འཕགས་པ་གསར་འད་དམ་པ་མད་སྡའ་དབང་པའ་རྒྱལ་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད notes: Notes

The Sūtra of the Sublime Golden Light (2) notes

Language: English

Notes

notes.1

1. The Sūtra of the Sublime Golden Light (3) (Suvarṇaprabhāsottamasūtra, Toh 557).

notes.2

2. The Sūtra of the Sublime Golden Light (1) (Suvarṇaprabhāsottamasūtra, Toh 555).

notes.3

3. dbu ma rin po che’i sgron ma (Madhyamakaratnapradīpa), Toh 3854.

4. (1) The Root Manual of the Rites of Mañjuśrī (Mañjuśrīmūlakalpa, Toh 543), ; (2) ral pa gyen brdzes kyi rtog pa chen po byang chub sems dpa’ chen po’i rnam par ’phrul pa le’u rab ’byams las bcom ldan ’das ma ’phags ma sgrol ma’i rtsa ba’i rtog pa (Ūrdhvajaṭā-mahākalpamahābodhisattvavikurvaṇapaṭalavisarā bhagavatī āryatārāmūlakalpa), Toh 724, folio 238.a; (3) dkyil ’khor thams cad kyi spyi’i cho ga gsang ba’i rgyud (Sarvamaṇḍalasāmānyavidhiguhyatantra), Toh 806, folio 152.b.

notes.5

5. (1) Vinayadatta, sgyu ’phrul chen mo’i dkyil ’khor gyi cho ga bla ma’i zhal snga’i man ngag (Gurūpadeśanāmamahāmāyāmaṇḍalopāyikā), Toh 1645, folio 209.a; (2) Bhavyakīrti, sgron ma gsal bar byed pa dgongs pa rab gsal zhes bya ba bshad pa’i ti ka (Pradīpoddyotanābhisaṃdhiprakāśikānāmavyākhyāṭīkā), Toh 1793, folio 201.a; (3) Pramuditākaravarman, gsang ba ’dus pa rgyud kyi rgyal po’i bshad pa zla ba’i ’od zer (Guhyasamājatantrarājaṭīkācandraprabhā), Toh 1852, folio 169.b; (4) Vitapāda, gsang ba ’dus pa’i dkyil ’khor gyi sgrub pa’i thabs rnam par bshad pa (Guhyasamājamaṇḍalopāyikāṭīkā), Toh 1873, folio 209.a; (5) Ānandagarbha, rdo rje dbyings kyi dkyil ’khor chen po’i cho ga rdo rje thams cad ’byung ba (Vajradhātumahāmaṇḍalopāyikāsarvavajrodaya), Toh 2516, folio 50.a; (6) Anonymous,’jam pa’i rdo rje ’byung ba’i dkyil ’khor gyi cho ga sems can thams cad kyi bde ba bskyed pa (Mañjuvajrodayamaṇḍalopāyikāsarvasattvahitāvahā). Toh 2590; (7) Kāmadhenu, ngan song thams cad yongs su sbyong ba gzi brjid kyi rgyal po zhes bya ba cho ga zhib mo’i rgyal po chen po’i rgya cher ’grel pa (Sarvadurgatipariśodhanatejorājanāmamahākalparājaṭīkā), Toh 2625; (8) Ānandagarbha, de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas ngan song thams cad yongs su sbyong ba gzi brjid kyi rgyal po zhes bya ba’i bshad pa (Sarvadurgatipariśodhanatejorājatathāgatārhatsamyaksaṃbuddhanāmakalpaṭīkā), Toh 2628, folio 73.a; (9) Sthiramati, rgyan dam pa sna tshogs rim par phye ba bkod pa (Paramālaṃkāraviśvapaṭalavyūha), Toh 2661, folio 322.b; (10) Sahajalalita, kun nas sgor ’jug pa’i ’od zer gtsug tor dri ma med par snang ba de bzhin gshegs pa thams cad kyi snying po dang dam tshig la rnam par blta ba zhes bya ba’i gzungs kyi rnam par bshad pa (Samantamukhapraveśaraśmivimaloṣṇīṣaprabhāsasarvatathāgatahṛdayasamayavilokitanāmadhāraṇīvṛtti), Toh 2688, folio 292.b.

