Notes

n.1Note that the number of buddhas given in the sūtra varies in the three enumerations in the text (described below in i.­5–i.­7). Only the first list of names contains one thousand and four buddhas.

n.2The notion of “a good eon” generally implies an eon in which more than one buddha appears. Skilling 2010: p. 200.

n.3Skilling 2010: pp. 195–96.

n.4The sequential order of the thousand and four buddhas has been carefully compared across the three enumerations as mentioned here, and their placement has been documented in the glossary entries for each. For those who may be interested in this research, a spreadsheet detailing this comparison across the three lists is available for download here.

n.5It is worth noting here that the long and remarkable teaching on the six perfections deserves more detailed attention and study than it has hitherto received.

n.6The stages of spiritual practice are the topic of numerous scriptures, treatises, and commentaries, some in vast detail such as the Buddha­vataṃsaka­sūtra (Toh 44) and the Yogācārabhūmi (Toh 4035–4037). Perhaps the most succinct summary comes in the opening lines of the Mahāvastu, where four stages are described: (1) prakṛticaryā (“natural career”), (2) pranidhāna­caryā (“resolving stage”), (3) anulomacaryā (“conforming stage”), and (4) anivartana­caryā (“preserving career”). See Mahāvastu, vol. I, 1.2; the four stages are explained in more detail in vol. 1, ch. 5. See also Jaini 2001, p. 453.

n.7This text’s main emphasis is on these buddhas’ future lives (the second, most extensive list, 2.B.­2 et seq.), and the only event in these buddhas’ past lives that it includes is their first generating of the mind set on awakening (the third listing, 2.C.­4 et seq.).

n.8Found (1) in Pali in the Dīghanikāya as the Mahāpadānasutta (DN 14; for translation see Sujato 2018); (2) in several Chinese translations including 大本經 (Daben jing in the Dīrghāgama, Taishō 1), 七佛經 (Qi fojing, Taishō 2), and 毘婆尸佛經 (Pipo shi fojing, Taishō 3); and (3) in Sanskrit as the Mahā­vadāna­sūtra in a number of fragmentary manuscripts from which the text has been reconstructed (Waldschmidt 1952–8, Fukita 2003).

n.9Mahāvastu vol. 1, ch. 5, and vol. 3, ch. 21.

n.10佛本行集經 (Taishō 190), translated by Jñānagupta in the late sixth century. For an English translation, see Beal 1875, pp. 4–16. Note that the Tibetan translation of the Abhiniṣkramaṇa­sūtra (Toh 301), which appears to be a compilation of passages extracted from the Mūlasarvāstivādavinaya Saṅgha­bheda­vastu, contains no such passage.

n.11See Salomon 2018, pp. 265–93. Salomon’s introduction to the Gandhāra Bahu­buddhaka­sūtra provides an excellent brief overview of the “many buddhas” literature; for a very full scholarly account, see Tournier 2019.

n.12The passage is in the Degé Kangyur, vol. 2, F.274.b–280.a; see Bhaiṣajyavastu Translation Team 2021, The Chapter on Medicines, 9.1384–9.1507. The notes to that translation provide details of parallel passages in the various Sanskrit, Chinese, and Tibetan versions.

n.13For a list and comments, See Skilling 2010, pp 203–6.

n.14See Roberts, Peter Alan. trans. The White Lotus of Compassion , Toh 112 (2023).

n.15The passage is in the Degé Kangyur, vol. 50, F.169.b–216.a; see Roberts (2023), chapter 4.

n.16The passage is in the Degé Kangyur, vol. 39, F.117.b–125.b.

n.17The passage is in the Degé Kangyur, vol. 60, F.235.b–238.a; see Thurman 2017, 12.6 et seq.

n.18For example, a treasure text discovered by the fifteenth-century gter ston Ratna Lingpa, belonging to an inner tantra cycle based on Avalokiteśvara (thugs rje chen po gsang ba ’dus pa), includes in the elaborate version of its empowerment ritual a stage in which an empowerment of the thousand buddhas is given, each mentioned by name. The ritual is still in use today, being part of the Rinchen Terdzö (rin chen gter mzod, “Treasury of Rediscovered Scriptures”) collection compiled by Jamgön Kongtrul and Jamyang Khyentse Wangpo.

n.19In the Degé Kangyur, they are found in the General Sūtra section between Toh 127 and Toh 137.

n.20The attention of Western scholars was drawn to this group of sūtras in a comprehensive study by Andrew Skilton (see Skilton 2002).

n.21See Roberts 2018a, i.2, 1.26–1.61, and chapter 40.

n.22The list in this text is shorter and takes a more structured form than in the other sūtras. See Dharmachakra Translation Committee 2016, 2.1–2.10.

