འཕགས་པ་འད་ཟར་ཀན་ད་བཀྱ་བ་བསྟན་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད notes: Notes

The Teaching on the Effulgence of Light notes

Language: English

Notes

notes.1

1. See Peter Alan Roberts, trans., The King of Samādhis Sūtra (Toh 127), 2018, where he is called “the youth Candraprabha.”

notes.2

2. On this, see Trungram Gyatrul Rinpoche Sherpa 2004, pp. 34–36.

notes.4

4. Denkarma, F.295.b; see also Herrmann-Pfandt 2008, pp. 22-23.

notes.7

7. Chuxian guangming hui 出現光明會. For more information on this and related versions of the sūtra, see Lewis R. Lancaster, “K22(11),” The Korean Buddhist Canon.

notes.8

8. This homage is absent in the Chinese version.

notes.9

9. The Chinese reads a little differently: 會中有一童子名為月光 (“present in the retinue was a young man named Candraprabha”).

notes.10

10. The Chinese has 偏袒右肩 (“he exposed his right shoulder”).

11. In both Chinese and Tibetan, 空 and nam mkha’ can mean “sky” or “all-pervading space.” The Chinese term 虛空, however, is more commonly the latter, and thus the Chinese here, 虛空色相, would translate as “characteristics of the color of vast space.”

notes.12

12. The Chinese has 爾時 (“at that time”) here.

notes.13

13. The Chinese just has 月光 (“Candraprabha”).

notes.14

14. The Chinese version reads 無作 (“without action”).

notes.15

15. The Chinese reads 從千功德生 (“This is the result of a thousand qualities”).

notes.16

16. Here the Chinese phrasing is 從無放逸生 (“This arises from the lack of carelessness”).

notes.17

17. While this trope in Buddhist literature often refers to each of one’s pores, here the Tibetan reads spu khung gcig “a single pore.” This is confirmed by the Chinese, which reads 又從一毛孔，所現諸光明 (“Furthermore, many lights radiate / From a single pore”).

notes.18

18. The Chinese supports this reading of the Tibetan: 持火而奉施 (“carrying fire and offering it”).

notes.19

19. Here the Chinese reads 剎清淨 (“pure realms”).

notes.20

20. The Chinese has 金華 (“Golden flowers”).

notes.21

21. Here the Chinese has 能諦觀察 (“The ability to observe the truth”).

notes.22

22. The Chinese reads 勝解 (“sublime understanding”).

notes.23

23. Here the Chinese has 離諸趣 (“abandonment of the various realms of existence”).

notes.24

24. The Chinese adds an extra verse here: 我復有光明，名為超戲論，以讚一切智，由是故得色。 (“I have another light / Called transcending concepts; / It arose by proclaiming / All-encompassing wisdom.”)

notes.25

25. Here the Chinese reads 以讚於無盡，由是故得生。 (“It arose by proclaiming / The praises of inexhaustibility.”)

notes.26

26. The Chinese has 滅性 (“the nature of cessation”).

notes.27

27. The Chinese reads 我復有光明，名之為有相，以讚於無為，由是故得生。 (“I have another light / Called presence of marks; / It arose by proclaiming / The praises of the unconditioned.”)

notes.28

28. Here the Chinese has 法本性 (“the intrinsic nature of phenomena”).

notes.29

29. The Chinese has 得稱讚 (“will be praised/extolled”).

notes.30

30. Here following the Yongle, Kangxi, Lhasa, and Stok Palace srid pa (“existence”) rather than the Degé sred pa (“craving”). This is confirmed by the Chinese, which has 離諸有 (“abandon all existence”).

notes.31

31. The Chinese has 離分別 (“freedom from distinctions”).

notes.32

32. Here the Chinese has 善調順 (“proper restraint”).

notes.33

33. The Chinese reads 空無性. Depending on whether it is parsed as 空/無性 or 空無/性, it can be read as either “absence of essential nature” or “essence of emptiness,” respectively. The Chinese is more plausibly read in the latter way, since 空無 (lit. “empty and void”) is a compound often meaning the same thing as 空 (“emptiness”). The 無 here also serves a metrical function by adding an extra syllable to the line.

