32. The other eight are the Lalitavistara (The Play in Full, Toh 95), Prajñāpāramitā (The Perfection of Wisdom in Eight Thousand Verses, Toh 12), Daśabhūmika (The Ten Bhūmis, which became a chapter within the Avatamsaka Sūtra), Gaṇḍhavyūha (Array of a Stem, according to the Tibetan translation, which is the last chapter of the Avatamsaka Sūtra), Laṅkāvatāra (The Entry into Laṅka, Toh 107), Samādhirāja (King of Samādhis, Toh 127), Suvarṇaprabhāsa (The Golden Light, Toh 555–7), and the Tathāgataguhyaka (The Secret of the Tathāgatas, better known as the Guhyasamāja Tantra , Toh 442).

notes.33

33. Lopez (2016): 43.

notes.34

34. Boucher (2006): 24.

notes.35

35. Boucher (2006): 14.

notes.36

36. Lopez (2016): 44.

notes.37

37. Yuyama (1970): 65–9.

notes.38

38. Lopez (2016): 44–5.

notes.39

39. Zengwen (2000): 21.

notes.40

40. Yuyama (1970): 69.

notes.41

41. Lopez (2016): 47.

notes.42

42. Lopez (2016): 47–60.

notes.43

43. Lopez (2016): 61.

notes.44

44. Lopez (2016): 78.

notes.45

45. Lopez (2016): 78–81.

notes.46

46. Lopez (2016): 83.

notes.47

47. Lopez (2016): 84–90.

notes.48

48. Lopez (2016): 105–8.

notes.49

49. Lopez (2016): 189.

notes.50

50. Lopez (2016): 193–96, 200–204.

notes.51

51. Lopez (2016): 204.

notes.52

52. Lopez (2016): 116–22.

notes.53

53. For discussion about the background and influence of Burnouf’s translation, see Lopez (2016): 122–67.

notes.54

54. Lopez (2016): 169.

notes.55

55. Yuyama (1970): 67.

notes.56

56. There have been two ways to interpret this traditional beginning of a sūtra, with such Indian masters as Kamalaśīla claiming that both are equally correct. The alternative interpretation is “Thus have I heard: at one time, the Bhagavān…,” and so on. The various arguments, both traditional and modern, for either side are given by Brian Galloway in “Thus have I heard: At one time…,” Indo-Iranian Journal 34, no. 2 (April 1991): 87–104.

notes.57

57. This figure is from the Sanskrit. The Tibetan in all Kangyurs has twelve thousand, as do the Chinese translations by Kumārajīva (T.262, early fifth century) and by Jñānagupta and Dharmagupta (T.264, early seventh century). The Chinese translation by Dharmarakṣa (T.263, late third century), however, has 1,200 like the Sanskrit, while the other early Chinese translation, which is anonymous, has 42,000 (大比丘眾四萬二千人俱).

notes.58

58. Sanskrit ājāneya; Tibetan cang shes. Ājāneya was incorrectly defined as meaning “all-knowing” and was translated therefore into Tibetan as cang shes (“all-knowing”). The term ājāneya was primarily used for thoroughbred horses, but was also applied to people in a laudatory sense.

notes.59

59. This term probably has its origins in being a translation into Sanskrit from the Middle Indic mahānāga, the Sanskrit equivalent of which should have been mahānagna, which has the meaning of “a great champion, a man of distinction and nobility.”

notes.60

60. According to the BHS abhijñatābhijñata, where the same word is repeated with different meanings. The Tibetan translates both identically in most Kangyurs as mngon par shes pa mngon par shes pa, and in others such as Degé and Lhasa as mngon par shes pas mngon par shes pa.

notes.61

61. According to the Tibetan. Sanskrit: Mahānanda.

notes.62

62. According to the Sanskrit, Yongle, Lithang, Narthang, Choné, Lhasa, and Stok Palace Kangyurs. The Degé and Comparative Edition have mes byin (“given by fire”) in error for mis byin (“given by men”).

