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  • The Sūtra of the Ornaments of the Buddhas
  • Toh 44-45

This rendering does not include the entire published text

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/translation/toh44-45.pdf

སྡོང་པོས་བརྒྱན་པ།

The Stem Array
Notes

Gaṇḍa­vyūha
ཤིན་ཏུ་རྒྱས་པ་ཆེན་པོའི་མདོ་སངས་རྒྱས་ཕལ་པོ་ཆེ་ཞེས་བྱ་བ་ལས་སྡོང་པོས་བརྒྱན་པའི་ལེའུ་སྟེ་བཞི་བཅུ་རྩ་ལྔ་པའོ།
shin tu rgyas pa chen po’i mdo sangs rgyas phal po che zhes bya ba las sdong pos brgyan pa’i le’u ste bzhi bcu rtsa lnga pa’o
“The Stem Array” Chapter from the Mahāvaipulya Sūtra “A Multitude of Buddhas”
Buddhāvataṃsaka­nāma­mahā­vaipulya­sūtrāt gaṇḍa­vyūha­sūtraḥ paṭalaḥ

Toh 44-45

Degé Kangyur, vol. 37 (phal chen, ga), folios 274.b–396.a; vol. 38 (phal chen, a), folios 1.b–363.a

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Surendrabodhi
  • Vairocanarakṣita
  • Bandé Yeshé Dé
  • Jinamitra

Imprint

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Translated by Peter Alan Roberts
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2021

Current version v 1.1.6 (2025)

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
+ 11 sections- 11 sections
· Indian Origins of the Sūtra
· The Gaṇḍa­vyūha Sūtra in China
· Gaṇḍa­vyūha and Borobudur
· The Gaṇḍa­vyūha Sūtra in Tibet
· Translations into Western Languages
· The Meaning of the Title as Translated into Tibetan
· The Meaning of the Title Buddhāvataṃsaka Sūtra
· Who Is Sudhana and What Is a Śreṣthin?
· The Numbers
· Challenges in the Translation
· Detailed Summary of The Stem Array Sūtra
tr. The Translation
+ 56 chapters- 56 chapters
1. The Setting
2. Samanta­bhadra
3. Mañjuśrī
4. Meghaśrī
5. Sāgara­megha
6. Supratiṣṭhita
7. Megha
8. Muktaka
9. Sāgara­dhvaja
10. Āśā
11. Bhīṣmottara­nirghoṣa
12. Jayoṣmāyatana
13. Maitrayaṇī
14. Sudarśana
15. Indriyeśvara
16. Prabhūtā
17. Vidvān
18. Ratnacūḍa
19. Samanta­netra
20. Anala
21. Mahāprabha
22. Acalā
23. Sarvagamin
24. Utpalabhūti
25. Vaira
26. Jayottama
27. Siṃha­vijṛmbhitā
28. Vasumitrā
29. Veṣṭhila
30. Avalokiteśvara
31. Ananyagāmin
32. Mahādeva
33. Sthāvarā
34. Vāsantī
35. Samanta­gambhīra­śrī­vimala­prabhā
36. Pramudita­nayana­jagad­virocanā
37. Samanta­sattva­trāṇojaḥ­śrī
38. Praśanta­ruta­sāgara­vatī
39. Sarva­nagara­rakṣā­saṃbhava­tejaḥ­śrī
40. Sarva­vṛkṣpraphullana­sukha­saṃvāsā
41. Sarva­jagad­rakṣā­praṇidhāna­vīrya­prabhā
42. Sutejomaṇḍala­rati­śrī
43. Gopā
44. Māyādevī
45. Surendrābhā
46. Viśvāmitra
47. Śilpābhijña
48. Bhadrottamā
49. Muktāsāra
50. Sucandra
51. Ajitasena
52. Śivarāgra
53. Śrīsaṃbhava and Śrīmati
54. Maitreya
55. Mañjuśrī
56. Samanta­bhadra and “The Prayer for Completely Good Conduct”
c. Colophon
+ 1 section- 1 section
· Tibetan Editor’s Colophon
n. Notes
b. Bibliography
+ 6 sections- 6 sections
· Kangyur Texts
· Sanskrit Editions of the Gaṇḍa­vyūha
· Chinese Editions of the Gaṇḍa­vyūha and Commentaries
· Translations of the Gaṇḍa­vyūha
· Related Works in Tibetan
· Related Works in Other Languages
g. Glossary

s.

Summary

s.­1

In this lengthy final chapter of the Avataṃsaka Sūtra, while the Buddha Śākyamuni is in meditation in Śrāvastī, Mañjuśrī leaves for South India, where he meets the young layman Sudhana and instructs him to go to a certain kalyāṇamitra or “good friend,” who then directs Sudhana to another such friend. In this way, Sudhana successively meets and receives teachings from fifty male and female, child and adult, human and divine, and monastic and lay kalyāṇamitras, including night goddesses surrounding the Buddha and the Buddha’s wife and mother. The final three in the succession of kalyāṇamitras are the three bodhisattvas Maitreya, Mañjuśrī, and Samanta­bhadra. Samanta­bhadra’s recitation of the Samanta­bhadra­caryā­praṇidhāna (“The Prayer for Completely Good Conduct”) concludes the sūtra.


ac.

Acknowledgements

ac.­1

Translated by Peter Alan Roberts and edited by Emily Bower, who was also the project manager. Ling Lung Chen was consultant for the Chinese, and Tracy Davis copyedited the final draft. The translator would like to thank Patrick Carré and Douglas Osto, who have both spent decades studying and translating this sūtra, for their advice and help.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.


ac.­2

The generous sponsorship of Richard and Carol Weingarten; of Jamyang Sun, Manju Chandra Sun and Siqi Sun; and of an anonymous donor, which helped make the work on this translation possible, is most gratefully acknowledged.


i.

Introduction

i.­1

The Stem Array (Gaṇḍa­vyūha) is a unique sūtra in that most of its narrative takes place in South India, far from the presence of the Buddha. It follows the journey of the young Sudhana from teacher to teacher, or kalyāṇamitra (literally “good friend”), beginning with his meeting Mañjuśrī when that bodhisattva came to South India. Another unique characteristic is that Sudhana’s teachers include children, non-Buddhists, a courtesan, merchants, and so on, among them a number of women. His teachers are both humans and deities, including eight night goddesses around the Bodhi tree and the forest goddess of Lumbinī, the birthplace of the Buddha. These teachers are often described as having received teachings from numerous other buddhas. For example, the bhikṣu Sāgara­megha describes how he received, from a buddha who appeared out of the ocean, teachings that would take more than a kalpa to write out. The kalyāṇamitras are described as having realizations and miraculous powers that test the limits of the imagination.

Indian Origins of the Sūtra

The Gaṇḍa­vyūha Sūtra in China

Gaṇḍa­vyūha and Borobudur

The Gaṇḍa­vyūha Sūtra in Tibet

Translations into Western Languages

The Meaning of the Title as Translated into Tibetan

The Meaning of the Title Buddhāvataṃsaka Sūtra

Who Is Sudhana and What Is a Śreṣthin?

The Numbers

Challenges in the Translation

Detailed Summary of The Stem Array Sūtra


Text Body

The Translation
The Noble Mahāvaipulya Sūtra “A Multitude of Buddhas”
Chapter 45: The Stem Array

1.
Chapter 1

The Setting

[V37] [B24]38 [F.274.b]


1.­1

The Bhagavat was in Śrāvastī, in a greatly adorned kūṭāgāra in Jetavana, Anāthapiṇḍada’s park, together with the bodhisattvas [F.275.a] Samanta­bhadra, Mañjuśrī, and others, including the bodhisattva mahāsattvas Jñānottara­jñānin,39 Sattvottara­jñānin,40 Asaṅgottara­jñānin, Kusumottara­jñānin, Sūryottara­jñānin, Candrottara­jñānin, Vimalottara­jñānin, Vajrottara­jñānin, Virajottara­jñānin, and the bodhisattva Vairocanottara­jñānin; the bodhisattvas Jyotirdhvaja, Merudhvaja, Ratnadhvaja, Asaṅga­dhvaja, Kusumadhvaja, Vimala­dhvaja, Sūrya­dhvaja, Rucira­dhvaja, Virajadhvaja, and the bodhisattva Vairocana­dhvaja; the bodhisattvas Ratnatejas, Mahātejas,41 Jñāna­vajra­tejas, Vimala­tejas, Dharma­sūrya­tejas, Puṇya­parvata­tejas, Jñānāvabhāsa­tejas, Samanta­śrī­tejas,42 Samanta­prabha­śrī­tejas, and the bodhisattva Daśa­dikprabha­parisphuṭa;43 the bodhisattvas Dhāraṇīgarbha, Gagana­garbha, Padma­garbha, Ratnagarbha, Sūrya­garbha, Guṇa­viśuddhi­garbha, Dharma­samudra­garbha, Vairocana­garbha, Nābhigarbha, and the bodhisattva Padma­śrī­garbha; the bodhisattvas Sunetra, Viśuddhanetra, Vimala­netra, Asaṅga­netra, Samanta­darśana­netra, Suvilokita­netra,44 Avalokitanetra, Utpalanetra, [F.275.b] Vajranetra, Ratnanetra, and the bodhisattva Gagana­netra;45 the bodhisattvas46 Deva­mukuṭa, Dharma­dhātu­pratibhāsa­maṇi­mukuṭa, Bodhi­maṇḍa­mukuṭa, Digvairocana­mukuṭa, Sarva­buddha­saṃbhūta­garbha­maṇi­mukuṭa, Sarva­loka­dhātūdgata­mukuṭa, Samanta­vairocana­mukuṭa, Anabhibhūta­mukuṭa, Sarva­tathāgata­siṃhāsana­saṃpratiṣṭhita­maṇi­mukuṭa, and the bodhisattva Samanta­dharma­dhātu­gagana­pratibhāsa­mukuṭa; the bodhisattvas47 Brahmendracuḍa, Nāgendracūḍa, Sarva­buddha­nirmāṇa­pratibhāsa­cūḍa, Bodhimaṇḍacūḍa, Sarva­praṇidhāna­sāgara­nirghoṣa­maṇi­rāja­cūḍa, Sarva­tathāgata­prabhā­maṇḍala­pramuñcana­maṇi­ratna­nigarjita­cūḍa, Sarvākāśa­talāsaṃbheda­vijñapti­maṇi­ratna­vibhūṣita­cūḍa, Sarva­tathāgata­vikurvita­pratibhāsa­dhvaja­maṇi­rāja­jāla­saṃchādita­cūḍa, Sarva­tathāgata­dharma­cakra­nirghoṣa­cūḍa, and the bodhisattva Sarva­tryadhva­nāma­cakra­nirghoṣa­cūḍa; the bodhisattvas48 Mahāprabha, Vimala­prabha,49 Vimala­tejaḥ­prabha, Ratnaprabha, Virajaprabha, Jyotiṣprabha, Dharmaprabha, Śānti­prabha, Sūrya­prabha, Vikurvita­prabha, and the bodhisattva Devaprabha; the bodhisattvas50 Puṇya­ketu, Jñānaketu, [F.276.a] Dharmaketu, Abhijñāketu, Prabhāketu, Kusumaketu, Maṇiketu,51 Bodhiketu, Brahmaketu, and the bodhisattva Samantāvabhāsa­ketu; the bodhisattvas52 Brahmaghoṣa, Sāgara­ghoṣa, Dharaṇī­nirnāda­ghoṣa, Lokendra­ghoṣa, Śailendra­rāja­saṃghaṭṭana­ghoṣa, Sarva­dharma­dhātu­spharaṇa­ghoṣa, Sarva­dharma­dhātu­sāgara­nigarjita­ghoṣa,53 Sarva­māra­maṇḍala­pramardaṇa­ghoṣa, Mahā­karuṇānaya­megha­nigarjita­ghoṣa, and the bodhisattva Sarva­jagad­duḥkha­praśāntyāśvāsana­ghoṣa; the bodhisattvas54 Dharmodgata, Viśeṣodgata, Jñānodgata, Puṇya­sumerūdgata, Guṇa­prabhāvodgata, Yaśodgata, Samantāvabhāsodgata, Mahā­maitryudgata, Jñāna­saṃbhārodgata, and Tathāgata­kula­gotrodgata; the bodhisattvas55 Prabhāśrī, Pravaraśrī, Samudgataśrī, Vairocana­śrī, Dharmaśrī, Candra­śrī, Gagana­śrī, Ratnaśrī, Ketuśrī, and the bodhisattva Jñāna­śrī; the bodhisattvas56 Śailendra­rāja, Dharmendrarāja, Jagadindrarāja, Brahmendrarāja, Gaṇendrarāja, Devendrarāja, Śāntendrarāja, Acalendrarāja, Ṛṣabhendrarāja, [F.276.b] and the bodhisattva Pravarendra­rāja; the bodhisattvas57 Praśānta­svara, Asaṅga­svara, Dharaṇī­nirghoṣa­svara, Sāgara­nigarjita­svara, Megha­nirghoṣa­svara, Dharmāvabhāsa­svara, Gagana­nirghoṣa­svara, Sarva­sattva­kuśala­mūla­nigarjita­svara, Pūrva­praṇidhāna­saṃcodana­svara, and the bodhisattva Māra­maṇḍala­nirghoṣa­svara; and the bodhisattvas58 Ratnabuddhi, Jñānabuddhi,59 Gagana­buddhi, Vimala­buddhi, Asaṅga­buddhi,60 Viśuddhabuddhi, Tryadhvāvabhāsa­buddhi, Viśālabuddhi, Samantāvaloka­buddhi, and the bodhisattva Dharma­dhātu­nayāvabhāsa­buddhi, and so on. There were five thousand bodhisattvas in all who had all arisen from61 completely good bodhisattva conduct and prayers,62 who had unimpeded fields of activity because they pervaded all buddha realms, who had the blessing of infinite bodies because they came into the presence of all tathāgatas, who had the pure orbs of unobscured eyes because they saw the manifestations of all the buddhas, who had gone to receive measureless proclamations63 because they unceasingly came into the presence of all tathāgatas when they attained buddhahood, who possessed infinite radiance through having attained the radiance of wisdom in all the ways of the ocean of the Dharma of the buddhas,64 who taught good qualities65 unceasingly throughout infinite kalpas because of their pure analytic knowledge, who had unrestricted66 conduct of wisdom as far as the ends of space because they manifested physical bodies in accordance with the aspirations of beings, [F.277.a] whose sight was free from defect because they knew that the realm of beings has no souls and no beings, and who had wisdom67 as vast as space because they pervaded the realm of phenomena with a network of light rays.


2.
Chapter 2

Samanta­bhadra

2.­1

Then the bodhisattva mahāsattva Samanta­bhadra looked upon the great assembly of bodhisattvas, and in order to categorize, teach extensively, clarify, illuminate, and give instructions on the Tathāgata’s samādhi called the gaping lion, he taught those bodhisattvas in ten ways the Tathāgata’s samādhi called the gaping lion through the equality of the nature of the realm of phenomena with the element of space, the equality of the three times, the equality of the realm of phenomena, the equality of the realms of beings, the equality of all worlds, the equality of the continuum of karma, the equality of the thoughts of all beings, the equality of the aspirations of beings, the equality of the appearances of phenomena, the equality of the times for ripening beings, and the equality of the faculties of all beings. [F.301.b]


3.
Chapter 3

Mañjuśrī

3.­1

Mañjuśrī Kumāra­bhūta was residing271 in his kūṭāgāra together with bodhisattvas who had the same conduct; vajrapāṇis who constantly followed him; devas with physical bodies whose minds aspired to serve all the buddhas and were dedicated to bringing power to the entire world; devas who walked on foot following their past aspirations; devas of the earth who aspired to hear the Dharma; devas of pools, lakes, ponds, reservoirs, wells, and rivers who were dedicated to great compassion; [F.314.a] devas of fire who brought illumination through the light of wisdom; devas of the air who wore precious crowns; devas of the directions who illuminated the directions with wisdom; devas of the night who were dedicated to eliminating the darkness of ignorance; devas of the day who were dedicated to producing the daylight of the tathāgatas; devas of the sky who were dedicated to orbiting272 in the sky of the entire realm of phenomena; devas of the ocean273 who were dedicated to rescuing beings from the ocean of existence; devas of mountains who were dedicated to gathering the accumulation of omniscience and whose minds had ascended to the summit274 of the roots of merit; devas of rivers who were dedicated to adorning all beings and who were dedicated to aspiring to the characteristics and supernatural power of all the buddhas; devas of towns who were dedicated to caring for the towns that are the minds of all beings; nāga lords who were devoted to and longed for the town of the omniscient Dharma;275 yakṣa lords who were engaged in protecting all beings; gandharva lords who were dedicated to increasing the power of joy in all beings; kumbhāṇḍa lords who were dedicated to preventing rebirth as pretas; garuḍa lords who were engaged in aspiring to bring all beings out of the ocean of existence; asura lords who had the aspiration to attain the body and power of the Tathāgata, which have transcended the entire world; mahoraga lords [F.314.b] who rejoiced in seeing the Tathāgata and bowed down to him; deva lords who had been saddened by saṃsāra and gazed with admiration; and lords of Brahmakāyika devas who bowed down with great respect.


4.
Chapter 4

Meghaśrī

4.­1

Then Sudhana, the head merchant’s son, eventually arrived at the land called Rāmāvarānta. Having arrived there, he traveled through the land of Rāmāvarānta. Enjoying the delightful pleasures that arose from his past roots of merit and through the power of vast karma, he came to Sugrīva Mountain. He climbed Sugrīva Mountain and, seeking the bhikṣu Meghaśrī, he went to its eastern side. In the same way, he went to its southern, western, northern, northeastern, southeastern, southwestern, and northwestern sides, looking up and down for the bhikṣu Meghaśrī.


5.
Chapter 5

Sāgara­megha

5.­1

Then Sudhana, the head merchant’s son, contemplated the instruction of that kalyāṇamitra. He remembered the radiance of his wisdom.353 He analyzed that bodhisattva’s liberation. He reflected on354 the bodhisattva’s way of samādhi. He looked at the way of an ocean of bodhisattvas. He aspired toward the domain of buddhahood. He delighted in the direction of the vision of the buddhas. He contemplated the ocean of buddhas. He remembered the succession of buddhas. He comprehended that which is understood in the way of the buddhas.355 He looked into the sky of the buddhas.


6.
Chapter 6

Supratiṣṭhita

6.­1

Then Sudhana, the head merchant’s son, remembering the instructions of the kalyāṇamitra and the Dharma teaching called All-Seeing Eyes, contemplating the miracles of that tathāgata, keeping in his mind the clouds of the words and terms of that Dharma, [F.333.a] comprehending that ocean of Dharma gateways, observing the precepts of that Dharma, entering378 those ways of turning toward379 the Dharma, absorbed into the sky of that Dharma, purifying the range of that Dharma, and meditating on the precious continent380 of that Dharma, eventually arrived at Sāgara­tīra in the Laṅka region.381 Wishing to see the bhikṣu Supratiṣṭhita, he looked for him in the eastern direction. In the same way, wishing to see the bhikṣu Supratiṣṭhita, he looked for him everywhere: in the southern direction, in the western direction, in the northern direction, in the northeastern direction, in the southeastern direction, in the southwestern direction, in the northwestern direction, above, and below.


7.
Chapter 7

Megha

7.­1

Sudhana, the head merchant’s son, was filled with the power and might of faith in the Dharma. He was focused on the idea of following the Buddha; he was sincerely dedicated to the lineage of the Three Jewels; his mind illuminated the worlds of the three times;400 he was focused on following the great aspiration; he was continuously dedicated401 to saving all the realms of beings; his mind did not dwell on composite pleasures;402 he was devoted to contemplating the nature of all phenomena; he never deviated from the aspiration to purify all world realms; he dwelled without attachment in the circles of the assemblies of all the buddhas; he remembered the light of the Dharma;403 he remembered his kalyāṇamitras;404 and he proclaimed the lineage of freedom from desire.405


8.
Chapter 8

Muktaka

8.­1

Sudhana, the head merchant’s son, then contemplated that power of retention of the bodhisattvas called the light that is the display of Sarasvatī, remembered that particular entry by the bodhisattvas into an ocean of languages, remembered that particular entry by the bodhisattvas into the way of subtlety,418 remembered that particular purity of the bodhisattvas through purification of the mind, accomplished that particular accomplishment by the bodhisattvas of creating the predispositions for roots of merit, purified that particular bodhisattva gateway for ripening, refined that particular bodhisattva wisdom that attracts beings, made firmer that particular pure strength of bodhisattva motivation, stabilized that particular strength of the superior motivation of the bodhisattvas, purified that lineage of bodhisattva aspiration, developed419 that particular goodness that is in the minds of the bodhisattvas, and entered into that particular commitment of the bodhisattvas.


9.
Chapter 9

Sāgara­dhvaja

9.­1

Sudhana, the head merchant’s son, contemplated the teaching of the head merchant Muktaka and dedicated himself to the instructions of the head merchant Muktaka. He followed the inconceivable bodhisattva liberations. He called to mind the inconceivable radiance of bodhisattva wisdom. He practiced entering and comprehending the inconceivable realm of the Dharma. He comprehended the inconceivable bodhisattva methods of gathering pupils. He reflected on the inconceivable miracles of the tathāgatas. He aspired to the inconceivable aggregation of buddha realms. He contemplated the display of the blessings of the buddhas. He examined the inconceivable majestic power of the display of samādhis and liberations. He was dedicated to entering inconceivable separate, unobscured world realms. He developed the aspiration for inconceivable, enduring bodhisattva activity. And he adopted the inconceivable continuum of bodhisattva activity and prayer.


10.
Chapter 10

Āśā

10.­1

Sudhana, the head merchant’s son, delighted by the qualities of the kalyāṇamitra, [F.364.b] sent forth by the kalyāṇamitra, empowered by the sight of the kalyāṇamitra, practicing the instructions of the kalyāṇamitra, remembering the words of the kalyāṇamitra,527 and contemplating the kalyāṇamitra with affection, saw kalyāṇamitras as the source of the Buddhadharma, saw kalyāṇamitras as the teachers of the Buddhadharma, saw kalyāṇamitras as masters528 in the Dharma of omniscience, and saw the kalyāṇamitras as eyes that look into the sky of buddhahood.


11.
Chapter 11

Bhīṣmottara­nirghoṣa

11.­1

Then Sudhana, the head merchant’s son, thinking of following the bodhisattva instructions, thinking of following the pure conduct of bodhisattvas, thinking of increasing the strength of the merit of bodhisattvas, thinking of the illumination of the power of seeing the buddhas, thinking of developing the power to attain the treasure of the Dharma, [F.376.a] thinking of increasing the power of accomplishing the great prayers, thinking of facing every direction in the realm of the Dharma, thinking of the illumination of the nature of the Dharma, thinking of the dispersal of all obscurations, thinking of looking at the realm of Dharma free of darkness, thinking of the motivation704 that is stainless and unbreakable like Nārāyaṇa’s705 precious vajra, and thinking of invincibility and unassailability in the face of all the māra armies, eventually arrived in the land of Nālayu.


12.
Chapter 12

Jayoṣmāyatana

12.­1

Sudhana, the head merchant’s son, was illuminated by the wisdom of the bodhisattva liberation called the banner of being invincible to others. He dwelled in the direct experience of the inconceivable range of the miraculous manifestations of the buddhas. He perceived the direct knowledge of inconceivable bodhisattva liberations. His mind was illuminated by the wisdom of inconceivable bodhisattva samādhis. He had attained the radiance of the wisdom of samādhi that is present at all times. He was illuminated by the range of samādhi, in which all perceptions are present and included. He had obtained the light of the wisdom that transcends all worlds. He had the direct perception of dwelling in the entire range of the three times.719 He was devoted to the wisdom that teaches equality without dualistic conceptions. He had the light of wisdom that pervaded720 throughout all objects of perception. He had mastered the treasury of aspiration for pure patience toward all that is heard.721 He had attained the definitive wisdom722 of patience for natural phenomena. His mind was never apart from meditation on the nature of the bodhisattva conduct723 of higher cognition. His mind was irreversibly progressing toward the power of omniscience. He had attained the illumination of the knowledge724 of the ten strengths. His mind was never content in its aspiration to hear the sound of the words of the realm of Dharma. [F.380.b] His mind had gained entry into the field of dwelling in omniscience. His mind had attained the infinite display of bodhisattva conduct. His mind was purified725 by the infinite domain of great726 bodhisattva prayers. He had the mind with direct perception of the limitless knowledge without limit or center of the unceasing network727 of world realms. He had the mind that never wearies in ripening and guiding the infinite ocean of beings. He saw the infinite range of bodhisattva conduct. He saw the infinite diversity of the different world realms. He saw the small and the vast objects of perception included within the infinite world realms. He saw the various networks of names that are the bases for infinite world realms. He saw the various infinite, differing relative designations and terms for infinite world realms. He saw the infinite, differing aspirations of beings. He saw the infinite, differing categories of beings. He saw the infinite practices for guiding and ripening beings. He saw the various infinite perceptions728 of the directions and times of beings. [F.381.a]


13.
Chapter 13

Maitrayaṇī

13.­1

Sudhana, the head merchant’s son, with inconceivable respect755 for kalyāṇamitras, with a pure, vast756 aspiration, intent on the Mahāyāna, aspiring to the wisdom of buddhahood, [F.388.a] following the Buddhadharma, longing to follow the kalyāṇamitras, practicing veneration of the Dharma,757 intent on unimpeded wisdom, with conviction in the highest goal, being within the range of the apogee of wisdom, comprehending the three times in a fraction of an instant, intent on the nondual apogee of space, having attained certainty in the apogee of nonduality, dwelling in the nonconceptual apogee of the realm of the Dharma, having entered the comprehension of the way that is the apogee of being free of obscurations, dedicated to the harmony that is the apogee of action,758 realizing that the apogee of the tathāgatas is without an apogee, dwelling in the nonconceptuality that is the apogee of the buddhas,759 and dedicated to the wisdom that disperses the network of conceptualizations of all beings, had a mind free from all attachment to realms, free from attachment to all the circles of followers of the buddhas, and practiced, without dwelling in any location, the purification of all buddha realms; he had the recognition that there is no self and no beings within all beings, comprehended that all sounds are like echoes,760 and was dedicated to the realization that all forms are the same as reflections of forms.


14.
Chapter 14

Sudarśana

14.­1

Sudhana, the head merchant’s son, contemplated the profound conduct of wisdom of the bodhisattvas, contemplated reaching the profound basis of the realm of phenomena, contemplated all774 profound subtle wisdom, contemplated the profound aspect of worldly conceptualization, contemplated the profound ground775 that is without creation, contemplated the profound ground of the stream of the mind, contemplated the profound ground of dependent origination, contemplated the profound true776 ground of nature, contemplated the profound true ground of the terminology777 of beings, contemplated the profound ground of the adorning array of the realm of phenomena, contemplated the profound ground of dependence on the processes of the body, and contemplated the profound ground of the various transformations of the body.


15.
Chapter 15

Indriyeśvara

15.­1

Sudhana, the head merchant’s son, recited,799 promulgated, presented,800 investigated, elucidated, reflected on, described, taught, contemplated, bestowed, understood, was immersed in, repeated again and again, realized, propounded, illuminated, and surveyed the teaching of the bhikṣu Sudarśana.