notes.34

34. The Chinese has 厭肉身 (“disdain for the physical/corporeal body”).

notes.35

35. Here the Tibetan reads yi ge tshig ’bru spong (lit. “abandon syllables and words”). The Chinese reads 離文字. The term 文字 is a compound word that means “language,” but if parsed into two it could potentially mean “language and words” as found in the Tibetan. Here we have opted to translate it simply as “language.”

notes.36

36. Here the Tibetan reads ’dzin rten dag spong bar ’gyur, which corresponds to the Chinese 離所依 (“will give up their reliances/that which they rely upon”).

notes.37

37. The Chinese reads 最勝上 (“most supreme excellence”).

notes.38

38. Here the Chinese has 我有光明名為華 (“I have a light called flower”).

notes.39

39. The Chinese has 尊重 (“respect”).

notes.40

40. Here the Chinese differs slightly: 一毛孔現若干光 (“From each of his pores, the Buddha emits light rays”).

notes.41

41. khyad par ’phags pa. The Chinese has 最勝 (“most supreme”).

notes.42

42. The Chinese has 樂聲 (“delighting in sound”).

notes.43

43. In the Tibetan, this list includes a tree called pa la pa tra. The Chinese version renders this as 波羅波吒, which is a synonym of 波吒羅. 佛學大辭典, 波吒羅 refers to the tree known as pāṭala or pāṭaliputra. See 佛學大辭典 [Buddhist dictionary], s.v. 波吒羅 and 波吒釐 , accessed 1 October, 2021.

notes.44

44. The Chinese reads 彼佛 (“that buddha”).

notes.45

45. Here the Chinese reads 一一寶蓋，以摩尼珠，於其網間，周匝嚴飾。 (“Each jeweled parasol / Was decorated in its lattice / And around its edges / By garlands of wish-fulfilling gems.”)

notes.46

46. The Chinese has 是一一蓋，八十俱胝，摩尼寶珠，以為瓔珞。 (“Each of these parasols / Had eight hundred million / Wish-fulfilling gems / As its ornamentation.”)

notes.47

47. The Chinese reads 無量華蓋 (“countless flower parasols”).

notes.48

48. Here the Chinese has 繒綵茵褥 (“cushions made of colorful silks”).

notes.49

49. The Chinese has 以百千偈 (“In a hundred thousand verses”). Note that the Kangxi version agrees with the Chinese, reading brgya stong rather than brgyad stong as found in the Degé and other versions.

notes.50

50. Here the Chinese reads 爾時復有，八十俱胝，大威力天，聞是經已，心生歡喜，發菩提願，於未來世，得斯光明。 (“At that time, there were also / Eight hundred million / Gods of great majestic power / Who upon hearing this discourse / Were overcome with joy / And made the aspiration to reach awakening / And achieve this light.”)

notes.51

51. Here the Chinese has 是時如來，知彼意樂，即授其記，當得作佛。 (“At that moment, the Thus-Gone One / Knew their thoughts / And prophesied that / They would become buddhas.”)

notes.52

52. The Chinese is very similar but with slight differences: 爾時復有，八十俱胝，釋提桓因，並諸梵眾，聞說如是，現光經典，亦生歡喜，發菩提心，皆得授記，當來作佛。 (“At that time, there were also / Eight hundred million members / Of the retinues of Śakra / And Brahmā / Who upon hearing / This discourse that reveals the lights / Were overcome with joy / And made the aspiration to reach awakening. / All of them received prophecies / That they would become buddhas.”)

notes.53

53. The Chinese has 彼如來 (“that thus-gone one”).

notes.54

54. The Chinese reads 般涅槃 (“parinirvāṇa”).

notes.55

55. The Chinese has 猶如眾商善導師 (“Like the virtuous guides to merchants”).

notes.56

56. Here the Chinese reads 末世 (“degenerate age/end time”).

notes.57

57. The Chinese reads a little differently here: 當知皆是佛威神，亦由文殊所加護 (“Know that this is [due to] the power of the Buddha, / And the result of Mañjuśrī’s blessings”).