n.23See Skilton 1999, pp 642–8. The somewhat cryptic mention of these texts in the Mahā­yāna­saṃgraha (Toh 4048) comes at VII.3 on F.32.b in the Degé Tengyur, vol. 134. For a translation see Brunnhölzl 2018, vol. 1, p 221 and vol. 3, p 739, although Brunnhölzl does not seem to be aware of Skilton’s very reasonable interpretation and has not followed it.

n.24See Dharmachakra Translation Committee 2020, i.2, i.6, and 1.54–1.83.

n.25As indeed is at least one of the fragmentary Khotanese texts that are close relatives of The Good Eon. See Skilling 2010, p 199.

n.26The bodhisattva interlocutor’s name in the text in question is 喜王菩薩 (Xiwang pusa), which could certainly be a rendering of Prāmodyarāja.

n.27The relationship between the Guancha zhufaxing jing and The Good Eon was first noted by Li Can 2015, p. 236. Skilton mentions the Chinese text as a “samādhi list” sūtra in his study (Skilton 2002, pp 72–3) but does not identify it as related to The Good Eon. About the family of texts in various languages that may be precursors, derivatives, or parallels of the surviving versions of The Good Eon, much remains to be discovered and explored.

n.28Skilling 2010: pp. 198–99.

n.29Salomon 2014: pp. 6–7.

n.30For more on Dharmarakṣa, see Boucher 2006. Note that in the Kangyur the work commonly known as the Lotus Sūtra is the text with the catalog number Toh 113, and that the English translation is published in the 84000 Reading Room under its full title: The White Lotus of the Good Dharma . See Roberts 2018b.

n.31Li Can 2018.

n.32The Denkarma catalog is dated to c. 812 ᴄᴇ. See Denkarma, folio 296.b.5. See also Herrmann-Pfandt 2008: p. 42, no. 73.

n.33Skilling and Saerji have published Sanskrit names of all the one thousand and four buddhas of the current eon by relying in part on the names published by Friedrich Weller in 1928 (based on Manchu, Chinese, Sanskrit, Tibetan, and Mongolian sources) as well as on the names listed in the so-called Khotanese Bhadrakalpika-sūtra (which generally differs in content from Toh 94). However, as Skilling and Saerji note, many names cannot be conclusively established in Sanskrit, and a number of uncertainties remain. See Skilling and Saerji 2014: p. 246.

n.34Note that the names of well-known figures such Maitreya have been left untranslated, whereas names of lesser-known figures or those whose Sanskrit names are conjectural have been translated.

n.35Translated based on S: brgyad po dang. D: brgyad po gang. The identity of these eight holy beings is not known.

n.36For a discussion of the use of the term “absorption” (samādhi) here and the relationship of the list that follows with similar lists in other sūtras, see Introduction i.­19 et seq.

n.37Translation assumes stod/bstod as appears in H, J, K, N, and S; D: ston.

n.38Note that this sentence deals with the twelve links in the chain of dependent origination.

n.39This may refer to the emblem of a thousand-spoked wheel that appears on the palms of a buddha’s hand and the soles of his feet, which is one of the thirty-two marks of a great person (mahā­puruṣa­lakṣaṇa), i.e., a buddha.

n.40The term spyod pa’i sa is likely a shorthand for mos spyod pa’i sa (“level of devoted conduct”).

n.41This means one has renounced communal life to lead a life of spiritual practice. Many early Buddhist texts advocate the merit of the solitary pursuit of spiritual awakening as opposed to practicing as a householder or in a community of monastics.

n.42Translation tentative. Tibetan: bkrabs lhung khu sgo.

n.43It is unclear what “four words” (tshig bzhi po) refers to here.

n.44“Supreme among the two-legged” (humans) and “victorious ones” are both epithets of buddhas.

n.45The buddha realm named here suggests that the buddha here referred to as Amitāyus (tshe dpag med) is not Amitābha of Sukhāvatī but Aparimitāyus/Aparimitāyurjñāna (tshe dang ye shes dpag tu med pa). On the ambiguity of the name Amitāyus , see i.9 in the introduction to The Aparimitāyurjñāna Sūtra (Peter Alan Roberts, trans. The Aparimitāyurjñāna Sūtra [Toh 674], 2021). In that sūtra the buddhafield is called Aparimitaguṇasaṃcaya (yon tan dpag tu med pa sogs pa) rather than Aparimita­guṇa­vyūha as here.

n.46Translated based on H, J, K, N, and S: bdag. D: dag.

n.47Translated based on S: mchod pas. D: mchad pas.

n.48Note that this heading repeats a previous one but is given a different explanation in the explanatory section.

