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 (3) notes

Language: English

Notes

notes.1

1. The Sūtra of the Sublime Golden Light (2) (Suvarṇaprabhāsottamasūtra, Toh 556).

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 bhāgavatī 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 (Abhisamayavibhaṅga), 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 (Mañjuśrīnāmasaṃgītiṭīkā), Toh 2534, folio 217.b; (4) Dīpaṁkaraśrījñāna, shes rab kyi pha rol 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) Dīpaṁkaraśrījñāna, Toh 3791, folio 84.b.

notes.10

10. (1) Ekādaśanirghoṣa, rdo rje ’chang chen po’i lam gyi 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 Tshig, Yüan ts’e, Yuan Tso, and in Tibetan translation as Dzoksal (rdzog 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. Tian tai zhi da shi 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. Zhen di 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. In the Sanskrit version of this text, this phrase is part of the first verse, while in the Tibetan, keeping to the traditional phraseology, has more syllables than the following lines. 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. At this point, the Buddha’s words begin abruptly. The Sanskrit has four lines of verse compared to the Tibetan’s three: “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 an end to all evil.” Because of Tibetan syntax, the first line of this verse occurs at the end of the following verse.

notes.24

24. 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.25

25. 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).”

notes.26

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

notes.27

27. According to the Sanskrit kṛta. The Yongle, Kangxi, Narthang, and Toh 556 have bsod nams byed. The Degé version of Toh 557 has bsod nams med (“without merit”).

notes.28

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

notes.29

29. According to the Tibetan. The Sanskrit has “purified by perfume.”

notes.30

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

notes.31

31. 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.32

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

notes.33

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

notes.34

34. 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.35

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

notes.36

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

notes.37

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

notes.38

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

notes.39

39. 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.40

40. The Degé here has “throughout all the world realms in the ten directions,” which appears to be a scribal error of repetition and is absent from the Yongle, Lithang, Kangxi, and Choné versions of Toh 557, from Toh 556, and from the Sanskrit.

notes.41

41. The Sanskrit here has “bodhisattva mahāsattva.”

notes.42

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

notes.43

43. Toh 556 has: “If all Sumerus were reduced to atoms, / Their number could be calculated …”

notes.44

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

notes.45

45. This line shows significant variation across sources and is difficult to interpret precisely. Toh 556 and Toh 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.46

46. According to Toh 555, Toh 556, and the Yongle, Kangxi, and Narthang versions of Toh 557, which have ngus. The Degé version of Toh 557 has ’dus (“gathered”). The Sanskrit has utthāya (“stood up”).

notes.47

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

notes.48

48. 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.49

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

notes.50

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

notes.51

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

notes.52

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

notes.53

53. This verse is absent in Toh 555.

notes.54

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

notes.55

55. According to the Tibetan bshags pa. In Sanskrit the title is deśana (“The Teaching”).

notes.56

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

notes.57

57. According to the Sanskrit yāmaloka, which denotes the realm of the pretas. This is normally translated into Tibetan 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.58

58. Literally “thousands of ten millions.”

notes.59

59. According to the Sanskrit tāruṇya and the Yongle, Lithang, Kangxi, and Choné gzhon pa. The Degé has bzhon pa (“steed” or “vehicle”).

notes.60

60. 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.61

61. mchod par bgyi. Toh 556 has mchod par shog (“may I make offerings”).

notes.62

62. sems can. Toh 556 has ’jig rten (“worlds”).

notes.63

63. ’god par bgyi. Toh 556 has ’god par shog (“may I bring”).

notes.64

64. spyad par bgyi. Toh 556 has spyod par shog (“may I be active”).

notes.65

65. bstan par bgyi. Toh 556 has ston gyur cig (“may I teach”).

notes.66

66. According to the Tibetan byang bgyid pa. Toh 556 has byang byed pa. The Sanskrit has kṣaya (“eliminate”).

notes.67

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

notes.68

68. 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.69

69. gnas par bgyi. Toh 556 has gnas par shog (“may I dwell”).

notes.70

70. Although the Tibetan translated this as a “source of jewels,” the Sanskrit is ratnākara could also mean “form,” “shape,” 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 jewels.” No version translated ratna as dkon mchog (which would mean “the Three Jewels”).

notes.71

71. Toh 556 has: “May the qualities of a buddha appear / And may I liberate others from the ocean of existence.”

notes.72

72. rdzogs par bgyi. Toh 556: rdzogs par shog (“may I have the perfection”).

notes.73

73. ’gyur bar bgyi. Toh 556: ’gyur bar shog (“may I become”).

