[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) › [Samādhirājasūtra](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja) › [འཕགས་པ་ཆོས་ཐམས་ཅད་ཀྱི་རང་བཞིན་མཉམ་པ་ཉིད་རྣམ་པར་སྤྲོས་པ་ཏིང་ངེ་འཛིན་གྱི་རྒྱལ་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo) › [The King of Samadhis Sutra](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000) › notes # འཕགས་པ་ཆས་ཐམས་ཅད་ཀྱ་རང་བཞན་མཉམ་པ་ཉད་རྣམ་པར་སྤྲས་པ་ཏང་ང་འཛན་གྱ་རྒྱལ་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད notes: Notes The King of Samādhis Sūtra notes - **Language:** English ### Notes ### [notes.1](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.1) 1. According to the BHS vipañcita. The Tibetan translates as rnam par spros pa. ### [notes.2](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.2) 2. See Dharmachakra Translation Committee, trans., The Teaching on the Effulgence of Light , Toh 55 (84000: Translating the Words of the Buddha, 2022). ### [notes.3](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.3) 3. Toh 129, see bibliography. ### [notes.4](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.4) 4. Brian Houghton Hodgson (1801–1894) was a linguist, ethnologist, naturalist, and diplomat who lived in Nepal from 1824 to 1844, becoming British Resident; among his many other activities, he studied and collected Sanskrit Buddhist texts. Haraprasad Shastri (1853–1931) was an Indian Sanskrit scholar and historian who visited Nepal several times, also collecting and publishing manuscripts. Both scholars were associated with the Asiatic Society in Kolkata. The Sanskrit edition of the sūtra published by Dutt (as one of a series centered on the Gilgit manuscripts; see bibliography) is not only based on the Gilgit manuscript, but also represents the Hodgson and Shastri manuscripts, which Dutt refers to, respectively, as manuscripts A and B. ### [notes.5](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.5) 5. Vibhuticandra; dpal bde mchog gi dkyil ’khor kyi cho ga; Śrī-samvara-maṇḍala-vidhi. Toh 1511, Degé Tengyur, Vol. 22, (rgyud, zha), 322b. 308b–334a. ### [notes.6](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.6) 6. The Yogacāra tradition of Asaṅga and his followers has philosophical viewpoints quite distinct from those of the Mādhyamika tradition, of which Candrakīrti was perhaps the most uncompromising proponent. ### [notes.7](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.7) 7. The Tibetan of the quote is: nga ’das lo ni nyis stong na / gdong dmar yul du bstan pa ’byung / spyan ras gzigs kyi gdul byar ’gyur / de yi bstan pa’i snyigs ma la / byang chub sems dpa’ seng ge’i sgra / karma pa zhes ba ba ’byung / ting ’dzin dbang thob ’gro ba ’dul / mthong thos dran regs bde la bkod (Rinchen Palzang, p. 650). ### [notes.8](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.8) 8. This line of homage, as is customary for Kangyur texts, was added by the Tibetan translators, and therefore does not appear in the Sanskrit or Chinese. The Gilgit Sanskrit manuscript has 12 initial verses, Hodgson 14 verses, and Shastri 43 verses, none of which are in the Tibetan. ### [notes.9](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.9) 9. This number depends on whether niyuta is taken to mean “one million,” as in Classical Sanskrit, or “a hundred thousand million,” as is found in BHS. The Tibetan has chosen the latter meaning, translating it as khrag khrig. Therefore the resulting number in Tibetan is “ten million \[times\] a hundred thousand million times eighty,” i.e., eighty million million million (eighty quintillion in the American or short scale system) (bye ba khrag khrig phrag brgyad bcu, apparently translating koṭiniyutena aśityā). The translation of the commentary by Mañjuśrīkīrti, however, has khrag khrig phrag brgyad bcu: “a hundred thousand million times eighty,” which would be eight million million, i.e., eight trillion. The Vaidya Sanskrit edition has niyuta­śata­sahasrena aśītyā which would be literally “a hundred thousand million \[times\] a hundred \[times\] a thousand times eighty,” which comes to eight hundred thousand million million, i.e., eight hundred thousand trillion. However if niyuta is taken as only one million, this would be eight million million, i.e., eight trillion, which would agree with the resulting number in Mañjuśrīkīrti’s commentary. The Dutt edition of the Gilgit manuscript has aśityā ca bodhisattva-niyutaiḥ and accordingly the translation of Gómez et al. is “eighty million,” where niyuta has presumably been given the value of one million. The Chinese simply transliterates as na-yo-ta. The Chinese tradition gives numerous, widely differing explanations of what this number means. ### [notes.10](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.10) 10. In the Chinese the description of the bodhisattvas and the list of names do not appear. The Chinese continues at this point with Ajita. ### [notes.11](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.11) 11. According to the BHS abhi­jñābhijñātair. The Tibetan, translating both abhijña and abhijñāta as mngon par shes pa, has mngon par shes pas mngon par shes pa. However, the translation of the commentary has a preferable translation of the second abhijñāta: rab tu grags pa. ### [notes.12](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.12) 12. According to the BHS gatiṃgata. The Tibetan translates as rtogs par khong du chud pa. ### [notes.13](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.13) 13. According to the commentary these are not only the dhāraṇī in recited form, but comprise the four kinds of retention (dhāraṇī): the recited dhāraṇī sentences and phrases themselves, the retention of the memory of the words of all teachings given, the retention of the memory of the meaning of these teachings, and the retention of the realization gained through meditation on that meaning. ### [notes.14](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.14) 14. According to the Tibetan, though the Sanskrit compound could also be interpreted to mean “who had praised, extolled, and lauded all the buddhas.” ### [notes.15](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.15) 15. According to the Tibetan and the commentary. The Sanskrit could also be interpreted, as in Gómez et al., as “knowing all the terrors \[that come from\] the māras.” ### [notes.16](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.16) 16. According to the commentary, this means “adorned by the ten good actions: three of body, four of speech, and three of mind,” or, among the primary and secondary signs of a great being: “the voice of Brahmā, and the mind’s realization of the nature of beings so that they may be guided.” ### [notes.17](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.17) 