[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Buddhist Sanskrit literature](https://indike.org/pramana/in.bauddha.sanskrit) › [Mahāyāna sūtras](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra) › [Buddhāvataṃsakasūtra](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka) › [སངས་རྒྱས་ཕལ་པོ་ཆེ་ཞེས་བྱ་བ་ཤིན་ཏུ་རྒྱས་པ་ཆེན་པོའི་མདོ](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo) › [The Ten Bhumis; The Chapter on the Scale of Life; The Dwellings of Bodhisattvas; The Stem Array; The Stem Array](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000) › notes.1 # སངས་རྒྱས་ཕལ་པ་ཆ་ཞས་བྱ་བ་ཤན་ཏ་རྒྱས་པ་ཆན་པའ་མད notes.1: The Ten Bhūmis The Ten Bhūmis; The Chapter on the Scale of Life; The Dwellings of Bodhisattvas; The Stem Array; The Stem Array notes.1 - **Language:** English ### The Ten Bhūmis ### [notes.1.1](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.1) 1. When referring to the collection of sūtras grouped under the heading buddhāvataṃsaka in the Kangyur, The 84000 translates the term as “Ornament of Buddhas.” See for a discussion regarding this translation. ### [notes.1.2](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.2) 2. This sūtra should not be confused with the early Buddhist Brahma­jāla­sūtra, which has an identical title but entirely different contents. That Brahma­jāla­sūtra (Toh 352) was translated into Tibetan and is also included in the Pāli canon. ### [notes.1.3](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.3) 3. rnam par snang mdzad mngon par rdzogs par byang chub pa’i rgyud, Toh 494. ### [notes.1.4](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.4) 4. rgyan stug po bkod pa, Toh 110. ### [notes.1.5](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.5) 5. sa’i sying po ’khor lo bcu pa’i mdo, Toh 239. ### [notes.1.6](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.6) 6. kye’i rdo rje’i rgyud, Toh 417. ### [notes.1.7](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.7) 7. Asaṅga, rnal ’byor spyod pa’i sa las byang chub sems dpa’i sa, Toh 4037. ### [notes.1.8](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.8) 8. This forms the fifteenth chapter in the Chinese version. ### [notes.1.9](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.9) 9. ting nge ’dzin gyi rgyal po’i mdo. See Peter Alan Roberts, trans., The King of Samādhis Sūtra , Toh 127. ### [notes.1.10](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.10) 10. dgongs pa nges par ’grel pa. See Buddhavacana Translation Group, trans., Unraveling the Intent , Toh 106. ### [notes.1.11](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.11) 11. dkon mchog sprin. See Dharmachakra Translation Committee, trans., The Jewel Cloud , Toh 231. ### [notes.1.12](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.12) 12. chos yang dag par sdud pa’i mdo. See Tibetan Classics Translators Guild of New York, trans., The Dharma Council , Toh 238. ### [notes.1.13](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.13) 13. rin po che’i ’phreng ba, Toh 4158. ### [notes.1.14](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.14) 14. lang kar gshegs pa’i mdo, Toh 107. ### [notes.1.15](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.15) 15. theg pa chen po mdo sde’i rgyan zhes bya ba’i tshig le’ur byas pa, Toh 4020. ### [notes.1.16](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.16) 16. Commentary on the Sūtra of the Ten Bhūmis, sa bcu’i rnam par bshad pa (Daśa­bhūmi­vyākhyāna), Toh 3993. ### [notes.1.17](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.17) 17. A Commentary on the Commentary on the Sūtra of the Ten Bhūmis, sa bcu’i rnam par bshad pa’i rnam par bshad pa (Daśa­bhūmi­vyākhyāna­vyākhyāna), Toh 3998. ### [notes.1.18](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.18) 18. A Commentary on the Introduction to the Sūtra of the Ten Bhūmis, sa bcu’i mdo sde’i gleng gzhi’i bshad pa (Daśa­bhūmi­sūtra­nidāna­bhāṣya), Toh 3999. ### [notes.1.19](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.19) 19. dbu ma la ’jug pa, Toh 3861. ### [notes.1.20](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.20) 20. Sūryasiddha, A Commentary on the Commentary on the Sūtra of the Ten Bhūmis, folio 24.a. ### [notes.1.21](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.21) 21. The Sanskrit and the Chinese have a sentence preceding this, which is similar between the two. The Sanskrit has, “Thus did I hear at one time: the Bhagavat was residing in the Para­nirmita­vaśa­vartin deva realms. Not long after his buddhahood, two weeks later, he was in the deva king Vaśavartin’s divine palace…” The ensuing description in Tibetan is a simplified version compared to the Chinese and the Sanskrit. ### [notes.1.22](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.22) 22. According to the Sanskrit. The Tibetan omits “and one lifetime away.” ### [notes.1.23](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.23) 23. The Chinese and Śākyabodhi’s commentary have at this point, “They were one lifetime from buddhahood.” ### [notes.1.24](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.24) 24. According to the Sanskrit and Śākyabodhi’s commentary. Unlike the preceding sentences, “all” in Tibetan is associated with the “accumulations” instead of the “bodhisattvas.” ### [notes.1.25](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.25) 25. According to the Chinese and Śākyabodhi’s commentary. Both the Sanskrit and the Tibetan here repeat “clairvoyance.” ### [notes.1.26](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.26) 26. According to the Sanskrit jñāna, the commentary, and the Chinese. The Kangyur version has both rig pa and ye