notes.74

74. 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.75

75. Toh 556 translates as “wherever it is that I go.” Toh 555 translates as “the four kinds of physical actions.”

notes.76

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

notes.77

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

notes.78

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

notes.79

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

notes.80

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

notes.81

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

notes.82

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

notes.83

83. 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.84

84. According to the Sanskrit nominative case, Toh 556 (which has ni), and the Lithang, Yongle, and Kangxi versions of Toh 557, which have the instrumental gis, which would have the same translation. The Degé version of Toh 557 has the genitive gi (“through my good karma”).

notes.85

85. According to the Tibetan. The Sanskrit has “meritorious good actions.”

notes.86

86. According to Narthang and Toh 556 de ring (“today”) and the Sanskrit saṃpratam (“in the present”). The Degé has de’u re (“a little”).

notes.87

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

notes.88

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

notes.89

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

notes.90

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

notes.91

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

notes.92

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

notes.93

93. The Sanskrit translates as “lion thrones.”

notes.94

94. Toh 556 translates as “and may they attain freedom from suffering.” The Sanskrit has upajā (“may they eventually be liberated”).

notes.95

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

notes.96

96. According to the Sanskrit, Toh 556, and the Yongle, Lithang, Kangxi, Narthang, and Choné versions of Toh 557. The Degé version of Toh 557 has ma yin instead of pa yin, and therefore translates as “not in the presence of…”

notes.97

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

notes.98

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

notes.99

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

notes.100

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

notes.101

101. 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.102

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

notes.103

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

notes.104

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

notes.105

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

notes.106

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

notes.107

107. According to the Sanskrit syntax. The Tibetan has “the Muni’s moon is slender.”

notes.108

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

notes.109

109. Toh 556 here translates as “His face has a high nose that is always prominent.”

notes.110

110. According to the Sanskrit sunāsa. The 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.111

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

notes.112

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

notes.113

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

notes.114

114. 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.115

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

notes.116

116. Literally “day makers.”

notes.117

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

notes.118

118. The Sanskrit here has “buddhas.”

notes.119

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

notes.120

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

notes.121

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

notes.122

122. According to the Sanskrit asarthyam and Toh 556 ’gran zla med. Toh 555 has dgra med (“without an enemy”), which is probably a scribal error for ’gran med. The Degé has lhod pa med (“without looseness”), the Yongle has stod pa med (“without reliance”), the Kangxi has the meaningless ltong ba med, and the Choné has ldong pa med (“without blindness”).

notes.123

123. 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.124

124. According to the Sanskrit, Toh 556, and the Yongle, Kangxi, and Narthang versions of Toh 557, which have yis. The Degé has the genitive yi.

notes.125

125. According to the Tibetan here and in Toh 556. 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.126

126. According to the Tibetan. The Sanskrit has bodhiguṇair guṇaratnaprapūrṇā (“Through the qualities of enlightenment may the precious qualities be complete”).

notes.127

127. According to the Tibetan. Here the Sanskrit and Toh 555 would translate as “may I have the light of merit.”

notes.128

128. According to the Degé version Toh 556 and the Yongle, Kangxi, Narthang, and Choné version of Toh 557, which have yis. The Degé version of Toh 557 has yi.

notes.129

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

notes.130

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

notes.131

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

notes.132

132. 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.133

133. 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.134

134. 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.135

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

notes.136

136. According to the Tibetan ngan skyugs. The Sanskrit has śakṛnmūtra (“urine and feces”).

notes.137

137. There is a play on words here that does not translate into English. “Elements” are called mahābhūta, which can be translated as “great occurrences.” In Tibetan, this is rendered ’byung ba chen po.

notes.138

138. According to the Tibetan. This line in Sanskrit is avidyamānā na kadāci vidyate (“no one in ignorance can know this”). In Toh 555 the line translates as “therefore I teach that the nature of the great elements is empty.”

notes.139

139. According to Toh 556, which has nam yang. The Tibetan here has the obscure gzhar. This line in Sanskrit is “being in ignorance there is ignorant speech.”

notes.140

140. This line is absent in the Sanskrit.

notes.141

141. The Sanskrit translates as “the good city.”

notes.142

142. Sanskrit specifies the bherī drum.

notes.143

143. These first two lines and the fourth are absent in the Sanskrit but included in Toh 555.

notes.144

144. An epithet for buddhas. The Sanskrit has nākyaka. The Tibetan has ’dren pa.

notes.145

145. Literally “the supreme limb.”

notes.146

146. The Sanskrit is shorter, forming only the first half of the verse: “If all the lords of the forest trees / In the billion worlds were cut down.”

notes.147

147. According to the Sanskrit and the version in Toh 555. This version translates as “one could divide it into three parts.”