notes.58

58. The Chinese has 懷諂曲 (“And who engages in disingenuous flattery”).

notes.59

59. Here the Chinese reads 無諂曲 (“without disingenuous flattery”).

notes.60

60. chung ma bu mo. The Chinese has 婦女, which is a two-character compound that means “women” rather than “women and girls.”

notes.61

61. Translated based on the Narthang, Kangxi, Yongle, Lhasa, and Stok Palace versions, which read mig gnas ’jig pa’i mtshan nyid. This agrees with the Chinese 若人於眼成壞相，而常迷惑不能了. The Degé reads mi gnas ’jig pa’i mtshan nyid.

notes.62

62. The Chinese pluralizes states of absorption here: 彼則成就諸禪定 (“Will accomplish the states of absorption”).

notes.63

63. des ni de bzhin gshegs pa rab ston cing. The Chinese matches this curious line: 彼則顯發諸如來 (“That person will clearly reveal all the thus-gone ones”). The sense seems to be that using the wisdom of emitting light, one can reveal the thus-gone ones—and by extension their teachings—to others who previously had been ignorant of them.

notes.64

64. The Chinese has 生死中, which literally means “in life and death” but is a general way of saying “in saṃsāra.”

notes.65

65. The Chinese states 或施花果諸林苑 (“I sometimes gave them flowers, fruits, and various garden groves”).

notes.66

66. Here the Chinese has 或施白象及麒麟 (“Sometimes white elephants and qilins [a type of mythical chimerical beast known also by the Japanese equivalent kirin]”).

notes.67

67. The Chinese has 或施瓔珞雜花鬘 (“Sometimes ornaments and garlands of various flowers”).

notes.68

68. In the Chinese this stanza reads 如是一一滿百千，為此經故心無倦。 (“All of these numbered in the hundreds of thousands— / For the sake of this discourse my heart never tired.”)

notes.69

69. The Chinese has 我昔為是經，或處於生死 (“In the past, for the sake of this discourse, / Even if I was dwelling in saṃsāra”).

notes.70

70. This reading of the Tibetan is supported by the Chinese: 哀愍於親友，乃至諸眾生。 (“Instead, I developed sympathy for my relatives and friends, / And for all sentient beings.”)

notes.71

71. rtag tu dus drug dag gi tshe/ sdom pa dag ni rab tu blangs. The Tibetan is ambiguous concerning the frequency of the “six times,” whereas the Chinese makes it explicit: 常於月六齋，受持諸禁戒。 (“And always took the precepts / At the six times of the month.”)

notes.72

72. The Chinese has 或蒔於華果，不令人剪伐，普施諸眾生，隨意皆充足。 (“I sometimes planted flowers and trees, / Not allowing anyone to cut them, / But gave them all to sentient beings, / Satisfying all their wishes.”)

notes.73

73. Here the Chinese reads 無量劫 (“countless eons”).

notes.74

74. The Chinese reads 若有諸比丘，為求無上智，能以淨信心，演說此經典，是人及方所，一切皆了知。 (“If there are monks / Who in the pursuit of unsurpassed wisdom / Can with faithful hearts / Teach this discourse, / I will know all / Such people as well as their location.”)

notes.75

75. The Chinese has 月光汝當知，諸佛神通力，若人意清淨，或有不清淨，乃至於信解，一切皆了知。 (“Candraprabha, you should know that / The miraculous powers of the buddhas / Fully know all those / Who have pure intentions / And those who have impure ones, / As well as those who have faith.”)

notes.76

76. The Chinese has 退失諸方便 (“Their skillful means will deteriorate”).

notes.77

77. phan yon mchog ni thob par ’gyur. The Chinese has 當得於勝利 (“will gain victory”). 勝利 as a compound simply means “victory.” It only means “supreme benefit” if one takes 勝 and 利 separately.