notes.6

6. (1) Bodhisattva, kun nas sgor ’jug pa’i ’od zer gtsug tor dri ma med par snang ba’i gzungs bklag cing chod rten brgya rtsa brgyad dam mchod rten lnga gdab pa’i cho ga mdo sde las btus pa (Samantamukhapraveśaraśmivimaloṣṇīṣaprabhāsadhāraṇīvacanasūtrāntoddhṛtāṣṭottaraśatacaityāntarapañcacaityanirvapaṇavidhi), Toh 3068, folios 145.a, 151.b, 153.b; (2) Dīpaṁkaraśrījñāna, dbu ma’i man ngag rin po che’i za ma tog kha phye ba zhes bya ba (Ratnakaraṇḍodghāṭanāmamadhyamakopadeśa), Toh 3930, folios 99.a, 115.a; (3) Śāntideva, bslab pa kun las btus pa (Śikṣāsamuccaya), Toh 3940, folios 3.a–194.b, 90.a–91.b, 122.a–123.b; (4) Vairocanarakṣita, bslab pa me tog snye ma (Śikṣākusumamañjarī), Toh 3943, folio 200.a; (5) Dīpaṁkaraśrījñāna, byang chub lam gyi sgron ma’i dka’ ’grel (Bodhimārgapradīpapañjikā), Toh 3948, folio 20.b.

notes.7

7. (1) Anonymous, gser ’od dam pa mdo sde dbang po’i smon lam (Suvarṇaprabhāsottamasūtrendrapraṇidhāna), Toh 4379; (2) Anonymous, rgyal po gser gyi lag pa’i smon lam (Rājasuvarṇabhujapraṇidhāna), Toh 4380.

notes.8

8. (1) Dīpaṁkaraśrījñāna, mngon par rtogs pa rnam par ’byed pa (Abhisamayavibhaṅganāma), Toh 1490, folio 201.a; (2) Āryadeva, spyod pa bsdud pa’i sgron ma (Caryāmelāpakapradīpa), Toh 1803, folio 106.a; (3) Mañjuśrīkīrti,’jam dpal gyi mtshan yang dag par brjod pa’i rgya cher bshad pa (Mañjuśrināmasaṃgītiṭīkā), Toh 2534, folio 217.b; (4) Haribhadra, shes rab kyi pha tol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyan gyi snang ba (Aṣṭasāhasrikāprajñāpāramitāvyākhyānābhisamayālaṃkārāloka), Toh 3791, folio 84.b; (5) Dharmakīrtiśrī, shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba’i ’grel pa rtogs par dka’ ba’i snang ba zhes bya ba’i ’grel bshad (Abhisamayālaṃkāranāmaprajñāpāramitopadeśaśāstravṛttidurbodhālokanāmaṭīkā), Toh 3794, folio 152.b; (6) Dharmamitra, shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i ’grel bshad tshig rab tu gsal ba (Abhisamayālaṃkārakārikāprajñāpāramitopadeśaśāstraṭīkāprasphuṭapadā), Toh 3796, folio 104.a.

notes.9

9. (1) Āryadeva, Toh 1803, folio 217.b; (2) Haribhadra, Toh 3791, folio 84.b.

notes.10

10. (1) Ekādaśanirghoṣa, rdo rje ’chang chen po’i lam gyir rim pa’i man ngag bdud rtsi gsang ba (Mahāvajradharapathakramopadeśāmṛtaguhya), Toh 1823, folio 274.a; (2) Yeshé Dé, lang kar gshegs pa zhes bya ba theg pa chen po’i mdo’i ’grel pa de bzhin gshegs pa’i snying po’i rgyan (Laṅkāvatāranāmamahāyānasūtravṛttitathāgatahṛdayālaṃkāra), Toh 4019, folios 29.a, 29.b, 152.b, 279.b, 302.a.

notes.11

11. Termed the Navadharma (“Nine Dharmas”) or Navagrantha (“Nine Texts”), these works are (1) Prajñāpāramitā, (2) Gaṇḍavyūha , (3) Daśabhūmi , (4) Samādhirāja , (5) Laṅkāvatāra , (6) Saddharmapuṇḍarīka , (7) Lalitavistara , (8) Suvarṇaprabhāsa, and (9) Tathāgatagūhya . See Lewis 1993, p. 327, n. 15.

notes.12

12. The Princeton Dictionary of Buddhism, p. 248.

notes.13

13. Emmerick 2004, p. xxi.

notes.14

14. Emmerick 2004, p. xii.

notes.15

15. The Princeton Dictionary of Buddhism, p. 1028.

notes.16

16. Tyomkin 1995, p. 30.

notes.17

17. Paltsek, gsung rab rin po che’i gtam rgyud dang śākya’i rabs rgyud, Toh 4357, folios 273.a and 331.b.

notes.18

18. Yeshe Dé, lang kar gshegs pa zhes bya ba theg pa chen po’i mdo’i ’grel pa de bzhin gshegs pa’i snying po’i rgyan (Laṅkāvatāranāmamahāyānasūtravṛttitathāgatahṛdayālaṃkāra), Toh 4019, folios 29.a, 29.b, 152.b, 279.b, 302.a.