notes.63

63. According to the Tibetan (literally “hundred thousand ten millions”). The Sanskrit omits the koṭī (“ten million”).

notes.64

64. The Sanskrit has additionally “divine flowers” and “great flowers.”

notes.65

65. The Sanskrit is simply pratyekayāna.

notes.66

66. Literally “a thousand ten-millions” or “tens of billions.”

notes.67

67. From the Sanskrit śaṅkhaśilā, though the meaning is uncertain. The Tibetan is man shel, which appears to indicate a form of crystal.

notes.68

68. According to the Sanskrit, which accords with the Yongle, Lithang, Kangxi, Narthang, and Choné Kangyurs. The Degé and Stok Palace read: “supreme yāna” (theg mchog).

notes.69

69. According to the Tibetan. Sanskrit: putrī (“daughters”).

notes.70

70. From the Sanskrit upalakṣayanti and the Stok Palace nye bar rtog par byed. The Degé and all other versions recorded in the Comparative Edition read: nye bar rtogs par byed.

notes.71

71. From the Sanskrit sabalaṃ savāhanaṃ. The Tibetan translates the words as “with their strength and steeds.”

notes.72

72. According to the Tibetan; “aggressive” is absent from the Sanskrit.

notes.73

73. According to the Tibetan. Sanskrit: “And similarly toward abuse, criticism, and threats.”

notes.74

74. According to the Sanskrit mūlya. The Tibetan has ri (“mountain”) in error for rin (“value”).

notes.75

75. According to the Tibetan, presumably translating from anya. The Sanskrit has bhūya (“many”).

notes.76

76. According to the Tibetan. Sanskrit: “and the constant sound of a multitude of bells.”

notes.77

77. According to the Yongle, Lithang, Kangxi, and Choné Kangyurs: sol. The Degé and Stok Palace read: rtsol.

notes.78

78. According to the Tibetan. Sanskrit: “Dispel our curiosity, son of the Buddha!”

notes.79

79. According to the Tibetan. In the Sanskrit, the second half of this verse is the first half of verse 52, and vice versa.

notes.80

80. According to the Tibetan. The Sanskrit here repeats the first half of verse 49. The equivalent Sanskrit for these lines forms the second half of verse 53.

notes.81

81. According to the Stok Palace Kangyur, cung, which accords with the Sanskrit alpa. The Degé and all other witnesses recorded in the Comparative Edition read: chud.

notes.82

82. Sanskrit: bherī. There is a variety of kettledrums and the bherī is described as a conical or bowl-shaped kettledrum, with an upper surface that is beaten with sticks.

notes.83

83. According to the Sanskrit. The Tibetan appears to have translated pratibhāti as the noun spobs pa.

notes.84

84. It becomes evident that this is another name for Varaprabha.

notes.85

85. In the verse the Sanskrit is candrasya sūryasya pradīpa (“The lamp of the sun [and] of the moon”).

notes.86

86. Sanskrit: “many bodhisattvas in the highest wisdom of buddhahood.”

notes.87

87. According to the Sanskrit, where vināyakānāṃ is clearly plural. Otherwise, one would assume from the Tibetan that this is referring to Śākyamuni’s light ray, as it preserves the order of the Sanskrit so so’i zhing du rnam par ’dren pa yi instead of rnam par ’dren pa yi so so’i zhing du.

notes.88

88. This is a synonym for Candrasūryapradīpa, presumably used to match the meter of the verse.

notes.89

89. According to the Sanskrit saṃsthapayitvā, literally translated into Tibetan as kun bkod, which would be “completely established or arranged,” the primary meaning of the Sanskrit word.

notes.90

90. According to the Sanskrit. There appears to be an error in the Tibetan, which reads “my enlightenment.”

notes.91

91. According to the Tibetan and Chinese. The Sanskrit has Vimalāgranetra (“Stainless Highest Eyes”) instead of Vimalāṅganetra (“Stainless Limbs and Eyes”). This is synonymous with Vimalanetra.

notes.92

92. Nirvāṇa means the state of being extinguished, and often in this sūtra, as here, is the past passive participle of the verb “to extinguish”: parinirvṛta. It has here been translated into English as “extinguished” to make intelligible the reference to a flame.

notes.93

93. According to the Sanskrit śāsane. The Tibetan has bskal pa (kalpa, “eon”) instead.

notes.94

94. According to the Stok Palace Kangyur, mang pos mchod, which accords with the Sanskrit saṃghapūjita. The Degé and other Kangyurs recorded in the Comparative Edition instead read mang po’i mchog.