17. According to most Kangyurs, the commentary, and the Sanskrit. The Degé has kyi instead of kyis. ### [notes.18](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.18) 18. According to the commentary, this means the bodhisattvas are on the tenth bhūmi, as taught in the Sūtra of the Ten Bhūmis. The ten-bhūmi system does not appear in the Gilgit version or the Chinese but does in the later Sanskrit versions and the Tibetan. ### [notes.19](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.19) 19. According to the Sanskrit. Absent from the Tibetan. ### [notes.20](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.20) 20. According to the Tibetan lhun po’i rtse mo ’dzin and Matsunami. Vaidya: Meruśikhariṁdhara. Dutt: Meruśikharindhara. ### [notes.21](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.21) 21. According to the Tibetan lhun po’i rgyal po and Matsunami. Dutt: Merugāja. Does not appear in Hodgson. ### [notes.22](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.22) 22. According to the Tibetan and Matsunami. Dutt: Meruśikhare saṁghaṭṭanarājena. Hodgson: Meruśikhare saṃghaḍanagajena. Shastri: Meruśikhare saṃghaṭanagajena. ### [notes.23](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.23) 23. According to the Sanskrit. Absent in the Tibetan. ### [notes.24](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.24) 24. According to the Sanskrit. Absent in the Tibetan. ### [notes.25](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.25) 25. According to the Tibetan (nyi ma me’i ’od ’phro can) and the Hodgson. The Tibetan takes daśaśataraśmi, “a hundred thousand rays,” as an epithet of the sun and translates it simply as nyi ma (“sun”). Gilgit and Shastri: Daśaśataraśmikṛtārci with huta (“fire,” equivalent to the Tibetan me) replaced by kṛta (“made,” “created”). ### [notes.26](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.26) 26. According to the Tibetan and Hodgson. Vaidya: Satatam­abhayaṁdadāna. Dutt has both versions. ### [notes.27](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.27) 27. Another name for Maitreya, the bodhisattva who will be the fifth buddha of the Good Eon. ### [notes.28](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.28) 28. According to the Sanskrit anupamacitta. The Tibetan has dpe med sems dpa’, whereas one would expect dpe med sems pa. The Sūtra of the Samādhi of the Seal of the Wisdom of the Tathāgatas (see bibliography) refers to this group as sems dpa’ dpe med pa, naming two of them: Pramodyarāja (mchog tu dga’ ba’i rgyal po) and Mañjuśrī (Degé Kangyur, vol. 55, F.248.a). The Sūtra of Possessing the Roots of Goodness (see bibliography) refers to byang chub sems dpa’ dpe med pa sems pa (“bodhisattvas with incomparable minds”), with Bhadrapāla being the one that is named (Degé Kangyur, vol. 48, F.48.a). Bhadrapāla is also listed as one of a group of five hundred bodhisattvas in that sūtra (F.22.b). ### [notes.29](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.29) 29. This is referencing a group of beings that is listed in the White Lotus of the Good Dharma Sūtra (Degé Kangyur, vol. 67, 2.b). In that sūtra Bhadrapāla is also listed as one of a group of fifty bodhisattvas (F.142.b). ### [notes.30](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.30) 30. A bodhisattva who appears prominently in certain sūtras, such as The Samādhi of the Presence of the Buddhas, and perhaps also the merchant of that name who is the principal interlocutor in the Sūtra of the Questions of Bhadrapāla the Merchant (see bibliography). ### [notes.31](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.31) 31. This refers to the standard list of god realms beginning with the lowest, that of the Four Mahārājas. ### [notes.32](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.32) 32. According to the Sanskrit udārodārair, which repeats udāra. The Tibetan translates as “vast and illustrious.” ### [notes.33](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.33) 33. According to the Sanskrit, which uses repetition to state that each one of them has that quality, maheśākhya­maheśākhyair. The Tibetan translates as “very powerful and renowned to be very powerful.” ### [notes.34](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.34) 34. Tibetan: bkur stir bya ba. Sanskrit: satkṛta. ### [notes.35](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.35) 35. Tibetan: bla mar bya ba. Sanskrit: gurukṛta. ### [notes.36](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.36) 36. Tibetan: ri mor bya ba. Sanskrit: mānita. ### [notes.37](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.37) 37. Tibetan: mchod par bya ba. Sanskrit: pūjita. ### [notes.38](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.38) 38. Tibetan: rjed par bya ba. Sanskrit: arcita. ### [notes.39](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.39) 39. Tibetan: gsol ba. Sanskrit: apacāyita. ### [notes.40](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.40) 40. According to the Sanskrit repetition of lokasya lokasya. ### [notes.41](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.41) 41. Tibetan: phyag bya ba. Sanskrit: vandanīya. ### [notes.42](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.42) 42. This epithet “youth” or “young man” has been translated by others as part of his name, resulting in “Candraprabhakumāra.” However, in the Sanskrit it is not compounded as it would be in a name, but is clearly in adjectival apposition. Kumāra can also have the meaning of “prince” and is so translated in the translation of the Gilgit manuscript. However, there is no indication that he is a prince, and therefore it more likely has its usual meaning of “a youth.” ### [notes.43](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.43) 43. According to the Tibetan. The Sanskrit at this point has in addition, “I am a perfectly enlightened buddha,” which does not appear in the Chinese or the Tibetan. ### [notes.44](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.44) 44. According to the Tibetan, Chinese, and later Sanskrit manuscripts. The Gilgit has an additional part in the sentence: “there is nothing among all phenomena in the endless, infinite worlds….” ### [notes.45](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.45) 45. According to the Tibetan and Chinese. The Sanskrit here has a number of adjectives describing his state of joy. ### [notes.46](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.46) 46. According to the Tibetan gzhal med. The BHS has atuliyu (“unequaled”). ### [notes.47](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.47) 47. According to the Sanskrit śāṭhyaṁ mama na vidyate. ### [notes.48](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.48) 