notes.19

19. This is his name as given in The Princeton Dictionary of Buddhism (p. 996). His name is variously given elsewhere as Wonchuk, Wen Tsheg, Yuance, Yuan Tso, and in Tibetan translation as Dzoksal (rdzogs gsal).

notes.20

20. The Princeton Dictionary of Buddhism, p. 189.

notes.21

21. No Sanskrit title is given since this version was translated from the Chinese. The rendering of the Chinese title varies in different editions of the Kangyur. The Degé has tā shin kyin kwang myutsa’i shin wang kyin. The Yongle has ta’i ching gim gom mang dza’i shing wang gyi. The Kangxi has ta’i ching gin grom ming dza’i shing wang gying. The Narthang reads de’i shing ki ma kwang med dzwa’i shing wang kyang. The Lhasa version has tā shin kyin kwang mya ru tsa’i shin wa da kyin. These appear to be variants as a result of differing regional pronunciations and scribal corruptions of what would now be written as Da cheng jin guang ming zui sheng wang jing 大乘金光明最勝王經. Zhiyi 智顗 (538–97), a.k.a. Tiantai zhizhe dashi 天台智者大師, writing in his commentary on this sūtra titled Jin guang ming jing xuan yi 金光明經玄義, cited Paramārtha (a.k.a. Zhendi 真諦) in giving the Sanskrit pronunciation of the title of the sūtra as Xiu ba na po po po yu do mo yin tuo luo zhe yue na xiu duo luo 修跋拏婆頗婆欝多摩因陀羅遮閱那修多羅, presumably transcribing Suvarṇaprabhāsottamarājasūtraṃ. The CBETA collection appears to concur.

notes.22

22. 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 did I hear: 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, Issue 2 (April 1991): 87–104.

notes.23

23. Toh 555 has “ten million times ninety-eight thousand.”

notes.24

24. Toh 555 has “a quintillion.”

notes.25

25. Toh 555 has Dharmabala.

notes.26

26. Toh 555 has Viśuddhaprajña.

notes.27

27. Toh 555 has Ascetic Effort.

notes.28

28. Toh 555 has Noble Joy.

notes.29

29. Toh 555 has Great Cloud Dharma Protector.

notes.30

30. Toh 555 has Great Cloud Limitless Renown.

notes.31

31. Toh 555 has Great Cloud Precious Qualities.

notes.32

32. Toh 555 has Great Cloud Wisdom Rain Thoroughly Equal.

notes.33

33. Toh 555 states that there were “eight hundred thousand times a hundred thousand.”

notes.34

34. According to the Narthang and Lhasa versions of Toh 556 and to Toh 555.

notes.35

35. dri. Toh 555 has bri (“write”).

notes.36

36. Toh 557 has “To the supreme bodhisattvas, / Who are pure and immaculate.”

notes.37

37. The Sanskrit has four lines of verse: “I will teach that which is blessed, / Which is the supreme domain of good fortune, / Which has the purpose of annihilating all evil / And which brings to an end all evil.” Because of Tibetan syntax, the first line of this verse in English occurs at the end of the following verse in Tibetan.

notes.38

38. The Sanskrit has tridaśendra (“Lords of the Thirty”), referring to the Trāyastriṃśa paradise on the summit of Meru. It is ruled by Indra, who is often referred to as “Devendra, lord of devas.” The Sanskrit is in the plural, which is not evident in the Tibetan. This line refers to Brahmā and Indra, but in the plural it apparently refers to a number of such principal deities from other worlds.

notes.39

39. In the Sanskrit, the last three lines of this verse read: “With the greatly powerful lords of the kinnaras, / And similarly with the lords of the garuḍas / And the hosts of yakṣas, gandharvas, and pannas (serpents, i.e., nāgas).” According to the Tibetan gnod byin. The Sanskrit has guhya (“secret ones”).

notes.40

40. According to the Tibetan gnod byin. The Sanskrit has guhya (“secret ones”).

notes.41

41. According to the Tibetan. The Sanskrit has sarva (“all”).

notes.42

42. According to the Tibetan. The Sanskrit for Toh 557 has “purified by perfume.”

notes.43

43. According to the Tibetan. The Sanskrit has atandrita (“without sleepiness or lethargy”).

notes.44

44. According to the Sanskrit svāgatam (literally, “well come”), which was translated into Tibetan as legs par ’ongs. This could be interpreted as “come well among humans.” Toh 555 interprets this as meaning a good rebirth among humans.