notes.95

95. According to the Tibetan and Chinese. The Sanskrit has tenākuśalena (“through that not-good karma”).

notes.96

96. The Tibetan ’dren mar is an alternative form of ’dres mar, “mixed,” as it reflects the Sanskrit kalmāṣabhūtena (“mixed,” “alloyed,” or “spotted”).

notes.97

97. According to Tibetan. Sanskrit: “He will attain the highest, supreme enlightenment.”

notes.98

98. According to the Yongle, Lithang, Kangxi, Narthang, Choné, Lhasa, and Stok Palace Kangyurs: gzhis. The Degé has bzhis (“through four”).

notes.99

99. According to the Sanskrit. Tibetan: Śāridvataputra.

notes.100

100. This begins a section that plays with the multiple interlinked valences of the term “dharma” (chos) as “teaching” or “doctrine” (Dharma), which describes the “reality” (dharma) of all “phenomena” (dharmas), the “trainings” (dharmas) necessary to awakened to that reality, and the awakened “qualities” (dharmas) of one who has so awakened. The sense in this particular instance is of course the awakened “qualities” of a thus-gone one. We leave “dharma(s)” (chos) untranslated throughout this section in an attempt to not overly constrain the term’s multiple entendre.

notes.101

101. According to the Sanskrit compound, while the Tibetan lists “strength” as a distinct unit in the list, resulting in it being mentioned twice.

notes.102

102. According to the Sanskrit tathāgatasya. The Tibetan translates as de bzhin gshegs pa nyid la, which would more likely render the Sanskrit tathāgatatve; this was perhaps the reading reflected in the Sanskrit manuscript used by the Tibetan translators. The most obvious English translation of tathāgatatve would be, “in tathagātahood,” or “in tathagātaness,” but the term might also involve an idiomatic use of the abstract tva (see Speijer, Sanskrit Syntax, p. 184 #238), in which case the phrase would be rendered: “The tathāgatas should teach the dharmas as tathāgathas.” “As” here would have the sense of “having the status of / in the role of.”

notes.103

103. According to the Tibetan mkhyen. The Sanskrit has pratyakṣo ’parokṣaḥ (“directly perceived”).

notes.104

104. “Dharmas” here and throughout the rest of this passage most likely signals awakened “qualities” and “phenomena” in general.

notes.105

105. According to the Tibetan. Sanskrit: “Enough, Śāriputra!”

notes.106

106. According to the Tibetan. Sanskrit: “Highest of jinas.”

notes.107

107. See .

notes.108

108. According to the Tibetan. “Parables” is not present in the Sanskrit.

notes.109

109. According to the Tibetan, translating from taddharma. The Sanskrit has saddharma.

notes.110

110. According to the Sanskrit. The Tibetan has pas instead of pa’i.

notes.111

111. See .

notes.112

112. The Sanskrit also has “according to the various aspirations, natures, and thoughts of beings.”

notes.113

113. See .

notes.114

114. The Sanskrit also has “according to the various aspirations, natures, and thoughts of beings.”

notes.115

115. See .

notes.116

116. See .

notes.117

117. See .

notes.118

118. See .

notes.119

119. According to the Sanskrit saṃksobha. The Tibetan appears to have ’khrul pa in error for ’khrug pa.

notes.120

120. According to the Tibetan. The Sanskrit has: “when many beings are bewildered and have few roots of merit.”

notes.121

121. According to the Lithang, Kangxi, Narthang, and Choné Kangyurs: ’chad, and the Sanskrit deśakāḥ. The Degé has the scribal corruption ’chang (“hold”).

notes.122

122. According to the BHS avakalpayata. The Tibetan translates as rtogs (“realize”).

notes.123

123. The Tibetan translates chidra as “torn,” which is one of the other meanings of the word.

notes.124

124. According to the Tibetan, which is a conceivable rendering of the Classical Sanskrit understanding of the verse and better accords with the sense of the corresponding prose passage above. The Sanskrit reads: apaśyanta imaṃ doṣaṃ chidraśikṣāsamanvitāḥ / vraṇāṃśca parirakṣantaḥ prakrāntā bālabuddhayaḥ //. The BHS understanding of this verse would be: “They have impaired training / And do not see this wrong of theirs; / They maintain their flaws, / Have foolish understanding, and have departed.”

