Notes

n.1The translation by Chang et al. explicitly omits from the text quite a number of passages, many of which are not easy to interpret in the Tibetan and presumably posed similar difficulties in the Chinese. We have here nevertheless attempted to translate the text in full.

n.2Chang (1991), p. 237 n 1.

n.3See Lindtner (1997, p. 113 et seq.); Lindtner seems to be unaware of the Tibetan translation of this text.

n.4Here the text uses the two words that together make up the Tibetan term for “enlightenment”‍—“purified” (s/byang) and “comprehensive” (chub)‍—to describe consciousness.

n.5We follow N dbang gis rather than D dbang po’i here, as Bhadrapāla is clearly answering the Buddha’s question.

n.6Because no creamy curds are initially visible in a milk and water mixture, the belief when the sūtra was written was presumably that they had no form. Similar thinking is shown in a later metaphor for the latent state of enlightenment within the mind: like butter that can be churned from milk.

n.7We follow the reading nas in K, N, and H rather than D na.

n.8We follow the reading sbyor in N, S, and H, rather than sbyong in D.

n.9The reading in C is sred par byed, which would mean “creates attachment to.”

n.10D reads “action” (las) here, and although N, H, and S all read “a body” (lus), which might fit with the term lus len pa’i rgyu also discussed at 1.83 (F.84.b), the passage that follows suggests that las may be the better reading.

n.11Here, N specifies the subject, “action” (las), by supplying las de’i where the other versions have just “it / that” (de).

n.12Following N and H, we omit the la here.

n.13khams rnams yongs su btang nas khams kyi don yongs su blangs te. It is not clear which of the many different meanings of khams (dhātu) might be meant in this sentence.

n.14We follow the reading in N, H, and S: ’khor ba na.