48. According to the Sanskrit sākṣī and the Tibetan dpang in the Lithang and the Lhasa Kangyurs; other Kangyurs have dbang (“power”). ### [notes.49](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.49) 49. According to the Tibetan gces spras bgyid. The BHS has bahuṃkāra (“beneficial”). ### [notes.50](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.50) 50. According to the Tibetan zhe sdang and Matsunami. The Dutt and Vaidya have doṣa, which is the BHS equivalent of the Classical Sanskrit dveṣa (“anger”), while the Classical Sanskrit doṣa means “fault.” ### [notes.51](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.51) 51. Only this half-verse appears in the Hodgson and the Tibetan. In the Chinese, no part of this verse is present. The Shastri manuscript has a second half to this verse: “Will be without arrogance, desire, anger, and ignorance, / And will practice conduct in which all faults have ceased / So that his body becomes like space, / And all phenomena are destroyed.” The Matsunami version of this last line has prakṛti-prabhāsa instead of pramṛtiprahāra: “And all phenomena will have a radiant nature.” ### [notes.52](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.52) 52. According to the Sanskrit and Chinese. The Tibetan has: “How is there increase through wisdoms?” ### [notes.53](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.53) 53. Different words are translated as quality and qualities here: the one quality is the Sanskrit dharma (Tibetan chos), which has a wide range of other meanings, while for qualities the word is the more specific guṇa (Tibetan yon tan). ### [notes.54](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.54) 54. According to the Tibetan and the commentary, which must have translated from caraṇapāṇatalāḥ (“feet and hands”) instead of caraṇavaratalāḥ (“soles of the perfect feet”) as in the Sanskrit. The Chinese has only “soles.” ### [notes.55](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.55) 55. The singular is according to the Sanskrit. In the commentary it is in the plural. ### [notes.56](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.56) 56. From this point on in the Chinese translation, the qualities are grouped into 21 sets with 10 qualities in each set. ### [notes.57](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.57) 57. The explanation of these first three qualities (counting the three kinds of restraint as one) will form chapter 39, and all of the others are explained in chapter 40. ### [notes.58](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.58) 58. According to the commentary and the definitions in chapter 40. The commentary states that this is engagement in actions in order to benefit beings. ### [notes.59](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.59) 59. According to the Tibetan gsal ba, the commentary’s bstan pa, and the Chinese 顯示諸因 (xian shi zhu yin). The Sanskrit dīpanā could mean “burning up.” ### [notes.60](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.60) 60. According to the commentary and chapter 40, where the Sanskrit is sattvānupraveśa and the Tibetan translates accordingly. Here the Sanskrit is satyānupraveśa (“penetrating the truth”) in all available editions, and is translated accordingly in the Tibetan, although it does not match the definition given in the commentary or in chapter 40. ### [notes.61](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.61) 61. According to the commentary, dharma here means “knowing the nature of phenomena” rather than “the Dharma teachings.” ### [notes.62](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.62) 62. The Tibetan drang ba, literally “straight,” can also mean “honest.” The Sanskrit ārjavatā could also mean straightforwardness and honesty, as well as sincerity. In chapter 40 \[F.162.a\] it is defined as “uncontrived.” The commentary defines it as both “sincerity” and “directness,” as in a direct route to buddhahood, unlike the paths of the śrāvakas and pratyekabuddhas ### [notes.63](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.63) 63. According to the Tibetan mnyen pa and the Sanskrit mārdavatā. It is missing from the definitions of the terms in chapter 40 and also from the commentary. It is followed in the Sanskrit by ṛjakatā, “It is being honest,” which is absent from the Tibetan and the commentary. ### [notes.64](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.64) 64. According to the Tibetan gya gyu med pa and the Sanskrit akutilatā. It is missing from the definitions of the terms in chapter 40 and also from the commentary. Apparently Matsunami has yet another item, translated by Gómez et al. as “lack of deviousness.” ### [notes.65](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.65) 65. According to the Tibetan des pa, the commentary, and the Sanskrit suratatā. The list in chapter 40 \[F.162.a.6\] has dge ba instead of des pa, although the definition matches that in the commentary for des pa. This may be the remainder of the following ngang tshul dge ba, which is absent from the chapter 40 definitions and the commentary. ### [notes.66](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.66) 66. According to the Tibetan ngang tshul dge ba and the Sanskrit suśīlatā. This is absent from the chapter 40 definitions and the commentary. ### [notes.67](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.67) 67. According to the Tibetan ’byams par ’dzin pa and the Sanskrit sākhilyam. This is absent from the chapter 40 definitions and the commentary. ### [notes.68](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.68) 68. According to the Tibetan ’jam pa and the Sanskrit mādhuryam, which can also mean “sweet.” In the chapter 40 definitions it is translated as mnyen pa, which in the first chapter had just been used to translate mārdavat. This was translated as “tolerant,” although it can also according to context mean “lenient,” “pliable,” “kind,” “soft,” “weak,” or “gentle.” ### [notes.69](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.69) 69. According to the Tibetan, Sanskrit, and commentary. Absent from the list in chapter 40 \[F.162.a.6\]. ### [notes.70](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.70) 70. According to the BHS pūrvābhilāpitā (literally, “speaking first”), translated into Tibetan as “speaking honestly” (gsong por smra ba). ### [notes.71](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.71) 71. According to the Degé Tibetan tshur shog legs par ’ong so and the Sanskrit ehīti svāgatavāditā. In both the commentary and chapter 40 \[F.162.a.6-7\] this item appears within the definition of “courteous.” The Degé appears to divide this into two: legs par ’ong so / tshur shog ces smra ba. ### [notes.72](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.72) 72. From the Tibetan le lo med pa and the Sanskrit anālasya. Absent from the list in chapter 40 \[F.162.a.7\] and in the commentary, it is included within the definition of “serving the guru.” ### [notes.73](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.73) 73. Tibetan: gus pa. Sanskrit: gaurava. The commentary’s explanation is to be fearful in the guru’s presence while seeing him as your teacher and being his follower at all times. ### [notes.74](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.74) 74. The Chinese divides this into two qualities (respecting and making offerings) and has “venerable elders” instead of guru. ### [notes.75](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.75) 75. Tibetan: sri zhu che ba. Sanskrit: guruśuśrūṣā. The Tibetan means “respect or reverence,” while the Sanskrit is “wish to listen” or “obedience.” The definition in chapter 40 \[F.162.a.7\] is to honor and serve the guru. The commentary defines it as the wish to listen to the guru, be near him, and look at him. ### [notes.76](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.76) 76. There are spelling mistakes in the online version of the Vaidya Sanskrit: saṃghi­samuddhāta should be saṃdhi­samudghāta. ### [notes.77](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.77) 77. According to the Tibetan khyad par du ’gro ba, and its definition in chapter 40 \[F.162.b.7-8\] and in the commentary, which say that this refers to the strengths, fearlessness, distinct qualities, and knowledge of the buddhas; the Sanskrit has jñāna­viśeṣa­gāmitā (“being brought to superior or special knowledge”). ### [notes.78](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.78) 78. Bhāvanābhiniṣyandaḥ could be translated literally as “irrigation” or “outflow of meditation.” The Tibetan rgyu mthun pa has also been translated literally as “having a concordant cause.” ### [notes.79](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.79) 79. According to the Sanskrit āpatti, which in this chapter was translated as nyes pa (“bad action,” “fault”). In chapter 40, when it is being defined, it is translated as ltung ba. ### [notes.80](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.80) 80. According to the BHS Sanskrit (anunaya) and the Tibetan (rjes su chags pa) of chapter 40, and the first part of its definition. There appears to be a scribal error in this chapter in all the extant Sanskrit manuscripts of anuśaya for anunaya, and the Tibetan translates accordingly as bag la nyal (“latent tendency”). It is possible the scribal error is the other way around. ### [notes.81](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.81) 81. 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. According to chapter 40 \[F.163.a.6\] and the commentary, here it refers to a bodhisattva. ### [notes.82](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.82) 82. According to the Tibetan and the Sanskrit. In chapter 40 \[F.163.b.1\] and the commentary it is translated as “a perfection of good qualities.” ### [notes.83](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.83) 83. According to the definition in chapter 40 \[F.163.b.4\] and the commentary, where mtha’ yas pa’i ye shes is obviously translated from anantajñāna; in chapter 1 the term is samatajñāna (“knowledge of equality”), but the definition indicates that to be a scribal corruption. The word samatā appears just over a dozen items later. ### [notes.84](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.84) 84. Pratisaṃdhi is translated into Tibetan in chapter 1 as tshig gi mtshams sbyor (“the connection of words”), while the commentary to chapter 1 translates this as tshig gi dgongs pa (possibly from abhisaṃdhi). The definition in chapter 40 of tshig gi mtshams sbyar ba \[F.163.b.4-5\] is ldem po ngag (saṃdhābhāṣya) (“words in which the intended meaning is not obvious”). ### [notes.85](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.85) 85. According to the Tibetan and Sanskrit. It is absent from the list in chapter 40 and the commentary. ### [notes.86](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.86) 86. The Gilgit manuscript has here an extra term pravrajyācittam, “the aspiration to mendicancy,” which does not appear in the Hodgson, Shastri, commentary, or Tibetan. ### [notes.87](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.87) 87. According to the Tibetan, commentary, and Sanskrit. In the translation of chapter 40, “the words of” is omitted. ### [notes.88](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.88) 88. Absent from chapter 1, but in the list in chapter 40 \[F.164.a.5\], the commentary, and the Sanskrit. Therefore it is added here for consistency, as it is evidently an unintended omission. ### [notes.89](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.89) 89. Absent from the list of definitions in chapter 40, and from the translation of the commentary to chapter 1. ### [notes.90](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.90) 90. According to the Tibetan. The Sanskrit has īryā­patha­vikopanam instead of īryā­pathāvikopanam, so that the negation is omitted. ### [notes.91](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.91) 91. The Tibetan translates avikalpa here and in the commentary as mi ’chos pa’i, but as rnam par mi rtog pa (“not conceptually fabricated”), a particular BHS meaning of the word, in chapter 40, \[F.164.b\] when it is being defined. The Sanskrit has īryā­patha­vikalpanam instead of īryā­pathāvikalpanam here, so that the negation is omitted, but the negation is present in chapter 40 in the Sanskrit. The commentary encompasses both meanings by saying that this means being free of negative thoughts and therefore the conduct is uncontrived, unfabricated. ### [notes.92](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.92) 92. Here the Tibetan translates īryāpatha-prāsādikatā as spyod pa mdzes pa (“beautiful conduct”). The Chinese translates prāsādikatā as two different qualities: 端 (duan) (“proper,” “upright,” “dignified”), and 雅 (ya) (“elegant,” “graceful”). However, in chapter 40 \[F.164.b\] the Tibetan translates prāsādikatā in the more usual way as dang ba (“clear,” “serene,” “attractive”), but the Sanskrit has indriyapatha, presumably a corruption of īryāpatha, and therefore the Tibetan has dbang (“faculties”) instead of spyod pa (“conduct”). In that chapter the term is defined as the mind “being focused upon engagement with the Dharma, speaking rationally, knowing the right time, and teaching the Dharma correctly.” In this translation, for consistency, it will be translated here and in chapter 40 as spyod lam dang