notes.78

78. The Chinese has 譬如明智人，善能用於火，成熟種種味，不為火所燒。 (“As an analogy, an intelligent person / Can skillfully handle fire, / To produce various flavors / And not be burned by the fire.”) Note that after this verse, the Chinese adds another verse that is not found in the Tibetan: 若諸愚癡人，無有善方便，將火置於掌，便為火所燒。 (“But an ignorant fool / Who does not possess skillful means / Would put the fire in their palm / And thus be burned by the fire.”)

notes.79

79. The Chinese here reads 滅 (“extinguish”).

notes.80

80. The Chinese has 覆惱 (“ill will [mrakṣa] and spite [pradāśa]”).

notes.81

81. The Chinese reads 若求最勝行，當學於此經，供養諸如來，得實智方便。 (“Those who seek the supreme conduct / Ought to study this discourse / And make offerings to the thus-gone ones— / Thus they achieve genuine wisdom and skillful means.”)

notes.82

82. The first line in the Chinese reads 若修真實智 (“Those who strive for genuine wisdom”).

notes.83

83. The text only lists seventy-six types of accumulation. It is not apparent how one might get eighty items from the Chinese list either.

notes.84

84. Here the Chinese has 亦不耽愛富貴憍逸 (“not craving or desiring riches or wanton depravity”).

notes.85

85. The Chinese has 於有戒者無諂承事 (“not insincerely flattering those who observe discipline”).

notes.86

86. The Chinese reads 常行慧施 (“constantly making offerings of wisdom”).

notes.87

87. Here following the Yongle and Kangxi versions, which read gzugs rather than gzungs as is found in the Degé and other versions. This reading is supported by the Chinese, which reads 求無盡色 (“pursuing inexhaustible form”).

notes.88

88. Translated based on the Kangxi, Yongle, and Stok Palace versions, which read ’phangs pa med pa. The Degé reads phongs pa med pa. The Chinese agrees with the Kangxi, Yongle, and Stok Palace reading: 不惜身命 (“not cherishing one’s body and life”).

notes.89

89. The Chinese has 已學 (“those who are already trained”).

notes.90

90. Here the Chinese reads 捨離睡眠 (“giving up sleep”).

notes.91

91. The Chinese has 明見因果相續輪迴 (“clearly perceiving cyclic existence as the continuation of causes and results”).

notes.92

92. The Chinese seems to take this item and the previous one together.

notes.93

93. The Chinese has simply 月光 (“Candraprabha”).

notes.94

94. The Chinese has 復次月光 (“Furthermore, Candraprabha”).

notes.95

95. The Chinese has 復次月光 (“Furthermore, Candraprabha”).

notes.96

96. The Chinese has 所謂能成諸佛如來無礙解脫 (“accomplishing the unimpeded liberation of the buddhas and thus-gone ones”).

notes.97

97. Here the Chinese reads 能成諸佛如來無礙解脫 (“that can properly accomplish the unimpeded liberation of the buddhas and thus-gone ones”).

notes.98

98. The Chinese phrases this in stronger terms: 毀諸不善 (“destroy all nonvirtues”).

notes.99

99. The Chinese seems to take this and the previous item together: 發菩提心勇猛精進 (“giving rise to the mind set on awakening with fierce diligence”).

notes.100

100. Again the Chinese seems to take this and the previous item together: 真實供養決了無疑 (“making genuine offerings with a determination free of doubt”).

notes.101

101. Here the Chinese reads 修治佛塔 (“building and repairing stūpas”).

notes.102

102. The Chinese appears to take this and the previous item together: 圓滿諸行有大威德 (“perfecting one’s conduct with great majesty”).

notes.103

103. This translation is tentative. Tib. sgo chen po phye nas gtong bar byed pa; Chn. 開門大施. The Buddhist Chinese–Sanskrit Dictionary (ed. Akira Hirakawa) gives this as nirargaḍo mahā-yajño yaṣṭaḥ.