15.­2

He eventually, with an entourage of devas, nāgas, yakṣas, and gandharvas, arrived at the city of Sumukha in the land called Śramaṇa­maṇḍala.


16.
Chapter 16

Prabhūtā

16.­1

Sudhana, the head merchant’s son, had obtained the rain from the cloud of the instructions of the kalyāṇamitras.

16.­2

He was like the ocean that never has too much rain from the clouds. The light from the sun of the wisdom of the kalyāṇamitras had caused the seedling of his powers to sprout from the ground of his ripened good karma.

16.­3

The net of light rays from the full moon of the instructions of the kalyāṇamitras had brought ease to his mind and body.


17.
Chapter 17

Vidvān

17.­1

Sudhana, the head merchant’s son, had obtained the light of the liberation called the unceasing display of the treasure of merit. He contemplated that ocean of merit. He viewed that sky of merit. He obtained that heap of merit. He climbed that mountain of merit. He accumulated that store965 of merit. He immersed himself in that river of merit. [F.11.b] He descended the steps into the bathing place of that merit. He purified that field of merit. He looked at that treasure of merit. He thought of that way of merit. He paid attention966 to that tradition967 of merit. He purified that lineage of merit.


18.
Chapter 18

Ratnacūḍa

18.­1

Sudhana, the head merchant’s son, had conviction in that river of merit. He viewed that field of merit. He purified that mountain985 of merit. He climbed down that stairway to the bathing place of merit. He opened that treasury of merit. He viewed that treasure of merit. He purified that domain of merit. He carried away that heap of merit. He developed that strength of merit. He increased that power of merit.


19.
Chapter 19

Samanta­netra

19.­1

Sudhana, the head merchant’s son, had perceived the visions of infinite buddhas. He had attained the companionship of infinite bodhisattvas. [F.19.b] He had been illuminated by the infinite ways of the paths of the bodhisattvas. His mind had certainty through being saturated by the infinite ways of the Dharma of the bodhisattvas.998 He purified the path of the infinite motivations of the bodhisattvas. He had attained the brilliance of the infinite faculties of the bodhisattvas. He dwelled in the infinite aspirations of the bodhisattvas. His mind followed the example of the infinite conduct of the bodhisattvas. He possessed the banner of the infinite invincibility of the bodhisattvas. He possessed the movement of the infinite light of wisdom of the bodhisattvas. He had attained the infinite illumination of the Dharma of the bodhisattvas.


20.
Chapter 20

Anala

20.­1

Sudhana, the head merchant’s son, remembered the succession of his kalyāṇamitras. He thought about the gateways of their instructions. He was content in his mind, thinking, “I have been accepted as a pupil by the kalyāṇamitras.” He observed in his mind, “I am under the protection of the kalyāṇamitras, and I will never regress in my progress toward the highest, complete enlightenment.” Thinking this, his mind was happy, his mind was serene, his mind was pleased, his mind was gladdened, his mind was delighted, his mind was joyful,1001 his mind was strong,1002 his mind was soothed, his mind was vast, his mind was adorned, his mind was unimpeded, his mind was unobscured, his mind was clear, his mind was composed, his mind had power, his mind had supremacy, his mind comprehended the Dharma, his mind pervaded the realms, his mind was adorned by the vision of the buddhas, and his mind never stopped focusing on the ten strengths.


21.
Chapter 21

Mahāprabha

21.­1

Sudhana, the head merchant’s son, remembered that illusion of wisdom. He contemplated the bodhisattva’s liberation that had the form of illusion. He examined the illusory aspect of the nature of phenomena. He comprehended the equality of the illusions of actions. He reflected on the equality of the illusions of phenomena. He comprehended the equality of the emanations that are ripened by the Dharma. He followed the inconceivable appearances that arise from wisdom. He accomplished the accomplishment of the illusions of infinite prayer. He purified the unimpeded conduct that has the true nature of an illusory manifestation. He analyzed the three times as having the characteristics of being composed of illusions.


22.
Chapter 22

Acalā

22.­1

Sudhana, the head merchant’s son, left the city of Suprabha, and having followed the road for a little while, he contemplated the instruction given to him by King Mahāprabha: he remembered the way of bodhisattva conduct called the banner of great love; he meditated on the light of the great samādhi called exercising power over the world; he realized1053 the variegated display of the lion throne and adornments of the pure bodhisattva body; he increased the inconceivable power and strength of bodhisattva aspiration and merit; [F.36.a] he made firm1054 the inconceivable way of bodhisattva wisdom that ripens beings; he reflected upon the inconceivable greatness of the general enjoyments of the bodhisattvas; he considered the inconceivable different aspects1055 of the bodhisattvas; he remembered the inconceivable pure ripening of beings by bodhisattvas; he thought about the inconceivable pure and perfect bodhisattva assembly of pupils; he had conviction in the inconceivable radiance of the bodhisattvas’ dedication to their duty to beings; and he attained happiness, powerful attraction, delight, contentment, deep joy, clarity of mind, brightness of mind, stability of mind, vastness of mind, and inexhaustibility of mind. He was in that way dedicated to remembering and thinking of the kalyāṇamitra.


23.
Chapter 23

Sarvagamin

23.­1

Then Sudhana, the head merchant’s son, visualizing in his mind the upāsikā Acalā, remembering the instruction of the upāsikā Acalā, with conviction in and no doubt about what the upāsikā Acalā had taught, proclaimed, instructed, described,1081 sanctioned, established, explicated, stated, and elaborated upon it; he followed it, contemplated it, comprehended it, meditated on it, was absorbed in it,1082 was fixed upon it, understood it, illuminated it, and became equal to it.1083


24.
Chapter 24

Utpalabhūti

24.­1

Sudhana, the head merchant’s son, had no regard for his life or body; he had no regard for engaging in dedication to obtaining and possessing the pleasures of existence; [F.46.a] he had no regard for the objects of perception that beings delight in; he had no regard for forms, sounds, smells, tastes, and textures; he had no concern for enjoying retinues and pleasures; he had no regard for any of the pleasures of the power of kingship and sovereignty; he was focused on attaining the highest purification of a buddha realm for the pure ripening and guiding of all beings; he was focused on never being satisfied with the extent of his offering to, honoring, and serving all the tathāgatas; he was focused on all phenomena with the wisdom that knows their nature;1091 he was focused on the qualities of bodhisattvas so that there would be no decline in his practice, which had the entire ocean of those qualities as its goal; he was focused on the great prayers of all bodhisattvas so as to maintain bodhisattva conduct throughout all kalpas; he was focused on entering the ocean of the circles of the followers of all tathāgatas; he was focused on all gateways of bodhisattva samādhis so as to manifest the attainment of all countless bodhisattva samādhis through each samādhi gateway; he was focused on all the light of wisdom of all Dharma wheels so as to never be satisfied with the extent of his obtaining Dharma wheels from all the tathāgatas; and he was focused on the kalyāṇamitras, who are the source of qualities, because the kalyāṇamitras are the source of the qualities of the buddhas, the bodhisattvas, and others.


25.
Chapter 25

Vaira

25.­1

When Sudhana set out on the path to Kūṭāgāra, he observed and contemplated how the path could be upward or downward, even or uneven,1097 dusty or free of dust, safe or hazardous,1098 difficult or unobstructed, and crooked or straight. He thought, “This journey to a kalyāṇamitra will be a cause for the practice of the bodhisattva path, will be a cause of the practice of the path of the perfections, and will be a cause of the path of benefiting all beings,1099 which will be a cause for turning all beings away from the precipice of attachment1100 and aversion, [F.49.a] of elation and depression;1101 will be a cause for turning all beings away from a perception1102 of inequality; will be a cause for removing the dust of the kleśas from all beings; will be a cause for clearing away the tree trunks, thorns, pebbles, and gravel of the various bad views of all beings; and, through their entering the unobscured realm of the Dharma, will be a cause for bringing them without hindrance to the palace of omniscience.


26.
Chapter 26

Jayottama

26.­1

Then Sudhana, the head merchant’s son, whose mind spread great love throughout the immeasurable realm of beings; whose being was saturated with the tenderness1130 of great compassion; who had accumulated a vast array of the accumulations of merit and wisdom; who had become free of all the dust, darkness, dirt, and mire of the kleśas; who had realized the equality of all phenomena; [F.51.b] who was devoted to the path that leads1131 upward to omniscience; who had chosen1132 the gateway for entering into immeasurable good qualities; who had the exertion1133 of firm diligence that is unimpaired by any bad quality; who was filled1134 with the vast calmness1135 of inconceivable bodhisattva samādhis; who shone with the light of the sun of wisdom that eliminated all the darkness of ignorance; who scattered flowers of wisdom brought by the pleasant, cool breezes of methods; who followed the way of wisdom that emerged from an ocean of great aspirations; and who possessed the wisdom that permeated without impediment the entire realm of the Dharma‍—he had approached entry into the city1136 of faultless1137 omniscience, and he yearned for the bodhisattva path.


27.
Chapter 27

Siṃha­vijṛmbhitā

27.­1

Sudhana, the head merchant’s son, set out for the town of Kaliṅgavana in the land of Śroṇāparānta and then arrived there. Searching for the bhikṣuṇī Siṃha­vijṛmbhitā, as he roamed here and there he questioned the people he met. There were many hundreds of young men1155 and many hundreds of young women assembling and following in the streets, crossroads, and street junctions, together with many hundreds of men and many hundreds of women.


28.
Chapter 28

Vasumitrā

28.­1

Sudhana, the head merchant’s son, with his mind illuminated by that great light of wisdom, focusing upon the light of omniscience, regarding the light of the power of the true nature, strengthening the way of retention that is the treasure of what was known from the voices of all beings, increasing the way of retention that possesses the Dharma wheels of all the tathāgatas, supporting1205 the power of the great compassion that is a refuge for all beings, realizing the strength of the omniscience that comes from the gateway of the light of the way of all Dharmas, following the pure aspiration that pervades the domain of the vast realm of phenomena, shining with the light of wisdom that illuminates all the directions of phenomena, accomplishing the power of the higher knowledge that pervades the array of world realms in the ten directions of all phenomena, and fulfilling the aspirations of accomplishing undertaking all the practices, memories, and actions1206 of the bodhisattvas, eventually arrived at the city of Ratnavyūha in the land of Durga and searched for the courtesan Vasumitrā.


29.
Chapter 29

Veṣṭhila

29.­1

Then Sudhana went to the town of Śubhapāraṃgama [F.66.a] and approached the householder Veṣṭhila. He bowed his head to his feet, stood before him, and, with his hands placed together in homage, said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it.

29.­2

“Ārya, I have heard that you give instruction and teachings to bodhisattvas! Explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”


30.
Chapter 30

Avalokiteśvara

30.­1

Then Sudhana, the head merchant’s son, contemplating the instruction of the householder Veṣṭhila, knowing that treasury of bodhisattva aspiration, remembering that power of bodhisattva memory, keeping in his mind the power of that successive lineage of the way of the buddhas, comprehending the continuous succession of the lineage of the buddhas, remembering the names of the buddhas that he had heard,1246 being in accord with the way of the Dharma taught by the buddhas, comprehending the array of attainments through the Dharma1247 of the buddhas, having confidence in the proclamation1248 of complete buddhahood by the buddhas, and focused on the inconceivable activity of the tathāgatas, eventually came to the Potalaka Mountain. [F.69.a] He ascended the Potalaka Mountain and searched and searched for the bodhisattva Avalokiteśvara.


31.
Chapter 31

Ananyagāmin

31.­1

Sudhana, the head merchant’s son, his mind having acquired Avalokiteśvara’s verses of wisdom,1268 had not had enough of gazing on the bodhisattva Avalokiteśvara, but so as not to disobey his instruction, Sudhana went to where the bodhisattva Ananyagāmin was.

31.­2

He bowed his head to the feet of the bodhisattva Ananyagāmin. Then he stood before him and, with his hands placed together in homage, said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it.


32.
Chapter 32

Mahādeva

32.­1

Sudhana had a mind that followed the vast conduct of bodhisattvas. He had the nature of longing for the scope of the wisdom of the bodhisattva Ananyagāmin. He saw the special qualities of accomplishing great higher cognition. He had attained joy in the armor of stable diligence. He had the aspiration to follow the displays1271 of inconceivable liberations. He practiced the qualities of the bodhisattva level. He analyzed on the level of samādhi. He was established on the level of the power of retention. He engaged in the level of prayer. He trained in the level of discernment. He was accomplishing the level of power.


33.
Chapter 33

Sthāvarā

33.­1

Then Sudhana, the head merchant’s son, eventually reached the goddess of the earth, Sthāvarā, in the land of Magadha’s bodhimaṇḍa. When he arrived there, one million earth goddesses proclaimed to one another, “Someone who will be a refuge for all beings is coming here! Someone who has the essence of the tathāgatas and who will break open the enclosing egg of ignorance of all beings is coming here! Someone who is in the family of the kings of Dharma and will attain the state of an unimpeded, stainless king of the Dharma is coming here! Someone who is a hero with the thunderbolt weapon that has the great power of wisdom and who will subdue the circle of opponents is coming here!”


34.
Chapter 34

Vāsantī

34.­1

Sudhana, the head merchant’s son, remembering the teaching of the earth goddess Sthāvarā, remembering the bodhisattva liberation called the essence of invincible wisdom, becoming adept in the meditation of bodhisattva samādhi, contemplating the way of the bodhisattva Dharma, analyzing the displays of bodhisattva liberation, viewing the very subtle wisdom of bodhisattva liberation, entering the ocean of the wisdom of bodhisattva liberation, with faith in the different wisdoms of bodhisattva liberation, realizing the mastery of the wisdom of bodhisattva liberation, and descending into the ocean of the wisdom of bodhisattva liberation, arrived at the location of the town of Kapilavastu.


35.
Chapter 35

Samanta­gambhīra­śrī­vimala­prabhā

35.­1

Then Sudhana, the head merchant’s son, contemplating the night goddess Vāsantī’s first entry into the pure domain of aspiration to enlightenment, analyzing the arising of the essence of a bodhisattva, comprehending the ocean of bodhisattva prayer, purifying the bodhisattva path of perfections, overcoming the domain of the bodhisattva levels, augmenting the domain of bodhisattva conduct, following1325 an ocean of the setting-forth of bodhisattvas, looking at the ocean of the great illumination of omniscience, increasing the bodhisattva clouds of great compassion intent on saving all beings, and attaining the blessing of the completely good bodhisattva conduct and prayer of the night goddess Vāsantī that extends to the limits of all realms, went to the location of the night goddess Samanta­gambhīra­śrī­vimala­prabhā. Having reached her, he bowed his head to the feet of the night goddess Samanta­gambhīra­śrī­vimala­prabhā, circumambulated the night goddess Samanta­gambhīra­śrī­vimala­prabhā many hundreds of thousands of times, keeping her to his right, and then stood before her and, with palms together, said, “Āryā, I have developed the aspiration for the highest, complete enlightenment. However, I do not know how a bodhisattva practices on the level of a bodhisattva, how a bodhisattva sets forth, how a bodhisattva accomplishes.” [F.92.a]


36.
Chapter 36

Pramudita­nayana­jagad­virocanā

36.­1

Sudhana, the head merchant’s son, was blessed by the instruction of the kalyāṇamitra; his mind practiced the words of the kalyāṇamitra; his mind had the perception of the kalyāṇamitra as a physician and himself as a patient; [F.96.a] his mind was contented by focusing on the vision of the kalyāṇamitra; his mind had obtained the opportunity to disperse the mountain of obscurations to the vision of the kalyāṇamitra; his mind had attained, through seeing the kalyāṇamitra, entry into the ocean of the ways of the great compassion that saves all the realms of beings; his mind had attained, through seeing the kalyāṇamitra, the illumination by wisdom of the ocean of the ways of the realm of phenomena.


37.
Chapter 37

Samanta­sattva­trāṇojaḥ­śrī

37.­1

Then Sudhana, the head merchant’s son, aspiring to the night goddess Pramudita­nayana­jagad­virocanā’s samādhi of the bodhisattva liberation called the banner of the power1432 of vast, stainless, completely good joy, comprehending it, understanding it, knowing it, believing in it, undertaking it, pervading it, recollecting it, remembering it, and meditating on it,1433 practicing the instruction of the kalyāṇamitra and memorizing the instruction given by the night goddess Pramudita­nayana­jagad­virocanā in order to maintain the continuity of the teaching of instruction, approached the night goddess Samanta­sattva­trāṇojaḥ­śrī. Through contemplating1434 seeing a kalyāṇamitra, through the domain of all his faculties,1435 by going from place to place1436 to obtain the sight of a kalyāṇamitra, through looking in all directions, through being intent on searching for a kalyāṇamitra, through being free from all pride, [F.113.b] through the prowess1437 of pleasing a kalyāṇamitra, through being resolved to create a great accumulation of merit, through having become single-mindedly intent upon a kalyāṇamitra,1438 and through all his roots of merit,1439 he had gained the unwavering motivation for a kalyāṇamitra’s conduct of skillful methods, had developed an ocean of the power of diligence for increasing reliance on a kalyāṇamitra, and had prayed to dwell with and follow kalyāṇamitras equally in all kalpas.


38.
Chapter 38

Praśanta­ruta­sāgara­vatī

38.­1

Sudhana, the head merchant’s son, meditating on the night goddess Samanta­sattva­trāṇojaḥ­śrī’s bodhisattva liberation called the manifestations that guide beings that appear in all worlds, and contemplating it, having faith in it, engaging in it, increasing it, expanding it, augmenting it,1498 gaining power over it, illuminating it, and being absorbed in it, approached the night goddess Praśanta­ruta­sāgara­vatī.


39.
Chapter 39

Sarva­nagara­rakṣā­saṃbhava­tejaḥ­śrī

39.­1

Sudhana, the head merchant’s son, was meditating on, familiarizing himself with,1530 and cultivating the bodhisattva liberation called the display in each instant of mind of the arising of the power of vast delight. He was following, remembering, [F.148.a] and comprehending the instruction and teachings of the night goddess Praśanta­ruta­sāgara­vatī, remembering each word and letter, the numerous countless aspects, the knowledge of the aspects of the nature of phenomena, and he was relying on it through his memory, analyzing it with his intelligence, comprehending it with his understanding,1531 increasing it with his intellect, feeling it with his body, practicing it, and engaging in it, and eventually he arrived where the night goddess Sarva­nagara­rakṣā­saṃbhava­tejaḥ­śrī was.


40.
Chapter 40

Sarva­vṛkṣpraphullana­sukha­saṃvāsā

40.­1

Sudhana, the head merchant’s son, further meditating on, believing in,1555 and increasing the bodhisattva liberation called the entry into beautiful sounds and profound manifestations, went to where the night goddess Sarva­vṛkṣpraphullana­sukha­saṃvāsā was. He saw the night goddess Sarva­vṛkṣpraphullana­sukha­saṃvāsā seated upon a lion throne consisting of the saplings of precious trees, inside a kūṭāgāra made from the branches of all perfumed precious trees and encircled by an entourage of ten thousand night goddesses. [F.159.b]


41.
Chapter 41

Sarva­jagad­rakṣā­praṇidhāna­vīrya­prabhā

41.­1

Sudhana, the head merchant’s son, went to where the night goddess Sarva­jagad­rakṣā­praṇidhāna­vīrya­prabhā was. He saw the night goddess Sarva­jagad­rakṣā­praṇidhāna­vīrya­prabhā in the center of her entourage, seated upon a throne that contained kings of jewels that illuminated the dwellings of all beings. She had a body covered completely in a net of jewels that illuminated the ways of the realm of phenomena. Her body revealed the images of the sun, the moon, and all the planets, stars, and constellations. She had a body that manifested to the perception of beings in accordance with their wishes. She had a body such that her own body was perceived by all beings as having the same form as their bodies. She had a body that manifested perceptions of a vast, centerless, edgeless ocean of skin colors. She had a body that manifested practicing all paths of the practice of conduct. She had a body that could be perceived from every kind of orientation.1628 She had a body that was present in all worlds, filling all directions with the sound of thunder from the cloud of the Dharma and with various miraculous manifestations. She had a body that reached throughout the realm of space, at all times looking at how to benefit all beings. She had a body that paid homage and bowed down at the feet of all tathāgatas. She had a body that came before all beings, aiding them in the accumulation of roots of merit. [F.180.a] She had a body that possessed the mindfulness of keeping and never deviating from the motivation to accomplish and fulfill the prayer to receive and possess clouds of Dharma directly from all the tathāgatas. She had a body that filled all principal and intermediate directions with light that had no edge or center. She had a body that manifested the illumination and the spreading light of the lamp of Dharma, dispelling the darkness in all beings. She had a body that manifested as a stainless body of the wisdom that phenomena are like illusions. She had a body that manifested as a Dharma body free of darkness and dust. She had a body that appeared with the nature of being an illusion. She had a mind free of darkness that had realized the true nature. She had attained the illumination in all aspects of the light of wisdom. She had a mental body that was completely free of illness and had no pain. She had appeared from the realm of the enduring and indestructible Dharma body. She had a body that was the pure body of the stainless true nature, the state completely without kleśas, and which had the nature of the unlocated blessing of the tathāgatas.


42.
Chapter 42

Sutejomaṇḍala­rati­śrī

42.­1

Then Sudhana, the head merchant’s son, remembering the instruction of the night goddess Sarva­jagad­rakṣā­praṇidhāna­vīrya­prabhā and meditating on, comprehending, and augmenting the bodhisattva liberation called the origin of the roots of merit that inspire the ripening of all beings, eventually arrived at the Lumbinī Forest.

42.­2

He circumambulated the Lumbinī Forest, keeping it to his right, and then searched for Sutejomaṇḍala­rati­śrī, the Lumbinī Forest goddess.


43.
Chapter 43

Gopā

43.­1

Sudhana, the head merchant’s son, left the presence of Sutejomaṇḍala­rati­śrī, the Lumbinī Forest goddess, and went to the location of the great city of Kapilavastu. [F.219.b]

43.­2

While meditating on, comprehending, increasing, practicing, purifying,1745 contemplating, and examining the bodhisattva liberation called the miraculous manifestations at the birth of bodhisattvas throughout all the perceptions of countless kalpas, he came to the assembly hall of the bodhisattvas called the Illuminating Light of the Realm of the Dharma.


44.
Chapter 44

Māyādevī

44.­1

Sudhana, the head merchant’s son, on the way to Māyādevī, undertaking the wisdom of practicing the scope of the activity of the buddhas, thought, “By what means can I see the kalyāṇamitras, honor them, meet them,1847 accompany them,1848 learn their qualities, know the field of their speech, understand the succession of their words, and possess the teachings of the kalyāṇamitras who have six āyatanas that have risen above all worlds; who have bodies that have transcended all attachments; who follow the path of unimpeded movement; who have pure Dharma bodies; who have bodies that are manifestations of illusory physical activities; who perform conducts in the world that are the illusions of wisdom; who have forms and bodies1849 from prayer;1850 who have bodies that are not born and do not cease; who have bodies that are neither true nor false; who have bodies that do not pass away or perish; who have bodies that do not originate and are not destroyed; who have bodies that have the single characteristic of having no characteristics; who have bodies that have no attachment to duality; who have bodies that are based on having no basis; who have bodies that do not decay1851 or diminish; [F.256.a] who have bodies without thoughts, like reflections; who have active bodies that are like dreams; who have bodies that do not depart, like the surface of a mirror; who have bodies that are established in peace, like the absence of directions; who have bodies that pervade all directions; who have bodies that have no differentiation between the three times; who have bodiless bodies of mind that are bodies without thought; who have bodies that have transcended the path of sight in all worlds; who have bodies that have been tamed through the path of completely good vision; and who have the unimpeded field of activity of space?”


45.
Chapter 45

Surendrābhā

45.­1

Sudhana went to the paradise of the lord of Trāyastriṃśa and approached the deva maiden Surendrābhā, the daughter of the deva Smṛtimat. He bowed his head to the feet of the deva maiden Surendrābhā, circumambulated the deva maiden Surendrābhā many hundreds of thousands of times, keeping her to his right, and then stood before the deva maiden Surendrābhā with his palms together in homage and said, “Āryā, goddess, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Āryā, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”


46.
Chapter 46

Viśvāmitra

46.­1

Sudhana descended from the paradise of the lord of Trāyastriṃśa and eventually came to Viśvāmitra, the teacher of children, in the city of Kapilavastu. When he came to him, he bowed his head to the feet of Viśvāmitra, the teacher of children; circumambulated Viśvāmitra, the teacher of children, many hundreds of thousands of times, keeping him to his right; and then stood before Viśvāmitra, the teacher of children, with his palms together in homage and said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Ārya, I have heard that you give instruction and teachings to bodhisattvas! Ārya, I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!” [F.273.b]


47.
Chapter 47

Śilpābhijña

47.­1

Sudhana went to where Śilpābhijña, the head merchant’s son, was present. When he came to him, he bowed his head to the feet of Śilpābhijña, the head merchant’s son, then stood before Śilpābhijña, the head merchant’s son, with his palms together in homage and said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Ārya, I have heard that you give instruction and teachings to bodhisattvas! Ārya, I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”


48.
Chapter 48

Bhadrottamā

48.­1

Sudhana, the head merchant’s son, went to the town called Vartanaka in the region of Kevalaka and approached the kalyāṇamitra Bhadrottamā. When he approached the kalyāṇamitra Bhadrottamā, he bowed his head to her feet, and then he stood before the kalyāṇamitra Bhadrottamā with his palms together in homage and said, “Āryā, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. [F.276.b] Āryā, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”


49.
Chapter 49

Muktāsāra

49.­1

Sudhana, the head merchant’s son, eventually arrived in the southern region, and in the town of Bharukaccha he approached the goldsmith Muktāsāra. He bowed his head to the feet of the goldsmith Muktāsāra and then, standing before him with his palms together in homage, said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it.