ba, in accord with the Sanskrit. The commentary to chapter 1, however, has dbang mdzas pa (“beautiful faculties”). The commentary states that this means seeing the equality of all phenomena, and therefore seeing what is correct and incorrect, and teaching others according to their aspirations. However, both the commentary and the definition in chapter 40 have subsumed the following two qualities as given in the sūtra’s first chapter. ### [notes.93](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.93) 93. In chapter 40, this forms part of the definition of attractive conduct. ### [notes.94](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.94) 94. In chapter 40, this forms part of the definition of attractive conduct. ### [notes.95](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.95) 95. Literally, “the hands are always extended.” The commentary says “ready to give material possessions or the Dharma.” ### [notes.96](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.96) 96. According to the Tibetan and Sanskrit. Absent from the definitions in chapter 40 \[F.165.a.1\] and in the commentary. ### [notes.97](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.97) 97. According to the Tibetan sgrub pa dang nges par sgrub pa. Sanskrit: āhāranirhāra. Cf. Edgerton (112), where āharaṇatā means “winning, getting, attainment.” The Mahāvyutpatti has ’phrogs pa (“take”), zas (“food”), and when with prefixes as brjod (“say”) and gsol (“request”), and also ’snyod cing stobs pa, which means “to feed someone.” Also there is āharana, “to take” or “to hold.” The Tibetan translators have not been consistent, as in the definitions of the terms in chapter 40 where the Tibetan is zas sgrub pa (“attainment of food”), \[F.165.a.1\] with āhāra here translated as “food.” The definition is “sharp wisdom,” which does not appear to be food related. The commentary also defines it as “perfecting good qualities and eliminating negative ones, and that sharp wisdom develops from that.” Gómez et al. (n. 18, p. 85) describe this compound as a problematic term and give a conjectural translation as “bringing together and taking away” (p. 57). ### [notes.98](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.98) 98. According to the Tibetan nges pa’i tshig rnam par gzhag pa shes pa and the Sanskrit nirukti­vyavasthāna­jñānam. Chapter 40 and the commentary omit “definitions” and define rnam par gzhag pa shes pa and vyavasthāna­jñānam, which the commentary describes as “skill in presenting the teachings to various kinds of individuals.” ### [notes.99](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.99) 99. This is absent from the list in chapter 1, but present in the list in chapter 40, in the commentary, the Sanskrit, and the Chinese. ### [notes.100](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.100) 100. In chapter 40 this is called “delight in dhyāna.” ### [notes.101](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.101) 101. In chapter 40 this is called “no clinging” (Tibetan: ma chags pa; BHS: anadhyavasāna). ### [notes.102](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.102) 102. According to the Sanskrit kurvaṇa. Translated into Tibetan as cho ’phrul. ### [notes.103](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.103) 103. According to the Tibetan and Sanskrit of chapter 40, its definition there, and the commentary. Here in chapter 1 the Sanskrit has saṃskāra, translated into Tibetan as ’du byed, “composite activity.” ### [notes.104](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.104) 104. According to the Tibetan and Sanskrit. Absent from chapter 40 and the commentary. ### [notes.105](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.105) 105. According to the Tibetan and Sanskrit. It is later in the list in chapter 40 and the commentary. ### [notes.106](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.106) 106. This paragraph differs in its order and contents from chapter 40 and the commentary, with an extra term, “no interest in gain and honors,” and without the two items of happiness and suffering. ### [notes.107](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.107) 107. This is presented in two separate points in chapter 40. ### [notes.108](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.108) 108. At this point the Matsunami Sanskrit apparently has another item in the list, translated by Gómez et al. as “gentleness.” ### [notes.109](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.109) 109. According to chapter 40 \[F.168.b.5\], this is “not gaining profit from wisdom,” and in the commentary it is “not dishonoring the family of the tathāgata, by keeping one’s commitment.” ### [notes.110](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.110) 110. The Tibetan smra ba nyung zhing mnyen pa literally means “speaking little and softly,” which could be taken as one quality. The BHS (malpabhāṣaṇatā / mitabhāṣaṇatā) and Chapter 40 have these two qualities clearly separated. In chapter 40 mnyen pa translates mārdavatā, which more explicitly means “softly.” ### [notes.111](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.111) 111. According to the Tibetan; apparently does not appear in the Sanskrit, chapter 40, or the commentary. ### [notes.112](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.112) 112. According to the Tibetan and the BHS meaning of avasādanatā. ### [notes.113](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.113) 113. According to the commentary this is “the path of the Dharma.” ### [notes.114](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.114) 114. According to the Tibetan (mi g.yo ba) and the Gilgit Sanskrit (akampya) of chapter 1, and the Sanskrit and Tibetan of chapter 40. For chapter 1 the Vaidya has aśāṭhya and the Hodgson and Shastri have sasādhya. ### [notes.115](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.115) 115. According to the Tibetan gnyer pa. Sanskrit nimantraṇatā (Shastri: nimantrahatā): “to invite”; chapter 40 \[F.166.a.6\], and the commentary: mgron du gnyer ba (take care of as one’s guests). Does not appear in the Matsunami. ### [notes.116](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.116) 116. In accordance with the commentary and chapter 40. In chapter 1, “characteristics” is absent. ### [notes.117](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.117) 117. According to the Tibetan and Sanskrit. Absent in chapter 40 and the commentary. ### [notes.118](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.118) 118. According to the Tibetan and Sanskrit. Absent in chapter 40 and the commentary. ### [notes.119](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.119) 119. According to the Tibetan and