notes.45

45. According to the Tibetan. The Sanskrit has “will easily attain a human result,” which presumably means the result of becoming human.

notes.46

46. According to the Tibetan. The Sanskrit translates as “enters.”

notes.47

47. lhag par bya bar byas pa. Toh 557 has bsnyen bkur byas pa.

notes.48

48. yang dag par blangs te gnas par gyur. Toh 557 has yang dag par blangs par gyur.

notes.49

49. cher na. Toh 557 has tha na.

notes.50

50. This obscure compound, in Sanskrit tathāgatavigrahaṃ (“tathāgata form” or “tathāgata beauty”), with no indication as to whether tathāgata is singular or plural, was translated into Tibetan here with interpolation as de bzhin gshegs pas kha dog bsgyur ba (“color transformed by the Tathāgata”). In Sanskrit, it is evident that this is an adjective for the house. The Tibetan does at times use kha dog to translate varṇa when it does not mean color specifically but form and shape. In Toh 555, it has been interpreted to mean that the house has the appearance of a buddha realm through the blessing of the Buddha.

notes.51

51. From the Tibetan phrugs. The Sanskrit paryaṅgka could mean a “seat” or “cushion.”

notes.52

52. From the Sanskrit divyaratnapuṣpapatraiḥ. The Tibetan has the less specific bcos bu’i rin po che’i phrugs.

notes.53

53. According to the Sanskrit teṣu. The Tibetan has las (“from”), apparently in error for la.

notes.54

54. This obscure compound—in Sanskrit tathāgatavigraha (“tathāgata form” or “tathāgata beauty”)—was translated into Tibetan with interpolation as de bzhin gshegs pas kha dog [bsgyur ba] (“colors [transformed by] the Tathāgata”). Toh 555 interprets this to mean “their sizes were in proportion to those of the tathāgatas.”

notes.55

55. rnam par g.yengs pa. Toh 557 has g.yengs ba.

notes.56

56. skom pa rnams ni skom dang phrad par gyur. Toh 557 has skom pa dag ni skom ngoms par gyur (“the thirsty had their thirst quenched”).

notes.57

57. The Sanskrit here has “bodhisattva mahāsattva.”

notes.58

58. The plural is according to the Tibetan. It is singular in the available Sanskrit.

notes.59

59. Toh 557 has “The number of atoms in all / Sumerus can be calculated…”

notes.60

60. According to Toh 557 and the Sanskrit. Here “cause” is repeated.

notes.61

61. According to the Tibetan. The Sanskrit has saṃkhya (“numbers”) instead of asaṃkhya (“countless”).

notes.62

62. This line shows significant variation across sources and is difficult to interpret precisely. Toh 556 and 557 render this figure’s name as slob dpon lung ston pa bram ze kauN+Di n+ya, which can be interpreted to mean “the Kauṇḍinya brahmin, the Dharma master Vyākaraṇa.” The extant Sanskrit reads ācāryavyākaraṇaprāptaḥ kauṇḍinyo nāma brāhmaṇaḥ, which could be taken to mean “the brahmin named Kauṇḍinya who had obtained a prophecy from a/the Dharma master.” The Sanskrit line includes the term “obtained” (prāpta), which is not attested in the Chinese or Tibetan sources. The translation here follows the Chinese text that is the basis of Toh 555 in regarding kauṇḍinya as the brahmin’s family name (姓). This brahmin is then “named (名曰) the Dharma master Vyākaraṇa (法師授記).” The Tibetan sources for Toh 555 appear to take kauṇḍinya as the brahmin’s proper name and treat the rest of the phrase as descriptive, reading “The brahmin named Kauṇḍinya who was prophesied by a/the Dharma master (bram ze kauN+Di n+ya chos kyi slob dpon gyis lung bstan pa). To further complicate matters, the Degé version of Toh 555 also declines kauṇḍinya in the instrumental, which would result in the reading “the brahmin prophesied by the Dharma master Kauṇḍinya.” The Kangxi, Lhasa, Narthang, Stok Palace, and Yongle versions of Toh 555 lack this instrumental declension.