50.
Chapter 50

Sucandra

50.­1

Sudhana went to the householder Sucandra, bowed his head to the feet of the householder Sucandra, stood before him, and, with his palms together in homage, said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Ārya, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”


51.
Chapter 51

Ajitasena

51.­1

Sudhana eventually reached the town of Roruka and approached the householder Ajitasena, bowed his head to the feet of the householder Ajitasena, stood before him, [F.278.b] and, with his palms together in homage, said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Ārya, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”


52.
Chapter 52

Śivarāgra

52.­1

Sudhana eventually reached the village of Dharma and approached the brahmin Śivarāgra. He bowed his head to the feet of the brahmin Śivarāgra, stood before him, and, with his palms together in homage, said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Ārya, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”


53.
Chapter 53

Śrīsaṃbhava and Śrīmati

53.­1

Sudhana eventually reached the town of Sumanāmukha and approached the boy Śrīsaṃbhava and the girl Śrīmati. He bowed his head to their feet, stood before them with his palms together in homage, and said, “Āryas, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Āryas, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”


54.
Chapter 54

Maitreya

54.­1

Sudhana, the head merchant’s son, his mind moistened by the instructions of the kalyāṇamitra, contemplated bodhisattva conduct. Thinking of how his many bodies in the past had failed to practice perfect conduct, he made resolute the strength of his body. Thinking of how his body and mind throughout the past, even though pure, were the worthless continuation of a saṃsāric mind, he applied the attention of his mind to conduct. Thinking how his actions throughout the past had been impure, had been devoted to the world, and were worthless hardships, he contemplated accomplishing in the present that which is very meaningful. [F.289.a] Thinking how throughout the past he had developed thoughts through incorrect examination, he generated the strength to create the correct examination of bodhisattva conduct. Thinking how his past bodies had a range of activity1974 dedicated to engaging in self-benefit, he made firm the strength of his superior, higher motivation to engage in benefiting1975 all beings. Thinking how in the past he had the flavorless conduct of continually seeking what was desired, he increased the great force of the power for attaining relief through engaging in obtaining the Dharma of the buddhas. Thinking how in the past he had engaged in conduct through an incorrect motivation, he purified1976 the flow of his mind in the present with a correct view that was free of error and with dedication to bodhisattva prayer. Thinking how in the past he fruitlessly had no diligence in his undertakings and practiced without diligence, in the present he motivated his mind and body by generating the diligence for remaining prepared to gather the Dharmas of the buddhas. Examining how he and others had been lost in the lower realms and1977 the five classes of beings, and thinking how in the past he had not taken care of his body, he increased a vast, powerful rejoicing and aspiration for maintaining a body with the power to accomplish all the Dharmas of the buddhas, take care of all beings, and serve all kalyāṇamitras. [F.289.b]


55.
Chapter 55

Mañjuśrī

55.­1

Sudhana, the head merchant’s son, after passing through a hundred and ten towns, came to the district called Sumanāmukha, where, while thinking of and looking for Mañjuśrī Kumāra­bhūta, he was aspiring and praying to see Mañjuśrī Kumāra­bhūta and continually yearning to meet him.

55.­2

Then Mañjuśrī Kumāra­bhūta, from a distance of a hundred and ten yojanas, extended his hand and placed it upon the head of Sudhana, the head merchant’s son, who was in the town of Sumanāmukha, and said, “Well done, well done, noble one! Someone who does not have the power of faith, who has a mind that wearies, who has thoughts of despondency, who abandons practice, who turns away from diligence, who is pleased by having a few qualities, who remains clinging to a single root of merit, who is not skilled in accomplishing the conduct and prayer, who is not in the care of a kalyāṇamitra, and who does not consider the buddhas is unable to know the true nature of phenomena in this way, or to know this kind of way and this kind of range of activity, or to know this kind of place or enter it, or to believe in it or examine it or understand it or attain it.”


56.
Chapter 56

Samanta­bhadra and “The Prayer for Completely Good Conduct”

56.­1

Sudhana, the head merchant’s son, who had reverenced as many kalyāṇamitras as there are atoms in the world realms of a billion-world universe; who had the motivation to gather the accumulations for omniscience; who correctly held and practiced the instructions and teachings of all kalyāṇamitras; who in the presence of all kalyāṇamitras gave rise to the same aspiration as they did; who had the realization that pleased and was not displeasing to all kalyāṇamitras; who followed the ocean of the ways of the instructions and teachings of all kalyāṇamitras; who had the essence that arises from the ocean of the aspiration of great compassion; who had shone on all beings with the clouds of the ways of great love; who had a body that increased the power of great joy; who was active2180 in complete peace within the vast bodhisattva liberations; who had the vision focused on whatever emanates from all gateways;2181 who had perfected the practice of the ocean of the qualities of all tathāgatas;2182 who had followed the path of aspiration of all the tathāgatas;2183 who had increased the power of diligence in the accumulation of omniscience; who had a mind with the perfect development of the motivation and aspiration of all bodhisattvas; who had comprehended the succession of all the tathāgatas in the three times; [F.345.b] who had realized the ocean of the ways of the Dharmas of all buddhas; who had followed the ocean of the ways of the Dharma wheels of all the tathāgatas; who had the range of activity of manifesting the appearance of taking birth in all worlds; who had comprehended the ocean of the ways of the prayers of all bodhisattvas; who was established in bodhisattva conduct in all kalpas; who had attained the illumination of the scope of omniscience; who had increased all the powers of a bodhisattva; who had attained the illumination of the path to omniscience; who had attained the unobscured illumination of all directions; who had the realization that pervades the ways of the entire realm of phenomena; who had accomplished the illumination of the ways of all realms; who had engaged in the appropriate way with the activities of the vast extent of beings; who had demolished all the precipices and mountains of obscurations; who had followed the unobscured true nature of phenomena; who was active2184 in complete peace in the bodhisattva liberations that have the essence of all the surfaces and bases in the realm of phenomena; who was seeking the range of activity of all the tathāgatas; who had been blessed by all the tathāgatas; who was established in being active2185 in the range of activity of a bodhisattva; who had heard the name of the bodhisattva mahāsattva Samanta­bhadra; who had heard of his bodhisattva activity; who had heard of his special prayers; who had heard of his special entry and dwelling in the accomplishment of accumulation; who had heard of his special path of accomplishment and setting forth; [F.346.a] who had heard of his way of activity on the completely good level; who had heard of the accumulations of his level; who had heard of his power for attaining that level; who had heard of his ascending to that level; who had heard of his being established on that level; who had heard of his reaching that level through leaving the previous levels; who had heard of the range of activity of that level; who had heard of the blessings of that level; who had heard of his dwelling on that level; and who yearned and thirsted for the sight of the bodhisattva Samanta­bhadra; with a motivation as vast as space that had risen above all clinging; with a perfect meditation that perceived all2186 realms; with a mind that had transcended all attachments; with an unobscured range of activity in all phenomena; with an obstructed mind that pervaded the entire ocean of the directions; with an unobscured mind that ascended to the scope of perception of omniscience; with a pure mind that had the pure vipaśyanā that adorns a bodhimaṇḍa; with a perfectly distinct mind that comprehended the ocean of the Dharmas of all the buddhas; with a vast mind that pervaded all realms of beings in order to ripen and guide them; with an immense2187 mind that purified all buddha realms; with a measureless mind that manifested his appearance within the assemblies of the followers of all buddhas; and with an inexhaustible and endless mind that dwelled in all kalpas and had the conclusive strengths, fearlessnesses, and unique qualities of all the tathāgatas, Sudhana, in the bodhimaṇḍa, which had the supreme vajra as its essence, was seated upon a lotus seat that was a mass of all jewels, gazing at the lion throne that was the seat of the Tathāgata. [F.346.b]


c.

Colophon

c.­1

Translated and revised by the Indian upādhyāyas Jinamitra and Surendrabodhi and by the chief editor Lotsawa Bandé Yeshé Dé and others.2233

Tibetan Editor’s Colophon

Tashi Wangchuk
c.­2

A Multitude of Buddhas is the marvelous essence of the final, ultimate, definitive wheel from among the three wheels of the Sugata’s teaching. It has many other titles, such as The Mahāvaipulya Basket, The Earring, The Lotus Adornment, and so on.

c.­3

It has seven sections:2234 A Multitude of Tathāgatas,2235 The Vajra Banner Dedication,2236 The Teaching of the Ten Bhūmis,2237 The Teaching of Completely Good Conduct,2238 [F.362.b] The Teaching of the Birth and Appearance of the Tathāgatas,2239 The Transcendence of the World,2240 and Stem Array.2241 These are subdivided into forty-five chapters.

c.­4

According to Butön Rinpoché and others, it contains thirty-nine thousand and thirty verses, a hundred and thirty fascicles, and an additional thirty verses. Although the Tshalpa Kangyur catalog records one hundred fifteen fascicles, and the Denkarma one hundred twenty-seven fascicles,2242 present-day recensions have various numbers of fascicles.2243

c.­5

This sūtra was first received from Ārya Nāgārjuna by Paṇḍita Buddhabhadra and Paṇḍita Śikṣānanda (652–710), and they both translated it into Chinese. It is taught that Surendrabodhi and Vairocana­rakṣita acted as chief editors for a Chinese translation.2244

c.­6

As for the transmission lineage, there is the lineage from China, starting with the perfect Buddha, Ārya Mañjuśrī, Lord Nāgārjuna, the two paṇḍitas mentioned above, and Heshang Tushun. Then the lineage continued through others until Üpa Sangyé Bum received it from Heshang Gying-ju. That lineage was then passed on through Lotsawa Chokden and has continued up to the present time.

c.­7

The lineage from India is as follows. It was passed from Nāgārjuna to Āryadeva, and then Mañjuśrīkīrti, and so on, until Bari Lotsawa received it from Vajrāsana. It is taught that the lineage then continued through Chim Tsöndrü Sengé, the great Sakya Lord,2245 and so on.

c.­8

However, I have not seen any histories or texts that recount translation work done by lotsawas or paṇḍitas other than those listed in the colophon here.

c.­9

The king of Jangsa Tham2246 had a complete Kangyur made that was based on the Tshalpa Kangyur. At the present time this is known as the Lithang Tshalpa Kangyur (1609–14). I consider this to be a reliable source and so have made it the basis for this edition. However, since it contains many omissions, accretions, and misspellings, I have edited it by searching in further old versions that are correct.2247 There are variant Sanskrit manuscripts and disparate translations, and despite their consistent overall meaning it is has not been possible to edit the text definitively on the level of the words. It is nevertheless useful, at least, to have corrected it according to the majority of versions.

c.­10

Varying translations of terms have been left as they are, since there is no contradiction in meaning. Examples include rgyan instead of bkod pa;2248 ’byam klas instead of rab ’byams;2249 so so yang dag par rig pa instead of tha dad pa yang dag par shes pa;2250 thugs for dgongs pa;2251 [F.363.a] nyin mtshan dang zla ba yar kham mar kham dang instead of nyin mtshan dang yud du yan man dang;2252 and tha snyad instead of rnam par dpyod pa.2253

c.­11

Sanskrit words have many stems and roots, affixes, and derivations. In the case of some of the lotsawas and paṇḍitas in Tibet who had the eyes of the Dharma and produced meaning-translations, the tenses, cases, and so on are difficult to understand. As my principal reference I have therefore taken passages about which the largest number of manuscripts were in agreement. On other points where there was the slightest doubt I have ensured that they conform with the treatises on Tibetan linguistics. More coherence would have been possible had there been an extant version in the old Tibetan terminology alone, since in most of the manuscripts there seems to be neither a complete predominance of archaic terms, nor any obvious sign of what changes editors have made to the translation. In any case, changes made in later times‍—significant adulterations of the text by the mixing of old and new forms, and disruptive placements of the shad marks that differentiate clauses‍—seem to be numerous, but are actually slight and only minor faults, so I have left them as they are, for otherwise, the editing work would have been comparable to cutting through the megaliths of Mön.

c.­12

This, therefore, is the result of my work with all its pretensions to perseverance and complete correctness, and through it may the precious teaching of the Buddha and the glory of the merit of nonsectarian beings remain for the entire kalpa within the circle of the Cakravāla Mountains, as bright as the sun and moon.

c.­13

It was printed in the water tiger year called dge byed (1722),2254 in the presence of Tenpa Tsering (1678–1738), the divine Dharma king who rules in accordance with the Dharma, who has the vast, superior wealth of the ten good actions, and who is a bodhisattva as a ruler of humans and the source of happiness in the four regions of greater Tibet.


c.­14

Written by the attendant Gelong Tashi Wangchuk, who in the process of revision was commanded to become its supervisor.

c.­15

Ye dharma­hetu­prabhavā hetun teṣān tathāgato hy avadat. Teṣāñ ca yo nirodha evaṃ vādī mahā­śramanaḥ.

(All phenomena that arise from causes, the Tathāgata has taught their cause, and that which is their cessation; thus has the Great Śramaṇa proclaimed.)


n.