shes. ### [notes.1.27](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.27) 27. According to the Sanskrit ṛddhi­bala­vaśita and the commentary’s byang chub sems dpa’ thams cad kyi rdzu ’phrul gyi stobs la dbang thob. The Kangyur version had broken it up into “miracles, strengths, and powers.” ### [notes.1.28](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.28) 28. According to the Sanskrit pratipatti and the commentary’s ’byor ba. The Kangyur version has nan tan. ### [notes.1.29](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.29) 29. According to the Sanskrit and the Chinese. Absent in the Tibetan. ### [notes.1.30](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.30) 30. The Sanskrit and the Chinese have only “the Bhagavat Vairocana.” ### [notes.1.31](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.31) 31. In the other chapters of A Multitude of Buddhas, “Vairocana” is given as one of the names of the Buddha Śākyamuni because the millions of Śākyamunis that exist simultaneously in millions of worlds are all manifestations of the Buddha Vairocana. See introduction, ### [notes.1.32](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.32) 32. The Sanskrit and the Chinese have “merit and wisdom.” ### [notes.1.33](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.33) 33. Sūryasiddha states that this refers to the wisdom in which the object is not separate from the subject and is therefore the wisdom of emptiness as the single characteristic of all phenomena. It is thus also known as the wisdom of equality (Sūryasiddha, folio 11.b). ### [notes.1.34](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.34) 34. “Commencing upon and attaining” occurs only in the introductory sentence, but the commentaries specify that it is understood to apply to all ten. ### [notes.1.35](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.35) 35. Both commentaries point out that these ten qualities benefit others in that they will support others in the attainment of the ten bhūmis. ### [notes.1.36](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.36) 36. According to Vasubandhu, these would be the thirty-seven factors for enlightenment. ### [notes.1.37](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.37) 37. According to the Sanskrit, both commentaries, and the Chinese. The Kangyur version has “attainment of the ornament of the knowledge of the great light of wisdom.” ### [notes.1.38](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.38) 38. According to Vasubandhu, this is “selflessness,” and the analysis is perfect, as there is no further analysis that can be made. ### [notes.1.39](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.39) 39. According to the Tibetan. BHS has sunistīrita­kauśalya­jñāna (“perfectly complete skilled knowledge”). Cleary has “complete definitive adaptive knowledge.” Both commentaries emphasize that this is a subsequent attainment through one’s own individual examination. ### [notes.1.40](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.40) 40. According to the Sanskrit amanda (“not dull,” “bright”). Both commentaries have mun pa med pa (“not dark”). The Kangyur version has dma’ ba med pa (“not inferior”). Cleary has “without hesitation or obstruction.” ### [notes.1.41](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.41) 41. According to the Sanskrit, the commentaries, and the Chinese. The Kangyur version adds “attainment of the…” ### [notes.1.42](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.42) 42. According to the commentaries. The Kangyur version has dang (“and”). ### [notes.1.43](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.43) 43. Commentaries have gzhan (“other”), although glossed as phas kyi rgol ba (“opponent”). The Kangyur version has only gnas kyi rnam pa. The Sanskrit has arhasthāna, where arha could be “worthy” but could also possibly mean “enemy.” This quality is described as being that which is needed in debate. ### [notes.1.44](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.44) 44. According to the commentaries, “everything” refers to the five branches of knowledge: grammar, logic, crafts, medicine, and Dharma. ### [notes.1.45](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.45) 45. According to the Sanskrit pratibhāna. The Tibetan spobs pa could be translated as “courage” or “confidence,” which does not quite match the context. ### [notes.1.46](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.46) 46. Sanskrit has “doors of the Dharma’s light.” ### [notes.1.47](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.47) 47. According to Sūryasiddha, this is “having confidence in the purity of the dharmadhātu,” which is glossed as “the noncomposite true nature.” ### [notes.1.48](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.48) 48. Sūryasiddha states that, here, śarīra (“body”) should be understood to mean “the basis or location of wisdom.” ### [notes.1.49](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.49) 49. In the Sanskrit and the Tibetan, only nine qualities are listed. ### [notes.1.50](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.50) 50. The commentaries explain that this means “creating certainty in others, removing various individuals’ doubts.” ### [notes.1.51](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.51) 51. The commentaries have, “As the mind is free of attachment and aversion, everyone is taught equally without bias.” ### [notes.1.52](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.52) 52. The ten strengths of a buddha. ### [notes.1.53](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.53) 53. According to the commentaries and the Chinese. The Kangyur version and the Sanskrit omit “strengths.” ### [notes.1.54](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.54) 54. The commentaries state that the prayer was for the unique attainment of that samādhi, and that the rest on the list of ten are the other causes for the attainment of that samādhi. ### [notes.1.55](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.55) 55. Vasubandhu has “like the circle of the sun, in that everything is concentrated into that wisdom as a single light.” ### [notes.1.56](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.56) 56. Vasubandhu has “become victorious over the kleśas.” ### [notes.1.57](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.57) 57. From the Sanskrit asambheda, meaning “separate, not in contact.” However, the Tibetan has translated this as tha mi dad pa (“not separate”), though Vasubandhu basically describes this as meaning “not being mixed up.” Cleary has “without corruption.” ### [notes.1.58](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.58) 58. Vasubandhu has “because of knowledge of the ultimate.” ### [notes.1.59](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.59) 59. Vasubandhu has “the first of six aspects of certainty: certainty concerning what the mind is focused on, because of one taste with what the mind is focused on.” ### [notes.1.60](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.60) 60. Vasubandhu has “certainty of nature, because it transcends being an object for the worldly mind.” ### [notes.1.61](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.61) 61. Vasubandhu has “certainty that this is the most important element, as it is the root of all the Buddha’s Dharma.” ### [notes.1.62](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.62) 62. Vasubandhu has “certainty in causes in relation to all the phenomena that arise throughout space.” ### [notes.1.63](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.63) 63. Vasubandhu has “certainty in causes in relation to nirvāṇa.” ### [notes.1.64](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.64) 64. According to the Sanskrit, Vasubandhu, and the Chinese. According to Vasubandhu, this is “certainty in the greatness of benefiting others, and these six aspects, in addition to the initial certainty, make seven.” The Kangyur version extends the list: “(7) pervades all buddha realms and worlds of beings, (8) protects all beings.” ### [notes.1.65](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.65) 65. According to the Sanskrit and the Chinese. Absent in the Tibetan. ### [notes.1.66](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.66) 66. This sentence structure follows the Sanskrit. ### [notes.1.67](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.67) 67. According to Vasubandhu and the Chinese. ### [notes.1.68](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.68) 68. According to the Sanskrit and the Chinese. The Sanskrit has “many trillions” (koṭi­śata­sahasrā: a hundred thousand times ten million, which comes to a million million, which is a trillion). Cleary has “hundreds of thousands of billions” (which would also be a trillion, as the Chinese billion is ten million). The number as given in the Kangyur version omits “many” and, literally, is ten million times a hundred thousand million times a hundred thousand, which equals a hundred thousand million million million, in other words a hundred thousand quintillion. However, Vasubandhu has simply “many tens of millions” (bye ba), probably because brgya stong (“hundred thousand”) has been accidentally omitted. ### [notes.1.69](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.69) 69. According to the Sanskrit, the commentaries, and the Chinese. In the Kangyur version the order of (4) and (5) are reversed. ### [notes.1.70](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.70) 70. The Sanskrit is here not in verse but repeats the preceding prose passage. ### [notes.1.71](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.71) 71. According to the Sanskrit and Cleary, literally, “many hundreds of thousands of tens of millions.” According to the Kangyur version, “many tens of millions” (bye ba). ### [notes.1.72](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.72) 72. According to the Sanskrit, the commentaries, and the Chinese. In the Kangyur version the order of (4) and (5) are reversed. ### [notes.1.73](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.73) 73. According to the Tibetan. These two verses and their introductory sentences are absent in the Sanskrit, the commentaries, and the Chinese. ### [notes.1.74](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.74) 74. According to the Sanskrit, Vasubandhu, and the Chinese. The Kangyur version has “will not change into another.” ### [notes.1.75](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.75) 75. According to the BHS, the commentaries, and the Chinese. The Kangyur version reads “this is the first bhūmi of conduct and the foundation of the complete attainment of the entire Buddhadharma.” ### [notes.1.76](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.76) 76. According to Vasubandhu. Literally “number,” but meaning a number of letters forming a word. ### [notes.1.77](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.77) 77. From the Sanskrit ārakṣām adhiṣṭhāsyanti. The Tibetan translates as byin gyis rlob, which would normally be translated into English as “will give their blessing for protection.” Cleary has “will protect and support you.” ### [notes.1.78](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.78) 78. These verses and their introductory sentence are absent in the commentaries, the Sanskrit, and the