Sanskrit. Absent in chapter 40 and the commentary. ### [notes.120](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.120) 120. According to the Tibetan and Sanskrit. Absent in chapter 40 and the commentary. ### [notes.121](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.121) 121. According to the Tibetan and Sanskrit. Absent in chapter 40 and the commentary. ### [notes.122](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.122) 122. From the Sanskrit upalakṣanatā. The Tibetan has rtogs, which can mean “realize” or “understand.” ### [notes.123](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.123) 123. According to the Tibetan and Sanskrit. Absent in chapter 40 and the commentary. ### [notes.124](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.124) 124. According to the Tibetan and Sanskrit. Absent in chapter 40 and the commentary. ### [notes.125](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.125) 125. In chapter 1 the Sanskrit has śīladṛdhatā (“stability of conduct”) and the Tibetan has tshul khrims dam pa (“excellent conduct”). In chapter 40 the Sanskrit has śīlādhiṣṭhānatā and the Tibetan has tshul khrims kyi gnas (“the basis of conduct”). ### [notes.126](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.126) 126. According to the Sanskrit prajñā­pratilambhaḥ in chapter 40 \[F.166.b.6\] and in the commentary. Although it is absent in chapter 1, it is included here, as it has evidently been inadvertently omitted. ### [notes.127](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.127) 127. According to the Tibetan and Sanskrit. Nevertheless, this does not appear in the list of qualities as given in chapter 40 \[F.166.b\]. According to Gómez et al. (n.20, p.85) this ātmajñatā and the preceding item, ekāramatā, form the single compound ekālambātajñatā (“knowledge of relying on solitude”) in Matsunami’s edition, even though they are separate items in all his three sources, and in the Gilgit. However, ekārāmatjñānatā is a possible original form of the compound. ### [notes.128](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.128) 128. According to the Tibetan and Matsunami. The Sanskrit separates “contentment” and “little known” into separate items: alpajñatā / santuṣti. Although the phrase alpajñatā can mean “ignorance” in Sanskrit, here the BHS meaning is being assumed (Edgerton 68). ### [notes.129](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.129) 129. According to the BHS meaning of dṛṣṛikṛta (Tibetan: lta bar gyur pa in chapter 1; lta bar byas pa in chapter 40 \[F.166.b.7\]; and lta bas byas pa in the commentary). Edgerton (269) translates them as “heresy.” ### [notes.130](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.130) 130. According to the Tibetan, the Sanskrit here and in chapter 40, and the commentary. ### [notes.131](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.131) 131. According to the Sanskrit and chapter 1 in the Tibetan, which could be read as dividing these into separate terms, with “knowledge” applying to the last. According to the commentary and chapter 40 \[F.167.a.1-2\], sthāna is translated as gnas, and is defined as the basis or root for a time of opportunity to practice good actions. The second part of the compound according to the commentary and chapter 40 is āsthāna (“basis” or “ground”) and not asthāna (Tibetan: gnas min) as translated in chapter 1. In chapter 40 the Sanskrit is avasthāna, translated as gzhi (“basis,” “foundation,” “ground”) and in the commentary as gnas skabs (“state,” “level,” “situation”), and this is defined as “the mind as the basis for all phenomena.” Third, in chapter 1, prasthāna was translated as ’jug pa (“entry,” “engagement”). The commentary translates this as rab tu gnas, and in chapter 40 the Sanskrit is pratisthāna, translated as rten. The commentary defines this as “faith as the foundation for all buddha qualities.” The commentary agrees with the translation in chapter 1 of pratipatti as sgrub pa (“accomplishment,” or “practice”), while chapter 40 translates it as nan tan (“application”). The commentary defines it as “perfecting that which is to be accomplished through familiarization with the path.” Neither the commentary nor chapter 40 have the concluding part of the compound: jñāna (Tibetan: shes pa, “knowledge”). The Tibetan translation of chapter 1 seems to be at fault in comparison to chapter 40 and the commentary, and therefore for consistency it has not been followed. gnas dang gnas min would be the standard way of saying “the appropriate and the inappropriate.” ### [notes.132](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.132) 132. According to the Sanskrit hetu, chapter 40 (rgyu), and the commentary. In chapter 1, hetu is translated as gtan tshigs (“reason”). ### [notes.133](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.133) 133. According to the Sanskrit yukti. Tibetan: rigs pa. ### [notes.134](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.134) 134. Sanskrit: naya. Tibetan: tshul. ### [notes.135](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.135) 135. Sanskrit: kāraṇa. Tibetan: rgyu. Absent in chapter 40 and the commentary. ### [notes.136](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.136) 136. Sanskrit: dvāra. Tibetan: sgo. Defined in chapter 40 \[F.167.a.3\] as “giving up bad actions,” and defined by the commentary as “skill in methods of eliminating faults, which is the doorway into the city of liberation.” ### [notes.137](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.137) 137. Sanskrit: mārga. Tibetan: lam. In chapter 40 this is part of the definition of “practice.” ### [notes.138](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.138) 138. The Tibetan here in chapter 1 appears to translate pratipatti as two separate terms: nan tan dang sgrub pa, which does not occur in chapter 40 or in the commentary. The Sanskrit follows pratipatti with saṃdeśa (“teaching”), which is absent from the Tibetan, the commentary, and chapter 40. ### [notes.139](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.139) 139. From the Tibetan phrin. Does not appear in the Sanskrit, chapter 40, or the commentary. ### [notes.140](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.140) 140. Sanskrit: avavāda. Tibetan: gdams pa. The Sanskrit is in chapter 40, but the Tibetan is absent. ### [notes.141](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.141) 141. According to the Tibetan of most Kangyurs: bstan pa la spyod pa. The Sanskrit divides this into two: anuśasanī caryā (“the instruction and the conduct”). The Degé has bsten pa (“reliance”), which is a scribal error. ### [notes.142](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.142) 142. Absent from chapter 