notes.63

63. In this instance, the Sanskrit version of that paradise’s name is tridaśa (“thirty” instead of “thirty-three”).

notes.64

64. This paragraph may be a remnant of the Licchavī youth’s response to the brahmin, which is here assigned to the brahmin instead. Although missing in both Toh 556 and Toh 557, the Licchavī’s response was evidently once present as can be seen from the brahmin’s response to it, where he refers to “such characteristics and qualities.” This paragraph is present in Toh 555: “The youth then said to the brahmin, ‘If you wish to be reborn in the Trāyastriṃśa paradise and enjoy the perfect ripening of karma, then you should listen, with single-pointed mind, to The Supremely Victorious King of Sūtras, the Sublime Golden Light. This sūtra is supreme among all sūtras, and therefore it is difficult to know and to penetrate. Therefore, the śrāvakas and pratyekabuddhas are unable to comprehend it. This sūtra gives rise to the limitless ripening of the results of merit and accomplishes that until the attainment of the highest enlightenment. Today I have taught you just a little portion of that subject.’ ”

notes.65

65. According to the Tibetan. The Sanskrit has samācāra (“perfect conduct”).

notes.66

66. Vaidya’s Sanskrit has vaṇa, apparently in error for varṇa.

notes.67

67. According to the Sanskrit and bcom ldan ’das in Toh 557.

notes.68

68. The Sanskrit has nirmitakāya, which is synonymous with nirmāṇakāya. Both are translated in Tibetan as sprul pa’i sku.

notes.69

69. According to the Tibetan bdag gis, presumably from the Sanskrit mayā. The available Sanskrit has mune (“from the Muni” or “of the Muni”).

notes.70

70. This verse is absent in Toh 555.

notes.71

71. Toh 556 has sgra skad mthun par. Toh 557 has sgra dbyangs gcig tu.

notes.72

72. From the meaning of the BHS vibhajati, translated into Tibetan literally as rnam par dbye ba (“divide,” “differentiate”).

notes.73

73. According to tshol ba in the Yongle, Narthang, and Choné versions of Toh 556, and in Toh 555. The Degé version of Toh 556 has tshor ba (“sensation”).

notes.74

74. According to tshol ba in Toh 555. The Degé version of Toh 556 has tshor ba (“sensation”).

notes.75

75. According to Toh 555, which has mdzad pa. Toh 556 has bzod pa (“patience”).

notes.76

76. Toh 555 has “in order that bodhisattvas will attain realization.”

notes.77

77. Toh 555 has “space.”

notes.78

78. Toh 555 has “space.”

notes.79

79. According to Toh 555 and the Yongle, Lithang, Kangxi, and Choné versions. The Degé of Toh 556 has “nirvāṇa because of not dwelling.”

notes.80

80. According to Toh 555 mdun rol (literally “in front of”), while Toh 556 has snga rol (“before” in the sense of time), which would not fit this context.

notes.81

81. According to Toh 555 and the Chinese 二無所有 (“What is nonduality?”). Toh 556 has only “duality.”

notes.82

82. From the Tibetan spros pa. Toh 555 has rtso pa (“dispute with,” “argue with,” or “debate with”).

notes.83

83. Toh 555 has ’dre srin. The Degé version of Toh 556 has yi dwags (“preta”).

notes.84

84. The Sanskrit translates as “he saw a bherī drum made of gold.”

notes.85

85. According to the Sanskrit atandrena. The Tibetan translates this as g.yel ba med pa, which usually means “undistracted,” although that does not appear to be the meaning here.

notes.86

86. According to the Sanskrit yāmaloka, which denotes the realm of the pretas. This is normally translated into Tibetan as gshin rje’i ’jig rten (“the world of the lord of death”). Apparently due to a lack of space in the verse, the Tibetan omitted ’jig rten (“world”).

notes.87

87. sgra. Toh 557 has dbyangs.

notes.88

88. This line is not in the Sanskrit or Toh 557, nor is it in the Yongle, Lithang, Kangxi, or Choné versions of Toh 556.

notes.89

89. Literally “thousands of ten millions.”

notes.90

90. tshe rabs. Toh 557 has skye ba.

notes.91

91. According to the Sanskrit tāruṇya, which matches the Yongle, Lithang, Kangxi, and Choné versions of Toh 556, which have gzhon pa. The Degé version has bzhon pa (“steed” or “vehicle”).

notes.92

92. This verse is absent in the Sanskrit and Chinese, but it is present in the Tibetan and quoted as being from this sūtra by Śāntideva in his Śikṣāsamuccaya.

notes.93

93. mchod par shog. Toh 557 has mchod par bgyi (“I will make offerings”).

notes.94

94. ’jig rten. Toh 557 has sems can (“beings”).

notes.95

95. ’god par shog. Toh 557 has ’god par bgyi (“I will bring”).

notes.96

96. spyod par shog. Toh 557 has spyad par bgyi (“I will be active”).

notes.97

97. ston gyur cig. Toh 557 has bstan par bgyi (“I will teach”).