n.49Note that this heading repeats a previous one but is given a different explanation in the explanatory section.

n.50We have read rigs pa as rig pa to match the explanatory section and avoid repetition (the rigs pa’i pha rol tu phyin pa are discussed separately).

n.51Note that this and the following heading repeat previous ones but are given different explanations in the explanatory section.

n.52Note that this heading repeats a previous one but is given a different explanation in the explanatory section.

n.53Translated based on S: gi. D: gis.

n.54Note that this heading repeats a previous one but is given a different explanation in the explanatory section.

n.55Note that this heading repeats a previous one but is given a different explanation in the explanatory section.

n.56Note that this heading repeats a previous one but the six superknowledges are treated separately in the explanatory section.

n.57Note that this heading repeats a previous one but is given a different explanation in the explanatory section.

n.58For details on Prince Kuśa , see Skilling and Saerji 2019: pp. 130–31.

n.59It is not known what the expressions “five hundred verses” and “ninety-six heretics” (pāṣaṇḍika) refer to.

n.60For details on Keśin, see Skilling and Saerji 2019: pp. 132–34.

n.61For details, see Skilling and Saerji 2019: pp. 134–35.

n.62The reference to “sevenfold eons” may refer to the total of seven destructions by wind, each of which is preceded by seven destructions by fire, that occur during an eon of destruction within one great eon (mahākalpa). See Abhidharmakośa 3.102.

n.63“Bodhisattva’s” is added here to specify the subject of this sentence. Note that “Bodhisattva” is only capitalized in this translation when it refers specifically to the Buddha Śākyamuni in one of his previous lives .

n.64For details, see Skilling and Saerji 2019: pp. 135–37.

n.65For details, see Skilling and Saerji 2019: p. 137.

n.66For details, see Skilling and Saerji 2019: pp. 137–38.

n.67For details, see Skilling and Saerji 2019: pp. 138–39. Here “hero” is added for context.

n.68For details, see Skilling and Saerji 2019: pp. 141–42.

n.69These ten commitments (thugs dam) could not be identified.

n.70Translated based on S: dpyod pa dang sel ba. D: spyod pa dang sel ba.

n.71It is not known what the twofold Dharma refers to here. It could refer to the dharma of scriptural transmission (āgama) and the dharma of realization (adigama), that is, the teachings one receives and how one internalizes them through practice.

n.72It is not known what these two aspects of Dharma based on “two omniscient deeds” (cang shes kyi las gnyis) refer to here. As for the terminology, according to the Mahāvyutpatti, cang shes renders the Sanskrit ājāneya, meaning “well bred,” “of noble origin,” but also (by creatively misconstruing the term as deriving from jña, “to know”) “all-knowing.”

n.73Presumably this refers to the seven categories of prātimokṣa vows: the fasting vow, the respective sets of vows for male and female lay practitioners, the vows for male and female novices, and the full sets of vows for monks and nuns.

n.74For details, see Skilling and Saerji 2019: pp. 143–44.

n.75For details, see Skilling and Saerji 2019: pp. 135–37.

n.76It is not known what story is alluded to here.

n.77This is a tentative rendering of the phrase lam gyi rgyud bcad.

n.78For details, see Skilling and Saerji 2019: pp. 144–45.

n.79For details, see Skilling and Saerji 2019: pp. 149–50.

n.80For details, see Skilling and Saerji 2019: pp. 150–51.

n.81For details, see Skilling and Saerji 2019: pp. 144–45.

n.82For details, see Skilling and Saerji 2019: p. 155.

n.83A wandering mendicant (parivrājaka) named Realizer (rtogs byed) is mentioned twice in this text. We are unable to identify this figure elsewhere in Buddhist literature.

n.84For details, see Skilling and Saerji 2019: p. 158.

n.85For details, see Skilling and Saerji 2019: pp. 159–60.

n.86For details, see Skilling and Saerji 2019: pp. 161–62.

n.87For details, see Skilling and Saerji 2019: pp. 134–35.

n.88For details, see Skilling and Saerji 2019: pp. 162–63.

n.89For details, see Skilling and Saerji 2019: pp. 163–64.

n.90For details, see Skilling and Saerji 2019: pp. 135–37.

n.91For details, see Skilling and Saerji 2019: pp. 138–39.

n.92For details, see Skilling and Saerji 2019: p. 165.

n.93For details, see Skilling and Saerji 2019: pp. 161–62.

n.94For details, see Skilling and Saerji 2019: pp. 135–37.

n.95For details, see Skilling and Saerji 2019: pp. 163–64.

n.96For details, see Skilling and Saerji 2019: pp. 166–67.