Notes

n.­1
See colophon, c.­3.
n.­2
Pekar Zangpo, mdo sde spy’i rnam bzhag (2006), 18.
n.­3
This depiction of Śākyamuni as a Vairocana emanation has its precedent in a sūtra that was never translated into Tibetan but exists in Chinese translation: the Brahma­jāla­sūtra. This sūtra introduces the Buddha Vairocana as the primordial buddha who is the source of ten billion Śākyamunis who exist simultaneously in ten billion different worlds. This sūtra should not be confused with the Brahma­jāla­sūtra that exists both in the Pali canon and in the Tibetan Kangyur (Toh 352).
n.­4
See Peter Alan Roberts, trans., The Ten Bhūmis, Toh 44-31.
n.­5
There is evidence for Mahāyāna sūtras originating in northern India. In his Genealogies of Mahāyāna Buddhism, Joseph Walser argues that the “core portion” of The Perfection of Wisdom in Eight Thousand Lines (Toh 12, Aṣṭa­sāhasrikā­prajñā­pāramitā) was most probably written in the second half of the first century in Mathura, which is located in present-day Uttar Pradesh. He also offers the tentative conclusion that it was written by “a Sarvāstivādin monk residing at Buddhadeva’s Guhavihāra outside of Maṭ.” See Walser (2018), 242.
n.­6
Osto notes that Etienne Lamotte, Edward Conze, and Nalinaksha Dutt all regard the Mahāsāṃghika as the source of the Mahāyāna tradition. See Osto (2008), 157, n. 5. Paul Williams argues that at least some Mahāyāna sūtras emerged from the Mahāsāṃghika: “There can be no doubt that at least some early Mahāyāna sūtras originated in Mahāsāṃghika circles. In the lokottaravāda supramundane teachings we are getting very close to a teaching well-known in Mahāyāna that the Buddha’s death was also a mere appearance; in reality he remains out of his compassion, helping suffering humanity, and thence the suggestion that for those who are capable of it the highest religious goal should be not to become an Arhat but to take the Bodhisattva vows, embarking themselves on the long path to a supreme and totally superior Buddhahood.” See Williams (2009), 21. This view has been contested by a number of scholars, however, including Paul Harrison, who maintains in his “Searching for the Origins of the Mahāyāna: What Are We Looking For?” that it is impossible to draw a clear connection between the Mahāyāna and a single sect, maintaining instead that the Mahāyāna was a loose set of related movements that cut across Buddhist India. For a fine summary of scholarship concerning the origins of the Mahāyāna, see Osto (2008), 105–16.
n.­7
Toh 127. See translation in Peter Alan Roberts, trans., The King of Samādhis Sūtra, 84000: Translating the Words of the Buddha, 2018.
n.­8
Osto (2008), 108–9.
n.­9
Bodhi­sattva­gocara­upāya­viṣaya­vikurvāṇa­nirdeśa, Toh 146. See English translation in Jamspal 2010.
n.­10
See Satyaka Sūtra, folios 98.b–130.a.
n.­11
See Satyaka Sūtra, folios 132.b–133.a.
n.­12
Saddharma­puṇḍarīka­nāma­mahāyāna­sūtra, Toh 113. See translation in Peter Alan Roberts, trans., The White Lotus of the Good Dharma, 84000: Translating the Words of the Buddha, 2018.
n.­13
This is found in chapter 4 of the Satyaka Sūtra, titled “The Teaching as a Single Yāna” (theg pa gcig tu bstan pa’i le’u). See Satyaka Sūtra, folios 94.b–98.b.
n.­14
Osto (2008), 5.
n.­15
The Prayer of Good Conduct (Ārya­bhadra­caryā­praṇidhāna­rāja, Toh 1095).
n.­16
Osto (2008), 6, 113.
n.­17
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), 327, n. 15.
n.­18
Osto (2008), 4.
n.­19
Osto (2008), 129.
n.­20
Osto (2008), 4.
n.­21
Ōtake (2007), 93–94.
n.­22
The Stok Palace (vol. 34, folio 310.a), Lhasa (vol. 46, folio 341.b), Choné (vol. 94, folio 284.a), and Narthang (vol. 40, folio 340.a) editions read shin tu rgyas pa chen po’i mdo sangs rgyas phal po che zhes bya ba/ byang chub sems dpa’i sde snod kyi nang nas sdong pos brgyan pa zhes bya ba chos kyi rnam grangs chen po las. This could be translated, “the great Dharma discourse called the Gaṇḍa­vyūha from within the Bodhisattva­piṭaka called the vast Buddhāvataṃsaka Sūtra,” which suggests that the Buddhāvataṃsaka is a type of text known as a Bodhisattva­piṭaka. Urga (vol. 38, folio 362.a) has sangs rgyas phal po che zhes bya ba/ shin tu rgyas pa chen po’i mdo las/ byang chub sems dpa’i sde snod cing / sdong pos rgyan pa zhes bya ba, which could be translated as “the Bodhisattva­piṭaka and Gaṇḍa­vyūha from the Mahāvaipulya sūtra called the Buddhāvatamska,” although cing grammatically should follow a verb, not a noun, and it could well be an error for kyi nang when that is pronounced “chi nang.” This, like the aforementioned colophon from Dunhuang, suggests that both Bodhisattva­piṭaka and Gaṇḍa­vyūha are titles for one and the same work. By contrast, the Degé (vol. 38, folio 362.a) and Kangxi (vol. 60, folio 263.a) read shin tu rgyas pa chen po’i mdo/ sangs rgyas phal po che zhes bya ba las/ byang chub sems dpa’i sde snod kyi nang / sdong pos brgyan pa zhes bya ba chos kyi rnam grangs chen po las. This could be rendered, “From the Mahāvaipulya sūtra called the Buddhāvataṃsaka, from within the Bodhisattva­piṭaka, the great Dharma discourse called the Gaṇḍa­vyūha,” meaning that the Gaṇḍa­vyūha is from the Bodhisattva­piṭaka, a collection of bodhisattva teachings, and has been included in the Buddhāvataṃsaka. In other words, the Gaṇḍa­vyūha is contained in the Bodhisattva­piṭaka that is contained in the Buddhāvataṃsaka‍—a statement that would not seem to make much sense.
n.­23
Osto (2008), 4.
n.­24
Osto (2008), 130.
n.­25
Osto (2008), 11.
n.­26
Osto (2008), 5.
n.­27
Osto (2008).
n.­28
Van Norden (2019).
n.­29
Fontein (1967), 117. Fontein (2012), 1. See also Revianur (2018), 577.
n.­30
Fontein (1967), 118.
n.­31
Fontein (1967), 120–21.
n.­32
si tu chos kyi ’byung gnas, folio 205.a.
n.­33
See c.­5 and particularly n.­2244.
n.­34
D. E. Osto, “The Supreme Array Scripture,” accessed July 6, 2021.
n.­35
Toh 352 in the Kangyur.
n.­36
rnam par snang mdzad chen po mngon par rdzogs par byang chub pa rnam par sprul pa byin gyis rlob pa shin tu rgyas pa mdo sde’i dbang po’i rgyal po.
n.­37
sems kyi rgyal pos dris nas grangs la ’jug pa bstan pa, folios 348.b–393.b.
n.­38
According to the Sanskrit. There is no division into chapters in the Tibetan, see Introduction i.­65. In Śikṣānanda’s eighty-fascicle Chinese translation (hereafter, “the Chinese”), this is presented as the thirty-ninth sūtra in twenty-one fascicles, from 60 to 80. Each fascicle bears the title 入法界品 (ru fa jie pin), number 39, and a serial number ranging from 1 to 21; for example, fascicle 60 is entitled 入法界品第三十九之一 (ru fa jie pin di san shi jiu zhi yi), the first segment of the thirty-ninth sūtra, Entry into the Realm of the Dharma.
n.­39
According to the Sanskrit and such Kangyurs as the Degé, which have shes pa dam pa’i ye shes. Lithang and Choné Kangyurs have shes rab dam pa’i ye shes. Yongle and Kangxi have ye shes rab dam pa’i ye shes.
n.­40
According to the Sanskrit. The Tibetan has brtan pa dam pa’i ye shes.
n.­41
According to the Sanskrit and the Chinese. The Tibetan blo gros chen po’i gzi brjid appears to translate from mahāmatitejas.
n.­42
This is followed in the Sanskrit by Samanta­prabha­tejas, which would have been translated into Tibetan as kun nas ’od gyi gzi brjid. The Chinese appears to have conflated these three similar names into one as 普吉祥威力 (pu ji xiang wei li).
n.­43
Construction from the Tibetan. Not present in the Sanskrit or the Chinese.
n.­44
According to the Sanskrit, the Chinese, and most Kangyurs, which have shin tu rnam par lta ba’i myig. Yongle, Lithang, Kangxi, and Choné have rnam par dag pa’i in error for rnam par lta ba’i. In the Sanskrit this is followed by Avalokitanetra, which is absent in both the Chinese and the Tibetan, most likely the result of a scribal omission due to the similarity of the names.
n.­45
In the Sanskrit and the Chinese this is followed by “the bodhisattva Samanta­netra,” which is not present in the Tibetan.
n.­46
The Sanskrit has “bodhisattva mahāsattva.” The Chinese ends all names with “bodhisattva.”
n.­47
The Sanskrit has “bodhisattva mahāsattva.”
n.­48
The Sanskrit has “bodhisattva mahāsattva.”
n.­49
According to the Sanskrit and the Chinese. Not present in the Tibetan, probably as the result of an accidental omission in the process of copying, because of the names being similar.
n.­50
The Sanskrit has “bodhisattva mahāsattva.”
n.­51
Occurs last in the list of -ketu names in Sanskrit.
n.­52
The Sanskrit has “bodhisattva mahāsattva.”
n.­53
According to the Sanskrit and the Chinese. The Tibetan omits dhātu.
n.­54
The Sanskrit has “bodhisattva mahāsattva.”
n.­55
The Sanskrit has “bodhisattva mahāsattva.”
n.­56
The Sanskrit has “bodhisattva mahāsattva.”
n.­57
The Sanskrit has “bodhisattva mahāsattva.”
n.­58
The Sanskrit has “bodhisattva mahāsattva.”
n.­59
According to the Sanskrit. The Tibetan ye shes ri bo’i blo appears to be translated from jñāna­parvata­buddhi. The Chinese reads 須彌光覺 (xu mi guang jue).
n.­60
In the Sanskrit the order of Vimala­buddhi and Asaṅga­buddhi are reversed.
n.­61
The Chinese translation uses the term 成就 (cheng jiu), which means “accomplished.” Sanskrit: abhiniryāta.
n.­62
The Sanskrit samantabhadra­bodhi­sattva­caryā­praṇidhāna could also be interpreted, as is similarly found in Osto, as “the prayer for the bodhisattva conduct of Samanta­bhadra,” though this would more regularly be written as bodhi­sattva­samantabhadra­caryā­praṇidhāna.
n.­63
According to the Sanskrit. The translation of the word vijñaptiṣu, which would have been translated as rnam par rig byed, appears to have been inadvertently omitted in the Tibetan, either from the Sanskrit manuscript it was translated from or at an early stage in the copying of the text. The Chinese translation has 至處無限 (zhi chu wu xian, “who had been to countless places”).
n.­64
According to the Sanskrit and the Chinese. The Tibetan appears to have inadvertently omitted “of the buddhas.”
n.­65
According to the Sanskrit guṇa. The word yon tan (the translation of guṇa) is absent in the Tibetan, and absent in the Chinese as well.
n.­66
According to the Sanskrit anigṛhīta. The Tibetan translates as the vague mi gnas pa, which could be interpreted as “not dwelling” or “unlocated.” Similarly, the Chinese describes their manifestations as 無所依止 (wu suo yi zhi, “nondwelling”) because they are in accordance with the aspirations of beings.
n.­67
According to the Sanskrit and the Chinese. The Tibetan inadvertently omits “wisdom.”
n.­68
According to the Sanskrit. The Tibetan appears to have translated tshogs from a manuscript in which gagaṇa (“space”) was corrupted to gaṇa (“crowd,” “class,” “group”) so that it meant “the range of activity of the crowd of tathāgatas.” The Chinese omits the description “that is as extensive as space.”
n.­69
According to the Tibetan sgo (“gateway”). The Chinese translation has 門 (men, “door”) as well. The available Sanskrit appears to have sukha (“bliss”) in error for mukha (“door”).
n.­70
According to las in the Stok Palace, Kangxi, Lithang, Yongle, and Choné Kangyurs. The others have la.
n.­71
According to the Sanskrit vihāra and the Chinese. The Tibetan appears to have inadvertently omitted it.
n.­72
According to the Sanskrit kāya and the Chinese. The Tibetan appears to have inadvertently omitted it.
n.­73
According to kyis in Degé and most Kangyurs. Lithang and Choné have kyi.
n.­74
According to the Sanskrit. The Tibetan appears to have kyi in error for kyis in all versions. The Chinese has 隨順 (sui shun, “according to”).
n.­75
According to the Sanskrit. The Tibetan has rgyan (“adornment”).
n.­76
According to the Sanskrit and the Chinese. The Tibetan has rgyan (“adornment”). The Chinese translates this as “how he had practiced.”
n.­77
The Tibetan has interpreted the compound as bsgrub pa dang / rnam par ’phrul pa, meaning “attainments and miraculous manifestations.”
n.­78
According to the Sanskrit dakṣina, and yon in Stok Palace, Yongle, Narthang, and Lhasa. Other Kangyurs have yon tan (“qualities”). The Chinese translates as 布施功德 (bu shi gong de, “the merit of generosity”).
n.­79
According to the instrumental particle in most Kangyurs, including Stok Palace, but absent in Lithang and Choné.
n.­80
These three qualities (i.e., extensive as space, beyond example, and having adornments) appear only in the Tibetan. The Sanskrit and the Chinese have mahā­karuṇāśarīra and 大悲為身 (da bei wei shen), both of which mean “the body of great compassion,” which is absent in Tibetan.
n.­81
According to the Sanskrit. The Tibetan has a genitive particle that connects this description with the following one.
n.­82
The Tibetan here and elsewhere translates jagat as ’gro ba (“beings”) instead of its meaning as “world.” The Chinese translates as “the world” to describe the precious jewels as “the best of the world.”
n.­83
According to the Sanskrit. The Tibetan has a genitive particle that connects this description with the following one.
n.­84
According to the Sanskrit rāja and rgyal po in Stok Palace, Narthang, and Lhasa. Other Kangyurs have rgyal ba.
n.­85
According to the Sanskrit divyātmabhāva interpreted in Tibetan as “bodies of divine materials.” The Chinese interprets it as 天身雲 (tian shen yun, “clouds of divine bodies”).
n.­86
According to the Tibetan. In Sanskrit this is divided into two descriptions: “Adorned by a rain from clouds of every flower, adorned by a profusion of a treasure of excellent flowers.” The Chinese has 華樹 (hua shu, “flowering trees” or “flowers and trees”).
n.­87
According to the Tibetan. “Trees” is absent in the available Sanskrit. The Chinese has 衣樹雲 (yi shu yun, “clouds of clothes and trees”).
n.­88
According to the Sanskrit. The Tibetan translates paṭala, here meaning “a mass or assemblage,” as na bun (“mist”). The Sanskrit śarīra here has the meaning of “world” or “universe” but was translated into Tibetan by its more general meaning of “body,” creating a meaningless sentence. The Chinese reads 一切大地 (yi qie da di), literally “all great lands,” which can mean the “world” or “universe,” either singular or plural. It describes the following clouds of incense as 一切如眾生形 (yī qiè rú zhòng shēng xíng, “in forms of all sentient beings”). Cleary has “form of all beings” while Osto has “body of the entire world.”
n.­89
According to the Sanskrit jala and the Chinese 網 (wang). The Tibetan appears to have translated from rāja (“king”). The word “powder” is absent in the Chinese.
n.­90
According to the Sanskrit bimba. The Tibetan translates as ’bru, which could be taken to mean “grain.” Not present in the Chinese.
n.­91
According to the Sanskrit adhitiṣṭha. The Tibetan translates it as byin gyis brlab pa (“blessed”). The Chinese presents all these items as part of the manifestation without adding verbs to each.
n.­92
In the Sanskrit this is followed by “manifested the circles of followers in all buddha realms,” which is absent in the Tibetan and the Chinese.
n.­93
According to the Sanskrit and Tibetan later in the sūtra. At this point the Sanskrit omits tejo, while the Tibetan omits rgyal po (rāja).
n.­94
According to the Sanskrit. Tibetan has bdug spos (“incense”) instead of rgyal mtshan (“banners”). The sentence then repeats, so this is apparently an error.
n.­95
According to the Sanskrit and the Chinese. The Tibetan omits “flowers” and has a second repetition of the same sentences, so this omission is apparently an error.
n.­96
According to the Sanskrit. The Tibetan here is particularly corrupt and descends into gibberish: mdangs ’byung bas thams cad kyi rdul gyi kha dog dang ’dra ba’i (“through shining with light they are like the color of dust/atoms”). The Chinese does not mention “pores” and describes such jewels as “brilliant.”
n.­97
According to the Sanskrit and the Chinese. The Tibetan appears to have an inadvertent omission of the last two syllables of its name (rgyal mtshan).
n.­98
According to the Sanskrit and the Chinese. The Tibetan appears to have an inadvertent omission of “clothing.”
n.­99
According to the Sanskrit and the Chinese. The Tibetan appears to have an inadvertent omission of “clothing.”
n.­100
According to the Sanskrit and the Chinese. The Tibetan appears to have an inadvertent omission of “clothing.”
n.­101
The Sanskrit has the adjective pāṇḍu (“white”).
n.­102
According to the Mahāvyutpatti, the Sanskrit śilā should be translated as man shel (“crystal”), though here it was anomalously translated as khra bo’i rdo (“multicolored stone”), which may be why the adjective “white” in the Sanskrit was omitted. The Chinese translates śilā as 白玉 (bai yu, “white jade”).
n.­103
Lithang and Choné have sprin (“clouds”) in error for spyan (“eyes”).
n.­104
Sanskrit: sarva­ratna­dharma­dhātvabhimukha­dvāra­śikhara­mahā­maṇi­ratna­kūṭāgārān, “kūṭāgāras of every precious material with gateways that looked out upon the realm of phenomena and pinnacles of great jewels.” The Chinese is the same as the Tibetan.
n.­105
According to the Sanskrit and the Chinese. The Tibetan has two sentences, the first including rin po che’i gos ’od ’phro ba (“light rays from precious clothing”), and the second bdug spos sna tshogs kyis rnam par bdugs pa (“light rays perfumed by incenses and perfumes of all kinds”). The Chinese describes this as 香 (xiang, “incenses”) without mentioning clothing.
n.­106
According to the Tibetan sems can thams cad rab tu ’dzud pa, which could also mean “entered into all beings.” The Chinese of the Sanskrit sarva­sattva­prasthāna, according to Cleary, means that the sounds are “of the abodes of all beings.” According to Osto it means the sounds “of all beings.” Prasthāna can mean “to set out for” or “origin.” The Chinese describes the head adornment as 出一切眾生發趣音摩尼王嚴飾冠 (chu yi qie zhong sheng fa qu yin mo ni yan shi guan, “crowns gloriously adorned with kings of jewels that emitted the sounds of all sentient beings”).
n.­107
According to the Sanskrit and the Chinese. The Tibetan appears to have inadvertently omitted part of the name: rnam par snang mdzad kyi [dpal gyi smon lam gyi] snying po.
n.­108
The Tibetan uses sgra bsgrags pa throughout this passage, but the Sanskrit has mostly pramuñcan (“emits”) and also has nigarjan (“roars”) twice.
n.­109
According to the Tibetan skad and the Chinese 語言 (yu yan). The Sanskrit has “mantras.”
n.­110
The Sanskrit has nigarjan (“roars”).
n.­111
In the Sanskrit the sentence ends with an additional description that is absent from the Tibetan and the Chinese: “…and with their bodhisattva bodies adorned with networks of kings of jewels that illuminated all realms.”
n.­112
According to the Tibetan. The Sanskrit has “gifts of clothing.” The Chinese mentions only recipients of generosity.
n.­113
According to the BHS abhirocana. The meaning in Classical Sanskrit would be “delighting.” Osto translates this from the Chinese as “illumination,” and Cleary translates it as “pleasing.” The Tibetan mngon par mos par byed pa would literally be “cause to have aspiration.”
n.­114
According to the Sanskrit vyūha. The Tibetan translates as rgyan, and the Chinese as 莊嚴 (zhuang yan, “adornments,” “jewelry”).
n.­115
According to the Sanskrit anāyūha and the Chinese 終無所來 (zhong wu suo lai). The Tibetan has the obscure len pa med pa.
n.­116
This and the previous quality are combined in the Sanskrit and the Chinese.
n.­117
According to the Sanskrit and the Chinese. The word “wisdom” is inadvertently missing from the Tibetan.
n.­118
According to the Sanskrit and the Chinese. Missing from the Tibetan.
n.­119
According to the BHS vṛṣabhitā.
n.­120
According to the Sanskrit carita­vikurvita, which is translated into Chinese as 妙行 (miao xing). The Tibetan has sbyong ba’i rnam par ’phrul pa.
n.­121
According to the Tibetan mngon du ’dor ba. The Sanskrit parākrama means “exertion,” “strength,” and so on. The Chinese translates according to the Sanskrit as 勇健 (yong jian).
n.­122
According to the BHS vijñapti, translated in Chinese as 示現 (shi xian). Tibetan translates as dmyigs pa (archaic spelling of dmigs pa).
n.­123
From the Tibetan grub pa. The Sanskrit nirvṛtta could mean happiness, peace, extinction, or the state of nirvāṇa.
n.­124
The order of the first and second qualities in this list is reversed in the Sanskrit.
n.­125
According to the Sanskrit and the Chinese. “Dream-like” appears to have been inadvertently omitted from the Tibetan.
n.­126
Both epithets (i.e. agrayuga bhadrayuga; mchog gi zung, bzang po’i zung) refer to Śāriputra and Maudgalyāyana. Not mentioned in the Chinese.
n.­127
According to the Sanskrit. The Tibetan omits “wisdom.” The Chinese has “eyes of wisdom.”
n.­128
According to the Sanskrit vṛkaśṛgāla and the Chinese 豺狼 (chai lang). The Tibetan translates as “wolves and foxes.”
n.­129
According to the Tibetan. The Sanskrit has sodyāna­maṇḍalam (“a circle of gardens”). The Chinese is similar to the Sanskrit.
n.­130
According to the Sanskrit and the Chinese. The Tibetan has “They had perfected the nature and branches of omniscient wisdom.”
n.­131
According to the Sanskrit. The Tibetan translates vidyā (“the science of medicine”) as vidyamantra, and grahana (“the acquisition of that knowledge”) as “the collecting of herbs.”
n.­132
According to the BHS avatīrṇa. Tibetan translates literally as zhugs pa (“enter”).
n.­133
According to the BHS niryāta. Tibetan translates literally according to the alternative meaning of “emerge” as byung ba.
n.­134
According to the Tibetan mthong and the Chinese 見 (jian). The Sanskrit has prajānanti (“know”).
n.­135
According to the Tibetan. The Sanskrit has gotra (“classes,” “types,” or “families”). The Chinese has “skilled in identification of all hidden treasures.”
n.­136
According to the Sanskrit śilpasuśikṣita. The Tibetan has (in Yongle, Kangxi, and Choné) don rtags (“signs or proof of meaning”). Other Kangyurs such as Degé and Stok Palace have dan in error for don.
n.­137
According to the syntax of the Sanskrit. The Tibetan syntax is obscure.
n.­138
According to the Tibetan. The Sanskrit akalperyāpatha means “improper conduct” or “improper ascetic practices.”
n.­139
According to the Sanskrit and the Chinese. Omitted in the Tibetan.
n.­140
According to the Tibetan lus, presumably translated from kāya. The present available Sanskrit has kārya (“activities”), but kāya when this is repeated.
n.­141
According to the Sanskrit, Chinese, and Yongle, Narthang, and Lhasa versions of the Tibetan. Degé, Stok Palace, and other Kangyurs have sems can (“being”) in error for sems (“mind”).
n.­142
The Tibetan translates inconsistently as shes (“know”).
n.­143
According to the BHS meaning of varṇa, the Pali vaṇṇa, and the Chinese 相 (xiang). The Tibetan translates according to the most common meaning of the Sanskrit varṇa as an archaic term for color: kha dog mdog.
n.­144
According to the Tibetan. The Sanskrit is confusing, as the bodhisattvas are plural nominative, but there is a third-person singular for the verb “does not see.” Possibly the bodhisattvas should be in the plural accusative, in which case the verse could mean “[The world] does not see the great gathering of bodhisattvas / who have arrived from countless millions of realms to see the Jina.” The Chinese uses the second-person plural.
n.­145
According to the Sanskrit compound cittagocara. The Tibetan interprets it as “mind and range.” The Chinese translates it as 境界 (xin jing jie) rather than the usual term 心境界 (xin jing jie), omitting 心 (xin), the word for “mind,” probably to keep the same number of words in each line of the verses.
n.­146
According to the Sanskrit aparājitāḥ and the Yongle pham myed and Narthang pham med. Other Kangyurs have the incorrect pham byed.
n.­147
The order of this and the subsequent verse are reversed in the Tibetan translation; this inverse order is preserved here. The Chinese matches the order of the Sanskrit.
n.­148
According to the BHS anirvṛta. The Tibetan translates as grub pa med pa (“without production”). The Chinese has translated the second part of this verse as 知無變化法, 而現變化事 (zhi wu bian hua fa, er xian bian hua shi, “they know the unchanging instructions on Dharma, but manifest changing events”).
n.­149
According to the Tibetan. The Sanskrit can be translated as “the Buddha does not have a region.”
n.­150
According to the Tibetan, presumably from deśānugaḥ. The Sanskrit can be translated as “the Buddha does not go into a direction (diśānugaḥ).” The Chinese translation of this verse has considerable wordplay, using the common translation of the Sanskrit diśānugaḥ as 無量 (wu liang), which has the connotation of being inconceivable, without any quantifiable, measurable, or ascertainable feature, including direction and realm, contrary to its antonym 有量 (you liang). The verse in Chinese can be understood as “the state of enlightenment is neither 無量 nor 有量; the great Muni has gone beyond both.”
n.­151
Literally, “does not go beyond.” According to the Sanskrit, the Stok Palace, and the Degé las. Yongle, Lithang, Kangxi, and Choné have pas. The Chinese does not have the negative.
n.­152
According to the Sanskrit. The Tibetan has plural.
n.­153
According to the Sanskrit instrumental and Yongle, Narthang, and Lhasa yis. Other Kangyurs have the genitive yi. “Looking through” is implied.
n.­154
There is a play on words in the Sanskrit, as varṇa has many meanings, including “color” as well as “class,” “caste,” “nature,” “character,” and “quality.” This play on words is lost in English and in the Tibetan. The Chinese interprets the term as 願 (yuan, “aspirations”).
n.­155
This verse is translated according to the Tibetan. The Chinese is similar to the Tibetan.
n.­156
According to the Sanskrit second-person plural. The Tibetan is ambiguous. The Chinese has “the various activities of the bodhisattvas” as the subject.
n.­157
According to the Sanskrit, Stok Palace, and Narthang bu’i.
n.­158
According to the Sanskrit śodhana, Chinese 清淨 (qing jing), and the Stok Palace sbyong. Other Kangyurs apparently have has spyod in error for sbyong.
n.­159
According to the Sanskrit pramocana. The Tibetan has ’grel ba in error for ’grol ba.
n.­160
According to the Tibetan. The Sanskrit vinīyante means “guided” or “trained.”
n.­161
According to the Tibetan. The Sanskrit reads saṃbuddha. The Chinese is the same as the Sanskrit.
n.­162
According to the Sanskrit suvicitra. Tibetan has bris (“written,” “drawn”) in error for bres.
n.­163
The second half of the verse is in accordance with the Tibetan.
n.­164
According to the Sanskrit mahā. Stok Palace, Narthang, and Lhasa have chen, which matches the Sanskrit and the Chinese 大 (da, “great”). Degé and others have can; Yongle has cen.
n.­165
According to the Sanskrit. Presumably for lack of room in the Tibetan verse, “of buddhahood” is omitted. The Chinese has 無上覺 (wu shang jue, “supreme, unsurpassable enlightenment”).
n.­166
According to the Tibetan, which has two synonymous adjectives, while the Sanskrit and the Chinese have one adjective.
n.­167
According to the Sanskrit and the Chinese. The Tibetan has rtag par apparently in error for brtags par (“examine” as in Stok Palace).
n.­168
According to the Sanskrit. The Tibetan reads de la sems skye med par bsam, which appears to mean “He thinks that the mind is birthless.” The Chinese translation appears to evolve around the word 思 (si), which functions both as a noun and a verb, meaning “thoughts,” “to think,” “that which/who thinks,” and so on: 智者應如是, 專思佛菩提; 此思難思議, 思之不可得 (zhi zhe ying ru shi, zhuan si fo pu ti; ci si nan si yi, si zhi bu ke de, “The wise one should be like this, dedicating his mind to the enlightenment of buddhahood. This mind is inconceivable; it is not knowable or obtainable [by contemplation]”).
n.­169
According to the Sanskrit and the Chinese. The Tibetan has either misread baddha (“bound”) as buddha or was translating from a manuscript containing that error. The result in Tibetan is “Although the buddhas continuously appear, the world remains fruitless.” The Chinese has 凡夫嬰妄惑,於世常流轉 (fan fu ying chang liu zhuan, yu shi chang liu zhuan, “Ordinary beings suffer from illusions and confusions, continuously wandering in the world”).
n.­170
According to the Sanskrit. The Tibetan omits jñāna­vikrānta (ye shes kyis rnam par gnon pa), which was present in the earlier version of the name. Earlier in the Degé we find non pa rather than gnon pa.