notes.98

98. According to the Tibetan byang byed pa. Toh 557 has byang bgyid pa. The Sanskrit has kṣaya (“eliminate”).

notes.99

99. According to the Tibetan byang ba. The Sanskrit has vrajantu (“destroy”).

notes.100

100. According to the Tibetan. The Sanskrit has deśayiṣye imāṃ dharmāṃ svarṇaprabhāmanuttarām | ye śṛṇvanti śubhāṃ teṣāṃ saṃyāntu pāpasaṃkṣayam (“I will teach this Dharma, / The Sublime Golden Light, / And those who listen to this goodness / Will have their bad karma eliminated”).

notes.101

101. gnas par shog. Toh 557 has gnas par bgyi (“I will dwell”).

notes.102

102. Although the Tibetan translates this as “a source of jewels,” the Sanskrit ratnākara could also mean “form of jewels,” “shape of jewels,” or “multitude of jewels.” In the translation of this verse in Toh 555, it was interpreted to mean that the ten bhūmis are “the most perfect of jewels.” None of the versions of this sūtra translate ratna as dkon mchog, which would mean the “Three Jewels” of the Buddha, Dharma, and Saṅgha.

notes.103

103. Toh 557 has “I will cause the qualities of a buddha to appear / And liberate others from the ocean of existence.”

notes.104

104. rdzogs par shog. Toh 557 has rdzogs par bgyi (“I will have the perfection”).

notes.105

105. ’gyur bar shog. Toh 557 has ’gyur bar bgyi (“I will become”).

notes.106

106. According to the Tibetan. The Sanskrit has the equivalent of these four lines in three, with the fourth line translating as “and free me from fear.”

notes.107

107. Toh 557 translates as “whatever I do.” Toh 555 translates as “the four kinds of physical actions.”

notes.108

108. According to the Tibetan. The Sanskrit translates as “the jinas who free beings from fear.”

notes.109

109. According to the Tibetan, apparently translating from mala. The Sanskrit has phala (“the result”)

notes.110

110. thugs rje. Toh 557 has snying rje.

notes.111

111. According to the Tibetan. The Sanskrit has cāpalyamadanacitta (“fickle, passionate mind”).

notes.112

112. According to the Tibetan. The Sanskrit has dveṣamohatamasaṃkaṭair (“the deep darkness of ignorance and anger”).

notes.113

113. According to the Tibetan ngal ba, presumably translating from the Sanskrit āyāsa. The available Sanskrit has akṣaya (“unceasing”).

notes.114

114. According to the Tibetan. The Sanskrit has suvarṇavarṇānavabhāsitadigantān (“who are golden in color, illuminating to the ends of the directions”).

notes.115

115. According to the Tibetan skoms. The Sanskrit has saṃtāraya (“to bring across” or “to liberate from”).

notes.116

116. According to the Sanskrit, Toh 555, and rga in the Yongle, Lithang, Kangxi, and Choné versions of Toh 556. The Degé version of Toh 557 has rgal (“cross over”).

notes.117

117. According to the Lithang and Kangxi versions of Toh 556 and to Toh 555, Toh 557, and the Sanskrit. The Degé version of Toh 556 omits pha mthar (“to the end”).

notes.118

118. According to the Tibetan. The Sanskrit translates as “meritorious good actions.”

notes.119

119. The Sanskrit has kurāja (“bad kings”).

notes.120

120. According to the Tibetan zas skom, presumably translating from anna. The available Sanskrit has śānta (“peace”).

notes.121

121. From the Sanskrit udāra, which has been translated into Tibetan as rgya chen (“vast”).

notes.122

122. According to the Tibetan gos. The Sanskrit has dhūpa (“incense”).

notes.123

123. According to the Tibetan. In the Sanskrit the final line has dharmasya bodhipratisaṃsthitasya (“to the Dharma that is established in enlightenment”).

notes.124

124. According to the Tibetan dal ba’i rgyal po, presumably translating from jihyarāja. The available Sanskrit has jinarājamurti (“meeting the king of jinas”).

notes.125

125. The Sanskrit translates as “lion thrones.”

notes.126

126. kun (as in the Sanskrit sarva). Toh 557 has su (“who”).

notes.127

127. In Toh 557, the fourth line translates as “and may they quickly be freed from suffering.” The Sanskrit has upajā (“may they eventually be liberated”).