notes.148

148. The single verse in Sanskrit is equivalent to two in Tibetan, possibly as a result of the loss of some lines in the Sanskrit.

notes.149

149. “Venerable” is here absent in the Sanskrit.

notes.150

150. According to the Tibetan dgongs pa. The Sanskrit has samanvāgataḥ (“provided by”).

notes.151

151. From the Sanskrit kāntāra. The Tibetan translates as its other meaning dgon pa (“wilderness”). Toh 555 has dus ngan (“bad times”).

notes.152

152. From the Sanskrit kāntāra. The Tibetan translates as its other meaning dgon pa (“wilderness”). Toh 555 has sdug bsngal (“suffering”).

notes.153

153. According to the Tibetan, presumably translating from graha or possibly pramathana. The Sanskrit has jñānaprakāśakaḥ (“it manifests wisdom”). Toh 555 has ltas ngan (“bad omens”).

notes.154

154. This sentence is absent in the Sanskrit, though a version of it is included in Toh 555.

notes.155

155. From the Sanskrit svasti. The Tibetan translates as bde legs.

notes.156

156. The Sanskrit has “all human kings.”

notes.157

157. The last half of this paragraph and the first half of the next are absent in the Sanskrit version.

notes.158

158. “Saved them from attack” is absent in the Sanskrit and the Yongle, Lithang, Kangxi, and Choné versions of Toh 557. However, this phrase does appear in a later repetition of the list in the Sanskrit.

notes.159

159. Absent in the Sanskrit and the Yongle, Lithang, Kangxi, and Choné versions of Toh 557.

notes.160

160. The Sanskrit has rājakula (“royal family”), and the Tibetan has pho brang ’khor (“palace entourage”).

notes.161

161. According to Toh 556 and the Yongle, Lithang, Kangxi, Choné, and Narthang versions of Toh 557. The Degé version of Toh 557 has yul (“domain, land”) instead of shul or bshul (“route,” “track”). The Sanskrit has mārga.

notes.162

162. The Sanskrit has only “listens to.”

notes.163

163. The Sanskrit has rājakula (“royal family”) and the Tibetan has pho brang ’khor (literally “palace entourage”).

notes.164

164. The Sanskrit has rājakula (“royal family”) and the Tibetan has pho brang ’khor (literally “palace entourage”).

notes.165

165. The text from here until “that human king should wash his body” is absent in the Sanskrit.

notes.166

166. The Sanskrit has rājakula (“royal family”) and the Tibetan has pho brang ’khor (literally “palace entourage”).

notes.167

167. According to the Tibetan here and in Toh 555. The Sanskrit translates as “I have gained great might.”

notes.168

168. The Sanskrit translates as “auspicious jewels” or “precious articles.”

notes.169

169. The Sanskrit has dharmbhāṇaka bhikṣu.

notes.170

170. According to the Tibetan. The Sanskrit translates as “I have liberated beings.”

notes.171

171. According to the Tibetan yang dag shes and other occurrences of the name. The Sanskrit has samjaya.

notes.172

172. The Sanskrit omits “the nāga king” but does not further on when the list is repeated.

notes.173

173. The Sanskrit and Toh 555 translate as “tathāgatas in many hundreds of thousands of quintillions of buddha realms.”

notes.174

174. Rather than translating as “explains it,” the Sanskrit here translates as “writes it” or “has it written.”

notes.175

175. The Sanskrit translates as “for hundreds of thousands of quintillions of eons.”

notes.176

176. According to Toh 555 (which has “buddhas”) and Toh 556; “the jinas” is absent in Toh 557. The Sanskrit has sarvajana (“all beings”), presumably in error for sarvajina.

notes.177

177. Here “the twelve forms” refers to the twelve forms of the Buddha’s teaching.

notes.178

178. The Sanskrit has “tathāgatas” rather than “buddhas.”

notes.179

179. According to the Sanskrit rājakulaṃ. This seems to have been translated into Tibetan as khang pa brtsegs pa, which is usually the translation for kūṭāgāra.

notes.180

180. According to the Sanskrit. There appears to be an unintended omission in the Tibetan, possibly from an omission in the Sanskrit manuscript from which it was translated: kalyāṇa[mitra] sahāyakasya; dge ba’i [bshes gnyen gyis] grogs bgyid pa.

notes.181

181. The Sanskrit has rājakula (“royal family”) and the Tibetan has pho brang ’khor (literally “palace entourage”).

notes.182

182. At this point the Tibetan has rdzogs pa (“perfect,” “complete”), which appears to be a scribal corruption. Toh 556 along with the Yongle, Narthang, and Choné versions of Toh 557 have dngogs pa, which also appears to be a scribal corruption. There does not appear to be a Sanskrit equivalent in this passage.