n.­171
Literally “hundreds of ten millions.”
n.­172
According to the Sanskrit puṇyatīrtha (literally, “merit worthy”), a term used for places of pilgrimage etc., translated into Tibetan obscurely as bsod nams stegs. The Chinese has translated this line as 普生三世福 (pu sheng san shi fu, “He is the universal source of merits of the three times”).
n.­173
According to the Tibetan. “That brings joy when seen” is not present in the Sanskrit or the Chinese. This perhaps derives from a variant of pradyota (“light”) as pramudita.
n.­174
Literally jinaurasāḥ (“offspring of the jinas”), translated into Tibetan as rgyal sras, which is usually the Tibetan for jinaputra (“sons of the jinas”). The Chinese translates it literally as 佛子 (fo zi, “sons of the Buddha”).
n.­175
According to the Sanskrit. The Tibetan appears to have translated from a corrupted manuscript in which akṣaya was replaced by jñāna. The Chinese has expanded the second part of this verse into two: “gives teaching unceasingly and widely” and “displays unimpeded discriminating knowledge” as the second and third lines.
n.­176
The Sanskrit has just the one verb udita, which is doubled in the Tibetan to shar shing ’byung (“arisen and appeared”). This reads as byung in Yongle, Lithang, Kangxi, Narthang, and Choné, which appears more correct for a past passive participle. The Stok Palace version has byang, which is an error for byung.
n.­177
According to the Sanskrit vośodhanaḥ and the Tibetan sbyong in Stok Palace, Yongle, Kangxi, Narthang, Choné, and Lhasa. Degé has spyod. The Chinese interprets it this as 成就智慧身 (cheng jiu zhi hui shen, “has attained wisdom body”).
n.­178
According to the Tibetan ’od snang gsal ba of Stok Palace, Narthang, and Lhasa. Other Kangyurs have ’di snang gsal ba. The Sanskrit is candrabhāsvara (“moonlight”). The Chinese interprets this verse as, “On seeing the supreme two-legged being, if one can develop vast motivation, they will always be able to meet the buddhas and increase their power of wisdom.”
n.­179
According to the Tibetan, which gives the same name as earlier. The Sanskrit gives an alternate version of his name, Dharmadhātutalabhedajñānābhijñārāja, which is the version translated into Chinese.
n.­180
According to the Sanskrit śruti and the Narthang and Lhasa thos. Other Kangyurs, including Stok Palace and Degé, have mthong (“see”). The Chinese has expanded this verse into two contrasting scenarios: “remain in the lower realms but always able to hear the names of the buddhas” versus “born in higher realms but temporarily unable to hear the names of the buddhas.”
n.­181
According to the Sanskrit and the Chinese. The Tibetan appears to have unintended omissions resulting in “the teaching of the succession of buddhas in the atoms of all the buddha realms…”
n.­182
According to the Sanskrit and the Chinese. The Tibetan appears to have misinterpreted “facing the bodhimaṇḍas” as meaning “the location of manifesting the essence, enlightenment.” The Chinese translates as 佛坐道場 (fo zuo dao chang, “the bodhimaṇḍas where the buddhas reside”).
n.­183
According to the Sanskrit arambaṇataleṣu, which the Tibetan translates as “grounds focused on.”
n.­184
According to the Sanskrit sama and the Chinese. The Tibetan has “in the atoms of all realms.”
n.­185
According to the Sanskrit jina and the Stok Palace, Yongle, Lithang, Kangxi, Narthang, Choné, and Lhasa rgyal. Degé has rgal.
n.­186
According to the Sanskrit tatra and the Stok Palace de na. Narthang and Lhasa have ni. Degé and other Kangyurs have nas (“from”).
n.­187
According to the Sanskrit syntax. In the Tibetan, “conduct” is separated from “delightful.” In the Chinese translation, verses 6 and 7 are a continuation of verse 5, sharing the same subject‍—the bodhisattvas. The equivalent of this line appears as the first line in verse 6, 皆住普賢行 (jie zhu pu xian xing), which can be understood as “all maintain excellent conduct” or “all maintain the conduct of Samanta­bhadra.”
n.­188
The Tibetan translates sāgara here as the gang chen mtsho (“ocean that is big”) as opposed to rgya mtsho elsewhere. Lithang, Choné, and Lhasa appear to have “corrected” it to gangs chen mtsho (“ocean of great snow”). The Chinese has 海 (hai, “ocean”).
n.­189
According to the Tibetan and the Chinese.
n.­190
According to the Tibetan. The Sanskrit has sugati (“a happy state”) in the accusative. The Chinese translation has 身雲 (shen yun, “cloud bodies”) as the subject of the first line, a term that denotes the numberless bodies of buddhas. The Chinese omits “the sugatas.”
n.­191
According to the Sanskrit bhūyasyā mātrayā and the Stok Palace and Degé brnan. Yongle, Lithang, Kangxi, and Choné have bstan. Not present in the Chinese.
n.­192
According to the Sanskrit sama and the Chinese. The Tibetan khongs su chud pa could mean “comprised within.”
n.­193
According to the Tibetan and the Chinese. Here the Tibetan is presumably translated from a manuscript that read nāmavarṇa (“name and color”) instead of the present Sanskrit editions that have nānābala (“various powers”). The Chinese has “name” and “color” as two features.
n.­194
According to the Sanskrit pratiṣṭhāna, the Chinese 住處 (zhu chu), and the Stok Palace, Narthang, and Lhasa gzhi. Other Kangyur have zhing (“realms”).
n.­195
According to the Sanskrit vyañjana. The Tibetan translates as yi ge (“letters”).
n.­196
According to the Sanskrit, the Chinese, and the instrumental kyis in the Stok Palace, Yongle, Kangxi, Narthang, Urga, and Lhasa Kangyurs. Degé has kyi. Also, the following part of the sentence is missing in all Kangyurs. The Chinese has “the great assemblies of bodhisattvas saw…”
n.­197
According to the Sanskrit and the Chinese. There has been an accidental omission of most of this and the following sentence in Tibetan.
n.­198
According to the Sanskrit and the Chinese. “Directions” is not present in Tibetan.
n.­199
According to the Sanskrit kāya. The Tibetan is inconsistent, as in conjunction with “beings” it translates kāya as lus (“body”). The Chinese translates literally as “body” (身, shen): “bodies of all realms,” “bodies of all beings,” omitting the word “directions.”
n.­200
According to the Sanskrit saṃjñāgata. The Tibetan translates as mying (“name”).
n.­201
There is the inadvertent scribal omission of a few words here so that this and the following direction in the list have been combined.
n.­202
At this point some words appear to be missing from the Tibetan.
n.­203
According to the Sanskrit kāya. The Tibetan is inconsistent, as in conjunction with “beings” it translates kāya as lus (“body”).
n.­204
According to the Sanskrit śravaṇa, the Chinese, and the Stok Palace mnyan pa. Degé, etc. have the corruption of mnyan pa to mnyam pa (“equal”). The Chinese has “seeing and hearing.”
n.­205
According to the Sanskrit and the Chinese. The Tibetan translates as “the atoms in ten incalculable buddha realms.”
n.­206
According to the Tibetan and the Chinese. The Sanskrit has avaraṇa (“obscuration”) instead of ālambana.
n.­207
According to the Sanskrit asaṃbheda and the Chinese. The negative is not present in the Tibetan.
n.­208
According to the Sanskrit sarva­dharma­pada­pratiṣṭhānādhiṣṭhānādhiṣṭhita and the Chinese. Missing from the Tibetan.
n.­209
According to the Sanskrit vivaraṇa. The Tibetan translates obscurely as “conduct through color.” The Chinese has 觀一切世間主色相差別 (guan yi qie shi jian zhu se siang cha bie), which can mean literally “perceiving different forms (色 se, ‘color’) and appearances (相 xiang, ‘appearance’) of all lords in all worlds.”
n.­210
According to the Sanskrit pratipatti. The Tibetan translates adverbially as nan tan gyis. The Chinese has 能修行如一切佛海功德道 (neng xiu xing ru yi qie fa hai gong de dao, “capable of practicing the path that enters into the ocean of qualities of all the buddhas”).
n.­211
From the Sanskrit vamśa, which was translated into Tibetan as rigs and into Chinese as 種性 (zhong xing).
n.­212
According to the Sanskrit.
n.­213
According to the Sanskrit āvarta, which was translated into Tibetan as klong, apparently in terms of its meaning “waves.” Not present in the Chinese.
n.­214
According to the Sanskrit kṣaṇasaṃbheda. Translated in the Chinese as 普知 (pu zhi, “know fully”). The Tibetan tha myi dad pa appears to have been a translation from kṣaṇāsaṃbheda.
n.­215
According to the Tibetan rang bzhin dam pa. The Sanskrit has śariragarbha, “the essence of the body of…” The corresponding Chinese is 法界身 (fa jie shen, “body of the Dharma realm”).
n.­216
According to the Sanskrit asaṅgāvabhāsa and the Chinese. The Tibetan has dus gsum gyi mu la mthar thug pa med pa, “the limits of the three times being without conclusion,” which may be missing a verb.
n.­217
According to the Sanskrit ’anācchedya. Translated into Tibetan as mi ’phrogs pa and into Chinese as 不斷絕 (bu duan jue).
n.­218
According to the Sanskrit abhimukha and the Yongle and Kangxi mngon du mthar pa’i. Other Kangyurs have mngon du thar pa’i. The Chinese has 十方普現身 (shi fang pu xian shen, “appearance and presence of the body in the ten directions”).
n.­219
According to the Sanskrit vinaya. The Tibetan appears to have translated this from a manuscript that had viśaya (“range,” “scope”) in error for vinaya. Omitted in the Chinese.
n.­220
According to the Stok Palace de bzhin gshegs pa thams cad kyis mnan pa’i nyi ma gnon pa. The Sanskrit divasa could mean simply “day,” divasakara (“day maker”) being the usual term for the sun, and has no verb associated with the tathāgatas. Other Kangyurs have kyi instead of the instrumental kyis. Narthang and Lhasa have the verb mnan pa, but other Kangyurs have the corruption mnyan pa. The Chinese has 念念中佛日常出現 (nian nian zhong fo ri chang chu xian, “the sun of the buddha(s) appears constantly in all instances of mind”).
n.­221
According to the Tibetan. The Sanskrit has saṃtapa (“burning”). The Chinese appears to interpret this differently as 一日中悉知三世所有法 (yi ri zhong xi zhi san shi suo you fa, “knowing all dharmas of the three times in one day”).
n.­222
According to the Sanskrit and the Chinese. The Tibetan has omitted “that emits the complete illumination.” The Chinese simply has 演說 (yan shuo, “that teaches” or “that illuminates”).
n.­223
According to the Sanskrit atikrama. The Tibetan translates as ’dzin pa (“holding”). The Chinese has 見一切佛自在力 (jian yi qie fo zi zai li, “the miraculous power the perceive all buddhas”).
n.­224
According to the Sanskrit garbha. The Tibetan and the Chinese omit “of the essence.”
n.­225
According to the Sanskrit śarīra and the Chinese. The Tibetan translates as rang bzhin (“nature”). The Chinese omits “that has the memory.”
n.­226
According to the Sanskrit sarva and the Chinese 一切 (yi qie). Omitted in the Tibetan.
n.­227
According to the Tibetan. The Sanskrit has “with their comprehension pervading the entirety of the realm of phenomena in each instant of mind” as the beginning of an extremely long sentence.
n.­228
According to the Sanskrit nānāratna and the Chinese. “Jewels” has been omitted in the Tibetan.
n.­229
According to the Sanskrit abhimukha. The Tibetan translates as mngon du gyur, which could also mean “manifested.” The Chinese has 一切智智常現在前 (yi qie zhi zhi chang zai qian, “the omniscient wisdom has constantly manifested in front”).
n.­230
According to the Sanskrit. The Tibetan appears to have translated from a text that read nimnānālaya instead of nirvāṇālaya and can be translated as “they were completely absorbed into the nondifferentiation of basis through the pacification of all worlds.”
n.­231
According to the Sanskrit and the Chinese. The Tibetan combines this quality with the next, probably from a corruption of pa to par.
n.­232
According to the Sanskrit pratiṣṭha. The Tibetan translates as phyin pa (“gone to”).
n.­233
According to the Sanskrit. The Tibetan appears to take the second half of this compound and join it with the next compound.
n.­234
The Sanskrit sagaravatī is here translated obscurely into the Tibetan as gang can mtsho. Lithang, Narthang, Choné, and Lhasa have gangs in error for gang. The Chinese describes the samādhi as 堅固不動 (jian gu bu dong, “enduring and unwavering”).
n.­235
According to the Tibetan mdzod, presumably translating from a text that had kośa and not kauśalya (“skill”).
n.­236
According to the Tibetan, which appears to have derived “destruction” from saṃvarta instead of saṃvitti.
n.­237
According to the Sanskrit. The Tibetan here breaks the compound into the two qualities of wisdom and power. The Chinese breaks it into 善觀諸法 (shan guan zhu fa, “skilled in investigating all phenomena”) and 慧根增長 (hui gen zeng zhang, “growth of the sprout of wisdom”).
n.­238
Literally “disk” with “sun” implied. The Tibetan reads [nyi ma’i] dkyil ’khor. The Sanskrit reads [sūrya]maṇḍala.
n.­239
According to the Sanskrit, the Chinese, and the Lhasa and Narthang division of the compounds.
n.­240
According to the Sanskrit vyavaharaṇa. The Tibetan omits this and has “attentive to the absence of features.” The Chinese reads 無相觀智 (wu xiang guan zhi, “insight or wisdom arising from the contemplation of featurelessness”).
n.­241
In the previous quality nimitta was translated into Tibetan as mtshan ma (“features”), and here it is translated according to its alternative meaning as rgyu (“cause”). Absent in the Chinese.
n.­242
Literally “disk” with “sun” implied. The Tibetan reads [nyi ma’i] dkyil ’khor. The Sanskrit reads [sūrya]maṇḍala.
n.­243
According to the Tibetan. The Sanskrit reads “all the buddhas.” The Chinese has 佛法身 (fo fa shen, “the Dharma body of the Buddha”), with no indication of plural or singular.
n.­244
According to the BHS meaning of adhiṣṭhāna, which has a number of meanings, such as “control,” but not “blessing.” It was translated into Tibetan as byin gyis rlob pa, which is regularly translated from general Tibetan usage into English as “blessing,” though that is not necessarily the intended meaning, particularly within the sūtras. The Chinese reads 現身 (xian, “appear,” “manifest”).
n.­245
According to the Sanskrit. Vimaṇḍala is the term used for the orbit of the sun or moon. However, the Tibetan has mngon par ’du bya ba med pa’i rdzu ’phrul (“miraculous actions without production” or “creation or composite activity”).
n.­246
According to the Tibetan and the Chinese. The latter reads 乘大智舟, 所往無礙 (cheng da zhi zhou, suo wang wu ai, “they traveled in the boat of great wisdom, moving without impediment”). The present Sanskrit has gagana (“space”) instead of gamana (“going”), and pātra (“vessel”) instead of potra (“ship”), so that the Sanskrit reads “they possessed the vessel that is the vehicle of the great wisdom of unimpeded space.”
n.­247
According to the Tibetan kha dog (literally, “color”), translating from a manuscript that had varṇa. The Chinese has “they manifested in forms (色 se, ‘color’) that accorded with the minds of beings.” The present Sanskrit has bala (“power”) instead of varṇa.
n.­248
According to the Sanskrit and the Chinese. The Tibetan could be interpreted to have divided this into two separate descriptions: dwelling in countless kalpas in one instant and having the wisdom of realization.
n.­249
From the Tibetan phyogs myed (literally, “without a direction”) and according to the meaning of the Sanskrit and the Chinese, which have “the ten directions.”
n.­250
According to the Tibetan gzhol ba and the Chinese. The Sanskrit has samavasaraṇa (“united,” “brought together”). The Chinese has “there is no place in any direction that they have not entered.”
n.­251
From the Sanskrit susūkṣmodāra­paramāṇuraja. The Tibetan has “in extremely minute vast atoms.” Cleary translates from the Chinese as “atomic particles subtle and gross.” The Chinese simply reads “in each atom.”
n.­252
According to the Tibetan kha dog myed pa. The Sanskrit suvarṇa gives the meaning “excellent colors,” which is normally the case in Chinese translation, but not here.
n.­253
According to the Sanskrit ekarūpa. The Tibetan has de lta bu’i (“in that way”), presumably translating from a manuscript that had evarūpa in error for ekarūpa. Absent in the Chinese.
n.­254
According to the genitive kyi in Stok Palace, Narthang, and Lhasa.
n.­255
According to the Sanskrit vṛkṣa (vṛkṣāna is a BHS plural genitive). The Tibetan has zhing (“realm”) in error for shing (“tree”). Cleary has “trees and flowers.” The Chinese has 寶樹 (bao shu, “jewel-trees”).
n.­256
The Tibetan appears to have “are seated and proclaim,” although “those seated” is in the accusative plural. The Chinese has “in the sky above Jetavana” and positions it as the first line.
n.­257
According to the Tibetan. The Sanskrit kṣetrādadhastāt means “from under the ground of the realms” instead of zhing rnams rgya mtsho’i (“an ocean of realms”). The Chinese has “as numerous as atoms of all oceans in the ten directions.”
n.­258
The Tibetan interprets the compound gandhārci­puṣpa as meaning “perfumed light rays and flowers.” The Chinese lists burning incense 香燄 (xiang yan), flowers, and treasures.
n.­259
The plural instrumental indicates that the bodhisattva Samanta­bhadra is not specifically being named here.
n.­260
According to the Sanskrit bhūmi, the Stok Palace shes pa’i sa, and the Narthang Kangyur’s ye shes pa’i sa. It is missing in the Chinese. Degé has ye shes kyis (“by wisdom”), apparently in error for ye shes kyi sa. Yongle, Lithang, Kangxi, and Choné have ye shes pa’i sa bon (“seed of wisdom”).
n.­261
According to the Sanskrit bhūmi, the Stok Palace shes pa’i sa, and the Narthang Kangyur’s ye shes pa’i sa. It is missing in the Chinese. Degé has ye shes kyis (“by wisdom”), apparently in error for ye shes kyi sa. Yongle, Lithang, Kangxi, and Choné have ye shes pa’i sa bon (“seed of wisdom”).
n.­262
According to the Sanskrit bhūmi. It is missing in the Chinese. Degé has ye shes kyis (“by wisdom”), apparently in error for ye shes kyi sa as in the Stok Palace.
n.­263
According to the Sanskrit bhūmi. It is missing in the Chinese. Degé has ye shes kyis (“by wisdom”), apparently in error for ye shes kyi sa as in the Stok Palace.
n.­264
According to the Sanskrit and the Chinese. The Tibetan appears to be translating from a corrupted text and has “defeats the various kleśas and predispositions through the method of entering the capabilities of all beings.”
n.­265
According to the Sanskrit. Missing from the Tibetan. The Chinese divides this into two, of which the second, 開悟 (kai wu, “become enlightened”), can be understood as “practices leading to enlightenment.”
n.­266
According to the Tibetan. The Sanskrit has yamanāgareṣu (“in the cities of Yamas”). The Chinese has “palace of the king of Yamas.”
n.­267
According to the Sanskrit and the Chinese. The Tibetan erroneously repeats yi dwags (“preta”).
n.­268
According to the Sanskrit.
n.­269
According to the Sanskrit satya. The Tibetan has bde ba (“bliss”) in error for bden pa.
n.­270
According to the Sanskrit dharma. The Tibetan has las in error for chos.
n.­271
According to the Sanskrit and the Chinese. The Tibetan includes a negative myed pa.
n.­272
From the Sanskrit praṭimaṇḍala. The Tibetan and the Chinese translate as “adornment.”
n.­273
According to the Sanskrit sāgara and the Chinese. Translated into Tibetan as gang chen mtsho (“the lake that is big”) instead of the usual rgya mtsho (“vast lake”) as in the Mahāvyutpatti, perhaps because the synonym samudra is translated as rgya mtsho in this sentence and the translator wished to create a synonym. This term is made more obscure in Narthang, Choné, and Lhasa, where it is incorrectly written gangs chen mtsho (“great snow lake”).
n.­274
The online Sanskrit (Vaidya) has kūṭāgara.
n.­275
According to the Tibetan thams cad mkhyen pa’i chos, presumably from a Sanskrit manuscript that had sarvajñadharma. The Chinese has 一切智智無上法城 (yi qie zhi zhi wu shang fa cheng), which can mean “the towns of omniscient supreme Dharma,” probably a confluence of two Sanskrit terms sarvajñāna and sarvajñadharma, or “the towns of supreme Buddhadharma” or “the supreme town of omniscient Dharma.” The present Sanskrit has just sarvadharma (“all Dharmas”).
n.­276
According to the BHS avaropita. The Chinese translation emphasizes “planted deeply.” The Tibetan has bskyed pa (“generated”).
n.­277
Aṣṭāpada (“eight feet”) was the game board that was the ancestor of checkers and chess, and like them it consists of a board that is eight horizontal squares and eight vertical squares in size, resulting in sixty-four squares. It is a characteristic pattern of the ground in pure realms. In this segment, the Chinese uses the common term for “road,” 路 (lu), instead of 道 (dao) for “road” or “path.” The first feature of this road or path is 左右八步, 平坦莊嚴 (zuo you ba bu, ping tan zhuang yan, “eight steps to his right and left is flat, even, and beautified”).
n.­278
In the Sanskrit and the Chinese, “emit from their ūrṇā hairs.” “From their ūrṇā hairs” is not present in the Tibetan. The Chinese describes how buddhas emit light from their ūrṇā hairs when they are about to give teachings.
n.­279
From the Sanskrit nipatanti. The Tibetan translates as ’char ba, which could mean “shine on” or even “rise from.” The Chinese translates as “shine on his body and enter his body through the crown of his head.”
n.­280
The Sanskrit has “turned back with the miraculous power of bodhisattvas,” which is not present in the Tibetan or the Chinese.
n.­281
From the Sanskrit prāg. The Tibetan translates as lta smos kyang ci smos. The Chinese reads 況 (kuang).
n.­282
This repetition in Tibetan is not present in the Sanskrit or the Chinese.
n.­283
According to the Tibetan. The Sanskrit and the Chinese have “the residences, the divine palaces, and adornments that were made of a variety of jewels.”
n.­284
According to the Tibetan and the Chinese. The Sanskrit has mantra.
n.­285
From the Tibetan brda’. The BHS Sanskrit saṃjñā can also mean “idea.” The Chinese has 訓釋 (shi xun), “explanations.”
n.­286
According to the Sanskrit samanta­bhadrāyāṃ bodhi­sattva­caryāyāṃ. The Tibetan byang chub sems dpa’ kun tu bzang po’i spyod pa (Yongle and Kangxi have byang chub sems dpa’i kun tu bzang po’i spyod pa) could be interpreted as “the bodhisattva Samanta­bhadra’s conduct.” The Chinese interprets it as “established in the mind of bodhisattvas, firmly and unwaveringly.”
n.­287
According to the Tibetan. “Activities” is not present in the Sanskrit or the Chinese.
n.­288
According to the Tibetan and the Chinese, which has 莊嚴幢娑羅樹林 (zhuang yan chuang suo luo shu lin, “forest of sal trees and majestic banners”). The Sanskrit has vicitra­sāra­dhvaja­vyūha, translated by Cleary as “Array of Various Standards of Strength,” translating sāra as “strength.”
n.­289
Literally, “ten million times a hundred thousand million times a hundred thousand times ten.” In other words, a million million million million.
n.­290
From the Sanskrit śreṣṭhi. The Tibetan translates as tshong dpon (“merchant leader”). The Chinese translation does not have an adjective here.
n.­291
From the Sanskrit śreṣṭhidāraka. The Tibetan translates as tshong dpon gyi bu, “son of a head merchant.” The Chinese translates as 童子 (tong zi, “youth,” “youthful”), translating only dāraka and not śreṣṭhin.
n.­292
From the Sanskrit aṅku. The Tibetan translates as sdong po, which could also refer to a tree trunk, but that is not the intended meaning here. Also, the Tibetan analyzes the compound sapta­ratnāṅkurāḥ to mean “sprouts of seven precious materials,” but “seven precious sprouts” matches the context here. Based on the syntax, the Chinese has interpreted it as 七寶芽 (qi bao ya, “sprouts made of seven precious jewels”).
n.­293
From the Sanskrit gamana. The Tibetan seems to have been translated from a manuscript that read gagana (“space”). The Chinese has “his mind is as pure as space.”
n.­294
According to the Sanskrit sarva­buddhānanta. The Tibetan has, apparently in error, “the succession of the buddhas,” which is then repeated as the next item in the list. The Chinese has 一切佛次第法 (yi qie fo ci di fa), which might be reconstructed as sarva­buddhānantara.
n.­295
According to the Sanskrit vyūha and the irregular Tibetan translation rgyan that is used in the translation of this sūtra (the translations of other sūtras use bkod pa) in Yongle, Kangxi, Narthang, Lhasa, and Stok Palace. Other Kangyurs have the incorrect rgyud.
n.­296
According to the Tibetan. The online Sanskrit edition (Vaidya) has nirvāṇa in error for nirmāṇa. The Chinese has 化導法 (hua dao fa), which could mean “methods to guide beings.”
n.­297
According to the Tibetan and the Chinese. The BHS dharma­deśanādhiṣṭhānaṃ prati­prasrabhya could mean “having concluded his resolve to teach the Dharma to the beings…”
n.­298
According to Tibetan analysis of the compound buddha­guṇa­māhātmyaṃ. This could also be “the greatness of the qualities.” The Chinese translation omits “greatness.”
n.­299
According to the Sanskrit hitāya. The Tibetan has sman in error for phan, an error that can occur when transcribing from dbu med script. This verse is absent from the Chinese.
n.­300
According to the Tibetan, which takes this as a vocative and places it in the first line of verse along with “wise one.”
n.­301
According to the Sanskrit sattva and the Chinese. “All” is not present in the Tibetan.
n.­302
According to the Sanskrit timira and the Chinese. The Tibetan has the inexplicable gzings pa.
n.­303
From the Sanskrit udgata. The Tibetan translates according to its other meaning of “ascending,” which does not appear to fit the context. The Chinese translation omits “come forth to.”
n.­304
Vaidya interprets gagane na sajjase as gaganena sajjase.
n.­305
From the Sanskrit praṇidhīparākramā and in agreement with the Chinese interpretation. The Tibetan translates as “power of prayer” (smon lam gyi mthu), which does not fit the analogy so well.
n.­306
According to the Sanskrit khaṅga (the same as khaḍga) and the Chinese. The Tibetan uses the obscure bshan and as a result was copied through listening to its being read as spyan (“eyes”) in Yongle, Lithang, Kangxi, Choné, and Lhasa.
n.­307
According to the Tibetan. The Chinese has “always attended.” The online Vaidya edition has nirvṛta in error for nivṛta. The first two lines in the Chinese translation have no verbs.
n.­308
The Sanskrit has upanāmayāhi me (“bring me before the”).
n.­309
According to the BHS pithanā-supīthita. The Tibetan translates as skyabs kyis gcad (“block through refuge”).
n.­310
According to the Sanskrit bala. Translated into Tibetan as the adjective mchog (“supreme”), perhaps from a text that had vara instead of bala. The third line in the Chinese reads 智眼悉遠離 (zhi yan xi yuan li, “You, the one with the eyes of wisdom, are free from both”).
n.­311
According to the Sanskrit visarada. The Tibetan here translates according to its BHS meaning of “fearless,” which does not appear to match the context so well. Here the Chinese translates in accord with the Tibetan, but it translates the same phrase according to Classical Sanskrit a few verses further on. In the Chinese, the first two lines become one; the third line becomes 分別心無怯 (fen bie xin wu qie, “able to distinguish, your mind is free from fear”).
n.­312
According to the Sanskrit deśaka, the Chinese, and the Narthang and Lhasa ston. Degé and other Kangyurs have sgron (“lamp”). The Chinese adds the analogy that the buddhas of the three times reveal the path like the sun arising in the world.
n.­313
According to the Sanskrit visarada and the Chinese. The Tibetan here translates according to its BHS meaning of “fearless,” which does not appear to match the context so well.
n.­314
According to the Sanskrit visarada and the Chinese. The Tibetan here translates according to its BHS meaning of “fearless,” which does not appear to match the context so well. This line serves as the subject in the Chinese translation 智慧決定人 (zhi hui jue ding ren, “the one with unchanging wisdom”).
n.­315
From saṃharāhi. The Tibetan translates bstan, which usually translates darśayāhi (“teach” or “show”). Cleary, translating from the Chinese, has “put me in.” In the Chinese translation of verses 20–33, the order of the first and fourth lines is reversed, and the concluding lines of each of these verses have the same meaning, “Carry me or enable me to travel in this vehicle!” without any further description of the vehicle.