notes.128

128. From the Tibetan rtag dag, apparently translating prasanna.

notes.129

129. According to the Sanskrit and the Yongle, Lithang, Kangxi, Narthang, and Choné versions. The Narthang and Degé versions have ma yin instead of pa yin, which would translate as “not in the presence of…”

notes.130

130. From this point onward until just prior to the end of the chapter matches exactly Putting an End to Karmic Obscurations (Toh 219), which is an identical translation by the same translators.

notes.131

131. This differs from the usual list of paradises in which there are only three Brahmā paradises and Brahmapariṣadya is a synonym for Brahmakāyika. This list comes from a Vibhajyavāda (“distinctionist”) tradition, which held views on the existence of phenomena that differed from those of the Sarvāstivāda tradition, which is the early tradition primarily transmitted into Tibet.

notes.132

132. This paradise occurs only in the Vibhajyavāda cosmology. The corresponding passage in Toh 555, which was translated from the Chinese version, accords with the more general Buddhist cosmology.

notes.133

133. The order in the more common cosmology (which is followed in Toh 555) is Avṛha, Atapa, Sudṛśa, and Sudarśana.

notes.134

134. According to Toh 555. Here, the negative is missing with yin, apparently in error for min.

notes.135

135. Assuming that the Tibetan sman pa (“healing” or “doctor”) is the common error in transcription for phan pa (“benefit”), which are very similar in the dbu med script.

notes.136

136. Assuming that the Tibetan sman pa (“healing” or “doctor”) is the common error in transcription for phan pa (“benefit”), which are very similar in the dbu med script.

notes.137

137. Assuming that the Tibetan sman pa (“healing” or “doctor”) is the common error in transcription for phan pa (“benefit”), which are very similar in the dbu med script.

notes.138

138. Assuming that the Tibetan sman pa (“healing” or “doctor”) is the common error in transcription for phan pa (“benefit”), which are very similar in the dbu med script.

notes.139

139. Assuming that the Tibetan sman pa (“healing” or “doctor”) is the common error in transcription for phan pa (“benefit”), which are very similar in the dbu med script.

notes.140

140. Toh 555 has Amitāyus (tshe dpag tu med pa).

notes.141

141. seng ge; Toh 555 has Singhaprabha (seng ge’i ’od ).

notes.142

142. rin chen tog.

notes.143

143. Assuming that the Tibetan sman pa (“healing” or “doctor”) is the common error in transcription for phan pa (“benefit”), which are very similar in the dbu med script.

notes.144

144. Assuming that the Tibetan sman pa (“healing” or “doctor”) is the common error in transcription for phan pa (“benefit”), which are very similar in the dbu med script.

notes.145

145. According to the Sanskrit. The Tibetan appears to translate caraṇa as “feet.”

notes.146

146. Literally “a hundred thousand ten-millions.”

notes.147

147. The Tibetan could be interpreted to mean “in” instead of “beyond.”

notes.148

148. This is the point where the otherwise identical Putting an End to Karmic Obscurations concludes. See Toh 219, .

notes.149

149. In Toh 555 instead of Akṣayamati, this is the bodhisattva Blazing Light Rays of Unhindered Traits of Lions (seng ge’i mtshan thogs pa med pa’i ’od zer ’bar ba).

notes.150

150. The Sanskrit translates as “the saṅgha of those jinas.”

notes.151

151. According to the Tibetan, which presumably translates prabhūta. The Sanskrit has prabhāsita (“shines with a golden color”).

notes.152

152. According to the Tibetan. The Sanskrit has surāsurasusvara (“the lovely sounds of the suras and asuras”).

notes.153

153. According to the Sanskrit keśa. The Tibetan has dbu (“head”) with “hair” in the next line.

notes.154

154. According to the Tibetan, with “peacock” presumably translating mayūra. The Sanskrit has maula (“essential,” “intrinsic”) in the compound ṣaṭpadamaulamahīruhakeśa (“hair like a bee, essential, and teak”).

notes.155

155. From the Sanskrit kuñcita. The Tibetan translates as lcang lo, often used for “long locks of hair,” but presumably here meaning “short curls.”

notes.156

156. According to the Tibetan, which transliterates caśa (correctly, cāṣa). The Sanskrit has kaśanikāśa, which is translated by Emmerick as “blue jay.”

notes.157

157. According to the Tibetan, presumably translating from prabhūta. The Sanskrit has prabhāsita (“always shines like gold”).

notes.158

158. According to the Tibetan zer ba, perhaps translating mukha. The Sanskrit has mukhābhasa (“shining face” or “shining blossom”).