n.97Translated based on H, K, Y, N, and P: dmigs pa med pa thos pa. D and S: dmigs pa med pa’i thos pa.

n.98This is likely an allusion to the episode in the Buddha’s life when during a period of intense ascetic practices of self-mortification, he recalled the joy and peace he experienced in childhood while he sat in the cool shade of a rose-apple tree. This was a key to his spiritual awakening that took him beyond the streams of self-indulgence and self-mortification.

n.99Here begins the discussion of the six perfections in relation to the thirty-two major marks of a great person (mahā­puruṣa­lakṣaṇa), a buddha. These are listed, with considerable variation, in several Prajñāpāramitā sūtras (see for example Padmakara Translation Group, trans. The Transcendent Perfection of Wisdom in Ten Thousand Lines (Toh 11), 2018, 2.16). They are to be found detailed in the Lalitavistara (see Dharmachakra Translation Committee, trans., The Play in Full (Toh 95), 2013, 7.99–103 and 26.145–73), Mahāyānopadeśa (Toh 169), Rāṣṭra­pāla­paripṛcchā (see Vienna Buddhist Translation Studies Group, trans. The Questions of Rāṣṭrapāla (Toh 62), 2021), Ratna­gotra­vibhāga (Toh 4024, 3.17–25), Mahāvastu, and in the Pali Lakkhaṇasutta.

n.100According to most lists, the second minor mark of a buddha is to have designs of the thousand-spoked wheel on the palms of his hands and soles of his feet.

n.101This refers to the major mark of the sheathed, retracted penis (kośopagata­vastiguhya).

n.102Translated based on C, H, J, K, Y, N, and S: bskyod. D: bskyad.

n.103We are unsure what animal this refers to. Tib. srog chags go ba.

n.104This refers to the tuft of hair (ūrṇā) that grows between the Buddha’s eyebrows.

n.105This could refer to Buddha’s ability to extend the uṣṇīṣa to the Realm of Brahmā, where it is not seen by those on earth.

n.106This marks the end of the section on the thirty-two major marks.

n.107We have added “of the noble path” for clarification.

n.108These “ten unsurpassable (bla na med pa bcu) factors” are unknown.

n.109The sense of this passage is unclear and our translation is therefore tentative.

n.110Skilling and Saerji (2019: p. 148) suggest that ’be la ma refers to the brahmin Velāma , one of the Buddha’s previous incarnations.

n.111For details, see Skilling and Saerji 2019: pp. 159–60.

n.112Translated based on D: btson gyis phyir. H, J, K, N, and S: brtson ’grus kyi phyir.

n.113For details, see Skilling and Saerji 2019: pp. 161–62.

n.114For details, see Skilling and Saerji 2019: pp. 143–44.

n.115Translated based on C and S: sbyor ba la sdod pa. D: sbyor ba las sdod pa.

n.116The five powers are here reprised in terms of factors associated or concomitant with (mtshungs par ldan pa, saṃprayukta) them.

n.117Translated based on C, H, and S: pha rol gnon pa. D: pha rol gnod pa.

n.118Translated based on C and S: spyos pa. D: spyod pa.

n.119Translated based on S: lhag pa. D: lhag ma.

n.120Translation of “a tremendous challenge” is tentative. D: tas phug kyang.

n.121Translated based on U: chom rkun g.yog po. D: chom rkun g.yag po. K and Y: chom rgun g.yag po. C: chom rkun g.yog mang. S: chom rkun g.yas po.

n.122Translated based on S: mi mjed pa. D: mi bjed pa.

n.123“Such beliefs” is added here to specify the referent of the definite pronoun de.

n.124“Those expressions” is added here to specify the referent of the definite pronoun de.

n.125It is unclear what “eightfold retinue” (’khor brgyad po) refers to.

n.126For details, see Skilling and Saerji 2019: pp. 135–37.

n.127This refers to the well-known episode in the life of the Buddha when Brahmā appears after the Buddha’s awakening to persuade him to teach others the path to its realization that he had discovered.

n.128“The five mendicants” refers to the first five disciples of the Buddha Śākyamuni with whom he previously practiced austerities.

n.129The elixir of immortality amṛta is a metaphor for the Dharma.

n.130As the list appears to enumerate eight faculties, it is unclear how the six should be counted.

n.131This final set constitutes the six perfections of the fourth fearlessness, though this is not stated in the text.

n.132The translation in this sentence is tentative and the episode referred to does not seem to correspond to any versions of the apocryphal story of Mahā­maudgalyāyana’s attempt to rescue his mother from the starving spirit realm that was popular in East Asia. We have taken the expression lhung bzed kyi chu pho ba to refer to one of the subdivisions of monks known as “water male” (chu pho ba) who take up the “alms bowl” (lhung bzed), i.e., are mendicants, but this is conjectural.