notes.104

104. The Chinese has 能得諸佛無礙解脫 (“one achieves the unimpeded liberation of the buddhas”).

notes.105

105. Rather than “in the presence of the Blessed One,” the Chinese has 於佛前 (“in the presence of the Buddha”).

notes.106

106. The Chinese reads 以知名字無邊故 (“Because they know that the name is endless”).

notes.107

107. The last two lines of this verse in Chinese read 以能知佛語真實，出現如來決定光。 (“Because they know the words of the Buddha are true, / They display the Thus-Gone One’s light of certainty.”)

notes.108

108. Here the Chinese has 佛 (“Buddha”). In all following iterations of this verse formula, the Chinese reads 佛 and not 世尊 (“Blessed One”).

notes.109

109. The Chinese reads 已具無邊清淨色 (“Is endowed with limitless pure forms”).

notes.110

110. Here the Chinese has 已具無邊清淨意 (“Is endowed with limitless pure intentions”).

notes.111

111. The Chinese has 已具無邊勝功德 (“Is endowed with limitless supreme qualities”).

notes.112

112. In the Chinese, most of the verses in this section have as their final line 利益一切諸世間 (“And benefit all the world”), but this particular line is 利益無量諸世間 (“And benefit infinite worlds”).

notes.113

113. The Chinese has an additional verse here: 如來具足殊勝智，了知欲染障菩提，我亦願成如是智，利益一切諸世間。 (“Since he is endowed with supreme wisdom, / The Thus-Gone One clearly knows that the stain of desire obstructs awakening; / May I, too, achieve that wisdom / And benefit all the world!”)

notes.114

114. Here the Chinese reads 如來善了於法義，覺悟無量諸眾生 (“Since he clearly knows the meaning of the Dharma, / The Thus-Gone One awakens countless beings”).

notes.115

115. The Chinese reads a little differently: 如來善修於解脫 (“Since the Thus-Gone One is well practiced in liberation”).

notes.116

116. As above, the Chinese reads 如來善修於正觀 (“Since he is well practiced in proper insight”).

notes.117

117. The Chinese here is 無礙 (“unobstructed” or “free from obstructions”). The character 礙 looks a lot like the character 疑, which means “doubt,” so this could be a simple scribal error. However, the CBETA annotations to this text indicate that even though the edited Taishō edition uses the character 礙, three other editions of this text have 疑. So, it is either “unobstructed” or “without doubt,” depending on which reading one follows.

notes.118

118. The Chinese has 如來善了轉生邊 (“Since he knows the limits of transmigration”).

notes.119

119. The Chinese adds “and limitless”: 其光普照無量無邊諸佛國土 (“light rays that illuminated countless and limitless buddha realms”).

notes.120

120. The Chinese has 佛 (“Buddha”).

notes.121

121. The Chinese has 偏袒右肩 (“bared his right shoulder”).

notes.122

122. The Chinese reads a little differently here: 施戒忍精進，定慧等莊嚴，一切皆圓滿。 (“You have fully perfected / Generosity, discipline, patience, diligence, / Concentration, insight, and other such adornments.”)

notes.123

123. The phrase “up to” used in this and subsequent verses indicates the inclusion of an abridged list of terms that would have been familiar to the original audience and was thus not cited in full.

notes.124

124. The Chinese reads 最勝法 (“the most supreme Dharma”).

notes.125

125. The Chinese differs in organization and terminology: 了知貪自性，滅壞瞋與癡，愛慢及無明，諂嫉并戲論，乃至苦蘊等，一切皆捨離，如是諸句義，究竟悉清淨。 (“They will realize the nature of desire, / Eradicate anger and stupidity, / And completely abandon / All craving, pride, and ignorance, / Deceit, jealousy, and conceptual proliferation, / And the entire mass of suffering and so forth. / All such categories / Are all fully purified.”)

notes.126

126. The Chinese groups these lines together: 佛知盡生邊，眼性常空寂，捨離諸煩惱，證佛菩提智，具足勝名聞，何緣現微笑? (“The Buddha knows the limits of exhaustion and arising, / And that the eye is always by nature empty and void. / You have abandoned all afflictions, / Obtained the awakened wisdom of buddhas, / And are endowed with supreme renown. / Why do you smile?”)