Chinese. ### [notes.1.79](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.79) 79. According to the Sanskrit, the commentaries, and the Chinese. The Kangyur version perhaps comes from a corruption of bhidha to bheda. ### [notes.1.80](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.80) 80. The Kangyur version interprets paramārtha (“ultimate truth”) as “the supreme benefit for all.” ### [notes.1.81](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.81) 81. From the Sanskrit buddhe. The Tibetan has spyod (“conduct”). ### [notes.1.82](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.82) 82. From the Sanskrit dhṛti. The Tibetan translates it, according to its secondary meaning of “joy,” as dga’ ba. ### [notes.1.83](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.83) 83. According to the Sanskrit āśayaviśuddhim. The Tibetan has shugs sogs yon tan: “the qualities such as power” or “the quality of accumulated power.” These appear to be qualities of the bhūmis in the Tibetan. ### [notes.1.84](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.84) 84. According to the Sanskrit daśa. “Ten \[bhūmis\]” is not present in the Tibetan. ### [notes.1.85](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.85) 85. In accordance with the Sanskrit and the Chinese. The Tibetan here may be from a corrupt manuscript. The Tibetan has “You who know and practice the separate meanings explain / The supreme, sublime bhūmis of those who have pure conduct through memory and joy / And possess the quality of accumulating the strength of the power of the ten strengths.” ### [notes.1.86](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.86) 86. “The hungry” and “the sick” were only implied in the Sanskrit and added in the Tibetan. ### [notes.1.87](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.87) 87. According to Vasubandhu, this means that, like space, they cannot be stained by anything in the world. ### [notes.1.88](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.88) 88. According to Vasubandhu “unequaled” refers to the buddhas being unequaled by any other beings. Those who are equal to the unequaled are so because of the dharmakāya. ### [notes.1.89](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.89) 89. The Vasubandhu translation here appears to have been translated from gaṇa (tshogs, “gathering,” “multitude”), which is defined as “the multitude of bodhisattvas that are their pupils,” as the aspect of their perfect followers or retinue among the list of the perfections of the buddhas as implied by these lines of verse. Cleary has “virtues,” and therefore it appears that at the time of the later Chinese translation the Sanskrit had guṇa (yon tan, “good qualities”) instead of gaṇa. It is also guṇa in the present Sanskrit, the Tibetan sūtra, and both commentaries. This may have been an early corruption that became widespread or, alternatively, Vasubandhu’s was composed on the basis of a corruption of guṇa to gaṇa in a manuscript. ### [notes.1.90](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.90) 90. According to the Tibetan. In the Chinese and the Sanskrit, the blessing is being given also by the Dharma teachings, as “Dharma” is in the plural instrumental dharmair: “…and the Dharma of the one born in the Śākya clan have given their blessing.” ### [notes.1.91](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.91) 91. From the Sanskrit anubhāva. Vasubandhu translates as mthus (Narthang, Kangxi, and the Comparative Edition read mthu). The Kangyur version of the sūtra has byin. ### [notes.1.92](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.92) 92. Literally, “jinahood” (jinatā; rgyal ba nyid). ### [notes.1.93](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.93) 93. This verse is missing from Vasubandhu, which has only five verses in this section, even though it calls the last verse “sixth.” Present in the Sanskrit, the Chinese, and the Kangyur version. ### [notes.1.94](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.94) 94. According to the Sanskrit, Vasubandhu, and the Chinese. The Kangyur version verse here is not translated clearly, and the last two lines are “Teach the way of the Dharma of conduct and range and the way of wisdom in order to benefit beings.” ### [notes.1.95](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.95) 95. Vasubandhu has “unexaminable,” perhaps a corruption of the Tibetan rtog med to brtag med. ### [notes.1.96](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.96) 96. Vasubandhu explains the phrase “not existent” here but also notes the alternative version, which is that of the present Sanskrit, the Tibetan, and the Chinese, in a rare comment on a discrepancy between manuscripts. ### [notes.1.97](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.97) 97. According to the Sanskrit advayakṣaya (read as advayākṣaya), the Chinese, and Vasubandhu. The Tibetan translation of the Kangyur version has “and the cessation of suffering,” presumably from kṣaya as “cessation,” with suffering interpolated. ### [notes.1.98](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.98) 98. The Tibetan has translated nirvṛtam (“attained”) as “nirvāṇa,” although Vasubandhu explains this is the attainment of the equality of saṃsāra and nirvāṇa. ### [notes.1.99](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.99) 99. Vasubandhu and the Chinese version translate darśanopagaṃ as “see.” ### [notes.1.100](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.100) 100. According to the Sanskrit, Vasubandhu, and the Chinese. The Kangyur version has “known by the mind and the intellect.” ### [notes.1.101](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.101) 101. According to the Sanskrit, Vasubandhu, and