n.133“Here are” is added here for clarification.

n.134Note that “the level of” is missing here; the initial list and concluding line in this passage have “six perfections of the qualities of the level of the spiritual potential.”

n.135This refers to the eighth spiritual level .

n.136“For that realm” is added for clarification.

n.137According to the list above, here should follow “the six perfections of abandonment.”

n.138This refers to the four torrents of cyclic existence: birth, aging, illness, and death.

n.139Unless indicated otherwise, the Sanskrit names of the buddhas follow Skilling and Saerji 2014, 2016, 2017, and 2018.

n.140Appears later as Sunetra (see Skilling and Saerji 2014).

n.141Tib. yon tan ’od ’phro ba. Skilling and Saerji 2014 here gives Arci.

n.142Not in Skilling’s list.

n.143Not in Skilling’s list.

n.144Translation assumes tshims sbyin as his name appears in the second list. Here in the first list D reads chos sbyin.

n.145Ratnagarbha , Ratnacandra , Vimalakīrti, Śāntatejas, and Priyaketu are not listed in Skilling and Saerji 2016.

n.146Not listed in Skilling and Saerji 2016.

n.147Skilling and Saerji 2016 suggests Bodhyaṅga, but note that Chinese and Khotanese sources differ. This is a conjectural translation for Tib. skrun mdzad; see ibid., p. 184 n. 430.

n.148Translation assumes zla rgyas as appears in the second and third list. Here in the first list, D reads zla rgyal.

n.149Translation assumes dbyangs byin as appears in the second and third list. Here in the first list, D reads tshangs byin.

n.150Skilling and Saerji give Padmagarbha (See Skilling and Saerji 2017, p. 175 n. 106).

n.151Not in Skilling and Saerji 2016.

n.152Not listed in Skilling and Saerji 2017.

n.153Appears later as Gandha (see Skilling and Saerji 2017).

n.154Skilling and Saerji give Acalaprajñābha (see Skilling and Saerji 2017, p. 202 n. 442).

n.155Not in Skilling and Saerji 2018.

n.156Not listed in Skilling and Saerji 2018.

n.157Tib. dga’ ba mtha’ yas grags. Skilling and Saerji 2018 gives Anantakīrti. Sanskrit construction follows Dharma Publishing 1986.

n.158Tib. bsod nams sgron ma. Sanskrit construction follows Dharma Publishing 1986.

n.159Not in Skilling and Saerji 2018.

n.160This list has 1004 names.

n.161Given as Yaśas in Skilling and Saerji 2014.

n.162“This absorption” (ting nge ’dzin ’di) likely refers to the preceding discourse itself, which the Buddha has transmitted from his own state of meditative absorption.

n.163Translation assumes sel ba po as appears in C, H, J, K, Y, N, and S. D reads sil ba po.

n.164Note that the buddha Arthaviniścita does not appear in this enumeration.

n.165Translation assumes mchog sred as appears in the first list. Here in the second list D reads mchog srid.

n.166Translation assumes der gnas as appears in the first list. Here in the second list D reads bder gnas.

n.167This means one has brought to completion the exhaustion of all factors that keep one bound to cyclic existence.

n.168Tib. skyugs pa po, “those who have vomited,” in other words, those who have grown nauseated by cyclic existence and all the suffering it causes beings.

n.169There is an unclear comparison here between buddhas and birds. “Soar” is added tentatively for clarity.

n.170Translation assumes me dag as appears in J, K, and N. D reads me tog.

n.171Conjectural translation. Tib. skrun mdzad. See Skilling and Saerji 2016, p. 184 n. 430.

n.172Note that this buddha does not appear in the sūtra’s initial and final enumerations.

n.173Translation follows S: gcod par mdzad pa. D reads mchod par mdzad pa.

n.174Some earlier prints of the Degé Kangyur (W22084 and W3CN20612) read sgron ma yod, “Lamp Possessor.” This seems to have been edited in the present post par phud print of the Degé (W4CZ5369) which reads sgron ma ’od.

n.175Note that the buddha Nātha is omitted in this enumeration.

n.176Translation assumes chags pa med mdzod as appears in the first and third list. Here in the second list D reads chags pa med mdzad.

n.177Translation assumes rgyags med ma as appears in H, J, K, N, and S. D reads rgyags sred ma.

n.178Translation assumes glu as appears in C, H, N, and U. D reads klu.

n.179Translation assumes ’gro bas mchod as appears in H, J, and N. D reads ’gro bas mchog.

n.180Translation assumes mes byin as appears in C, K, and Y. D reads med byin.