notes.127

127. Here the Chinese has 無量諸心行，一念皆了知，光明照世間，為是何瑞相? (“All the countless movements of the mind / You comprehend in a single thought. / Your light rays illuminate the worlds— / What do these auspicious omens portend?”)

notes.128

128. Here the translation “through your insight” is based on the Stok Palace reading, dgongs pas. The Degé reads dgongs par. In the Chinese, this is 意樂, which is translated several stanzas above as “inclinations,” to match the Tibetan mos pa.

notes.129

129. Here the Chinese has 世尊音聲悅眾意，猶如鴈王聲美妙 (“Blessed One, you please the minds of beings with your voice, / Melodious as the song of the king of swans”).

notes.130

130. Tib. ku tsi ra. In the Chinese, this is 拘抧羅, which can refer to the kokila, which may refer to the black Indian cuckoo.

notes.131

131. The Chinese diverges from the Tibetan here, with this line reading 為世照明甘露滅 (“In order to illuminate the world, you achieved peace beyond saṃsāra”).

notes.132

132. Here the Chinese has 髀膊傭滿足跟長 (“Your thighs and arms are well proportioned and full”).

notes.133

133. The Chinese has 修臂傭圓肩妙好 (“Your long arms are well proportioned and round, your shoulders beautiful”).

notes.134

134. Here the Chinese reads 齒白無垢如珂雪 (“Your teeth are white and spotless like snow-white jade”).

notes.135

135. The Chinese has 鼻脩直 (“and your nose is long and straight”).

notes.136

136. 如來足下善安平，隨所履地無窊曲。 (“The Thus-Gone One’s soles are perfectly even, / And are not crooked no matter where they land.”) According to the Buddhist Chinese–Sanskrit Dictionary (ed. Akira Hirakawa), 窊曲 translates vaṅka, which can mean “crookedness.” The Chinese word 窊 means “to curl up,” and 曲 means “crooked.” The idea seems to be that the Buddha’s soles are always stable and flat, so that no matter what ground he walks on, his feet do not tense or curl up.

notes.137

137. The Chinese pluralizes this: 諸世間 (“worlds”).

notes.138

138. The Chinese has 膊傭平正如鹿王，身不低屈猶師子。 (“Your arms are well proportioned and even, like the king of antelope; / Like a lion, your body does not slouch down.”)

notes.139

139. The Chinese reads 出興為世作燈明。 (“You appear in order to be a shining light for the world.”)

notes.140

140. Here the Chinese has 馬王 (“the king of horses”).

notes.141

141. The Chinese version varies a little here: 從身出現無邊光，妙色寂靜而恒照。 (“From your body emanates boundless light, / Its colors beautiful, peaceful, and perpetually luminous.”)

notes.142

142. Here the Chinese has 如來 (“the thus-gone ones”).

notes.143

143. Tib. ka lan da ka. In Chinese, the term is 迦蘭陀鴻, which is the transliteration of a bird name, the corresponding Sanskrit being kalandaka or perhaps kalaṇḍaka. Though this term can mean squirrel, it seems here to refer to a type of bird.

notes.144

144. Tib. chu shel. The Chinese here is 頗胝寶, equivalent to the Sanskrit sphaṭika, a type of crystal or quartz.

notes.145

145. Here the Chinese has 見未來世 (“in the future age”).

notes.146

146. Tib. kha lo sgyur ba; Chn. 御者.

notes.147

147. Here the Chinese has 不知諸法，因緣所造，隨業受報，無能救者。 (“Those who do not know that all phenomena / Are created through causes and conditions, / And that we experience karmic ripening according to our actions, / Are beyond saving.”)

notes.148

148. The Chinese reads 綺飾言辭 (“flowery words”).

notes.149

149. Here the Chinese has 愚人不能，修學是法，於修行者，見其過失。 (“Fools are unable to train in this teaching, / For they see faults in those who practice it.”)