the Chinese. The Kangyur version has “ten million eons.” ### [notes.1.102](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.102) 102. According to the Sanskrit, Vasubandhu, and the Chinese. The Kangyur version has “as a drop of water.” ### [notes.1.103](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.103) 103. According to Vasubandhu, here caraṇa (spyod pa) means “samādhi.” ### [notes.1.104](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.104) 104. According to Vasubandhu, this refers to the wisdom of equality that realizes the selflessness of all phenomena and the selflessness of the individual so that the teachings are given impartially, without bias to any being. ### [notes.1.105](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.105) 105. According to Vasubandhu. In the Kangyur version and the Chinese, sattva is understood to mean “beings.” The Chinese also translates from a manuscript that had buddha instead of buddhi. ### [notes.1.106](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.106) 106. According to Sūryasiddha, this means “being conducive to the attainment of buddhahood that one attains oneself and is not shown to one by others.” ### [notes.1.107](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.107) 107. From the BHS saṃpratyekṣaka. The Tibetan translates as tshol ba (“to seek”). ### [notes.1.108](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.108) 108. From niyāma. The Tibetan translates as shin tu non pa, but also adds skyon med (“without fault”), which appears to have been transposed with the next quality in the list. ### [notes.1.109](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.109) 109. According to the Sanskrit and the Chinese. The Kangyur version has, “He has realized equality of the three times because he who is born in the family of the tathāgatas is heading for enlightenment.” Vasubandhu’s text reads “has entered the sameness of the three times, is born in the family of the tathāgatas, and is headed for supreme enlightenment.” ### [notes.1.110](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.110) 110. Vasubandhu states that this is because of knowing the four truths and the Three Jewels. ### [notes.1.111](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.111) 111. Vasubandhu states that this occurs due to satisfaction from that upon which the mind is focused. ### [notes.1.112](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.112) 112. Vasubandhu states that this occurs on attaining realization. ### [notes.1.113](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.113) 113. Vasubandhu states that this is because of increasing benefit to the body and mind. ### [notes.1.114](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.114) 114. Vasubandhu states that this is when benefit pervades the mind and body. ### [notes.1.115](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.115) 115. Vasubandhu states that this is the realization that one is close to enlightenment. ### [notes.1.116](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.116) 116. Vasubandhu states that this is because of the ripening of one’s own mind. ### [notes.1.117](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.117) 117. Vasubandhu states that this is because of compassion when ripening the minds of others. ### [notes.1.118](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.118) 118. Vasubandhu states that this is because of patience in negative circumstances. ### [notes.1.119](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.119) 119. The Sanskrit does not repeat “perfect joy thinking of” for the rest of the list. ### [notes.1.120](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.120) 120. According to the Sanskrit (tathāgatāvādānuśāsanīṃ), Vasubandhu, and the Chinese. The Kangyur version has “instructions and bodies.” ### [notes.1.121](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.121) 121. According to the Sanskrit bhayatrāsacchambhita. Vasubandhu interprets this as only two states: ’jigs pa dang bag tsha ba. Cf. Cleary: “fears and terrors.” The Kangyur version has an additional fourth state, ’jigs pa dang bag tsha ba dang sngangs pa dang skyi g.ya’ ba (“horripilation”). These four do appear in the Sanskrit and Vasubandhu in the following paragraph. ### [notes.1.122](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.122) 122. Literally, the “hairs rising” (romaharṣa). ### [notes.1.123](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.123) 123. Because it is unaffected by the kleśas. ### [notes.1.124](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.124) 124. Because it is distinct from the Hīnayāna. ### [notes.1.125](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.125) 125. From the Sanskrit adhimukti, Vasubandhu, and the Chinese. The Kangyur version has yid ches (“conviction”). ### [notes.1.126](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.126) 126. From the Sanskrit avakapana. ### [notes.1.127](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.127) 127. Literally, “not disheartened.” This is in reference to the commitment to work to benefit beings for eons. ### [notes.1.128](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.128) 128. The Comparative Edition of the sūtra has nges pa in error for des pa. ### [notes.1.129](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.129) 129. From BHS citrīkaraṇa. ### [notes.1.130](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.130) 130. According to the Sanskrit aniketamanasa. Vasubandhu states that this means there is no attachment to worldly dhyāna and no resulting impediment. ### [notes.1.131](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.131) 