n.181Translation assumes bdud zhi byed pa as appears in S. D reads bdud bzhi byed pa.

n.182Translation assumes mig snyoms as appears in C, K, Y, and S. D reads mi snyoms.

n.183Translation assumes tog as appears in C, H, N, and S. D reads thog.

n.184Tentative translation based on sred bcug dra ba as appears in H, K, Y, N, and S. D reads sred lcugs dra ba.

n.185Translation assumes ming bsal ba as appears in C and S. D reads ming gsal ba. “The names” may refer to the four nonphysical aggregates, also known as “the four names.”

n.186Translation assumes nam mkha’i dbyangs as appears in the first and third list. Here in the second list D reads nam mkha’i dbyings .

n.187Translation assumes bsal as appears in H, J, K, Y, N, and S. D reads gsal.

n.188Translation assumes stobs chen as appears in the first and third list. Here in the second list D reads stobs can.

n.189Translation assumes dbyen as appears in H, J, K, Y, N, and S. D reads dben.

n.190Note that according to the initial enumeration the buddhas Yaśas and Ketu are referred to as a single buddha by the name of Yaśaketu.

n.191We have been unable to identify this term. For a further discussion on this see Skilling and Saerji 2014, p. 252 n. 54.

n.192Tib. gser rtog. See Skilling and Saerji 2014, p. 253 n. 73.

n.193Tib. ras bcos leb leb pho. See Skilling and Saerji 2014, p. 254 n. 81.

n.194Translation assumes pad spyan as appears in S. D reads pad ldan.

n.195Tib. mig dang sdug pa. Tentative translation following Skilling and Saerji 2014, p. 258 n. 134.

n.196Tib. pan tsa li yi ’bras bu. Tentative translation, see Skilling and Saerji 2014, p. 260 n. 156.

n.197Tib. pa la ba ta. The meaning of this term (which appears to be a transcription) is unclear. See Skilling and Saerji 2014, p. 261 n. 167.

n.198Tib. ’ba’ sha ka gcig. Tentative translation, see Skilling and Saerji 2014, p. 262 n. 188.

n.199Tib. mchil lham rim pa gcig pa. Tentative translation, see Skilling and Saerji 2014, p. 264 n. 206.

n.200Tib. mi ’dzin. Tentative translation, see Skilling and Saerji 2014, p. 264 n. 209.

n.201Tib. ha sa ba sha ka. The meaning of this term (which appears to be a transcription) is unclear. See Skilling and Saerji 2014, p. 268 n. 257.

n.202Tib. da nur mkhan. The meaning of this word is unclear. See Skilling and Saerji 2014, p. 269 n. 266.

n.203Note that the buddha Kanakaparvata (129 according to the initial enumeration) does not appear in this account.

n.204Tib. ’dun dpon. Tentative translation, see Skilling and Saerji 2014, p. 273 n. 321.

n.205Note that the buddha Girikūṭaketu (150 according to the initial enumeration) does not appear here.

n.206Translation assumes tshims sbyin as his name appears in the second list. D reads tshems sbyin.

n.207Tib. ma mi kha. This meaning of this word remains unknown. See Skilling and Saerji 2014, p. 278 n. 380.

n.208Tib. dbu bzhu gcig cig. Tentative translation. See Skilling and Saerji 2014, p. 278 n. 380.

n.209Tib. pa thal ba. This meaning of this word remains unknown. See Skilling and Saerji 2014, p. 279 n. 391.

n.210Tib. gtso blag mkhan. Skilling and Saerji 2014, p. 280, has “washerman,” following the Mahāvyutpatti.

n.211Tib. ras kyi phur ma. For alternatives, see Skilling and Saerji 2014, p. 282 n. 431.

n.212Translation assumes rgun shing as appears in C, H, and S. D reads dgun shing.

n.213Translation assumes mchog sred as appears in the first list. Here in the third list D reads mchog srid.

n.214Tib. a ha ta ka. The meaning of this word is uncertain. See Skilling and Saerji 2014, p. 285 n. 472.

n.215Tib. seng ge’i stobs kyis gshegs. For alternatives, see Skilling and Saerji 2014, p. 286 n. 483.

n.216Tib. shing bzo mkhan. For alternatives, see Skilling and Saerji 2014, p. 287 n. 494.

n.217Tib. de yi lam // lag mthil tsam zhig phyag dar legs par byas. For an alternative translation, see Skilling and Saerji 2016, p. 149.

n.218Tib. khral mi. See Skilling and Saerji 2016, p. 150 n. 18.

n.219Tib. bzhon par mdzad. Skilling and Saerji 2016, p. 152, renders this “Acting with Absorption.”

