Notes

n.1See Śikṣāsamuccaya , Toh 3940, folio 59.a, quoting Inspiring Determination at folio 133.b and the same at folio 270.b.

n.2This section of the sūtra is also quoted extensively in Śikṣāsamuccaya , starting at folio 272.b.

n.3See Śikṣāsamuccaya folio 11.b. See also Wedemeyer 2007, 411 and n. 45 (referencing Śāntideva’s quotation of this passage from this sūtra) and Snellgrove 1958, 620–23 (referencing the same passage from Śāntideva).

n.4See Silk 2015, 7–8, s.v. “Canonicity.”

n.5See Dharmachakra Translation Committee, trans., Not Forsaking the Buddha , 84000: Translating the Words of the Buddha, 2021.

n.6The lengthy passages from the sūtra quoted in the Śikṣāsamuccaya are rather different in wording and phrasing from the Tibetan Kangyur editions of the sūtra, with numerous minor additions and deletions. Interestingly, David Snellgrove observes that the Tibetan and Chinese translations are closer to one another than to the extant Sanskrit, which would seem to suggest that the surviving Sanskrit passages in the Śikṣāsamuccaya differ from the earlier Sanskrit witnesses on which the Tibetan and Chinese translations were based. See Snellgrove 1958, 622.

n.7Fashengzhile hui 發勝志樂會 (Taishō 310 [25]). A short passage from this version on the ten virtuous attitudes that result in rebirth in the realm of the Buddha Amitāyus was translated into English by Saddhaloka Bhikkhu in a 1996 publication entitled The Giving Rise of the Ten Kinds of Mind of the Bodhisattva. For more information on this version of the sūtra, see Lancaster, The Korean Buddhist Canon, K 22(25).

n.8Fajue jing xin jing 發覺淨心經 (Taishō 327). For more information on this version of the sūtra, see Lancaster, The Korean Buddhist Canon, K 37.

n.9Denkarma, folio 296.a.5. See also Herrmann-Pfandt, 2008, 29–30, no. 49.

n.10The full heading for this section of the Heap of Jewels, as it appears in the Degé, reads: “ ‘Inspiring Determination,’ the twenty-fifth section of ‘The Noble Dharma Discourse, The Great Heap of Jewels,’ in one hundred thousand sections.” The Yongle version omits “twenty-fifth section,” while the Kangxi, Narthang, Lhasa, and Stok Palace editions omit this heading entirely (Comparative Edition, 421; Stok Palace, folio 243.a).

n.11Tib. khyed tshur shog. Instead of the imperative marker shog, the Yongle and Kangxi versions read shegs and the Narthang and Lhasa editions read sheg. The meaning of these two terms is unclear, so perhaps they are nothing more than scribal errors (Comparative Edition, p. 422).

n.12Tib. khyim (“household”). In this context, khyim carries not just the sense of “household” but the reputation or social standing of that household. While this is not explicit in the Tibetan, Bodhiruci’s Chinese translation communicates exactly this sense: “many friends and relatives who had gained a good reputation” (duo zhu qinyou mingwen li yang 多諸親友名聞利養).

n.13Following the Degé: ltung ba mang ba’am/ mang ba ma lags pa yang rung ste/. Yongle and Kangxi: ltung ba smad pa’am/ smad pa (“whether they are to be blamed or not”) (Comparative Edition, p. 422). Narthang and Lhasa: ltung ba med pa’am/ med pa (“whether they exist or not”) (Comparative Edition, p. 423). Stok Palace: ltung ba mad pa ’am/ mad pa (“whether they are true or not”) (folio 246.a).

n.14Tib. brnyas. The Yongle and Kangxi versions read brnyes (“receive”), which is likely a scribal error.

n.15Reading ma byol na instead of ram byol na. The Narthang and Lhasa editions read ma phyin na (“if we have not gone”).

n.16Tib. rmas (“injury,” “wound”). The Yongle and Kangxi versions have the mistaken smras (“to speak”), while the Narthang, Lhasa, and Stok Palace versions read smas, which is an archaic term meaning “aggression” and would lead us to translate this phrase as “be spared harm and aggression” (Comparative Edition, p. 423; Stok Palace, folio 248.a).

n.17The Narthang version here omits byams pa (“Maitreya”) (Comparative Edition, p. 423).

n.18Tib. mnog (“profit”). The Lithang and Choné versions read gnog, which is simply an alternate spelling of the more common mnog, while the Narthang mistakenly reads mgon, which would lead one to translate this phrase as “after realizing there is no protector” (Comparative Edition, p. 424). The Stok Palace version matches the Degé in reading mnog (Stok Palace, folio 250.a).

n.19Tib. gang dag byang chub sems dpas khong du chud par bya zhing khong du chud nas kyang yongs su spang bar bya ba ni de dag yin no/. The Narthang edition avoids the repetition in this line, omitting khong du chud par bya zhing (Comparative Edition, p. 424).

n.20The Degé here mistakenly reads bcom ldan ’das kyi, while the Yongle, Lithang, Kangxi, Narthang, Choné, and Lhasa read bcom ldan ’das ci. This latter reading marks a question, though the early placement of the ci is unusual. The Urga leaves off any particle after bcom ldan ’das and thus produces a vocative structure that is commonly found elsewhere in the text (Comparative Edition, p. 425).

n.21Curiously, the Narthang edition adds the negative particle mi here, which would translate as “nonconceit” (Comparative Edition, p. 425).

n.22This fascinating statement is clarified later in the text, see 1.­80, where the repeated use of the perfective structure sangs rgyas kyis gsungs pa seems to suggest that such well-spoken utterances are consistent with what the Buddha has already spoken‍—they do not represent new teachings of the Buddha per se.

n.23Tib. byams pa gzhan yang rgyu bzhis na spobs pa thams cad ni sangs rgyas kyis gsungs par rig par bya’o/. As mentioned earlier, the use of sangs rgyas kyis gsungs pa seems to communicate that anything that meets these qualifications is something that the Buddha has spoken. It is not new buddhavacana, but rather an echo of what the Buddha has already taught. Subsequent discussions of this point in the text share the same grammar.

n.24The Degé and Comparative Edition have the misspelled rgyun tu zhugs pa, with the Comparative Edition noting no variants (Comparative Edition, p. 391). The Stok Palace version, however, has the correct rgyun du zhugs pa (Stok Palace, folio 256.a).

n.25Tib. dran pa nye bar bzhag pa bzhi. The Yongle, Lithang, Kangxi, Narthang, Choné, Lhasa, and Stok Palace editions read dran pa nye bar gzhag pa bzhi (Comparative Edition, p. 427; Stok Palace, folio 258.b).

n.26The Degé edition has the misspelled zo bdog bde ma yin, while the Yongle, Kangxi, Narthang, Lhasa, and Stok Palace editions have the correct zo mdog bde ma yin (Comparative Edition, p. 429; Stok Palace, folio 265.a).

n.27Tib. phyis kyang lung nod par mi byed/ ’chang bar mi byed/ kun chub par mi byed de/. Here the Narthang version omits kun chub par mi byed de/ and thus would translate as “…consequently they will neither receive transmission of them nor retain them” (Comparative Edition, p. 431).