notes.159

159. According to the Sanskrit mṛṇāla. The Tibetan has just pad+ma (“red lotus”).

notes.160

160. According to the Sanskrit syntax. The Tibetan of Toh 557 translates as “the Muni’s moon is slender.”

notes.161

161. Here Toh 557 translates as “the Muni’s body has a navel as…”

notes.162

162. The Sanskrit has mramarā in error for bhramarā. The Tibetan simply has bung ba. The carpenter bee has a glossy black abdomen in contrast to the bumblebee.

notes.163

163. Toh 557 here translates as “He has a prominent nose that is always gleaming.”

notes.164

164. According to the Sanskrit sunāsa. Tibetan has ro mchog (“perfect taste”), obviously translating from surāsa, which was a corruption in the Sanskrit manuscript. The Tibetan and Toh 556 have ro (“taste”) while Toh 555 has ri (“mountain”), a further corruption from ro.

notes.165

165. According to the Tibetan, presumably translating from pūrvita. The available Sanskrit has pūjita (“offered”).

notes.166

166. According to the Tibetan. The Sanskrit has surāsura (“suras and asuras”).

notes.167

167. According to the Tibetan bde gshegs in all three versions of the sūtra. The Sanskrit has saumya, which means “being happy” and “lunar.” In Toh 556 and in Toh 557 it appears to have been used as an adjective for the moon.

notes.168

168. From the Sanskrit niśākara, literally “night maker,” which is also a synonym for the moon. The Tibetan should be mtshan byed as is found in the Yongle, Lithang, and Kangxi versions. The Degé has mtshan byad, while the Choné has mtshan phyed.

notes.169

169. According to the Sanskrit, where the verb is optative.

notes.170

170. Literally “day makers.”

notes.171

171. According to the Tibetan. The Sanskrit translates as “his hands are beautified by stainless signs.”

notes.172

172. The Sanskrit here has “buddhas.”

notes.173

173. The Sanskrit has jinatva, which literally translates as “jinahood.” This is rendered in Tibetan simply as rgyal ba.

notes.174

174. The Sanskrit specifies that it is a bherī drum.

notes.175

175. According to the Sanskrit kamalākara and the Tibetan elsewhere. Here the Tibetan has pad+ma ’byung rgyal instead of pad+ma ’byung gnas.

notes.176

176. Here Toh 556’s ’gran zla med matches the Sanskrit asarthyam. Toh 555 has dgra med (“without an enemy”), which is probably a scribal error for ’gran med.

notes.177

177. According to the Sanskrit sukha and to the Yongle, Kangxi, and Narthang versions of Toh 556, which have bde ba. The Degé has dge ba (“virtue,” “goodness”).

notes.178

178. According to the Tibetan here and in Toh 557. If following the syntax of the Sanskrit and of Toh 555, the verse would be: “May my ocean of merit become complete. / May the ocean of my wisdom be pure. / Through the power of the light of stainless wisdom, / May there be an ocean of all qualities.”

notes.179

179. The Sanskrit has bodhiguṇair guṇaratnaprapūrṇā (“Through the qualities of enlightenment, may the precious qualities be complete”). The Tibetan has no instrumental particle after “qualities of enlightenment.”

notes.180

180. Here the Sanskrit and Toh 555 would translate as “may I have the light of merit.”

notes.181

181. This line is absent in the Sanskrit but included in all three Tibetan versions.

notes.182

182. The distribution of the lines of the Tibetan verses does not perfectly match up with the Sanskrit from this point onward.

notes.183

183. Two Sanskrit verses are here compressed into one verse of five lines.

notes.184

184. These last three verses are not in the Sanskrit or Toh 557.

notes.185

185. According to the Tibetan. The Sanskrit translates as “for the sake of the arising of compassion for beings.”

notes.186

186. According to the Sanskrit ṣaḍgrāma and the earlier verse in Toh 555. The Narthang and Lhasa versions have rkun drug, which would translate as “six thieves.” The Degé has rgyal po drug (“six kings”). Here the Tibetan has “an army,” presumably translating from a corruption of the Sanskrit saṃgrāma.

notes.187

187. According to the earlier Sanskrit ṣaḍgrāma (in this verse it is saṃgrāma) and the earlier verse in Toh 555, which has no specific term in this verse. The Tibetan translates as “an army,” presumably derived from a corruption of the Sanskrit saṃgrāma.

notes.188

188. According to the Tibetan. In the Sanskrit there is a negative, and thus the line translates as “the nature of knowing does not become the sense faculty.”

notes.189

189. According to the Yongle, Kangxi, and Narthang versions. The Degé omits grong (“village”). The Sanskrit has cauragrāmantāḥ (“outside the village of thieves”); gzhan is thus taken here to mean “other than the village”—in other words, “outside the village” instead of “other villages.”