n.220Tib. dus kyi rjes ’brang spos. Tentative translation, see Skilling and Saerji 2016, p. 152 n. 44.

n.221Tib. ta la pa ta. Tentative translation, see Skilling and Saerji 2016, p. 153 n. 49.

n.222Tib. sha ma ka dag. It is unclear what this term refers to. See Skilling and Saerji 2016, p. 156 n. 84.

n.223Tib. a yo ga. The significance of this word is uncertain. See Skilling and Saerji 2016, p. 157 n. 94.

n.224Note that the following five buddhas who appear at this point in the initial enumeration are omitted here: Ratnagarbha , Ratnacandra , Vimalakīrti, Śāntatejas, and Priyaketu.

n.225Tib. ’ba ti shing. Not translated; see Skilling and Saerji 2016, p. 158 n. 121.

n.226Tib. kre ka ni. We are unable to determine which flower this may refer to.

n.227Tib. lag bla. See Skilling and Saerji 2016, pp. 161–62 n. 157.

n.228Tib. ’dun dpon. Tentative translation, see Skilling and Saerji 2014, p. 273 n. 321.

n.229The meaning of this word is unknown to us.

n.230Note that the buddha Māradama (382 according to the initial enumeration) does not appear here.

n.231Tib. dhing rta. Untranslatable at present. See Skilling and Saerji 2016, p. 176 n. 340.

n.232Tib. gtar khan. See Skilling and Saerji 2016, p. 176 n. 343.

n.233This likely refers to the Bhadra­kalpika­samādhi itself. See Skilling 2010: p. 216.

n.234Tib. gtsug lag khang dag skyong nul. See Skilling and Saerji 2016, p. 179 n. 374.

n.235Skilling and Saerji (2016, p. 181) list this name as Maṇigarbha.

n.236Tib. brten bcas gcig pu’i tshe. The meaning of this phrase is unclear. See Skilling and Saerji 2016, p. 182 n. 407.

n.237Tib. dge slong rkyen pa. Tentative translation following Skilling and Saerji 2016, p. 182 n. 407.

n.238The meaning of this word is unknown to us. See Skilling and Saerji 2016, p. 183 n. 418.

n.239Conjectural translation. Tib. skrun mdzad. See Skilling and Saerji 2016, p. 184 n. 430.

n.240Tib. lag bla. See Skilling and Saerji 2016, pp. 161–62 n. 157.

n.241Tib. bcings pa med pa po/ /ral pa can. The significance of this phrase is not clear to us. See Skilling and Saerji 2016, p. 185 n. 444.

n.242Tib. ka la man. Following Skilling and Saerji 2016, p. 186 n. 448, the translation assumes ka la ma.

n.243Tib. ci tse’i phub ma phrag sta. Tentative translation, see Skilling and Saerji 2016, p. 187 n. 464.

n.244Tib. rten bcas. Tentative translation.

n.245Tib. nir yu ha ka. Tentative translation following Skilling and Saerji 2016, p. 190 n. 499.

n.246Tib. bram ze yi rgya mtsho’i bu. Following Skilling and Saerji 2016, p. 168, we read this as bram ze yi rgyal po’i bu. Ibid. translates this phrase as “the son of the royal chief priest.”

n.247Tib. hi dim ba ra. The significance of this word is unknown to us (Cf. Skilling and Saerji 2016, p. 168 n. 16).

n.248Tib. sreg shang. Translation assumes gseg shang as appears in C and S.

n.249Tib. bhad tra ka ri. Tentative translation. See Skilling and Saerji 2016, p. 172 n. 68.

n.250Translation assumes pad ma’i phung po as appears in the first and second list. Here in the third list D reads pad ma’i snying po.

n.251Tib. lag bla. Cf. Skilling and Saerji 2016, pp. 161–62 n. 157.

n.252Tib. gser rtog. See Skilling and Saerji 2014, p. 253 n. 73.

n.253Tib. lcags srungs. Tentative translation following Skilling and Saerji 2016, p. 181.

n.254Tib. go ri ka. Meaning unknown. See Skilling and Saerji 2017, p. 182 n. 186.

n.255Note that the buddha Sudatta (615 according to the initial list) does not appear here.

n.256Tib. lag bla. See Skilling and Saerji 2016, pp. 161–62 n. 157.

n.257Tib. brten bcas gcig pu’i tshe. The meaning of this phrase is not clear. See Skilling and Saerji 2016, p. 182 n. 407.

n.258Tib. tsug kra ru ka. Tentative transliteration following Skilling and Saerji 2017, p. 185 n. 225.

n.259Note that the buddha Jagatpūjita (640 according to the initial enumeration) does not appear here.

n.260Tib. la ku sa. The word is unknown to us. See Skilling and Saerji 2017, p. 188 n. 271.