notes.125

125. According to the Sanskrit nāyakāḥ, which is usually translated into Tibetan as ’dren pa, but here as skyobs pa (“refuge,” “protector”).

notes.126

126. According to the Tibetan. Sanskrit: “all beings.”

notes.127

127. Literally, sūtra. However, in terms of the classification of the twelve aspects of the Dharma, sūtra refers to the prose passages within the sūtras.

notes.128

128. According to the Sanskrit balābala (literally, “strength and nonstrength”). Tibetan: mthus dang stobs (“power and strength”).

notes.129

129. Literally, “sons of the buddhas”: sangs rgyas sras; buddhaputrāḥ.

notes.130

130. According to the BHS vyakta. The Tibetan translates in accordance with the classical Sanskrit meaning as gsal ba (“clear”), which appears to be less appropriate in this context.

notes.131

131. According to the Tibetan. The Sanskrit has “my highest teaching.”

notes.132

132. According to the Sanskrit: yathā ca paśyāmi yathā ca cintaye yathā ca saṃkalpa mamāsi pūrvam / paripūrṇametat praṇidhānu mahyaṃ buddhā ca bodhiṃ ca prakāśayāmi //. The Tibetan, however, might very well also make sense in the context. It reads as follows: “Just as I see and just as I thought / And just as I resolved in the past, / My aspirations have been fulfilled, / But having awakened to awakening, I have not taught it” (/ji ltar mthong zhing ji ltar bsams pa dang/ /nga yis sngon chad ji ltar brnags pa de/ /nga yi smon lam de dag yongs rdzogs te/ /byang chub sangs rgyas nas ni ma bstan/).

notes.133

133. According to Sanskrit bhrameyuḥ, which could also mean “become dizzy.” The Tibetan translates as “become insane.”

notes.134

134. Literally, buddhaputras.

notes.135

135. According to the Stok Palace Kangyur mang, which accords with the Sanskrit [a]neke. The other Tibetan versions consulted appear to have a corruption of mang to ngam.

notes.136

136. According to the Sanskrit. The Tibetan translates as “piled up from earth and bricks.”

notes.137

137. This and the previous verse were quoted by Śāntideva in his A Compendium of Trainings (bslab pa kun las btus pa; Śikṣāsamuccaya), 56b. The Tibetan translation had Yeshé Dé as chief editor and therefore used the verses from his committee’s translation of the Lotus Sūtra.

notes.138

138. According to the Sanskrit pustakarman. The Tibetan interprets it as “modeled from clay” (’jib) even though clay (mṛttika; sa) already appears in the list.

notes.139

139. According to the Tibetan. Sanskrit: paṭaha drums. The paṭaha is a cylindrical drum hung from the body and usually played standing up, beating it with drumsticks.

notes.140

140. A conical or bowl kettledrum, also called a nagada. The upper surface is beaten with sticks; often in pairs, one larger than the other.

notes.141

141. According to the Tibetan. Sanskrit: “Those who play and cause others to play music / with the pleasing sounds of bherī drums, conches, and paṭaha drums, / making music and beating drums / as an offering to the perfectly enlightened ones” (See Vaidya ed.: vādyā ca vādāpita yehi tatra bheryo ’tha śaṅkhāḥ paṭahāḥ sughoṣakāḥ / nirnāditā dundubhayaśca yehi pūjāvidhānāya varāgrabodhinām //).

notes.142

142. A kettledrum played horizontally, with the hands. It is wider in the middle, with the skin at both ends. One drumhead is smaller than the other. It is a South Indian drum, and maintains the rhythm in Karnataka music.

notes.143

143. According to the Tibetan rgyud gcig. The Sanskrit for this should be ekatantri. The ekatantri was a popular single-stringed instrument that was made of a long bamboo tube and a gourd resonator. Notes were formed by sliding a short bamboo or wooden rod along the string. However, the text of the sūtra has tunava, which the Mahāvyutpatti states is rgyud gcig, but Sanskrit dictionaries define it as a flute or a drum.