n.­316
According to the Sanskrit rājya. Absent from the Chinese. The Tibetan translates this simply as dam pa (“excellent”), which is the translation in the next verse for śreṣṭha, but the entire analogy of this verse appears not to have been understood either in translation or in its transmission.
n.­317
According to the Sanskrit śayana and the Chinese. The Tibetan has lam (“path”).
n.­318
According to the Sanskrit samākula. The Chinese translation is equivalent to “attended.” The Tibetan has rgyu (“moving”), which matches the path in the first line, but both appear to be mistranslations.
n.­319
According to the Tibetan gzer from the BHS śalya, which in Classical Sanskrit means “lance” or “arrow.” In the Chinese translation, the third line reads 恆塗淨戒香 (heng tu jing jie xiang, “anointed with the fragrance of pure conduct all the time”), and the fourth line 忍辱牢莊嚴 (ren ru lao zhuang yan, “adorned by unshakable patience”).
n.­320
According to the Tibetan mthu and the Chinese. The online Vaidya has tala (“plain” or “surface”) apparently in error for bala.
n.­321
According to the Tibetan thogs med pa, which appears to have been translated from a text that had a negation of savilambha. According to the Sanskrit and the Chinese, this line would mean “moving slowly.” In Chinese, the first two lines have been combined into one, while the third is divided into two: 悲心作徐轉, 所向皆無怯 (bei xin zuo xu zhuan, suo xiang jie wu que, “The mind of compassion turns slowly. It proceeds in any direction without fear”). The adverb 徐 (xu) has the connotation of “calmly and graciously.”
n.­322
In accordance with the Chinese and an assumed Sanskrit mālya. Vaidya has mārya. The Tibetan sgyu ma (“illusion”) appears to have been translated from a text that had māya. The Chinese translates as 善巧如幻化 (shan qiao ru huan hua, “as skillful as magical displays”), with no mention of wisdom.
n.­323
From the Sanskrit avaraṇa. The Tibetan translates it from its other meaning of “obscuration,” which does not fit the analogy either. In fact, the Tibetan translates with two words sgrib dang chags pa, which is reflected in this translation. The Chinese has 一切無障礙 (yi qie wu zhang ai, “completely without obstructions”).
n.­324
According to the Sanskrit cakra, which has been translated into the Chinese as “wheels.” “Circles” is omitted in the Tibetan and replaced by mang (“many”).
n.­325
According to the Sanskrit sarva. “All” is omitted in the Tibetan and the Chinese.
n.­326
According to the Sanskrit gocarai. The Tibetan translates as rab snang ba, which could be translated into English as “wisdom that illuminates every direction.” The Chinese is similar to the Tibetan, 智慧滿十方 (zhi hui man shi fang, “wisdom that fills [the space in all] the ten directions”).
n.­327
According to the BHS viyuhāna. The Tibetan translates as klubs (“to envelop”), which is not found in the Mahāvyutpatti, nor is viyuhāna. In the Chinese, it is translated as a noun: 莊嚴 (zhuang yan, “splendor”).
n.­328
According to the Sanskrit. The Tibetan and the Chinese omit “wind.”
n.­329
According to the Sanskrit pura and the Chinese. The Tibetan has gnas (“place”) instead of “city.” In the Chinese translation, lines two and three are combined into one. This line becomes 定心安隱住 (ding xin an yin zhu, “the mind is stable and rests in peace”), and it continues with an additional line: 普運諸含識 (pu yun zhu han shi, “transport all those with consciousness”).
n.­330
According to the Sanskrit mahā­mahitalācalopama, and in agreement with the Chinese (which omits “surface”). The Tibetan here has sa chen bzhi yi stobs kyi stobs ldan pa (“having the power of the power of four great earths”). bzhi (“four”) is evidently an error for gzhi (“ground”).
n.­331
According to the Sanskrit raśmi and the Chinese. The Tibetan omits “light rays.”
n.­332
According to vilokayi, the BHS first person optative. Translated into Tibetan as imperative, “Show me!” The Chinese has translated the fourth line as 願能慈顧我 (yuan neng ci gu wo, “may you look upon me with kindness!”) and has “the Dharma king” in a separate line of verse.
n.­333
According to the Sanskrit nagara. Absent in the Chinese. The Tibetan translates as pho brang (“palace”).
n.­334
According to the BHS adhyālambitavyā.
n.­335
The Sanskrit adds the adjective viśuddha (“pure”).
n.­336
According to the Tibetan dpal. The Sanskrit ketu can mean “brightness” or “banner.” The Chinese has 威力 (wei li, “splendor,” “power,” and so on).
n.­337
The Sanskrit punyākara could be translated as a multitude or plentitude of merit or a source of merit. It is translated into Chinese as 福處 (fu chu, “source of merit”). The Tibetan has dge (short for dge ba (“virtue”) instead of bsod nams (“merit”) as in the Sanskrit, probably for the sake of the meter of the verse. The Sanskrit adjective viśiddhi (“pure”) describes all four descriptions of merit.
n.­338
From the Sanskrit singular locative feminine. The Tibetan translates as dative (“for”), as this locative frequently is used with this meaning but does not seem to match the context here. Lines three and four are reversed in the Chinese, which makes the fourth line, 具足菩薩行 (ju zu pu sa xing), as a result of the third line, likely to mean “perfect the bodhisattva conduct.”
n.­339
According to one of the meanings of the BHS śodhayiṣyasi, and in agreement with the Chinese. The Tibetan translates as “purify.”
n.­340
According to the BHS adhyālambitavyā.
n.­341
According to the Sanskrit utsaṅga or autsaṅga and the Chinese. The Tibetan may have translated from a text that had auṣadha as sman ljongs (“valley of herbs”).
n.­342
According to the BHS adhyālambitavyā.
n.­343
According to the Tibetan rgyud. Sanskrit has pracāra (“conduct,” “activity”).
n.­344
According to the Sanskrit loka­kṛpā and in accordance with the Chinese. The Tibetan snang ba’i snying rje (“the compassion of light”) is peculiar and appears to have been translated from a text that had bodhisattvāloka­kṛpā, which would include āloka (“light”) instead of loka (“world”). The Chinese has “manifesting the bodhisattva’s activities for the world.”
n.­345
According to the Sanskrit vijñāpana. The Tibetan translates as dmigs par mdzad pa (“focusing on,” “perceiving,” “visualizing,” “observing,” and so on).
n.­346
According to the Sanskrit ananta and the Chinese. The Tibetan omits “infinite.”
n.­347
According to the Sanskrit jagat. “Beings” is omitted in the Tibetan.
n.­348
According to the Sanskrit and the Chinese. The Tibetan omits “ten.”
n.­349
From one meaning of the BHS āragaṇa. The Tibetan, with mnyes par bya ba, translates according to the alternative meaning of “propitiate” or “please,” which does not appear to match the context. The Chinese omits “the accomplishment of.”
n.­350
According to the Tibetan. “Resounding with their voices” is not present in the Sanskrit and the Chinese.
n.­351
According to the Sanskrit and the Chinese. “Will explain it to you” is omitted in the Tibetan.
n.­352
According to the Sanskrit bhūmi and the Chinese 位 (wei). “Level” is omitted in the Tibetan.
n.­353
According to the Tibetan.
n.­354
From the BHS anumārjan. The Tibetan translates as rjes su sbyang ba (“trained in”).
n.­355
According to the Tibetan.
n.­356
The Sanskrit āvartante means “to turn toward” in contrast to vivratante, “turning away” from saṃsāra. The Tibetan ’grub pa is literally “accomplish” or “attain,” which is more properly used to translate sampadyante in relation to the family of the tathāgatas in this same paragraph, and therefore may be translated from a manuscript that had sampadyante here instead of āvartante.
n.­357
From the Tibetan rgyud. The Sanskrit srotas can also mean “river.”
n.­358
The Sanskrit āvartante means “to turn toward.” The Tibetan translates as ’jug (“enter”). The Chinese translates as 成 (cheng, “attain”).
n.­359
From the Sanskrit dyotayanti … prabhavam, which could be translated as “illuminating the majesty of.” The Chinese omits “the arising of.”
n.­360
According to the Sanskrit, the Chinese, and Narthang and Lhasa: skye’o. Other Kangyurs have skye’i, thus continuing the sentence.
n.­361
According to the Sanskrit abhimukha, the Chinese 專念不捨 (zhuan nian bu she, with the connotation of “not abandoning”) and ’dun pa in Narthang. The other Kangyurs have ’dug.
n.­362
According to the Sanskrit. The Tibetan and the Chinese omit “to dispel wisdom’s obscurations.”
n.­363
According to the Sanskrit and the Chinese. “Deeper” is omitted in the Tibetan.
n.­364
The BHS here is kalika, which, although Monier-Williams defines it as “bud,” is related to the Classical Sanskrit karṇika and the Pali kaṇṇika. The Daśa­bhūmika Sūtra has the exact same kind of lotus, with a sapphire stem, gold leaves, emerald stamens, and a sandalwood pericarp.
n.­365
Throughout this passage the number is literally “ten hundred thousand.”
n.­366
“Pure merit” (Sanskrit punyaśuddha) may well be a euphemism for a particular kind of jewel.
n.­367
If “radiant” (Sanskrit vairocana) is a euphemism for a particular kind of jewel, as vairocana also means “the sun,” this could be referring to the sunstone.
n.­368
The Sanskrit here is the less familiar synonym Jambudhvaja translated as 閻浮幢 (yan fu chuang) in the Chinese. The Tibetan has ’dzam bu’i chu (“Jambu River”).
n.­369
The word for “diamond” here is vajrasiṃha (“vajra lion”); rdo rje’i seng ge in the Tibetan, 金剛師子 (jin gang shi zi) in the Chinese.
n.­370
From the Sanskrit bhāsana. The Tibetan has brjod (“describe”) in error for brjid. The Chinese has “profundity” instead of “the majestic radiance.”
n.­371
According to the Tibetan, which is in agreement with the Chinese 無見頂相 (wu jian ding xiang). The Sanskrit has avalokita-mūrdhita (“the visible crown of his head”).
n.­372
From the Sanskrit. The Tibetan has “bases and different aspects.” The Chinese has “all the supreme Dharmas of the buddhas” 一切諸佛妙法 (yi qie zhu fo miao fa).
n.­373
From the BHS samavasaraṇa. The Tibetan interprets this as an additional verb, gzhol ba (“descend” or “be absorbed in”). The Chinese translates samavasaraṇa as 入 (ru, “enter”), and has “all Dharma wheels.”
n.­374
From the Sanskrit vijñapana. The Tibetan translates as rnam par dmigs pa (“focus on”). The Chinese has 照 (zhao, “see clearly,” “illuminate”).
n.­375
From the Sanskrit saṃdarśayāmi, which is in agreement with the Chinese. Omitted in the Tibetan.
n.­376
According to the Sanskrit and the Chinese. The Tibetan omits “in order to communicate wisdom; they have entered the ocean of all good qualities.” The Chinese repeats “the ocean of the minds of all beings.”
n.­377
From the Sanskrit vijñapana. The Tibetan translates as rig pa (“know”). The Chinese has 能以智慧咸悟入 (neng yi zhi hui xian wu ru, “communicate wisdom and awaken all beings”).
n.­378
The Sanskrit avagāhyamāna has the stronger meaning of “being immersed in.”
n.­379
From the Sanskrit āvarta. The Tibetan translation has le’u dang (“chapters and”) glong in all available editions of the Kangyur, apparently in error for klong (“expanse,” “whirlpool”) as in the Chinese translation 漩澓 (xuan fu, “whirlpools and undercurrents”).
n.­380
This could possibly be an incorrect Sanskritization of the Middle-Indic dīpa, which could mean both “continent” and “lamp.”
n.­381
According to the Tibetan gnas. The Sanskrit patha primarily means “road” but could also mean “region.”
n.­382
According to the Tibetan. “In beautiful colors” is not present in the Sanskrit or the Chinese.
n.­383
The Sanskrit reads “human form and strength.” Yongle and Kangxi have kha (“faces”) instead of kha dog (“color”). The male garuḍas are omitted in Cleary. The Chinese has 童子形 (tong zi xing, “youthful form”).
n.­384
According to the Tibetan dga’. The Sanskrit has parama (“highest”), according with the Chinese (Cleary: “uppermost in their minds,” p. 1186).
n.­385
“Nonviolence” according to the Sanskrit avihiṃsā and the Chinese 無殺心 (wu sha xin, “nonkilling”), which according to the Mahāvyutpatti should be ’tshe ba med pa in Tibetan. Yongle and Kangxi have the error bsod pa med. Choné has rtsod pa med (“without quarrel or conflict”), while Lithang has the error brtsod pa med.
n.­386
According to the Sanskrit sevita. The Tibetan appears to have bstan pa (“teach”) in error for brten pa or bsnyen pa.
n.­387
From the Sanskrit bhāvayitava, translated into Tibetan as bsgom (“meditate”) and into Chinese as 修行 (xiu xing, “practice”).
n.­388
According to the BHS paripiṇḍayitavya (in agreement with the Chinese), which is elsewhere translated as bsdus pa. Here the Tibetan translates as yongs su brtul (“subjugate,” “tame”).
n.­389
From the Sanskrit paribhāvayitava (in agreement with the Chinese), translated into Tibetan as bsgom (“meditate”).
n.­390
According to the Tibetan. In the Sanskrit this is a second half of the previous sentence: “…through accomplishing all the activities of a bodhisattva.”
n.­391
According to the Tibetan tshul (“way,” “manner”). The Sanskrit has dhyātā (“contemplation,” “reflection”).
n.­392
The interpretation of the relationship between the different elements of the passage follows the Tibetan. The Vaidya punctuation interprets this differently. In the Chinese, the verbs used are slightly differently, but the overall meaning is very similar.
n.­393
“Hour” here translates muhurta, but as there are thirty muhurta in a day, this “hour” is forty-eight minutes long.
n.­394
According to the Tibetan. Not present in the Sanskrit.
n.­395
According to the Sanskrit aśarīra. The Tibetan and the Chinese omit the negative: “I have no impediment in my own body pervading the buddha realms.”
n.­396
According to the Sanskrit tiṣṭhāmi and the Chinese. “Stand” is omitted in Tibetan.
n.­397
According to the Sanskrit. The Chinese omits “city ramparts.” This is omitted in the Tibetan, which, as a result, erroneously conjoins “passing through walls” with the following analogy of “a bird flying through the air.”
n.­398
From the Sanskrit vigraha. The Tibetan and the Chinese translate from its alternative meaning as gzugs (“form”). The Chinese adds “clouds” to each item.
n.­399
From the Sanskrit vigraha. The Tibetan translates from its alternative meaning as gzugs (“form”). This sentence is omitted in the Chinese.
n.­400
According to the Sanskrit. The Tibetan has “mind illuminated by the light of the three times” or “…by light in the three times,” which may have been translated from tryadhvāloka instead of tryadhvaloka. The meaning of the Chinese translation 念善知識普照三世 (nian shan zhi shi pu zhao san shi) is not clear; it may refer to the mind of the kalyāṇamitras or his own mind remembering the kalyāṇamitras.
n.­401
From the Sanskrit yogaprasṛta. The Tibetan translates yoga as thabs (“method”). The Chinese merges this with the preceding one: “great aspirations to save all beings.”
n.­402
According to the Sanskrit rati, the Chinese 欲性 (yu xing), and the Yongle, Narthang, and Lhasa dga’ ba. Degé and other Kangyurs have dge ba (“virtues”).
n.­403
According to the Tibetan. The Sanskrit and the Chinese have this first in the list of qualities.
n.­404
According to the Tibetan. The Sanskrit and the Chinese have this earlier in the list. The Chinese has merged this with an earlier item in the list: “his mind illuminated the worlds of the three times.”
n.­405
According to the Tibetan. The Sanskrit and the Chinese have this earlier in the list of Sudhana’s qualities.
n.­406
According to the Sanskrit. The Tibetan and the Chinese merge this quality with the preceding one.
n.­407
According to the BHS gati and the Chinese 趣 (chu). Tibetan may have rig in error for rigs.
n.­408
According to the Sanskrit hetu, the Chinese 故 (gu), and the Narthang and Lhasa rgyu. Other Kangyurs have rgyud.
n.­409
From the Tibetan dpung gnyen. The Sanskrit has prāṇabhūta, and the Chinese accords with it.
n.­410
This was believed to be a disk of air below the disk that is our world and supporting it in space. The Chinese translated this as 風輪 (feng lun), “wheel of wind.”
n.­411
According to the Sanskrit ātmasneha, the Chinese 我愛 (wo ai), and the Yongle, Lithang, Kangxi, Narthang, Choné, and Lhasa bdag. Degé has bag.
n.­412
According to the Tibetan nga rgyal and the Chinese. The online Vaidya has māra instead of māna.
n.­413
This sentence is translated from the Sanskrit. The Tibetan khong du chud pa dang rtogs pa dang shes pa dang rig par byas could be translated as “made to comprehend, realize, know, and cognize.” The Chinese uses the active voice, 為開示, 演說, 分別, 解釋 (wei kai shi, yan shuo, fen bie, jie shi, “revealed, described, analyzed, and explained to them”).
n.­414
The inhabitants of Yama’s realm are the pretas.
n.­415
According to the Tibetan.
n.­416
According to the Tibetan.
n.­417
According to the Sanskrit pada. The Tibetan omits “words.”
n.­418
According to the Tibetan and the Chinese. Not present in the Sanskrit.
n.­419
According to the Sanskrit saṃbhāvayan and the Chinese. The Tibetan translates as bsam pa (“contemplate”). The Chinese translates as 思惟 (si wei, “ponder,” “think,” “consider theoretically”).
n.­420
From the Sanskrit vīrya. The Tibetan translates as brtson ’grus (“diligence”). The Chinese uses 諸甲冑 (zhu jia zhou, “all kinds of armor”) as a metaphor for “courage” and merges “diligence” into the next description.
n.­421
From the Sanskrit asama. The Tibetan has bdag gi med pa (“no mine”), perhaps from a text that had amama. The Chinese has 平等 (ping deng, “equal”).
n.­422
From the Sanskrit pratyūhavyūha. The Tibetan has so sor rtog med or so sor rtogs med (“without discrimination”).
n.­423
According to the Sanskrit sarva. The Tibetan appears to have translated from a text that read dharma.
n.­424
According to the Sanskrit kula. The Tibetan has gzhi, apparently translating from tala. Absent from the Chinese.
n.­425
According to the Sanskrit kula. The Tibetan has gzhi, apparently translating from tala. Absent from the Chinese.
n.­426
According to the Sanskrit. The Tibetan has yid kyi lus (“body of the mind,” “mental body”). Narthang and Lhasa incorrectly reverse the order in the words yid kyi lus yul to yul lus. The Chinese has only “mind.”
n.­427
According to the Tibetan snang ba. The Sanskrit has vidyu (“lightning”), and the Chinese has 流 (liu, “stream”).
n.­428
According to the Tibetan. The Sanskrit reads, “Ārya, I have obtained success because I have met the kalyāṇamitra Megha. Why is that? It is difficult to see kalyāṇamitras …” The Chinese reads, “Ārya, being able to meet the kalyāṇamitra today, I have gained vast, great benefits” (probably from sudurlabha).
n.­429
According to the Sanskrit āsad, the Chinese 親近 (qin jin). The Mahāvyutpatti translation is bsnyen pa. The Tibetan has mnyes pa (“please”).
n.­430
According to the Tibetan. The Sanskrit reads, “I have succeeded in meeting the kalyāṇamitra Megha.” Absent in the Chinese.
n.­431
According to the Tibetan and the Chinese. The Sanskrit has buddhasattvas. Cleary translates as “buddhas.”
n.­432
According to the Tibetan and the Chinese. “Of samādhi” is not present in the Sanskrit.
n.­433
According to the Sanskrit manoratha and the Chinese. Omitted in the Tibetan.
n.­434
According to the Tibetan rnam par dpyod pa or rnam par spyad pa. The Sanskrit has vyūha (“display”). The second half of the list in the Chinese is considerably different.
n.­435
According to the Sanskrit śrutaṃ ca ma, the Chinese 聞 (wen), and the sentence as written earlier in the text. Here the Tibetan omits “I have heard.”
n.­436
According to the Sanskrit śikṣitavya and the Chinese 學 (xue). The Tibetan reads brtson pa (“dedicated”), though this is repeated within this sentence.
n.­437
According to the Sanskrit kṣipraṃ and the Chinese 疾 (ji). The Tibetan omits “quickly.”
n.­438
According to the Sanskrit anyonyānāvaraṇa and the Chinese. The Tibetan has phan tshun mchod pa (“mutual offering”), where mchod pa is a scribal corruption.
n.­439
According to the Tibetan translation of the Sanskrit kalpa: tshul sna tshogs (“various ways”).
n.­440
From the Sanskrit brahmendra. The Tibetan interprets it as “Lord of the [Devas].” The Chinese mentions “devas” and “nāgas.”
n.­441
According to the BHS āyūhāmi niryūhāmi. The Tibetan translates as rtog cing dpyod pa (“examined and analyzed”), which does not fit the context. Chinese translates as 入出 (ru chu, “have gone in and out,” “have entered and emerged from the gate of liberation”).
n.­442
According to the Sanskrit. The Tibetan ends the name with dmigs pa instead of the expected snang ba. The Chinese corresponds to the Tibetan, perhaps from the Sanskrit anilambha­cakṣurarambaṇa or similar.
n.­443
According to the Sanskrit. The Tibetan omits a translation of the initial sarva. The Chinese appears to have named a different bodhisattva 金剛燄慧 (jin gang yan hui, “Brilliant Vajra-like Wisdom”).
n.­444
According to the Sanskrit. In the Tibetan the name ends with rgyal po blo gros, which would be the equivalent of rājamati instead of just mati. The Chinese appears to have named a different bodhisattva 法幢王 (fa chuang wang, “Lord of Dharma Banners”).
n.­445
According to the Sanskrit and the Chinese. Omitted in the Tibetan.
n.­446
All Tibetan versions have dad pa (“faith”) in error for ngang pa (“goose” or “swan”), which is the translation for haṃsa. The Chinese has “lion.”
n.­447
According to one meaning of the BHS ārambaṇa. The Tibetan translates as dmigs pa (“support,” “basis”). Location and time are not mentioned in the Chinese.
n.­448
According to the Tibetan sgrib pa’i, perhaps translating from nīvaraṇīya­dharma. The Sanskrit has ārambaṇīya­dharma (“the phenomena of sensory objects”). The Chinese translation is in accord with the Sanskrit.
n.­449
According to the Tibetan mi mthong ba. The Sanskrit avalokita appears to lack the negative.
n.­450
According to the Tibetan mi g.yo ba and one of the meanings of the BHS nirunmiñjita (literally, “not turning side to side”). The Chinese translates as “silent.”
n.­451
The Tibetan is presumably translating from ramāt. The available Sanskrit has romāt (“from the pores”).
n.­452
According to the Tibetan dga’ bas mtho bar gyur pa. Cleary has “ecstatic body,” while this is not present in Carré.
n.­453
According to the Tibetan. The Chinese has 如法上味 (ru fa shang wei, “supreme Dharmic flavors,” “supreme flavors in accordance with Dharma”).
n.­454
One of the “four methods of gathering pupils.” BHS sāmanarthatā.
n.­455
From the Sanskrit ajina. Specifically, the blackbuck (Antelope cervicapra), which is found mainly in India. The Tibetan translates as just pags pa/lpags pa (“skin”), but robes made of black antelope skin and bark were traditional Indian religious clothing. The Chinese has “robes of grass” or “robes of bark.”
n.­456
According to the Sanskrit daṇḍakāṣṭha­kuṇḍika. The Tibetan omits “staff” and has ril ba (“round vessel”). The Chinese omits “staff” and has 澡瓶 (zao ping, “water jar”).
n.­457
According to the Tibetan. Absent from the Chinese.
n.­458
According to the Sanskrit prarūpayamāṇa and the Chinese 演說 (yan shuo). The Tibetan translates as brtag (“examine”).
n.­459
From the Sanskrit and BHS anupūrvakriyā. The Tibetan translates as mthar gyis bya ba. The Chinese translates as 隨次第各修其業 (sui ci di ge xiu qi ye).
n.­460
According to the Sanskrit alaṃkāra and the Chinese. Omitted in the Tibetan.
n.­461
From the Sanskrit adhiṣṭhamānāḥ. The Tibetan translates according to an alternative meaning: byin gyis rlob (“blessing”). Omitted in the Chinese.
n.­462
According to the BHS jaladhara and in accord with the Chinese. The Classical Sanskrit meaning is “cloud.”
n.­463
From the Sanskrit pramardayamāna and in accord with the Chinese. The Tibetan translates as rab tu gdul ba (“completely subjugate”).
n.­464
According to the Sanskrit. The Tibetan omits “in the world.” The Chinese has “causing all beings to abandon their pride,” omitting “in the world” as well.
n.­465
According to the Tibetan. Kleśa is not present in the online Vaidya. According to Cleary, the Chinese interpreted rāna to mean “pleasure” instead of the first half of a compound meaning “battle” or “war.” The Chinese has added 永共和善 (yong gong he shan, “coexist in harmony forever”).
n.­466
According to the Sanskrit paravartayamāna and in accord with the Chinese. The Tibetan translates as rjes su ’brang (“follow”).
n.­467
Infantry, chariots, elephants, and cavalry.
n.­468
According to the BHS ākara and in accord with the Chinese 雨無量寶 (yu wu liang bao, “rain down immeasurable amounts of precious materials”). The Tibetan translates according to the meaning ’byung gnas (“source”) but translates ākara correctly in the very next phrase.
n.­469
According to the Tibetan bslu ba and in accord with the Chinese. The Sanskrit is saṃvivāda­paramatā (“quarreling”).
n.­470
From the Sanskrit anartha. The Tibetan translates as gnod pa (“harmful”). Both are included in the Chinese translation, but there is considerable reordering and re-pairing of key terms and phrases, at times with addition, omission, or modification. For example, “teach compassion to them and cause them to turn away from anger.”
n.­471
According to the BHS vyāpāda and in accord with the Chinese. The Tibetan has chags sems (“mind of attachment”), apparently in error for gnod sems. Both terms are included in the Chinese translation in combination with different phrases.
n.­472
According to the Sanskrit arvasattva. The Tibetan omits “of all beings.” The Chinese omits this phrase and adds “all lower realms” to the next phrase.
n.­473
According to the Sanskrit suvarṇa, the Chinese, and the Lithang, Narthang, and Choné Kangyurs that read gser. Yongle and Kangxi have the misspelling gzer. Degé, Stok Palace, and others have the error dngul (“silver”). In the Chinese, light rays of gold, silver, and other precious materials and realms of these materials are mentioned only once, and the color of light rays and the material of realms are mostly paired differently.
n.­474
This phrase is absent in Vaidya, the Chinese, and the Tibetan, but it is present in Suzuki. Its absence is an anomaly, and therefore it has been added in this translation.
n.­475
According to the Sanskrit. This phrase and the rest of the list up until “shining light rays the color of red pearls over the realms that are made of gold” is missing from the Tibetan.
n.­476
According to the Sanskrit and the Chinese. Omitted in the Tibetan.
n.­477
According to the Sanskrit. The Tibetan interprets the compound as “bodies adorned by various colors and shapes.” The Chinese has 悉以相好莊嚴其身 (xi yi xiang hao zhuang yan qi shen), describing all the bodhisattvas’ bodies as “adorned with 相好 (xiang hao),” a term that usually refers to the signs and features of a buddha’s body in Chinese Buddhist literature but can mean “excellent features of a great being” in general.
n.­478
According to the Sanskrit and the Tibetan. Cleary has “without attachment to giver, receiver, or gift.” Absent from the Chinese.
n.­479
According to the Sanskrit. Omitted in the Tibetan and the Chinese.
n.­480
According to the Sanskrit kāmaloka. The Tibetan translates as ’jig rten gyi ’dod pa (“worldly desire”) instead of ’dod pa’i ’jig rten. The Chinese summarizes this and the next two phrases as 令諸眾生永斷諸惡 (ling zhu zhong sheng yong duan zhu e, “causing all beings to end all iniquity permanently”).
n.­481
From the Sanskrit duṣṭa.
n.­482
From the Sanskrit pratihata, translated into Tibetan as khong khro (“rage”).
n.­483
From the BHS adhiṣṭhānapr­ayukta. The Tibetan translates as rgyun mi chad par brtson pa (“continuous effort”). The Chinese translates as 勤修 (qin xiu, “practice diligently”).
n.­484
According to the Sanskrit adhimukti­vaśitā. The Tibetan here has ye shes kyi dbang (“power of wisdom”). The Chinese translates as 自在智 (zi zai zhi, “unimpeded knowledge or wisdom”).
n.­485
From the BHS niryāṇa, translated into Tibetan from another meaning as ’byung ba (“going forth”). In the Chinese, the result of describing skillful methods to beings is summarized as 令諸眾生雖離生死, 而於諸趣自在受生 (ling zhu zhong sheng sui li sheng si, er yu zhu qu zi zai shou sheng, “causing beings to be free from life and death, but have power or control over rebirth in various realms”).
n.­486