40 and the commentary. In chapter 6 \[F.19.a.3\] it is defined as patience that is in accord with the Buddha’s teaching, in which there is no doubt about the Buddha’s teaching and no negative conduct is engaged in. ### [notes.143](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.143) 143. According to the Sanskrit and chapter 1 Tibetan. In chapter 40 and the commentary there is only “the level.” ### [notes.144](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.144) 144. According to the Sanskrit akṣāntivigama and the Tibetan mi bzod pa dang bral ba. However, in chapter 40 and the commentary this is jātivigama (skye ba dang bral ba), “freedom from rebirth.” ### [notes.145](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.145) 145. Yogācārabhūmi. Here, “yoga” according to chapter 40 is “meditation on the thirty-seven aspects of enlightenment.” It does not refer here to “the Yogācāra tradition of Asaṅga.” ### [notes.146](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.146) 146. According to the Sanskrit and Tibetan. Absent from chapter 40 and the commentary. ### [notes.147](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.147) 147. This is divided into two points in chapter 40. ### [notes.148](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.148) 148. According to the Sanskrit vandanīyā. Tibetan: phyag bya ba (“pays homage,” “bows down to”). ### [notes.149](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.149) 149. This is in the plural, because although Brahmā is the presiding deity over a thousand million worlds, each of those worlds has a Śakra or Indra upon its central mountain. ### [notes.150](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.150) 150. According to the Sanskrit and Tibetan. Absent from chapter 40 and the commentary. ### [notes.151](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.151) 151. According to the Sanskrit and Tibetan. Absent from chapter 40 \[F.167.b.7\] and the commentary, which instead have, “It is freedom from misery.” ### [notes.152](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.152) 152. According to the Sanskrit viṣaya. Tibetan: g.yul, “battle,” which may be a scribal corruption of yul, perhaps because they are homophones and the copying was done by dictation. ### [notes.153](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.153) 153. According to the Sanskrit and Tibetan. Absent from chapter 40 and the commentary. ### [notes.154](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.154) 154. According to the Sanskrit kola. The Tibetan gzings can mean “a boat,” but also “a ferry,” which in Tibet was sometimes a raft. ### [notes.155](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.155) 155. According to the commentary and chapter 40, which has “anger” (zhe sdang), while this chapter has “evil” or “wickedness” (nyes pa), mistakenly translating doṣa according to its meaning in Classical Sanskrit, while the BHS doṣa is the equivalent of the Classical Sanskrit dveṣa (“anger”). ### [notes.156](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.156) 156. In the Sanskrit this appears earlier in the list, after “medicine for the sick.” Absent from chapter 40 and the commentary. ### [notes.157](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.157) 157. In the Vaidya Sanskrit there follows at this point, “It is the liberation of all beings,” which is absent in the Tibetan, the commentary, and the Matsunami edition. The Dutt edition, online page 225, is not available. ### [notes.158](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.158) 158. According to the Tibetan in chapter 1: sgrub pa. The Sanskrit āhārikā was translated by Gómez et al. according to an alternate meaning, “that which brings.” Chapter 40 has asaṃhartya, and therefore in that chapter and in the commentary it is accordingly translated as mi ’phrogs (“cannot be taken away”). The Sanskrit and Tibetan of chapter 1 better fit the definition of this term as given in chapter 40, but the commentary specifies that it cannot be undermined by māras or tīrthikas. ### [notes.159](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.159) 159. Sanskrit: dharmakāya. Tibetan: chos kyi sku. Here, according to the commentary and chapter 40 \[F.168.b.4\], this does not refer to the immaterial state of buddhahood, but to the thirty-two physical signs that adorn the evident body of a buddha. However, this definition explaining what is meant by “adornment” may possibly refer instead to the next item but one, “the adornment of the bodhisattvas,” since both in chapter 40 and the commentary only one instance of “adornment” is mentioned. ### [notes.160](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.160) 160. According to the Tibetan and Sanskrit. Absent from chapter 40 and the commentary. The text has only “conduct,” and “bodhisattva” is implied. ### [notes.161](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.161) 161. Sanskrit: buddhaputra, Tibetan: sangs rgyas kyi sras. Literally, “sons of the buddhas.” ### [notes.162](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.162) 162. Literally, “eldest sons.” Sanskrit: jyeṣṭhaputra; Tibetan: sras thu bo. A designation for the principal bodhisattvas. ### [notes.163](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.163) 163. In chapter 40 this is combined with the next quality, while omitting “the wisdom of buddhahood.” ### [notes.164](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.164) 164. In the commentary and chapter 40 this and the preceding quality appear to have been combined into one, perhaps due a scribal ommission. ### [notes.165](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.165) 165. According to the Tibetan thos pa, and the Sanskrit śruta. The commentary has thob pa (“attainment”) in error for thos pa. ### [notes.166](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.166) 166. This is separated into three points in chapter 40. ### [notes.167](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.167) 167. According to the Tibetan and the Vaidya Sanskrit. Absent from chapter 40 and the commentary, but apparently partially present, conjoined with the preceding term, in the Matsunami. ### [notes.168](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.168) 168. Sanskrit: sūratā. Tibetan: des pa. It can also mean “pleasant,” “heroic,” “noble.” ### [notes.169](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.169) 169. Depending on the value of nayuta, which means “a million” in classical Sanskrit and can mean “a hundred thousand million” in BHS. It is the latter meaning that has been taken here, translated as khrag khrig. Thus, “eighty hundred thousand,” which is “eight million million,” which is “eight trillion.” ### [notes.170](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.170) 170. According to the Sanskrit. The Tibetan has just “a thousand,” though “a hundred thousand” is mentioned at the beginning of the sūtra. ### [notes.171](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.171) 171. According to the Tibetan dge slong ma. The Sanskrit repeats bhikṣu. ### [notes.172](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.172) 172. Literally, “ten million times a hundred thousand times a hundred thousand million.” ### [notes.173](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.173) 173. According to the Sanskrit vihāra. Tibetan: gtsug lag khang. These are equivalents in the Mahāvyutpatti, but gtsug lag khang can also mean “temple” in Tibetan. ### [notes.174](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.174) 174. Literally, “a hundred thousand \[times a\] hundred thousand million.” ### [notes.175](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.175) 175. Literally, “seventy-six hundred thousand.” ### [notes.176](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.176) 176. Literally, “eighteen thousand ten-millions.” ### [notes.177](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.177) 177. Literally, “seventy-six thousand ten-millions.” ### [notes.178](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.178) 178. Literally, “fourteen thousand ten-millions.” ### [notes.179](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.179) 179. According to the Tibetan and the Shastri and Hodgson manuscripts. The prose up to this point does not appear in the Chinese or the Gilgit manuscript. ### [notes.180](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.180) 180. The Sanskrit is in the third person in this first line of the verse, and the Tibetan is non-specific, but the first person is used here to avoid an appearance of contradiction. ### [notes.181](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.181) 181. I.e. buddhas. In the Chinese, “who have the ten strengths” does not appear, but it is in the Tibetan and all Sanskrit versions. ### [notes.182](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.182) 182. In all appearances in the translation that read “bodhisattva conduct,” “bodhisattva” is only implied in the original, but added in the translation for clarity. ### [notes.183](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.183) 183. Literally, “biped” in the Sanskrit, Chinese, and Tibetan. ### [notes.184](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.184) 184. According to the Sanskrit sadā. Does not appear in the Tibetan or Chinese. ### [notes.185](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.185) 185. According to the Sanskrit. The Tibetan has the plural “those jinas,” which does not fit the narrative here. The Chinese does not specify singular or plural. ### [notes.186](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.186) 186. Literally, “biped.” The Chinese has “who save(s) beings from lower realms.” ### [notes.187](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.187) 187. According to the Sanskrit and Chinese. The Tibetan btsun mo is honorific for “wife,” but could also mean “queen.” ### [notes.188](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.188) 188. Sanskrit: bimbara (variants: viṃbara, viṃvara, vivara). Tibetan: dkrigs. In the Sanskrit the value of the number varies between “a hundredth of a kaṅkara” or “a hundred kaṅkara.” According to Edgerton (p. 400), bimbara in the Tibetan tradition is synonymous with kaṅkara. In the Tibetan tradition of numbers, dkrigs is “a hundred thousand trillion.” In this verse, the number is “a thousand million dkrigs,” yielding “a hundred million million million million,” a hundred followed by 24 zeros, i.e., a hundred septillion. The Chinese has a number that is most likely four billion. ### [notes.189](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.189) 189. According to the Tibetan lag rkang and the Chinese. “Legs” does not appear in the available Sanskrit. Unavailable in the Gilgit manuscript. ### [notes.190](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.190) 190. The Buddha’s hometown. In the Sanskrit and Chinese there is only the shorter form, Kapila. ### [notes.191](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.191) 191. According to the Sanskrit yuga. According to the Mahāvyutpatti, the Tibetan equivalent would be zung (pair). The Tibetan here seems corrupt. The Degé has ’phrul (“miracle”). Kangyurs such as Lithang, Peking, and Narthang have phrugs. However, this is clearly intended to be a reference to the Buddha’s two principal students. The Chinese has a transliteration that resembles śiṣya. ### [notes.192](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.192) 192. According to the Sanskrit alolupa, the Chinese, and the Yongle and Peking Kangyurs, brkam. The Degé has bskam (“withered”). ### [notes.193](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.193) 193. According to the Sanskrit īryāya caryāya, īryā (lifestyle of a mendicant) and caryā, which regularly implies that the conduct is that of a bodhisattva. Tibetan: spyod dang spyod lam, which could be translated as “just conduct and behavior.” The Chinese combines them both into one: 安住威儀諸行等 (an zhu wei yi zhu xing deng), which usually refers to the conduct of the ordained saṅgha, but can refer to bodhisattva conduct as well. ### [notes.194](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.194) 194. According to the Sanskrit pratibhāna and the Chinese. The Tibetan spobs pa is “confidence,” though it implies confidence in teaching. ### [notes.195](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.195) 195. According to the Sanskrit ananta and the Chinese. Absent from the Tibetan. ### [notes.196](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.196) 196. According to the Tibetan, Hodgson, and Shastri. The Gilgit and Chinese have “the buddhas in the ten directions / who have appeared in the past.” ### [notes.197](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.197) 197. From the Sanskrit udgrahītavya. Tibetan: gzung. ### [notes.198](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.198) 198. From the BHS paryavāptavya. Tibetan: kun chub pa. ### [notes.199](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.199) 199. From the Sanskrit dhārayitavya. Tibetan: bcang. ### [notes.200](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes.200) 200. From the Sanskrit vācayitavya. Tibetan: klog. _First 200 of 1,459 passages. [Read on](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes)_ --- Source: [https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.notes) · Pramāṇa