bya ba. This strong, sharp, gusty wind is called vairambha in Sanskrit and verambha in Pali. Its many mentions in Buddhist literature are discussed by Skilling 2021, pp. 304–8.

n.25Go., K, Y, and S read brgya stong (“a hundred thousand”).

n.26Reading L and C: brtsal, rather than D: brgal.

n.27bcom ldan ’das gdugs tshod lags pa’i dus dang tshod la bab na da gdugs tshod la bab par dgongs su gsol. Bhadra’s language here and elsewhere (see n.­60 and n.­61) is humorously circuitous and elaborate. In the Tibetan this is represented in the repetitions of the syllables gdugs, dus, tshod, and babs. We have attempted to represent some of this comical wordplay through alliteration and maintaining repetitions when it does not interfere with the meaning and coherence of the text.

n.28D: bgam pa; Go.: mga’ ma; K and Y: dga’i ba. We have assumed here that bgam pa (“evaluation”) is likely a corruption of bka’ ba (“words”). Although bgam pa is conceivable here, it makes less sense coming from the voice of the faithful. The other Kangyur recensions are nonsensical, and bka’ ba is corroborated by the parallel Chinese in Taishō 310, which has 師子吼 (siṃhanāda, “lion’s roar,” i.e., the Buddha’s teachings). This reading is also in agreement with Régamey 1990, p. 69, n. 181.

n.29D: yang ’di lta ste/ las kyi sgyu mas sprul pa yin no. As discussed in the introduction (i.8), one of the key objectives of this teaching is to demonstrate illusion (Skt. māyā , Tib. sgyu ma) as a simile for the ephemerality or lack of inherent nature of all phenomena. The phrase ’di lta ste (Skt. tadyathā), “like this,” could also be translated as “thus,” in which case these examples would not be presented as similes but would imply that the phenomena taken here as examples are illusions, though such a reading could still be taken as metaphorical.

n.30D: bldag pa dag. Literally, food to be licked without the use of a utensil, which could imply a soup, powdered food, etc. We have chosen to translate the term as “nectar” since it is uncertain what type of food the Sanskrit source may have referred to, but it is presumed to be another sort of delectable food or drink.

n.31Taishō 310 helps clarify the meaning here: “Food is illusory. Recipients, too, are illusions. When a giver comprehends their equality, his giving may be called pure” (知食是幻化 受者亦復然 了此平等時 乃名為淨施).

n.32Taishō 310: “Seats are illusory. Those seated upon them, too, are illusions” (知座是幻化 坐者亦復然).

n.33D: tshad mar gyur p gsungs nas ni/ /de la bdud kyi gting mi dpogs. In the Tibetan, it is not entirely clear how the third line of verse connects to the fourth. This translation has been emended in corroboration with the Chinese. Taishō 310: 如來所成就 幻術無窮盡 一切諸天魔 莫能知邊際 (“The illusion of the Tathāgata is inexhaustible; all the gods and māras are unable to know its bounds”).

n.34The name of this samādhi is translated from Taishō 310 (念佛三昧) and Taishō 324 (佛意三昧). The Tibetan reads dad pa rjes su dran pa’i ting nge ’dzin (“the samādhi called recollecting faith”). The Chinese better fits the context here, and it is possible that the Tibetan contains a misreading of buddha for sraddhā.

n.35Tib. ye shes dang / chags pa med pa’i spyod. Here the Chinese reads “unimpeded wisdom”: Taishō 310, 無礙智; Taishō 324, 慧無礙.

n.36C, Go., and J omit this first line of this verse.

n.37D: des pa. We have interpreted the Tibetan as des pa (peśala) rather than nges pa as reported in the Pedurma edition (p. 66) for D, as the character cannot be distinguished with certainty from the Degé scans. des pa matches the context and is corroborated by S and Taishō 310.

n.38“For the sake of” is corroborated by Taishō 324: 人 而不捨行 (“the conduct that does not forsake people”).

n.39For the third line of this verse we are following Taishō 310: 亦無有生滅. The Tibetan de dang ye shes med par mi ’gyur de is obscure (“they do not become without wisdom”). It is possible the Tibetan translators mistook the Skt. ajāta for ajñāna.

n.40The second line of this verse is translated from the Chinese, Taishō 310: 現象馬軍陣 and Taishō 324: 現有象馬. The Tibetan sems pa yong min de la nga rgyal med is obscure.

n.41“Phenomenality” is translated from Go., K, Y, and S, which add chos su, extending the line beyond the meter. This is omitted in D and the other Kangyur recensions, but we have chosen to include it as it clarifies the meaning and is corroborated by the Chinese.

n.42Translated from Go., H, N, S, and Y: rten; D reads ston, and K reads rton.

n.43Both Chinese sources add 戒 (Skt. śila, “discipline”), which along with samādhi and insight completes the set of the three trainings (Skt. śikṣātraya); additionally, “liberation” (Skt. vimukti) and “vision of liberating of wisdom” (Skt. vimukti­jñānadarśana), which appear in the following two lines of the verse, complete the set of five undefiled aggregates (Skt. pañcānāsrava­skandha).