According to the Sanskrit, Chinese, Narthang, Lhasa, and Stok Palace Kangyurs. Other Kangyurs add sems can (“beings”) here. This segment consists of three short phrases in the Chinese: “display of miraculous power,” “explanation of power over lifespan,” and “cause beings to make ‘great aspirations.’ ”
n.­487
According to the Tibetan. Not present in Sanskrit and the Chinese. The Chinese translation consists of four short phrases on four strengths.
n.­488
From the Sanskrit compound. The Tibetan has “Cakravāla and vajra mountain ranges.”
n.­489
According to the Sanskrit, the Chinese, and Stok Palace. The Tibetan omits “establishing beings in the power over miracles.”
n.­490
According to the Sanskrit, the Chinese, and Stok Palace. The Tibetan has ye shes kyis (“by wisdom”) in error for ye shes kyi sa.
n.­491
According to the Sanskrit, the Chinese, and Stok Palace. The Tibetan has ye shes kyis (“by wisdom”) in error for ye shes kyi sa.
n.­492
According to the Sanskrit, the Chinese, and Stok Palace. The Tibetan has ye shes kyis (“by wisdom”) in error for ye shes kyi sa.
n.­493
According to the Sanskrit, the Chinese, and Stok Palace. The Tibetan has ye shes kyis (“by wisdom”) in error for ye shes kyi sa.
n.­494
According to the Sanskrit, the Chinese, and Stok Palace. The Tibetan has ye shes kyis (“by wisdom”) in error for ye shes kyi sa.
n.­495
According to the Sanskrit and the Chinese. The Tibetan has ye shes kyis (“by wisdom”) in error for ye shes kyi sa.
n.­496
According to the Sanskrit, the Chinese, and Stok Palace. The Tibetan has ye shes kyis (“by wisdom”) in error for ye shes kyi sa.
n.­497
According to the Sanskrit, the Chinese, and Stok Palace. The other Tibetan editions consulted have ye shes kyis (“by wisdom”) in error for ye shes kyi sa.
n.­498
According to the Sanskrit, the Chinese, and Stok Palace. The other Tibetan editions consulted have ye shes kyis (“by wisdom”) in error for ye shes kyi sa.
n.­499
According to the Sanskrit, the Chinese, and Stok Palace. The other Tibetan editions consulted have ye shes kyis (“by wisdom”) in error for ye shes kyi sa.
n.­500
According to the Sanskrit, the Chinese, and Stok Palace. The other Tibetan editions consulted have ye shes kyis (“by wisdom”) in error for ye shes kyi sa.
n.­501
According to the Sanskrit, the Chinese, and Stok Palace. The Tibetan omits “and establishing beings in the perfection of knowledge.”
n.­502
From the Sanskrit kūṭa. The Tibetan translates as tshogs (“accumulation”). The Chinese translates the name of the cloud as 海藏 (hai zang, “ocean of treasure” or “treasure in the ocean”).
n.­503
From the BHS saṃmārjana. The Tibetan translates as bsgrub (“accomplish”). Cleary has “cleaning” from the Classical Sanskrit meaning of the word. In Chinese, the cloud is named 法幢 (fa chuang, “banners of the Dharma”).
n.­504
This refers to the paradise of Trāyastriṃśa, which is on the summit of Sumeru.
n.­505
According to the Sanskrit prīti and the Yongle and Kangxi Kangyurs, which have dga’ ba. Other Kangyurs have the error dge ba (“virtue”). The Chinese has 疾莊嚴虛空界 (ji zhuang yan xu kong jie, “swift adornment/display in the field of space”).
n.­506
According to the Sanskrit saṃgīti­nirghoṣa. The Tibetan has yang dag par ’gro ba, perhaps from a manuscript that had saṃgāta, with nirghoṣa omitted. The Chinese has 金剛輪 (jin gang lun, “vajra wheel”). A Dharma cloud with a similar name 歡喜 (huan xi, “joy”) is associated with the yakṣas.
n.­507
According to the Sanskrit asurendra and the Chinese. The Tibetan omits “lord of.”
n.­508
According to the Sanskrit saṃgīti­nirghoṣa and the Chinese. The Tibetan has yang dag par ’gro ba, perhaps from a manuscript that had saṃgāta, with nirghoṣa omitted. The Chinese has 無邊光明 (wu bian guang ming), “limitless light and radiance.”
n.­509
According to the Sanskrit viṣaya and the Chinese. The Tibetan has rnam par ’byed pa (“analyze”), perhaps from a manuscript that had pravicaya or, more likely, just vicaya. The Chinese has 無樂著 (wu le zhuo, “free from indulgence and attachment”), attributed to “lords of humans.”
n.­510
This is a euphemism for the world of the pretas.
n.­511
According to the Sanskrit bala. The Tibetan has kha dog (“color”), perhaps translating from a manuscript that had varṇa. The Chinese has 色相 (se xiang, “colors and forms”).
n.­512
From the Sanskrit kalpa. Narthang and Lhasa have tshul. Other Kangyurs have tshul khrims, which is already in the list.
n.­513
According to the Sanskrit uttamāṅga, translated literally into Tibetan as yan lag gi dam pa (“best of limbs”). The Chinese has rearranged the list to “harms done to their heads, eyes, hands, and feet” and “their limbs cut off.”
n.­514
According to the Sanskrit bhedana and the Chinese. Stok Palace has gshags sam. Lithang, Kangxi, and Choné have bshags pa dang. Other Kangyurs have gshegs sam (“go and”).
n.­515
According to the Sanskrit saṃkṣobhana, Degé, and most Kangyurs. Narthang has bskem and Lhasa has skem, both meaning “dry up.” Stok Palace has bskyabs (“protect”). The Chinese has one verb 震動 (zhen dong, “shaking”) for worlds and oceans together.
n.­516
According to the Sanskrit saṃtrāsana and the Chinese negative expression. The Tibetan translates as yongs su tshar gcad (“completely destroy”). The Chinese has “none of the hordes of māras is not destroyed into pieces.”
n.­517
According to the Sanskrit acintya and the Chinese 不思議 (bu si yi). Omitted in the Tibetan.
n.­518
According to the Sanskrit acintya and the Chinese 不思議 (bu si yi). Omitted in the Tibetan.
n.­519
According to the Sanskrit adhimucyamāna. The Tibetan translates as khong du chud (“comprehend”). The Chinese uses the verb 思惟 (si wei, “to contemplate”) throughout this paragraph.
n.­520
According to the Sanskrit acintya and the Chinese 不思議 (bu si yi). Omitted in the Tibetan.
n.­521
According to the Sanskrit cetana and the Yongle, Lithang, Kangxi, and Choné sems. Degé and other Kangyurs (including Stok Palace) have sems can (“being”). Absent in the Chinese here, but appears in the next phrase.
n.­522
According to the Tibetan and the Chinese. Not present in the Sanskrit.
n.­523
According to the Tibetan and the Chinese. Not present in the Sanskrit.
n.­524
According to the Tibetan and the Chinese. Not present in the Sanskrit.
n.­525
In Sanskrit this is followed by anusmātayan (“causing him to be remembered”).
n.­526
From the BHS upanibadhna. The Tibetan uses rjes su’brang, which was already used above for anugamayan.
n.­527
According to the Sanskrit and the Chinese. Omitted in the Tibetan.
n.­528
According to the Sanskrit ācāryāṇi and the Chinese. “Masters” or “teachers” is omitted in the Tibetan.
n.­529
According to the Sanskrit dictionaries, paṅkti can mean fivefold rows. However, it is evident that the number is not to be taken literally, as later in the sūtra there are mentions of “seven paṅkti.” The Tibetan and the Chinese do not specify the number of rows.
n.­530
According to the Sanskrit dictionaries, paṅkti can mean fivefold rows. However, it is evident that the number is not to be taken literally, as later in the sūtra there are mentions of “seven paṅkti.” The Tibetan and the Chinese do not specify the number of rows.
n.­531
According to the Tibetan. “Clouds” and “spread across the ground” are not present in the Sanskrit or the Chinese.
n.­532
According to the Sanskrit dictionaries, paṅkti can mean fivefold rows. However, it is evident that the number is not to be taken literally, as later in the sūtra there are mentions of “seven paṅkti.” The Tibetan and the Chinese do not specify the number of rows.
n.­533
According to the Tibetan ba gam. Niryūha literally means “a projection” and is also used to mean “the vestibules that extend from the entrance door.” Absent from the Chinese.
n.­534
According to the Sanskrit garbha. The Tibetan has ka gdung (“pillars and beams”). Absent from the Chinese.
n.­535
Literally “ten times a hundred thousand.” The Chinese has “ten thousand.”
n.­536
The Sanskrit (saptaratna) and the Chinese have “seven jewels.”
n.­537
nor bu rin po che chu ’dang. The Sanskrit has daśa­prāsāda­kanaka (literally, “ten pellucid gold”), where daśa is evidently a scribal error, presumably for daka (“water”). The jewel is also called udakaprāsāda, and in Buddhist literature is described as a jewel that clarifies muddy water. Cleary translates as “ten layers.” Carré (p. 174), translating from Śikṣānanda’s Chinese, has “piqués de perles hyalines” (“inset with transparent pearls”). The Chinese has “clear water.”
n.­538
From the Sanskrit vaidūrya and the Chinese. Omitted in the Tibetan.
n.­539
According to the Tibetan. The Chinese and the Sanskrit descriptions yield different interpretations of this passage describing the “kings of jewels.”
n.­540
According to the Sanskrit rocana and the Chinese. The Tibetan has yid du ’ong (“attractive,” “beautiful”).
n.­541
From the Sanskrit samantamukha and the Chinese 普門 (pu men). The Tibetan translates as sgo kun nas brgyan pa (“completely adorned gateway” or “door”).
n.­542
According to the Sanskrit airāvaṇa­nāga­rāja and the Chinese 象王 (xiang wang). In the Tibetan translation only “elephant” survives.
n.­543
According to the BHS abhilagna and in accord with the Chinese. The Tibetan translates here as mngon par dga’ ba (“delighted by Śakra”) in contradiction to the Mahāvyutpatti.
n.­544
From the Sanskrit bimba and corresponding to the Chinese 寶身 (bao shen). The Tibetan translates as ’bru (“syllable” or “grain”).
n.­545
According to the Sanskrit citta and Degé, Yongle, Kangxi, Narthang, and Lhasa sems. Other Kangyurs have sems can (“being”). Absent from the Chinese.
n.­546
Sanskrit: eka; Tibetan: gcig.
n.­547
Sanskrit: śata; Tibetan: brgya.
n.­548
Sanskrit: sahasra; Tibetan: stong.
n.­549
Sanskrit: śatasahasra; Tibetan: brgya phrag stong.
n.­550
Sanskrit: koṭi; Tibetan: bye ba.
n.­551
Sanskrit: koṭīśata; Tibetan: bye ba brgya.
n.­552
Sanskrit: koṭisahasra; Tibetan: bye ba stong.
n.­553
According to the Tibetan bye ba brgya phrag stong (“a hundred thousand ten millions”). The Sanskrit koṭī­śata­sahasra is missing in the available edition.
n.­554
Sanskrit: koṭī­niyuta­śata­sahasra; Tibetan: bye ba khrag khrig brgya phrag stong. According to the Mahāvyutpatti, niyuta can mean either sa ya (“a million”), which is its value in Classical Sanskrit, or khrag khrig (“a hundred thousand million”). The Tibetan translates here as khrag khrig, resulting in the entire number having the value of a hundred sextillion. One expects the numbers to be successively greater, but either value of niyuta would result in a greater value than the next number, which is kiṃkara. However, this passage appears to conform to the value of the bodhisattva numbers as given in chapter 15, from this point on. There is much scribal variation in the lists in various Sanskrit and Tibetan versions of both chapters, but in this translation there has been an attempt to make the list consistent in both chapters 10 and 15, where nayuta is translated as tha dgu and has the value of ten thousand trillion trillion.
n.­555
The Sanskrit is kaṅkara in Vaidya and kaṅkala in Suzuki. The Tibetan is thams thams, its general value being a hundred nayuta in BHS (in the Abhidharmakośa it is a thousand niyuta). However, in the Avataṃsaka it has a different value. The Sanskrit for chapter 10 has kaṅkara in Vaidya and kaṅkala in Suzuki. In chapter 15 it is kiṃkara. The Mahāvyutpatti dictionary has both kaṃkara and kaṃkāra, and both are translated as gtams. The Chinese has 矜羯羅 (jin jie luo). The usual value for kiṃkara is a hundred bimbara, but in this sūtra in chapter 15 it is the value of bimbara squared. In this chapter the order and the value of bimbara and kiṃkara are reversed so that the value of the number is 1 followed by 28 zeros.
n.­556
In chapter 10 the value of bimbara and kaṅkara are reversed compared to chapter 15, so that its value here is ten sextrigintillion (1 followed by 112 zeros). The more established translation of bimbara into Tibetan is dkrigs. Chapter 15 has khrig khrig. The Tibetan here is, confusingly, khrag khrig, which is usually the translation for nayuta. The Chinese has 頻婆羅 (pin po luo).
n.­557
According to the series of numbers in chapter 15. This number appears to have been omitted in this chapter. It is not present in chapter 10 in either Sanskrit or Tibetan. The Tibetan is myad myid. Suzuki has magara in chapter 15. The Mahāvyutpatti dictionary has both agāra and āgāra, and both are translated as yid yal. The Chinese is 阿伽羅 (a qie luo). The value of the number here would be 1 followed by 224 zeros (a hundred treseptuagintillion).
n.­558
The Tibetan has gang ya (though the Kangxi has gang yang). The Mahāvyutpatti dictionary translated pravara as both mchog yal and mchog yas. Its value here would be 1 followed by 448 zeros (ten cenoctoquadragintillion).
n.­559
According to chapter 15 and the Mahāvyutpatti. The Tibetan has ban bun. In chapter 10 the Sanskrit is parama. In chapter 15 the Sanskrit is mapara. The Mahāvyutpatti dictionary has mavara, mapara, and savara, all translated as ban bun. Its value here would be 1 followed by 896 zeros (a hundred duocenseptennonagintillion).
n.­560
The Tibetan is phyar phyur. The Sanskrit is missing in chapter 15 in the available editions. The Mahāvyutpatti dictionary has avara as phyur phyur and does not appear to record how it was translated in chapter 15. Therefore, it appears that avara was missing from that chapter in the ninth-century Sanskrit manuscript. Its value would be 1 followed by 1,792 zeros (ten quingensexnonagintillion).
n.­561
According to chapter 15. The Tibetan is lcag lcig. Neither the Sanskrit nor the Tibetan are present in chapter 10. The Mahāvyutpatti dictionary has tavara translated as phyad phyod. Its value would be 1 followed by 3,584 zeros (one hundred milliacentrenonagintillion).
n.­562
According to chapter 15. The Tibetan is byang bying. The Sanskrit in chapter 10 is āsīna. The Mahāvyutpatti dictionary has sīma for both chapters, recording translations as ’tshams yas, mtshams yas, mtshams yangs, and ’chams yam. Its value would be 1 followed by 7,168 zeros (ten duomilliatrecenoctooctogintillion).
n.­563
Chapter 10 has the Sanskrit anaupama and the Tibetan nyer ’jal. Chapter 15 has yāma and the Tibetan chem chem. The Mahāvyutpatti dictionary appears to record the Sanskrit hūma, duma, and hama for chapter 10 and poma for chapter 15, with zam zim as Tibetan for both. Its value would be 1 followed by 14,336 zeros.
n.­564
The Tibetan is phyal phyol. The Mahāvyutpatti dictionary and chapter 15 are in agreement with chapter 10. Its value would be 1 followed by 28,672 zeros.
n.­565
According to chapter 15 and the Mahāvyutpatti. In chapter 10 the Sanskrit is vipāsa and the Tibetan yal yol. In chapter 15 the Sanskrit is avaga and the Tibetan is khyud khyud (Stok: khyung khyung). The Mahāvyutpatti dictionary has avaga and ārāva with the Tibetan as rigs dom or rigs sdom. Its value would be 1 followed by 57,344 zeros.
n.­566
Chapter 10 translates as ljad ljod. Chapter 15 translates as zar zer. The Mahāvyutpatti dictionary has mīgava, mīvaga, and mṛgava with the Tibetan as zar zer. Its value would be 1 followed by 114,688 zeros.
n.­567
The Tibetan is phyod zim. The Tibetan and the Sanskrit are missing in chapter 15. The Mahāvyutpatti dictionary does not appear to list this number. Its value would be 1 followed by 229,376 zeros.
n.­568
The Tibetan is phyad phyod. Chapter 15 has viraga and the Tibetan khrib khrib. The Mahāvyutpatti dictionary has vināka and viraga with the Tibetan as khrib khrib and khrab khrib. Its value would be 1 followed by 458,752 zeros.
n.­569
The Tibetan is dam ldem (Stok Palace: ltam ltem). Not present in chapter 15 or the Mahāvyutpatti. Its value would be 1 followed by 917,504 zeros.
n.­570
According to the Mahāvyutpatti. The Tibetan is ya gangs. Both chapters in the present Sanskrit have vivaga. The Mahāvyutpatti dictionary has vigava and the Tibetan bsgyur yas for both chapters. Its value would be 1 followed by 1,835,008 zeros.
n.­571
The Tibetan is cho ma. The Mahāvyutpatti dictionary has saṃkrama for chapter 10 and saṃgrama for chapter 15 with sbar yas as Tibetan for both. Its value would be 1 followed by 3,670,016 zeros.
n.­572
The Tibetan is khram khrim. The Mahāvyutpatti dictionary has visara, but the Tibetan is given as ’phro yas. Suzuki chapter 15 has viśrata. Its value would be 1 followed by 7,340,032 zeros.
n.­573
The Tibetan is nab nub. The Sanskrit is missing in chapter 10. Chapter 15 has vibhaja. The Mahāvyutpatti dictionary has vijambha for chapter 10 and vibhaja for chapter 15 with the Tibetan for both as nab nub. Its value would be 1 followed by 14,680,064 zeros.
n.­574
The Tibetan is missing in chapter 10. The Sanskrit in chapter 15 is vijaṅgha and the Tibetan is sang sang. The Mahāvyutpatti dictionary has vijāgha, vijagha, and vijaga with the Tibetan as thab thib. Its value would be 1 followed by 29,360,128 zeros.
n.­575
According to the Mahāvyutpatti. The Tibetan has brgyud yas. The Sanskrit in chapter 10 is visrota. Chapter 15 has viśodha. The Mahāvyutpatti dictionary has visota and visoda. Its value would be 1 followed by 58,720,256 zeros.
n.­576
The Tibetan is btang yas. The Mahāvyutpatti dictionary has the Tibetan as khyad gyin or khyad phyin. Its value would be 1 followed by 117,440,512 zeros.
n.­577
According to chapter 15 and the Mahāvyutpatti. The Tibetan is bkra yar. The Sanskrit in chapter 10 is vibhakti and in chapter 15 is vibhakta. The Mahāvyutpatti dictionary has vibhakti for chapter 10 and vibhakta for chapter 15. Its value would be 1 followed by 234,881,024 zeros.
n.­578
According to chapter 15 and the Mahāvyutpatti. The Tibetan has gsal yas (Stok Palace: bsta yas). The Sanskrit in chapter 10 is vigdhanta, in chapter 15 the Sanskrit is vikhata, and the Tibetan is gsa’ yas. The Mahāvyutpatti dictionary has vikhyāta for chapter 10 and vikhata for chapter 15, and the Tibetan is grags yas and brags yas. Its value would be 1 followed by 469,762,048 zeros.
n.­579
According to the Mahāvyutpatti and the Vaidya Sanskrit of chapter 10. The Sanskrit in chapter 10 in Suzuki is tula and in chapter 15 is ulana. The Tibetan in chapter 10 is gzhal brtag. The Vaidya Sanskrit in chapter 10 is tulana and in chapter 15 is ḍalana, mistaking the Devanāgarī u for the similar da. The Tibetan is missing in chapter 15. The Mahāvyutpatti dictionary has tulana for both chapters, and the Tibetan is gzhal bgrang or zhal bgrang. Its value would be 1 followed by 939,524,096 zeros.
n.­580
The Tibetan is mtshungs med. Not present in the Mahāvyutpatti. Its value would be 1 followed by 1,879,048,192 zeros.
n.­581
The Tibetan is lam lum. The Mahāvyutpatti dictionary has dharaṇa for chapter 10 and varaṇa for chapter 15 and for the Tibetan has gzhal dpag. Its value would be 1 followed by 3,758,096,384 zeros.
n.­582
The Tibetan is rab rib. In chapter 15 the Tibetan is yal yol. The Mahāvyutpatti dictionary has vipatha for chapter 10 and vivara for chapter 15, and for both chapters the Tibetan is yal yol. Its value would be 1 followed by 7,516,192,768 zeros.
n.­583
The Tibetan is thab thib. The Tibetan in chapter 15 is khral khrul. In chapter 10 the Sanskrit is vana in Vaidya and vivana in Suzuki. The Mahāvyutpatti dictionary has no entry for chapter 10 and avana for chapter 15. The Tibetan it records is gsab bas and gsal yas. Its value would be 1 followed by 15,032,385,536 zeros.
n.­584
The Tibetan is ’grigs yol in Degé; ’grag yol in Yongle; ’grags in Lithang and Choné; ’grag yul in Kangxi; and ’grib yol in Narthang and Stok Palace. Chapter 15 has thud thud (Stok: thung thung). The Sanskrit is thavana in chapter 15. In Vaidya chapter 10 the Sanskrit is missing, and in Suzuki it is tūrṇa. The Mahāvyutpatti dictionary has no entry for chapter 10 and thavana for chapter 15 with the Tibetan as rgod yas and dgod yas. Its value would be 1 followed by 30,064,771,072 zeros.
n.­585
According to the Mahāvyutpatti and chapter 15. Sanskrit chapter 10 has vivarṇa, and the Tibetan is then phyo (Yongle, Kangxi, and Stok Palace have then ’phyo). In chapter 15 the Sanskrit is viparya and the Tibetan is khral khrul. The Mahāvyutpatti dictionary has viparya for chapter 10 and vivarya for chapter 15. The Tibetan it records for both chapters is ’khrul yas or khrul yas. Its value would be 1 followed by 60,129,542,144 zeros.
n.­586
According to the Mahāvyutpatti. The Tibetan has bsam phyod (Yongle: bsam phyad; Stok: bsam phyong). In chapter 10 the Sanskrit is sāmya in Vaidya and sāmpa in Suzuki. Chapter 15 has samaya. The Mahāvyutpatti dictionary has samarya for both chapters, with the Tibetan as ’phags yas or thal yas. Its value would be 1 followed by 120,259,084,288 zeros.
n.­587
According to the Mahāvyutpatti dictionary and chapter 15. The Tibetan has ’dra mnyam. The Tibetan appears to be missing in chapter 15, and the Sanskrit there is viturṇa. In chapter 10 the Sanskrit is varaṇa (Suzuki has ṇavaraṇa). The Mahāvyutpatti dictionary has viturṇa for both chapters and rnam dpyod or rnam phyod for chapter 10 and rnam phyod or rnam phyog for chapter 15. Its value would be 1 followed by 240,518,168,576 zeros.
n.­588
According to the Suzuki edition and chapter 15. The Tibetan has brang breng. In the online Vaidya edition, the Sanskrit hetura was omitted in the list of numbers in chapter 10. In chapter 15 the Tibetan is brang bring. The Mahāvyutpatti dictionary has hevara for chapter 10 and gevara for chapter 15, and the Tibetan is rgyad yas or rgyas yas for chapter 10 and rgyas yas for chapter 15. Its value would be 1 followed by 481,036,337,152 zeros.
n.­589
The Tibetan in chapter 10 is bgrong yas. In chapter 15 it is bgrod yas. The Mahāvyutpatti dictionary has bgod yas or brgod yas for chapter 10 and bgrod yas for chapter 15. Its value would be 1 followed by 962,072,674,304 zeros.
n.­590
The Tibetan is rgyas ’dal (Stok Palace: rgyal ’dal). In Vaidya chapter 10 the Sanskrit is visāra, and in Suzuki it is viśāra. It is not present in Tibetan or Sanskrit chapter 15. The Mahāvyutpatti does not have the number of either chapter. Its value would be 1 followed by 1,924,145,348,608 zeros.
n.­591
The Tibetan is bsngo yas. The Mahāvyutpatti has bsdo yas or bsko yas yas for chapter 10 and bsgo yas or bsko yas for chapter 15. Its value would be 1 followed by 3,848,290,697,216 zeros.
n.­592
The Tibetan is zang yag. The Mahāvyutpatti has atyudgata. Its value would be 1 followed by 7,696,581,394,432 zeros.
n.­593
According to the Mahāvyutpatti and chapter 15. The Tibetan has ’phro bkye. Chapter 10 has visṛṣṭa. The Mahāvyutpatti has viśiṣṭa, with brtan yas or bstan yas as the Tibetan. Its value would be 1 followed by 15,393,162,788,864 zeros.
n.­594
The Sanskrit according to the Mahāvyutpatti for chapter 15. For chapter 10 it has nevala. The present Sanskrit for chapter 15 is nilamba and for chapter 10 is devala. The Tibetan has rtse ’phyo. In the Mahāvyutpatti it is stobs yas. Its value would be 1 followed by 30,786,325,577,728 zeros.
n.­595
According to the Mahāvyutpatti. The Tibetan has yong tan (Stok Palace: yong than). Chapter 10 has paribheda, and Chapter 15 has harita. The Mahāvyutpatti has haribha for chapter 15, hariva for chapter 10, and ’phrog yas as the Tibetan. Its value would be 1 followed by 61,572,651,155,456 zeros.
n.­596
The Tibetan is ’brug g.yos (Stok Palace: brug g.yos). The Mahāvyutpatti has ’brug yas, ’bryug yos, brug yas, or brug yos. Chapter 25 has brug g.yos. Its value would be 1 followed by 123,145,302,310,912 zeros.
n.­597
According to the Mahāvyutpatti for chapter 15, which also lists the variant galibha. Suzuki chapter 10 has palimbha, and Vaidya has paliguñja. The Tibetan in both chapters is sang yal. The present Sanskrit for chapter 15 has halita. The Mahāvyutpatti Sanskrit for chapter 10 is halibhu. The Mahāvyutpatti has rmo yas or rmong yas. Its value would be 1 followed by 246,290,604,621,824 zeros.
n.­598
According to the Mahāvyutpatti. The Tibetan has ’thing yug. Chapter 10 has thing yug; Stok Palace has thing yig; and chapter 10 has harita. The Mahāvyutpatti for chapter 10 is harisa or hārisa. Chapter 15 has hari. Its value would be 1 followed by 492,581,209,243,648 zeros.
n.­599
According to the Mahāvyutpatti for chapter 15. The Tibetan has snang yal or nan pa for chapter 10 (nan pa has no direct equivalent in any Sanskrit list but may be out of order). The Tibetan and Sanskrit are missing from chapter 15. Suzuki has the error loka for chapter 10, and Vaidya has āloka. The Mahāvyutpatti has aloka for chapter 15 and heluga for chapter 10, with shugs ’phyo or shugs sbyong for the Tibetan. Its value would be 1 followed by 985,162,418,487,296 zeros.
n.­600
Dṛṣṭānta is according to the Mahāvyutpatti for chapter 15 with the Tibetan as yid ’phyo, corresponding to the Kangyur chapters 10 and 15. Chapter 15 of the present Sanskrit has dṛṣṭvānta. Chapter 10 the Sanskrit is indriya while the Mahāvyutpatti has drabuddha and the Tibetan ’thab yas or mtha’ yas. Its value would be 1 followed by 1,970,324,836,974,592 zeros.
n.­601
According to the Mahāvyutpatti and chapter 15. In chapter 10 the Sanskrit is heluka. The Tibetan in all instances is nab neb. Its value would be 1 followed by 3,940,649,673,949,184 zeros.
n.­602
According to the Sanskrit of chapter 10. The Tibetan is absent, although the earlier unassigned nan pa may be out of order. It is not present in chapter 15 or the Mahāvyutpatti (though the latter has drabuddha earlier in the list as an alternate to dṛṣṭānta in chapter 15). Its value would be 1 followed by 7,881,299,347,898,368 zeros.
n.­603
According to the Sanskrit of chapter 10. There appears to be no Tibetan. The Mahāvyutpatti has haruṇa (and Tibetan phyin chod or phyin phyod) in chapter 10 and haduna or hanuna (phyin sbyod or phyin phyod) in chapter 15. Its value would be 1 followed by 15,762,598,695,796,736 zeros.
n.­604
The Tibetan is khrigs thams. According to chapter 10 the Sanskrit is māluta. The Mahāvyutpatti has maluda (and the Tibetan thal thal) in chapter 10 and ela (and the Tibetan thal thal) in chapter 15. Its value would be 1 followed by 31,525,197,391,593,472 zeros.
n.­605
According to chapter 15. The Tibetan is yal yal. In chapter 10 the Sanskrit in Vaidya is mailuta and in Suzuki it is meluta. The Mahāvyutpatti has dumela or dumaila (and Tibetan yal yol) in chapter 10 and mailuta (yal yal) in chapter 15. Its value would be 1 followed by 63,050,394,783,186,944 zeros.
n.­606
According to chapter 15. The Tibetan is bgrang yas. In chapter 10 the Sanskrit is kṣaya. The Mahāvyutpatti has kṣamuda (Tibetan: bzod yas) in chapter 10 and kṣepu (also translated as bzod yas) in chapter 15. Its value would be 1 followed by 126,100,789,566,373,888 zeros.
n.­607
According to the Sanskrit of chapter 10. The Tibetan for this is absent in chapter 10, and neither the Sanskrit nor the Tibetan are present in chapter 15 or the Mahāvyutpatti. Its value would be 1 followed by 252,201,579,132,747,776 zeros.
n.­608
According to the Mahāvyutpatti. The Tibetan is thug yal. In chapter 10 the Sanskrit is elatā. In chapter 15 the Sanskrit is eluda. The Mahāvyutpatti has elada (Tibetan: thal yas) in both chapters 10 and 15. Its value would be 1 followed by 504,043,158,265,495,552 zeros.
n.­609
According to Suzuki’s Sanskrit of chapter 10 and the Mahāvyutpatti. The Sanskrit in chapter 15 is bhāluda. The Tibetan in chapter 10 is yad yud. In chapter 15 it is shang shang. The Mahāvyutpatti has maluma (Tibetan: tshad yas) in chapter 10 and māluda or maluda (thal yas) for the preceding number in chapter 15. Its value would be 1 followed by 1,008,806,316,530,991,104 zeros.
n.­610
According to the Vaidya Sanskrit for chapter 10, in which the Tibetan appears to be the Degé phyo ldog (Yongle, Lithang, Kangxi, and Choné: ’phyo ldog). Suzuki’s Sanskrit has maṇḍamā. Not present in chapter 15 in either Tibetan or Sanskrit. Not present in either chapter in the Mahāvyutpatti. Its value would be 1 followed by 2,017,612,633,061,982,208 zeros.
n.­611
According to the Sanskrit of chapter 10, for which the Tibetan may be Degé brda yas or lhub be. It is not present in the Sanskrit or Tibetan of chapter 15 or the Mahāvyutpatti. Its value would be 1 followed by 4,035,225,266,123,964,416 zeros.