131. Although this is the tenth in the second of what Vasubandhu had said would be three groups of ten—perfect motivation, perfect application, and perfect dedication—it is classed as the first of the third group, so that the second has nine and the third has eleven. ### [notes.1.132](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.132) 132. These two qualities are counted as one in Vasubandhu. ### [notes.1.133](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.133) 133. According to the Sanskrit utsarga and the Chinese. Absent in Vasubandhu. The Kangyur version has “path of roots of goodness.” ### [notes.1.134](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.134) 134. According to the Sanskrit and Vasubandhu. The Kangyur version omits “O jinaputras!” ### [notes.1.135](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.135) 135. According to the Kangyur version and Vasubandhu. The Kangyur version has “in order to obtain the enlightenment of all buddhas,” presumably from the Sanskrit buddha­bodhi­suparigrahāya, whereas the Sanskrit manuscript has “in order to follow all buddhas and bodhisattvas” (buddha­bodhisatva­suparigrahāya), and the Chinese translates from that version. Cf. Cleary: “to associate with all buddhas and enlightening beings.” Note that Cleary translates bodhisattva as “enlightening being.” ### [notes.1.136](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.136) 136. According to the Sanskrit janajanma. Vasubandhu has skye ba ’byung ba. The Kangyur version has “life and birth” (tshe dang skye ba). Cf. Cleary: “birth.” ### [notes.1.137](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.137) 137. According to the Sanskrit. Vasubandhu has “in all the paths of the childlike beings that are no different than one path of a childlike being,” byis pa’i lam (from bālapatha) gcig dang tha mi dad par byis pa’i lam (from bālapatha) thams cad du. The Kangyur version has “in all hairs no different than one hair,” skra’i sbubs (from vālapatha) gcig dang tha mi dad par skra’i sbubs (from vālapatha) thams cad du. The Sanskrit has in the first instance vālapatha and in the second bālapṛthag. Cf. Cleary: “to show at every point, without leaving one place.” ### [notes.1.138](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.138) 138. According to the Sanskrit, Vasubandhu, and the Chinese. The Kangyur version has “Mahāyāna” (theg pa chen po) in error for “great wisdom” (mahājñāna; ye shes chen po). ### [notes.1.139](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.139) 139. In the Sanskrit, the commentaries, and the Chinese, there are only two of these qualities mentioned: “adept” and “gentle.” ### [notes.1.140](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.140) 140. The Sanskrit alone adds an additional quality here. ### [notes.1.141](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.141) 141. The Sanskrit has tathāgata­bhūmi­jñāna. The Kangyur version has “bhūmi and wisdom of the tathāgatas” (de bzhin gshegs pa’i sa dang ye shes). ### [notes.1.142](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.142) 142. The list concludes with jātarūparajata, the compound word used in the vinaya for what the ordained are prohibited to possess. These are items used for currency, jātarūpa for gold coins or unworked gold and rajata for silver, though rajata may also be used for all kinds of currency other than gold, such as of wood, stone, etc. The Tibetan has simply dngul dang sa le sbram (“silver and purified gold”). ### [notes.1.143](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.143) 143. From the Sanskrit visarada. Translated into Tibetan as ’jigs pa med pa (“without fear”). Cf. Cleary: “becoming expert.” ### [notes.1.144](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.144) 144. The BHS meaning of pratipadyati is translated in Vasubandhu as sgrub (“accomplish”), according to its classical meaning, and in the Kangyur version as thob par bya ba’i phyir brtson pa (“making an effort in order to attain”). This correct behavior is described in Maitreya­nātha’s Mahāyāna­sūtrālaṃkāra as having a smiling face, and so on. ### [notes.1.145](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.145) 145. The Kangyur version interprets this to mean “sincerely making effort to attain that which is valid.” Cf. Cleary: “arrive at what is appropriate for.” ### [notes.1.146](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.146) 146. The Kangyur version here lists “the nature of \[their\] faith,” which is not in the Sanskrit, the commentaries, or the Chinese. ### [notes.1.147](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.147) 147. According to Sūryasiddha, yathābalaṃ (ci nus) refers to the bodhisattva’s own power, and yathābajānaṃ (ci ’os) refers to the suitability of others. ### [notes.1.148](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.148) 148. According to the Sanskrit, the commentaries, and the Chinese. The Kangyur version adds “the power of joy.” ### [notes.1.149](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.149) 149. There appears to be an early corruption in the Sanskrit, because the numbers here are steadily increasing in value, as in the Chinese. The Sanskrit has nayuta­śata­sahasrāṇi, “a hundred thousand nayuta,” the BHS version of niyuta, which usually means “a million.” In BHS it can mean “a hundred thousand million” and is normally translated into Tibetan as khrag khrig. Unusually, the Tibetan here is bye ba, which usually translates koṭi (“ten million”). Even if nayuta was a corruption of ayuta (“ten thousand,” normally translated into Tibetan as khri), the numbers would still not match. The Chinese, as evidenced by Cleary, has an