n.44Translated from K, H, N, and Y: rtogs la. D reads rtogs pa, and Go. omits.

n.45For the word “foolish,” we have interpreted the Tibetan term stobs (“strength”) as a misreading of the Sanskrit bāla (meaning “immature” or “childish”) as bala. This is corroborated by the Chinese, Taishō 310: 凡夫 (“worldly people”) and Taishō 324: 愚癡 (“foolish”).

n.46Translated from C, H, J, K, N, S, and Y: rtog; D reads rtogs.

n.47D: gnas yong su dag pa. We have interpreted the Tibetan gnas (“dwelling” or “basis”) to be a misreading of the Skt. āśaya as āśraya. Although āśraya­pari­śuddhi could be applicable here and the term does appear in other contexts (cf. The Perfection of Wisdom in Eighteen Thousand Lines, 73.­64, “thoroughly purified basis”), āśaya (“intention”) makes more sense in the context here and is corroborated by Taishō 310: 意樂.

n.48D: bsam gtan zlog pa. Translation tentative. In correlation to Taishō 310, 修習禪定而不隨生, this seems to refer to practicing the concentrations without being reborn in the form and formless realms.

n.49D: ’gyod pa kun nas ldang ba gnon pa; Taishō 310: 者於惡作 事應預防護 (“preventing regretful misdeeds”).

n.50D: skyed; H and N: bskyed. We have interpreted (b)skyed (“create/generate”) to be an error for skrod (“dispel”); as Régamey suggests, it could be a misreading of samudghāṭa for samudgata (1990, p. 91, n. 436). This reading is supported by the Chinese and the later context found in this text at 1.­132.

n.51Following K and Y: byang chub sems dpas, rather than D: byang chub sems dpa’.

n.52Following D: mnyan pa. H, K, N, S, and Y have mnyam pa, which would read “they do not fear the equal, immeasurable Buddhadharma.” Neither of the Chinese sources corroborate this variant.

n.53Translated from C, J, K, and Y: rton. D reads ston (“teaching”).

n.54“Fixity” (nges pa, niyata, sometimes translated as “certainty”) most likely refers to the “fixity of the ultimate” (yang dag pa nyid du nges pa, samyaktvaniyata), which is the predestination for entering the personal nirvāṇa sought in the śrāvaka and pratyekabuddha vehicles. This is corroborated by the Chinese of Taishō 310, which for this item reads 曾不求證二乘涅槃 (“never seeking to realize the nirvāṇa of the two vehicles”).

n.55D: skad cig gcig gis (Skt. *ekakṣaṇa). Taishō 310 reads 以一梵音 (“with a single Brahmā voice”; Skt. *ekabrahma­svareṇa): “With a single Brahmā voice, I will teach the essence of the Dharma to the innumerable beings of the trichiliocosm” (三千大千世界無量衆生。以一梵音演諸法要。).

n.56sems can gyi spyod pa. We have taken the Tibetan to be a misreading of the Sanskrit samyakcaryā as sattvacaryā. This is corroborated by both the Chinese sources. It is also possible that an original Sanskrit sattvacaryā read as “conduct of goodness” and the Tibetan translators instead interpreted this as “conduct of beings.”

n.57D: chos thams cad bdag med pa’i tshig dang yi ge mi zad par shes nas chags pa med cing thogs pa med par ston pas ston par byed pa. This is an unusual wording for the third and fourth correct discernments (pratisaṃvid), although the meaning is still in accord with the typical definition found in other sources. See glossary entry for “four correct discernments.”

n.58Translation tentative: lha dang de bzhin zhugs ’bar sgra ni.

n.59Here as well as earlier (n.­27), Bhadra exhibits some wordplay in the rhythmic repetition of de zhin nyid and de bzhin gshegs pa, which would correspond to tathatā and tathāgata in the underlying Sanskrit. For the purpose of comprehensibility, we have kept these terms distinct and have made use of pronouns to make the sentence terse. However, an alternative translation that attempts to represent these phonetic repetitions by translating these terms “thusness” and “Thus-Gone One” respectively would read, “And I will proclaim the thusness of the Thus-Gone One just as the Thus-Gone One teaches thusness by means of the thusness of the Thus-Gone One, which does not deviate from thusness, the thusness that is indivisible, the thusness free of any imperfection, the nonconceptual thusness, the unborn thusness, and the uncompounded thusness.”

n.60Here there is another instance of Bhadra’s wordplay, with repeated conjugates of the verbal root √jñā (shes): saṃjñā (’du shes), parijñā (yongs su shes pa), and jñāna (ye shes).

n.61This is implied to be in the absolute sense; Taishō 310 indicates this point more explicitly: “Although there is no Dharma that may be called nirvāṇa, in order to bring others to realize the Dharma that attains nirvāṇa, he teaches nirvāṇa” (亦無少法名爲涅槃。 然爲證得涅槃法故説於涅槃。).

n.62It is unclear whether the speaker is Maitreya or Bhadra here.