notes.144

144. According to the Sanskrit ekotsava, which could be interpreted as “solely joyful,” or “solely for festivity.” The Tibetan did not translate it but rendered it as e ko na. Therefore, the Tibetan was using a manuscript that appears to have had ekonnaḍa, which is a variant of ekotsava.

notes.145

145. According to the Tibetan lcags kyi sil khrol. The Sanskrit jhallarī at present refers to the stringed instrument from South India named jhallari. Burnouf translated as “cymbals of iron.”

notes.146

146. This refers to the jaltarang, an ancient Indian musical instrument that consists of a semicircle of metal bowls, each with a different quantity of water within them, that are struck with sticks. The Sanskrit here is jalamaṇḍaka, and the Tibetan is chu la brdabs.

notes.147

147. According to the Sanskrit vikṣipta and the context. It could also mean “distraught,” and the Tibetan ’khrug pa could mean “disturbed.” The Tibetan translates vikṣipta as g.yengs pa (“distracted”) two verses further on.

notes.148

148. According to the Stok Palace Kangyur and the Sanskrit. Other Tibetan versions consulted have the plural dag.

notes.149

149. Literally “in tathagātahood” or “in tathagātaness.” Sanskrit: tathāgatatve; Tibetan: de bzhin gshegs pa nyid. It is also possible that tathāgatatve here is an idiomatic use of the abstract tva (see Speijer, Sanskrit Syntax, p. 184 #238): “They will teach the Dharma as a tathāgatha.” “As” here has the sense of “having the status of / in the role of.”

notes.150

150. Some, but not all translations from the Chinese have here a verse about the insubstantiality of phenomena and buddhahood through dependent origination.

notes.151

151. According to the Tibetan. The Sanskrit and Chinese have: “the supreme enlightenment.”

notes.152

152. According to the Sanskrit and mkhas pa in the Yongle, Lithang, Kangxi, Narthang, and Choné Kangyurs. The Degé has mkhas pas.

notes.153

153. According to the Sanskrit adhimukta and the Tibetan translation of the same word as smos pa in the next verse. In this verse most Kangyurs have shin tu dag pa (“extreme purity”) and in the Degé it is shin tu dad pa (“strong faith”), which appears to be the intended translation.

notes.154

154. According to the Sanskrit. The Tibetan has ’dren pa’i instead of ’dren pa, which appears to be an early scribal error.

notes.155

155. According to the Sanskrit. The Tibetan omits “fools,” and translates camarī as “yak’s tail,” whereas it is the female for yak (camara). The yak’s tail is more commonly the vṛddhi form cāmara. The Chinese also translates as “yak’s tail.” The explanation in that case is that it is referring to the yak and its relationship to its tail.

notes.156

156. According to the Sanskrit, which is in the singular. The Tibetan is in the plural.

notes.157

157. The Chinese appears to add “walking around,” which is derived from the next verse.

notes.158

158. According to the Sanskrit. The Tibetan has phan tshun ’chag cing gnas.

notes.159

159. According to the Sanskrit. The Tibetan and Chinese drop “Īśvara” even though he appears earlier in the sūtra along with the four world guardians and Maheśvara. Both names are elsewhere usually synonymous with Śiva, which may be why it was omitted at this point.

notes.160

160. According to the Tibetan don. The Sanskrit has Dharma. The Chinese has no object.

notes.161

161. According to the Sanskrit. The Tibetan transposes “excellent” to the end of the verse.

notes.162

162. According to the Sanskrit and Tibetan. The Chinese has “supreme Dharma.”

notes.163

163. According to the Sanskrit adhimukta. The Tibetan translates as dad pa (“faith”). The Chinese translates as “aspiration for inferior Dharma.”

notes.164

164. According to the Sanskrit, and in agreement with the Chinese. The Tibetan appears to have translated this as, “They will not have faith in the buddhas.”

notes.165

165. According to the Sanskrit tāyina, and most Kangyurs. The Degé and Comparative Edition have spyod in error for skyob. In the Chinese the following lines are presented as the Buddha’s thoughts to himself, including the second part of verse 24.

notes.166

166. According to the Tibetan. There is no clear indication in the Sanskrit where the speech of the Buddha to the other buddhas ends.