orderly progression of “many hundreds, thousands, hundreds of thousands, millions, billions, and trillions.” Most likely the addition of śatasahasrāṇi after nayuta is the error, which caused the translation of the subsequent koṭi as khrag khrig instead of bye ba, or this was a revised Sanskrit version with the numbers substituted for each other in an attempt to eliminate the anomaly. It should therefore, as in the Chinese, have been simply nayuta with the classical value of “million.” ### [notes.1.150](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.150) 150. From the Sanskrit koṭi. Cleary has “billion,” which in the Chinese system is “ten million.” The Tibetan, perhaps because of the confusion of the enhanced preceding number, has here khrag khrig, the translation of nayuta in its larger meaning of “a hundred thousand million.” ### [notes.1.151](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.151) 151. From the Sanskrit, assuming that nayuta is “a million” and koṭi is “ten million” as in their classical values. This is multiplied by a hundred thousand. ### [notes.1.152](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.152) 152. This sentence is only in the Kangyur version and not found in the Sanskrit, the commentaries, or the Chinese. ### [notes.1.153](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.153) 153. From the BHS vīryam ārabhate. Cf. Pali viryārambha. The Tibetan translates as brtson ’grus kyi rnam pa de lta bu rtsom mo (“engages in that kind of diligence”). This phrase occurs toward the end of each section on the ten bhūmis. ### [notes.1.154](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.154) 154. Assuming the value of nayuta here, considering how it is used elsewhere to be a million and not a hundred thousand million as it is translated into Tibetan. Otherwise this would mean a hundred thousand quintillion. Cleary does not list these eons. ### [notes.1.155](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.155) 155. According to the Sanskrit viśodhana. Cf. Cleary: “clarify.” The Kangyur version has bstan (“to teach,” “to reveal”). ### [notes.1.156](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.156) 156. The Sanskrit prasāda is translated here as dad, which may be intentional or a corruption of the usual translation as dang. ### [notes.1.157](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.157) 157. According to the Sanskrit, Lhasa, and Narthang. The Comparative Edition has dran instead of the correct drang. ### [notes.1.158](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.158) 158. According to the Sanskrit kṛpa, which is translated into Tibetan as snying rje. ### [notes.1.159](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.159) 159. According to the Sanskrit, the Chinese, and the corresponding prose section. The Tibetan has dga’ (“joy”). ### [notes.1.160](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.160) 160. According to the Sanskrit nirata. The Tibetan has brtson (“diligent in”). ### [notes.1.161](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.161) 161. According to the Tibetan and the Sanskrit of the Rahder edition (satvārtha). The Susa edition has satyārtha (“for the sake of the truth”), which is the version translated into Chinese. ### [notes.1.162](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.162) 162. According to the Sanskrit bhoga, the Narthang, and the Chinese. The Comparative Edition has bskyed instead of skyid. ### [notes.1.163](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.163) 163. According to the Sanskrit and the equivalent prose passage in the sūtra. Cf. Cleary: “the purifying teachings of the Buddha.” The Kangyur version has “and their minds are intent on nothing else.” ### [notes.1.164](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.164) 164. According to Vasubandhu. This is another instance, as in the present Sanskrit manuscript, of a corruption of bāla (“childlike,” “foolish”) to vāla (“hair”), and was thus translated in the Kangyur version. Cf. Cleary: “they seek enlightenment everywhere.” ### [notes.1.165](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.165) 165. Here the synonym nirvṛta is used, while nirvāṇa is used in the corresponding prose. ### [notes.1.166](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.166) 166. According to the Sanskrit and the corresponding prose passage. Cf. Cleary: “modest and steadfast.” The Tibetan sūtra has translated this as dga’ ba (“joy”), probably from a corruption in the Sanskrit. ### [notes.1.167](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.167) 167. According to the Tibetan. The Sanskrit has “They make offerings to the unequaled ones with respect to the venerable ones.” Cf. Cleary: “They serve innumerable buddhas with reverence and respect.” ### [notes.1.168](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.168) 168. According to the Sanskrit, the Chinese, and the corresponding prose passage. The Kangyur version has here ’gro ba’i don, which could be interpreted as “benefit for beings” instead of “for the sake of going.” ### [notes.1.169](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.169) 169. The Sanskrit also has abhiṣaka. Cf. Cleary: “non-violent.” ### [notes.1.170](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.170) 170. According to the Sanskrit and the corresponding prose passage in the Tibetan. Cf. Cleary: “guiding aright.” The Kangyur version has sa rnams (“bhūmis”) instead of chos rnams, presumably as a scribal corruption. ### [notes.1.171](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.171) 171. The Sanskrit has the synonym jinasuta. ### [notes.1.172](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.172) 