n.261Tib. phub mkhan. Tentative translation following Skilling and Saerji 2017, p. 189 n. 282.

n.262Tib. a ba ka ra. Tentative translation following Skilling and Saerji 2017, p. 191 n. 307.

n.263Tib. a ba kan. Tentative translation following Skilling and Saerji 2017, p. 191 n. 308.

n.264Tib. ga na ko. Tentative translation following Skilling and Saerji 2017, p. 192 n. 322.

n.265Note that the buddha Tiṣya (687 according to the initial enumeration) does not appear here.

n.266Note that the buddha Vijita (698 according to the initial enumeration) does not appear here.

n.267Tib. snar blugs pa yi spyad. A medical/sanitary procedure. See Skilling and Saerji 2017, p. 195 n. 357.

n.268Tib. spyad rdzi. Tentative translation following Skilling and Saerji 2017, p. 197 n. 377.

n.269Tib. kun tu ra ka. We are unable to find a Sanskrit term behind this apparent transliteration.

n.270Tib. pha gu’i ’bras bu. We are unable to find a Sanskrit term behind this apparent transliteration.

n.271Tib. brten bcas gcig pu’i tshe. The meaning of this phrase is unclear. See Skilling and Saerji 2016, p. 182 n. 407.

n.272Note that a buddha by the name of Gandha (Tib. spos can) here replaces Pratibhāna­cakṣus, who appears at the corresponding place (739) in the initial enumeration.

n.273Tib. brten bcas tshe. The meaning of this phrase is unclear. See Skilling and Saerji 2016, p. 182 n. 407.

n.274Tib. brten bcas tshe. The meaning of this phrase is unclear. See Skilling and Saerji 2016, p. 182 n. 407.

n.275Tib. da nur mkhan. Tentative translation following Skilling and Saerji 2018, p. 211 n. 28.

n.276Note that the buddha Puṇyadhvaja (779 according to the initial enumeration) does not appear here.

n.277Note that this buddha does not appear in the initial enumeration.

n.278Note that the buddha Kalyāṇacūḍa (804 according to the initial enumeration) does not appear here.

n.279This buddha does not appear in the initial enumeration.

n.280Note that this buddha does not appear in the initial enumeration.

n.281Tib. drang po. Skilling and Saerji 2018, p. 229 n. 220, suggests “secretary” for a presumed drung po.

n.282Tib. ka ran tak. Our Sanskrit restoration follows Skilling and Saerji 2018, p. 230 n. 226.

n.283Tib. chu tom. Following Skilling and Saerji 2016, p. 232 n. 247, we read this as chu zom.

n.284Tib. bya ba. Following Skilling and Saerji 2018, p. 233 n. 255, the translation assumes bya ra.

n.285Tib. ’ta la. We are not aware of any Sanskrit word behind this apparent transcription.

n.286Tib. ka ran dza byed tshe. Tentative translation following Skilling and Saerji 2018, p. 236 n. 281.

n.287Tib. glu dbyangs. Restored in Sanskrit as Nāgaruta (Tib. klu dbyangs) in accord with the earlier references to this buddha. See also Skilling and Saerji 2018, p. 237 n. 296.

n.288Tib. lag bla. See Skilling and Saerji 2018, pp. 161–62 n. 157.

n.289Note that the first two lists give the buddha Puṇyapradīpa here.

n.290Note that this buddha does not appear in the initial enumeration.

n.291Tib. ’ug pa. Skilling and Saerji 2018, p. 242 n. 349, reads this word as ’ug pa pa (thus translating the Sanskrit aulukyua) and hence translates this enigmatic phrase with “when he was a follower of the Vaiśeṣika doctrine.”

n.292Tib. gos dang shing leb dag ni bzhag nas kyang. The sense of this sentence is unclear to us.

n.293Note that the buddha Sudarśana (994 according to the initial enumeration) does not appear here.

n.294Tib. ka sha’i gdan. Following Skilling and Saerji 2018, p. 243 n. 362, the translation assumes ku sha’i gdan.

n.295Note that this enumeration gives only 994, falling short of the 1000 specified in the text.

n.296The sense of “eightfold reveling” is unclear.

n.297This passage relating the origin story of further future buddhas is quoted in the Sūtrasamuccaya (Toh 3934) and in the Saṃskṛtāsaṃskṛtaviniścaya (Toh 3897), and is mentioned in Butön’s History of the Dharma (Butön F.35.a), Kongtrul Lodrö Thaye’s Treasury of Knowledge (see Kongtrul 2010, p 44), and other works, as the authority for the sequence of future eons and the appearance or otherwise of buddhas beyond the end of the present Good Eon.