notes.167

167. According to the Sanskrit. The Tibetan has yis in error for yi.

notes.168

168. According to the Tibetan. The Sanskrit has “numerous ten thousand millions.”

notes.169

169. According to the Tibetan. The Sanskrit has “deprived of the scope of wisdom of the tathāgatas, and of the vision of their wisdom.”

notes.170

170. According to bsdad in the Yongle, Lithang, Choné, Kangxi, and Narthang Kangyurs. The Degé and the Comparative Edition have bsnyad.

notes.171

171. The Sanskrit also has dharita (“upheld,” “maintained”).

notes.172

172. From the BHS śītabhūta. The Tibetan translates literally as “become cool.” Absent from the Online Digital Sanskrit Canon.

notes.173

173. According to the Sanskrit. Absent from the Tibetan, even though it is a repeating line.

notes.174

174. The Sanskrit here uses the synonym nirvṛti.

notes.175

175. The Sanskrit here is nirvṛta.

notes.176

176. According to the Stok Palace Kangyur byas, which accords with the Sanskrit and Chinese. The Degé and other witnesses recorded in the Comparative Edition appear to translate the verb in the future tense: bya.

notes.177

177. The Chinese translates the Sanskrit phrase dīrgharātra over-literally as “long night.”

notes.178

178. According to the Sanskrit. The Tibetan is literally “with good harvests.”

notes.179

179. According to the Sanskrit aṣṭapada, which apparently has the meaning of “eight sections” (vertically and horizontally), like a checkerboard or chessboard, the game of chess having originated in its earliest form in the first centuries of the first millennium in India, where board games were very popular. Therefore this appears to be a specific reference to the eight-by-eight squares gameboard, and has been translated by Tsugunari and Akira as “like a chessboard,” or by Kern as “like a checker board.” Other English translations of the Chinese have interpreted this as “eight intersecting roads.”

notes.180

180. According to the Sanskrit and Chinese. The Tibetan has interpreted bhūyasa to mean “most of.”

notes.181

181. According to the Sanskrit and Chinese. The Tibetan appears to be based on a corrupt text: “practiced celibacy for many hundreds of thousands of years.”

notes.182

182. According to the Sanskrit and Chinese. Tibetan: “dressed.”

notes.183

183. Commonly referred to as the Deer Park, though the Sanskrit mṛgadāva and the Tibetan ri dwags nags mean “deer forest.”

notes.184

184. According to the Tibetan, and Vaidya, Wogihara, Burnouf, and Kern, who follow the Nepalese Sanskrit manuscript tradition. The Central Asian fragments have adya instead of ārya. The Middle Indic form of both words was ajja, and the difference between the two manuscript traditions reflects a different choice in the Sanskritization of the Middle Indic. If ajja meant adya, the verse would read: “Great hero, we are overjoyed by / The great rishi’s words with implied meaning. / Just as in the prophecy / Today to the fearless Śāriputra…” “Fearless” translates the BHS meaning of viśārada.

notes.185

185. According to the Tibetan and Chinese. The Sanskrit has “and sorrow.”

notes.186

186. Earlier, the number of śrāvakas was said to be one thousand two hundred. This discrepancy is in both the Tibetan and Sanskrit.

notes.187

187. According to one of the BHS meanings of vigata-nivāraṇa (also nīvaraṇa). The Tibetan translates according to the more common Sanskrit meaning, “free of obscuration.”

notes.188

188. According to the Tibetan. The Sanskrit has “other carts.”

notes.189

189. The Sanskrit that “great cart” is translated from is mahāyāna, which in the context of Buddhist teachings is translated as “the great way” or “the great vehicle.” In translation this wordplay is lost.

notes.190

190. The word “listening” in Sanskrit, śrava (Tibetan: thos), is used here as this passage is describing the śrāvakas (nyan thos), literally “listeners.”

notes.191

191. The Sanskrit for “conditions” is pratyaya. This is explaining the reason for the term pratyekabuddha, which is defined in other texts as “buddhahood through [contemplation of] dependent or conditional [origination]”; this is also the Chinese translation of this term. Therefore, in the original Middle Indic language of the sūtra, pratyaya and pratyeka (meaning “solitary”) may well have been homonyms, and the discrepancy here is a result of the Sanskritization of the original Middle Indic.