notes.150

150. The Chinese reads 佛教弟子。著壞色衣，破戒之人，而披此服，增長憍慢，放逸之心 (“The Buddha has instructed his disciples / To wear the saffron-colored robes. / If those who observe improper discipline / Put on such robes . . .”).

notes.151

151. Here the Chinese reads 為眾稱讚，生貢高心，不念大師，慚愧謙下。 (“When they are praised by everyone, / Their arrogance increases; / They do not recall that the Great Teacher, / Was modest and humble.”)

notes.152

152. The Chinese for this stanza reads 墮於倒見，非沙門法。退失寂靜，涅槃之道 (“They fall into mistaken views / And teachings contrary to virtuous practice, / And regress on the path of disengagement and nirvāṇa . . .”).

notes.153

153. The Chinese reads 毀破正見 (“They destroy the genuine view”).

notes.154

154. The Chinese has 宮人婇女 (“My wives [concubines] and ladies [courtesans]”).

notes.155

155. The Chinese reads 數來我所 (“please come to us time and again”).

notes.156

156. Given what follows below, “hear” (thos) could be emended to “receive” (thob). The Chinese says “receive”: 若於我法中，能離如是過，勤修不放逸，得此法非難。 (“For those who abandon these faults / With regard to my teachings / And practice with zeal and conscientiousness, / It will not be difficult to receive this teaching.”)

notes.157

157. The Chinese has 於諸根盡道 (“The path of exhaustion of all the faculties”).

notes.158

158. Translated based on Stok Palace brjod pa dang ni rtog byed pas. The Degé reads brjod pa dag ni rtogs byed pas. The Chinese has 以分別言說，誹謗修空者。 (“They denigrate those who are training in emptiness / With conceptual words and statements.”)

notes.159

159. The Chinese reads 破戒 (“transgress their discipline”).

notes.160

160. The Chinese has 思惟 (“contemplates”).

notes.161

161. Instead of “the child of a brahmin” the Chinese simply reads 摩納仙 (māṇava, i.e., “youth”) and thus this portion reads “a youth, / And I . . .”

notes.162

162. For this line the Chinese has 吸人精氣者 (“the spirit eaters”).

notes.163

163. The Chinese reads 常慈心敬我 (“Always honor me with loving thoughts”).

notes.164

164. The Chinese reads 八千鳩槃荼，及阿吒嚩迦，散華供養我，皆由勝忍力。 (“Eight thousand kumbhāṇḍas / And āṭavikas / Make offerings to me by tossing flowers; / All this is the outcome of the supreme strength of my patience.”)

notes.165

165. Tib. du mu ru. The Chinese 兜牟盧 clarifies that this refers to Tumburu/Tumbaru, the gandharva.

notes.166

166. Tib. shi khyi ba. In Chinese this is 尸棄毘, which can be the name of a type of pleasure god, specifically celestial beings of music that belong to Dhṛtarāṣṭra. The Digital Dictionary of Buddhism states that 尸棄毘 refers to “a deva of music located in the East” (s.v. “尸棄毘,” accessed October 1, 2021).

notes.167

167. The Chinese has 鳩槃荼 (“kumbhāṇḍas”).

notes.168

168. The Chinese reads 毘盧釋迦 (“Virūḍhaka”).

notes.169

169. The Chinese has 汝觀佛神通，所說施戒聲，周聞於一切，皆由勝忍力。 (“You see that the Buddha’s miraculous powers / And the words that he uttered regarding generosity and discipline / Are heard everywhere; / All this is the outcome of the supreme strength of my patience.”)

notes.170

170. The Chinese has 眼無生寂靜 (“Since the lack of arising of the eye is peace”).

notes.171

171. The Chinese has 我於明日欲請如來并諸大眾，唯願哀愍而受我食。 (“I wish to invite the Thus-Gone One and his great retinue [for a meal] tomorrow. I only hope that he will take pity on me and accept my offer of food.”)