172. According to the Sanskrit koṭi. ### [notes.1.173](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.173) 173. This final verse is absent in the Sanskrit and the Chinese. ### [notes.1.174](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.174) 174. Syntax according to the Sanskrit and the Chinese. The Kangyur version has the first bhūmi being taught “by the bodhisattva to the supreme bodhisattvas.” ### [notes.1.175](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.175) 175. The Sanskrit has the synonym sugātatmaja (“offspring of the sugata”). ### [notes.1.176](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.176) 176. These two lines are not present in the Sanskrit and the Chinese. ### [notes.1.177](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.177) 177. The Sanskrit has the synonym sugatātmaja. ### [notes.1.178](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.178) 178. The Sanskrit has the synonym jinātmaja (“offspring of the jina”). ### [notes.1.179](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.179) 179. Vasubandhu has “able to naturally follow the conduct and do what should be done without having to examine for faults.” ### [notes.1.180](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.180) 180. Vasubandhu has “engaging in the correct conduct with pleasure and happiness.” ### [notes.1.181](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.181) 181. Vasubandhu has “Not being satisfied with their correct conduct, they wish to have a completely pure conduct.” ### [notes.1.182](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.182) 182. Vasubandhu has “not aspiring for worldly excellence.” ### [notes.1.183](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.183) 183. Vasubandhu has “aspiring for continued existences in order to benefit beings.” ### [notes.1.184](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.184) 184. Vasubandhu has “The result attained is that there are no kleśas.” ### [notes.1.185](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.185) 185. According to the Sanskrit, Vasubandhu, and the Chinese. The introductory mention of the ten good actions is absent in the Kangyur version. ### [notes.1.186](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.186) 186. From the Sanskrit śastra. The Kangyur version translates this as mtshon cha (“weapon”). ### [notes.1.187](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.187) 187. Vasubandhu has “women who have been given to others.” ### [notes.1.188](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.188) 188. Vasubandhu has “the ordained and those who are with child.” ### [notes.1.189](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.189) 189. The Sanskrit has “and are wandering in the three realms” instead of “are in conflict with one another.” ### [notes.1.190](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.190) 190. Sanskrit also has “and in which all suffering has ceased.” ### [notes.1.191](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.191) 191. From the Sanskrit koṭi. Cleary has “billion,” which, in the Chinese system, is “ten million.” The Tibetan, perhaps because of the confusion of the enhanced preceding number, has here khrag khrig, the translation of nayuta in its larger meaning of “a hundred thousand million.” ### [notes.1.192](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.192) 192. From the Tibetan, though it might be a translation from a corruption: g.yo med thibs po med cing shin tu nges. The Sanskrit has “They have beautiful adornment of emanation bodies (nirmāṇakāya).” Cf. Cleary: “with phantom bodies, beautifully adorned.” Gahana can be translated as either “ornament” or “obscurity.” ### [notes.1.193](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.193) 193. Text has the synonym sugatātmaja. ### [notes.1.194](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.194) 194. The Sanskrit has a second half to the verse: “the supreme among the bodhisattvas who wish to benefit all beings.” ### [notes.1.195](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.195) 195. According to the Sanskrit and the Chinese. The Tibetan has “they threw down rain from clouds of flowers.” ### [notes.1.196](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.196) 196. According to Vasubandhu, this is the first of two lists of ten qualities. They are ten in Vasubandhu, the Sanskrit, and the Chinese. However, at this point, the Kangyur version has “absence of a self” as the third of what would then be eleven qualities. It was therefore likely a later insertion. ### [notes.1.197](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.197) 197. According to the Sanskrit asaṃnicayabhūta, Vasubandhu’s bsags pa med pa, and the Chinese. Cf. Cleary: “without resources” (“provisions” being one of the meanings of saṃnicaya). It is omitted in the Kangyur version, though at the end of the list “has the nature of illusion” is added. According to Vasubandhu, asaṃnicaya means “When one has become old, then being a child and so on become former states.” ### [notes.1.198](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.198) 198. Vasubandhu has “I will establish them in correct conduct.” ### [notes.1.199](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.199) 199. Vasubandhu has “I will make them stable in samādhi and wisdom.” ### [notes.1.200](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1.200) 200. Vasubandhu has “I will satisfy them by dispelling doubts.” _First 200 of 634 passages. [Read on](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1)_ --- Source: [https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*bo~en-84000.notes.1) · Pramāṇa