notes.172

172. The Chinese reads 鳩槃荼 (“kumbhāṇḍa”).

notes.173

173. Tib. phyi li ka. This is 畢力迦香 in Chinese, which means an incense made of pṛkkā/spṛkkā.

notes.174

174. Tib. du ma tsa. The Chinese is 都摩遮, which does not appear in the Chinese–Sanskrit dictionaries.

notes.175

175. The Chinese has 摩睺羅女 (“female mahoragas”).

notes.176

176. The Chinese is more general in its phrasing: 願為利益諸眾生故入是城 (“Please enter the city in order to benefit sentient beings”).

notes.177

177. Here the Chinese has 貪流轉 (“the transformation of desire”).

notes.178

178. The Chinese has 淨光普照未曾有 (“Pure light radiated all over as never before”).

notes.179

179. Here the Chinese reads 聾盲殘缺得諸根，皆是如來殊勝果。 (“Those who were blind, deaf, or otherwise impaired gained their faculties; / All this was the result of the auspiciousness of the Thus-Gone One.”)

notes.180

180. The Chinese has 如來 (“thus-gone ones”).

notes.181

181. The phrasing differs a little in the Chinese version: 佛慧善了於他行，隨順世間作饒益。 (“The Buddha, well versed in the conduct of others, / Benefitted them in accordance with the ways of the world.”)

notes.182

182. The Chinese has 世尊當入城，空中如是說，若愛眼盡邊，於佛生淨信。 (“When the Blessed One came to the city, / These words resounded in the sky: / ‘Those who crave the limit of the exhaustion of the eye / Have pure faith in the Buddha.’ ”)

notes.183

183. The Chinese has 不知眼盡邊，非達聲明者。 (“Since they lack understanding of the eye’s exhaustion, / They have not achieved the status of grammarian.”)

notes.184

184. The Chinese reads 不知眼盡故，彼非工巧者。 (“Since they lack understanding of the eye’s exhaustion, / They are not craftsmen.”)

notes.185

185. The Chinese has 雖善於聲明，推步吉凶相，及文字音韻，讀誦皆窮了，不知眼盡邊，彼等終無智。 (“Even if they are skilled at grammar, / At deducing virtuous and nonvirtuous signs, / And at words and prosody, / And are fully versed in reading and recitation, / Without understanding the limit of the exhaustion of the eye, / They will ultimately be without insight.”)

notes.186

186. The Chinese reads 雖明女人相，邪語令迷惑，按摩蠲勞法，祕密之幻術，不知眼盡邊，彼等終無智。 (“Even if they know the female marks, / The sinful words that beguile them, / The way to massage and cleanse them, / And secret magic and charms, / Without understanding the exhaustion of the eye, / They will ultimately be without insight.”)

notes.187

187. The Chinese has 雖誦四圍陀，及呪皆通利，不知眼盡邊，彼終為下劣。 (“Even if they recite the four Vedas / And are fluent in all the mantras, / Without understanding the limit of the eye’s exhaustion, / They will always be inferior.”)

notes.188

188. The list of terms in the Chinese is 貪瞋癡忿慢，慳嫉誑貢高 (“desire, aggression, ignorance, anger, pride, / Miserliness, jealousy, deceit, arrogance”).

notes.189

189. Here the Chinese reads 志求如來無上智 (“And pursue the unsurpassed wisdom of the Thus-Gone One”).

notes.190

190. The Chinese has 安隱道 (“the path of peace”).

notes.191

191. Here the Chinese reads 以無畏力降邪眾 (“Through the power of fearlessness, evil ones were tamed”).

notes.192

192. The Chinese adds an extra verse here: 凡夫樂著色，為現種種身，隨彼眾生類，說色無堅固。 (“For ordinary beings attached to form, / He manifested various bodies, / And according to the type of sentient being, / He spoke of the instability of form.”)

notes.193

193. The Chinese version differs considerably: 若人多執著，如來現神力，隨彼器非器，為說相違法。 (“For those who have many attachments, / The Thus-Gone One manifests miraculous powers. / According to whether they are suitable vessels or not, / He teaches dialectics [viśeṣaviruddha].”)