n.­612
According to the Sanskrit of chapters 10 and 15. In chapter 10 the Tibetan may be brda yas or lhub be. In chapter 15 the Tibetan appears to be yag yag. The Mahāvyutpatti has sadama (Tibetan: rtog yas or rtogs yas) in chapter 10 and samatā (rtogs yas) in chapter 15. Its value would be 1 followed by 8,070,450,532,247,928,832 zeros.
n.­613
Visada is according to the Sanskrit of chapter 15, in which the Tibetan appears to be tham thim (Choné: thim thim). In chapter 10 the Sanskrit is missing and the Tibetan may be thag thug. The Mahāvyutpatti has vimuda (and Tibetan dga’ yas) in chapter 10 and vimada (dga’ yas) in chapter 15. Its value would be 1 followed by 16,140,901,064,495,857,664 zeros.
n.­614
According to the Sanskrit of chapter 10. The Tibetan appears to be khrig ge. Neither the Sanskrit nor the Tibetan appear to be present in chapter 15, unless the Tibetan is rlom bsnyal. The Mahāvyutpatti has vaimātra (Tibetan: tshad ’das) in chapter 10 and no entry for chapter 15. Its value would be 1 followed by 32,281,802,128,991,715,328 zeros.
n.­615
Pramātra is according to chapter 15 and the Mahāvyutpatti. In chapter 10 the Sanskrit in Vaidya is pramartā, and in Suzuki it is antrā. The Tibetan is gzhal ’phyos. The Mahāvyutpatti has pramātra or pramatra. Chapter 15 has the Tibetan gzhal ’phyos. Chapter 10 appears to have rig yas. Its value would be 1 followed by 64,563,604,257,983,430,656 zeros.
n.­616
According to the Mahāvyutpatti, with the lengthening of the vowel in conformity with the Tibetan translations. In chapter 15 the Sanskrit is amantra and the Tibetan is gzhal yal. In chapter 10 the Sanskrit is amantrā, and the Tibetan appears to be snyad med. The Mahāvyutpatti has sumātra or amatra (and the Tibetan gzhal yas) in chapter 10 and amantra or amanra (gzhal yas) in chapter 15. Its value would be 1 followed by 129,127,208,515,966,861,312 zeros.
n.­617
According to the Mahāvyutpatti for chapter 10. Chapter 15 has bhramantra, and the Tibetan is gzhal med. In chapter 10 the Sanskrit is annamantrā, and the Tibetan appears to be mchog phreng. The Mahāvyutpatti has bhramātra (and the Tibetan gzhal thib, gzhal thims, or gzhal thin) for chapter 10 and bhramantra and the Tibetan gzhal thil or gzhal thim (though the latter is also used a little further on for namantra) in chapter 15. Its value would be 1 followed by 258,254,417,031,933,722,624 zeros.
n.­618
According to the Mahāvyutpatti. Chapter 15 has gamantra, and the Tibetan is gzhal ’khor. In chapter 10 the Sanskrit is saṅgamantrā, and the Tibetan appears to be nyag ’bru. The Mahāvyutpatti has gamātra (and the Tibetan gzhal ’khor) in chapter 10 and gamantra (gzhal ’khor) in chapter 15. Its value would be 1 followed by 516,508,834,063,867,445,248 zeros.
n.­619
According to the Mahāvyutpatti for chapter 10. In Vaidya chapter 10 the Sanskrit is vimantrā, and in Suzuki it is vinnamantrā. The Tibetan in chapter 10 appears to be spu ’phyes. Chapter 15 has namantra and the Tibetan gzhal thim. The Mahāvyutpatti has namātra (and the Tibetan gzhal med) in chapter 10 and gamantra (gzhal med) in chapter 15. And gzhal med is given two numbers previously in chapter 15 for bhramantra. Its value would be 1 followed by 1,033,017,668,127,734,890,496 zeros.
n.­620
According to the Mahāvyutpatti. In chapter 10 the Sanskrit is himantrā, and the Tibetan appears to be ’bru ’brel. Chapter 15 has nahimantra. The Tibetan is gzhal gar (Stok: gar gzhal). The Mahāvyutpatti has hemātra (and the Tibetan gar gzhal) in chapter 10 and nahimantra (gar gzhal) in chapter 15. Its value would be 1 followed by 2,066,035,336,255,469,780,992 zeros.
n.­621
Based on the Mahāvyutpatti and chapter 15, which read vimantra. The Tibetan is gzhal sang (Stok: gzhal sangs). In chapter 10 the Tibetan appears to be brjod ’os (Stok: brjod bos). The Mahāvyutpatti has vemātra or dhemātra (and the Tibetan gzhal sangs) in chapter 10 and vimantra (gzhal sangs) in chapter 15.
n.­622
According to the Mahāvyutpatti. Chapter 15: paramantra. The Tibetan is gzhal phul (which appears to have lost its Sanskrit equivalent) or gzhal thag. In chapter 10 the Sanskrit is paramantrā, and the Tibetan appears to be brjod phul. The Mahāvyutpatti has paramātra (and the Tibetan gzhal thag) in chapter 10 and paramantra (gzhal thag) in chapter 15.
n.­623
According to the Mahāvyutpatti and the Tibetan translations. In chapter 10 the Sanskrit is śivamantrā, and the Tibetan appears to be zhi snyad. Chapter 15 has śivamantra. The Tibetan is gzhal zhi. The Mahāvyutpatti has śivamātra (and the Tibetan gzhal phul or gzhal yul) in chapter 10 and śivamantra, śimantra, or thimantra (gzhal phul) in chapter 15.
n.­624
Chapter 15 has delu. The Tibetan appears to be missing. In chapter 10 the Sanskrit is elā, and the Tibetan appears to be ngag thim. The Mahāvyutpatti has ela (and the Tibetan ya lad or yal ’das) in chapter 10 and elu (ya lad or yal) in chapter 15.
n.­625
Chapter 15 has velu. The Tibetan is apparently ’phyo ’gyur. In chapter 10 the Sanskrit is velā, and the Tibetan appears to be ’phyo ’gyur. The Mahāvyutpatti has vela (and the Tibetan dus rlabs or rus rlabs) in chapter 10 and velu (dus rlabs or tus rlabs) in chapter 15.
n.­626
The Sanskrit in chapter 10 has telā. The Tibetan in chapters 10 and 15 appears to be nyar nyer. The Mahāvyutpatti has tela for chapter 10. The Sanskrit is missing from chapter 15 and in the Mahāvyutpatti for chapter 15.
n.­627
According to chapter 10 in Vaidya. Suzuki has rolā. Absent in chapter 15 and the Mahāvyutpatti. Apparently absent in the Tibetan in both chapters.
n.­628
In chapter 10 the Sanskrit is kelā. The Tibetan is phyag phyig. The Mahāvyutpatti has gela and phyag phyig for both chapters. Chapter 15 reads gelu in Sanskrit; the Tibetan is phyag phyig.
n.­629
According to chapter 10 in Vaidya and Suzuki. Absent in chapter 15 and the Mahāvyutpatti. Apparently absent in the Tibetan.
n.­630
In chapter 10 the Sanskrit is śvelā. The Tibetan has zal zul (Choné: zal zil). In chapter 15 the Sanskrit is khelu, which appears to be a corruption. The Mahāvyutpatti has svela in chapter 10 and śvelu in chapter 15.
n.­631
The Tibetan for this is missing in the Kangyurs consulted. In chapter 10 the Sanskrit is nelā. Chapter 15 has nelu. The Mahāvyutpatti has nela (Tibetan: gtad yas or gtang yas) in chapter 10 and nelu (btang yas or gtang yas) in chapter 15.
n.­632
The Tibetan is nyar nyer (according to the Mahāvyutpatti). In chapter 10 the Sanskrit is bhelā and in chapter 15 bhelu. The Tibetan is missing in both chapters. The Mahāvyutpatti has no entry for chapter 10 and bhelu (nyar nyer) for chapter 15.
n.­633
The Tibetan is sal sal. In chapter 10 the Sanskrit is missing, and in chapter 15 it is kelu. The Tibetan sal sal is in both chapters. The Mahāvyutpatti has kela (sal sal) for chapter 10 and kelu (sal sal) for chapter 15.
n.­634
In chapter 10 the Sanskrit is selā, and in chapter 15 it is selu. The Tibetan g.yo ’deg is the same in both chapters. The Mahāvyutpatti has sela (yang yod or yad yod) for chapter 10 and selu (yad yod) for chapter 15.
n.­635
In chapter 10 the Sanskrit is pelā, and in chapter 15 it is pelu. The Tibetan phan phun is the same in both chapters. The Mahāvyutpatti has phela (phyol yas) for chapter 10 and pelu (phyol yas) for chapter 15.
n.­636
The Tibetan appears to be brnang ya. The Sanskrit is helā in chapter 10. There is no corresponding Sanskrit in chapter 15 and no entry for either chapter in the Mahāvyutpatti.
n.­637
In chapter 10 the Sanskrit is melā and in chapter 15 it is melu. The Tibetan in chapter 10 is rem grol (Degé), rim grol (Lithang and Choné), and rem ’drol (Narthang, Lhasa, and Stok Palace). In chapter 15 the Tibetan is rem ’drol. The Mahāvyutpatti has mela (phrad yas) for chapter 10 and melu (’phrad yas) for chapter 15.
n.­638
The Tibetan is rdzi ngad in both chapters. The Sanskrit is saraḍa in both chapters. The Mahāvyutpatti has saraṭa (phrad yas) for chapter 10 and sarata (brjod yas) for chapter 15.
n.­639
The Tibetan is rdzi rdul in both chapters, based on the Sanskrit māruta in chapter 10 and mārutu in chapter 15. There is no Sanskrit in chapter 15 and no entry for either chapter in the Mahāvyutpatti.
n.­640
The Tibetan is phun yol in both chapters. The Sanskrit given here is according to the Mahāvyutpatti. The Sanskrit in chapter 10 is meruta, and in chapter 15 it is bherudu, apparently in error for merudu. The Mahāvyutpatti has meruda or meluda (rdzi phyod) for chapter 10 and merudu (rdzi phyod) for chapter 15.
n.­641
The Tibetan is ’ol ’ol in chapter 10. The Tibetan is missing in chapter 15. The Sanskrit in chapter 10 is kheluta, and in chapter 15 it is kheludu. The Mahāvyutpatti has kheluda (rdzi phyod khyod) for chapter 10 and kheludu (rdzi phyod khyod or rji phyod phyod) for chapter 15.
n.­642
The Tibetan is ngad ngad in both chapters. The Sanskrit in chapter 10 is māluta, and in chapter 15 it is māludu. The Mahāvyutpatti has mātula or matula (ma gzhal) for chapter 10 and māludu (ma gzhal) for chapter 15.
n.­643
The Tibetan has bgrang brtsi in both chapters. The Sanskrit in chapter 10 is muluta, and in chapter 15 it is samula. The Mahāvyutpatti has samula (dpag ’byams, dpag ’jal, or dpag ’phyam) for chapter 10 and sambala (dpag ’byam or dpag ’byams) for chapter 15.
n.­644
The Tibetan has zab grangs in both chapters. The Sanskrit in chapter 10 is ajava, and in chapter 15 it is ayava in Suzuki and athava in Vaidya. The Mahāvyutpatti has ayava (zab ’grang or zab bgrang) for chapter 10 and ayava or apava (zab ’gra or zab ’grang) for chapter 15.
n.­645
The Tibetan has dga’ rkyang in both chapters (though Stok chapter 10 has dga’ rgyang and the Mahāvyutpatti has dga’ brkyang in both chapters). The Sanskrit is kamala in both chapters and in the Mahāvyutpatti.
n.­646
The Sanskrit magava is according to the Mahāvyutpatti. The Sanskrit in chapter 10 is kamara. The Tibetan in chapter 10 is grangs mtha’. In chapter 15 the Sanskrit is agava. The Tibetan in chapter 15 is gzhung ’dal. The Mahāvyutpatti has magava (brtag yas) for chapters 10 and 15.
n.­647
The Sanskrit in chapter 10 is atara, and in chapter 15 it is ataru. The Tibetan has phyod yal in chapter 10 and khrug phyad in chapter 15. The Mahāvyutpatti has atara (bsgral yas or bskral yas) for chapter 10 and ataru (bsgral yas) for chapter 15.
n.­648
Sanskrit according to the Mahāvyutpatti. The Tibetan is ’ol phyod in both chapters, though Stok Palace has ’ol phyed in chapter 10. The Sanskrit is heluva in both chapters, though in chapter 10 Suzuki has heluta. The Mahāvyutpatti has heluya (’od phyod, ’ol chod, or ’ol phyod) for chapter 10 and heluvu (’ol phyod) for chapter 15.
n.­649
The Tibetan has gdab yas in both chapters. The Sanskrit is missing from chapter 15 and is veluva in chapter 10. The Mahāvyutpatti has veluva (gdab pas) for chapter 10 and no entry for chapter 15.
n.­650
According to the Sanskrit from the Suzuki for chapter 10. Vaidya has jāvaka. The Sanskrit is absent in chapter 15. The Tibetan has gcal yas in both chapters, though Stok Palace has cal yas in chapter 10. The Mahāvyutpatti has kalāpa (cha tshogs) for chapter 10 and kaṣaca or kaṣava (cha tshogs) for chapter 15.
n.­651
The Sanskrit here is from the Mahāvyutpatti. The Sanskrit in chapter 10 is hava. The Sanskrit is absent in chapter 15. The Tibetan has brang yas in both chapters, though Stok Palace has bgrangs yas in chapter 10. The Mahāvyutpatti has havava or havaca (brang yal) for chapter 10 and havava (brang yal or bgrang yas) for chapter 15.
n.­652
The Sanskrit here is from havala in chapter 10 and in the Mahāvyutpatti’s entry for chapter 15. It is absent in chapter 15, and there is no entry in the Mahāvyutpatti for chapter 10. The Tibetan has byim ’phyo in both chapters, though Stok Palace has byim ’phyi in chapter 10. The Mahāvyutpatti has havala (ljab ljib) for chapter 15 and no entry for 10.
n.­653
The Sanskrit here is from the Mahāvyutpatti. The Sanskrit in chapter 10 is bimbara (bimba in Suzuki) and absent in chapter 15. The Tibetan is yam me in both chapters. The Mahāvyutpatti has vivara (bsnyad yas) for both chapters 10 and 15.
n.­654
The Sanskrit here is from the Mahāvyutpatti. Suzuki in chapter 10 has bimbahu, and Vaidya has bimbahura. The Sanskrit in chapter 15 is mirahu. The Tibetan is bsnyal yas in both chapters, though Stok Palace has snyal yas. The Mahāvyutpatti has no entry for chapter 10 and bimba (gzugs yas) for chapter 15.
n.­655
Chapter 10 has ldab ldob, but ldab ldeb in Stok Palace. Chapter 15 has ldab ldeb. Both chapters have caraṇa. The Mahāvyutpatti has navara (rab yangs) for chapter 10 and caraṇa (gdab yas) for chapter 15.
n.­656
The Sanskrit according to chapter 10 and the Mahāvyutpatti. The Tibetan has ’phan chad in both chapters, though Stok Palace has ’ban chad in chapter 10. Sanskrit chapter 10 has carama. The Mahāvyutpatti has camara (rgod yas) for chapter 10 and carama (mtha’ byam) for chapter 15.
n.­657
The Sanskrit here is according to chapter 10. The Sanskrit is absent in chapter 15. The Tibetan has phang phung in both chapters (though Narthang and Lhasa have phan phung for chapter 10). There is no entry in Mahāvyutpatti.
n.­658
The Sanskrit according to chapter 10 and the Mahāvyutpatti. The Sanskrit is absent in chapter 15. The Tibetan has mtha’ rdul in chapter 10 and is apparently absent in chapter 15. The Mahāvyutpatti has no entry for chapter 10 and dhavara (lang ling) for chapter 15.
n.­659
The Sanskrit here is from chapter 15 and Suzuki for chapter 10 (it is missing in Vaidya). The Tibetan is rgyu lding (Degé) and rgyud lding (Narthang and Lhasa) in chapter 10 and possibly khe’u tshang in chapter 15. The Mahāvyutpatti has dhamara (’dzin yas) for chapter 10 and dhamana (’dzin yas) for chapter 15.
n.­660
The Tibetan is yun ’gyangs in chapter 10 and possibly zhung zung in chapter 15. The Sanskrit is pramada in both chapters. The Mahāvyutpatti has pramāda (dga’ ’byam) for both chapters.
n.­661
The Tibetan is mkha’ yal in chapter 10 and mchog yal in chapter 15. The Sanskrit in chapter 10 is vigama. The Sanskrit in chapter 15 is nigama. The Mahāvyutpatti has vigama (dpal bral) for chapter 10 and nigama (dpag bral) for chapter 15.
n.­662
The Sanskrit here is according to the Mahāvyutpatti. The Tibetan is apparently absent in chapter 10 and is mtha’ rtul (Stok Palace: mtha’ rdul) in chapter 15. The Sanskrit in chapter 10 is udvartana, and in chapter 15 it is uparvata. The Mahāvyutpatti has upavarta (mtha’ rtul) for chapter 10 and upavarta (mtha’ rtul or mthal rtul) for chapter 15.
n.­663
Tibetan is apparently absent in chapter 10 and is yun ’gyangs in chapter 15. The Sanskrit is nirdeśa in both chapters, though the Stok Palace has nirdaśa in chapter 10. The Mahāvyutpatti has nirdeśa (nges brtan or nges bstan) for chapter 10 and nirdeśa (nges bstan) for chapter 15.
n.­664
The Tibetan is apparently bun lob in both chapters. The Sanskrit is akṣaya in both chapters. The Mahāvyutpatti has akṣaya or akṣeya (mi zad pa) for chapter 10 and akṣaya (mi zad pa) for chapter 15.
n.­665
The Tibetan is lam lom in both chapters. The Sanskrit is saṃbhūta in both chapters and in the Mahāvyutpatti, which has legs ’byung for the Tibetan in both chapters.
n.­666
The Tibetan is bsnyad yas in both chapters. The Sanskrit is mama in chapter 10. The Sanskrit is mamama in chapter 15. The Mahāvyutpatti has amama (nga med) for both chapters.
n.­667
The Tibetan is lang ling in both chapters. The Sanskrit is vada in chapter 10 and avada in chapter 15. The Mahāvyutpatti has avānta (bsal yas or bsam yas) for chapter 10 and avada (bsal yas or gsal yas) for chapter 15. Chapter 10 in the Kangyur has ljab ljib as the next number, which appears to have no correlation in Sanskrit.
n.­668
The Tibetan is mi brtsal in both chapters. The Sanskrit is utpala in in both chapters and in the Mahāvyutpatti, which has brlabs yas for the Tibetan in both chapters.
n.­669
The Tibetan is ’byams yas in both chapters. The Sanskrit is padma in both chapters and in the Mahāvyutpatti, which has mchog yas for the Tibetan in both chapters.
n.­670
The Tibetan is nga ’grang in both chapters. The Sanskrit is saṃkhyā in both chapters. The Mahāvyutpatti has saṃkhyā (grangs ’byam) for chapter 10 and saṃkhya (grangs ’byam) for chapter 15.
n.­671
The Tibetan is bkra chal in both chapters. The Sanskrit is gati in both chapters. The Mahāvyutpatti has gati (rtogs ’gro) for both chapters. In chapter 10 this number follows the next in both Sanskrit and Tibetan.
n.­672
The Tibetan is smos yal in both chapters. The Sanskrit is upāgama in chapter 10 and upagama (Suzuki) and upaga (Vaidya) in chapter 15. The Mahāvyutpatti has upagama (rmos yal) for chapter 10 and apparently no entry for chapter 15.
n.­673
According to chapter 15. The Sanskrit is not present in chapter 10. At this point in chapter 10 in the Tibetan there are the following four numbers: lo rgyas, ’bum rdib, la lo, and phyam phyam. In chapter 15 in the Tibetan there are these four numbers: lo rgyas, ’bum rdib, gam gum, and la lo. It appears their Sanskrit equivalents have been lost. The Mahāvyutpatti appears to have no equivalent entry for any of these in chapter 10, but for chapter 15 has upamya and uruma­parivartta, with the Tibetan equivalent for both being dpe yas, even though they appear to be two different numbers. One would expect there to have been an uruma followed by uruma­parivartta in the Tibetan, which would have concluded in la bsgres, as in the following sets of numbers.
n.­674
The Tibetan is bgrang ’phyos. In the Mahāvyutpatti, for chapter 10 (7802) and 15 (7932) it is bgrang du med pa.
n.­675
The Tibetan is bgrang ’phyos la bsgres. In the Mahāvyutpatti, for chapter 10 (7803) the translation is bgrang du med pa la bsgres pa. For chapter 15 (7933) it is bgrang du med pa la ’gres pa and bgrang du med pa las bsgres pa.
n.­676
The Tibetan is dpag yas. In the Mahāvyutpatti, for chapter 10 (7804) it is dpag yas and for chapter 15 (7936) the translation is both dpag yas and dgag tu med pa.
n.­677
The Tibetan is dpag yas la bsgres. In the Mahāvyutpatti for chapter 10 (7805) the translation is dpag yas la bsgres pa, and for chapter 15 (7937) it is both dpag tu med pa las bsgres pa and dpag yas la bsgres pa.
n.­678
The Tibetan is yal phyod (Degé has the error phyong). In the Mahāvyutpatti for chapter 10 (7806) it is mu med and for chapter 15 (7938) the translation is mu med pa.
n.­679
The Tibetan is yal phyod la bsgres. In the Mahāvyutpatti, for both chapters (7807 and 7939) the translation is mu med pa la bsgres pa.
n.­680
The Tibetan is mu yal. In the Mahāvyutpatti, for both chapters (7808 and 7940) the translation is thug med.
n.­681
The Tibetan is mu yal la bsgres. In the Mahāvyutpatti, for both chapters (7809 and 7941) the translation is thug med la bsgres pa.
n.­682
The Tibetan is bgrang yol. In chapter 10 the Sanskrit is agaṇeya; in chapter 15 it is agaṇanīya. In the Mahāvyutpatti, for both chapters (7810 and 7942) the Sanskrit is agaṇeya. The Tibetan translation in chapter 10 is brtsi yas and in chapter 15 it is brtsis yas.
n.­683
The Tibetan is bgrang yol la bsgres. In chapter 10 the Sanskrit is agaṇeya­parivarta; in chapter 15 it is agaṇanīya­parivarta. In the Mahāvyutpatti, for both chapters (7811 and 7943) the Sanskrit is agaṇeya­parivarta. The Tibetan in chapter 10 (7811) is brtsi yas la bsgres pa, brtsis yas las bsgres pa, and brtsis yas la bsgres pa. The Tibetan in chapter 15 is brtsis yas las bsgres pa and brtsis yas la bsgres pa.
n.­684
The Tibetan is myi mjal. In chapters 10 and 15 the Sanskrit is atulya. In the Mahāvyutpatti, for both chapters (7812 and 7944) the Sanskrit is also atulya and the Tibetan for both is gzhal du med pa.
n.­685
The Tibetan is myi mjal la bsgres. In the Mahāvyutpatti, for both chapters (7813 and 7945) the Sanskrit is atulya­parivarta and the Tibetan in chapter 10 (7813) is gzhal du med pa la bsgres pa and gzhal du med pa las bsgres pa. The Tibetan in chapter 15 (7945) is also gzhal du med pa la bsgres pa and gzhal du med pa las bsgres pa.
n.­686
The Tibetan is bsam phyod. In chapters 10 and 15 the Sanskrit is acintya. In the Mahāvyutpatti, for both chapters (7814 and 7946) the Sanskrit is also acintya and the Tibetan for both is bsam gyis mi khyab pa.
n.­687
The Tibetan is bsam phyod la bsgres. In the Mahāvyutpatti, for both chapters (7815 and 7947) the Sanskrit is acintya­parivarta and the Tibetan in both chapters is bsam gyis mi khyab pa la bsgres pa and bsam gyis mi khyab pa las bsgres pa.
n.­688
The Tibetan in both chapters is mtha’ ’byam. The Sanskrit is absent from chapter 15. The Sanskrit and Tibetan are absent from the Mahāvyutpatti for both chapters.
n.­689
The Tibetan is mtha’ ’byam la bsgres. The Tibetan and the Sanskrit are absent from chapter 15 and in the Mahāvyutpatti for both chapters.
n.­690
The Tibetan is dpag thag. In both chapters the Sanskrit is amāpya. In the Mahāvyutpatti, for chapter 10 (7816) the Sanskrit is ameya and the Tibetan is bgrang yol. In chapter 15 (7948) the Sanskrit is amāpya and the Tibetan is gzhal gyis mi lang ba.
n.­691
dpag thag la bsgres. In both chapters the Sanskrit is amāpya­parivarta. In the Mahāvyutpatti, for chapter 10 (7817) the Sanskrit is ameyaparivarta and the Tibetan is bgrang yol la bsgres pa and bgrang yol las bsgres pa. In chapter 15 (7949) the Sanskrit is amāpya­parivarta and the Tibetan is gzhal gyis mi lang ba la bsgres pa and gzhal gyis mi lang ba las bsgres pa.
n.­692
brjod du med pa. In both chapters the Sanskrit is anabhilāpya. The Mahāvyutpatti for both chapters (7818 and 7950) is identical.
n.­693
brjod du med pa la bsgres. In both chapters the Sanskrit is anabhilāpya­parivarta. In the Mahāvyutpatti, in the entries for both chapters (7819 and 7951) the Sanskrit is anabhilāpya­parivarta and the Tibetan is brjod du med pa la bsgres pa and brjod du med pa las bsgres pa.
n.­694
brjod du med pa’i yang brjod du med pa. In both chapters the Sanskrit is anabhilapyānabhilāpya and anabhilāpyānabhilāpya. The Mahāvyutpatti is identical but appears to only refer to chapter 15 (7952).
n.­695
brjod du med pa’i yang brjod du med pa la bsgres. The Mahāvyutpatti is identical but appears to only refer to chapter 15 (7953).
n.­696
According to the Sanskrit and the Chinese. The Tibetan omits the second half of the sentence beginning with “and so on.”
n.­697
Neither the Sanskrit, the Chinese, nor the Tibetan has the expected description of the aspiration to hold the Dharma wheels of all buddhas, which is what came next in the earlier list.
n.­698
According to the Sanskrit kāmadhātu. The Tibetan has nam mkha’i dbyings (“realm of space”). The Chinese has “world realms.”
n.­699
According to the Sanskrit aśoka and the Chinese. The Tibetan has “without kleśas,” perhaps from a corrupted manuscript.
n.­700
The Vaidya Sanskrit here has Samudravetalā. Cleary uses this name. The Tibetan rnam par rlob pa is the same as earlier, suggesting that it is not another place with a new name. The Chinese translates as 海潮處 (hai chao chu, “a place by the ocean”), probably from Samudra-vetāḍin.
n.­701
According to the Sanskrit and the Chinese. Omitted in the Tibetan.
n.­702
According to the Sanskrit mitra and the Yongle and Narthang Kangyurs bshes gnyen. Other Kangyurs have dge ba’i bshes gnyen (kalyāṇamitra). The Chinese has 同行善知識 (tong xing shan zhi shi), which is a combination of mitra and kalyāṇamitra.
n.­703
According to the Tibetan. The Sanskrit kalyāṇatā and the Chinese 善 (shan) mean “goodness.”
n.­704
According to the Sanskrit aśaya and the Chinese 意 (yi). Omitted in the Tibetan.
n.­705
The Tibetan appears to have translated this as an adjective (“very powerful”) for the vajra rather than the vajra’s owner. Nārāyaṇa here is ostensibly used as an alternative name for Indra. The Chinese omits “unbreakable” and “vajra” and translates the phrase as 寶莊嚴 (bao zhuang yan), a compound of the adjectives “precious” and “majestic” or of the nouns “jewel” and “ornament.”
n.­706
From the Sanskrit suvibhakta. The Chinese has 處處行列 (chu chu hang lie, “rows [of sandalwood trees] everywhere”).
n.­707
According to the Sanskrit. These two sentences are joined into one in the Tibetan as a result of an omission: “From all four directions there is the adornment of the beautifully grown bignonia trees.” The Chinese is similar to the Tibetan but without the description “beautifully grown.”
n.­708
According to the Sanskrit kumuda. Omitted in the Tibetan.
n.­709
According to the Sanskrit setu, the context, and the Chinese 橋 (qiao). The Tibetan translates according to another meaning of setu as stegs bu (“platform”).
n.­710
According to the Tibetan. “Brahmin” is not present in the Sanskrit and the Chinese. The Chinese omits the number and has “disciples.”
n.­711
From the Sanskrit. The Tibetan translates kūṭa (“summit”) as brtsegs pa (“heap”).
n.­712
According to the Sanskrit mārga. The Tibetan has snying po (“essence”), which appears to be a translation from a text that had garbha in error for mārga. The Chinese translation appears to be based on garbha as well.
n.­713
In the Sanskrit and the Chinese this paragraph follows the next paragraph.
n.­714
According to the Sanskrit. Omitted in the Tibetan. The Chinese has 億年 (yi nian), which can mean a hundred thousand years or sometimes a far higher number of years according to context.
n.­715
From the Sanskrit sarva­kālacakra­vaśavartināṃ. The Tibetan omits “power” and has “in time.” The Chinese is similar to the Sanskrit but omits “wheel.”
n.­716
From the Sanskrit lakṣaṇa­jñānābhinihāra. The Tibetan interprets the compound as “signs and knowledge.” The Chinese has 諸佛無量智慧 (zhu fo wu liang zhi hui, “immeasurable wisdom of the buddhas”).
n.­717
According to the Sanskrit lakṣaṇa. The Tibetan and the Chinese have skad cig gcig (“one instant”), apparently translating from a manuscript that had kṣana instead of lakṣana.
n.­718
According to the Sanskrit śarīra. The Tibetan translates as rang bzhin (“nature”).
n.­719
According to the Sanskrit tryadhva. The Tibetan and the Chinese omit “the three times.”
n.­720
According to the Sanskrit prasarita, the Chinese, and the Degé, Lhasa, and Narthang ’dal ba. Yongle, Lithang, Kangxi, and Choné have the error ’dul ba.
n.­721
According to the Tibetan. The present Sanskrit has sattvaśraddha (“beings-faith”). The Tibetan has mnyam pa thams cad (“all equality”), apparently a scribal error, while Yongle, Lithang, Kangxi, Narthang, Choné, and Stok Palace have mnyan pa thams cad (“all that is heard”), perhaps translating from a Sanskrit manuscript that had sarvaśrava or sarvaśruta. The Chinese has 凡所聞法皆能忍受, 清淨信解 (fan suo wen fa jie neng ren shou, qing jing xin jie, “He could retain all the Dharmas he had heard and understand with pure faith”), which appears to indicate a text that included both śraddha (retained in the Sanskrit manuscript) and śruta or śvara.
n.­722
According to the Tibetan and the Chinese. The Sanskrit has “the light of definitive wisdom.”
n.­723
According to the Tibetan and the Chinese. The Sanskrit has sarvatra, “all-pervading higher cognition.”
n.­724
According to the Tibetan and the Chinese. The Sanskrit also has vidyut, “the lightning of the knowledge of the ten strengths.”
n.­725
According to the Sanskrit pariśodhana, the Chinese, and the Yongle, Lithang, Kangxi, and Choné sbyangs. Degé has the error spyad. Stok Palace has sbyar.
n.­726
According to the Sanskrit mahā and the Chinese. The Tibetan omits “great.”
n.­727
From the Sanskrit “unceasing,” which could be taken as an adjective of “knowledge.” “Without limit or center” could be describing the network of world realms.
n.­728
From the Sanskrit saṃjñāgata and in accord with the Chinese (“perceptions of limitless beings”). The Tibetan translates as mying (archaic spelling for “name”).
n.­729
From the Sanskrit kṣuradhārā. The Tibetan Kangyurs have spu gri’i sos gshib pas ’khod pa (“arranged with rows of razor blades”). Yongle, Lithang, Kangxi, and Narthang have spu gri’i sos gshibs pas ’khor ba (“encircled by rows of razor blades”). The Choné differs slightly from these, reading spu gri’i sos bshibs pas ’khor ba. The Chinese has 刀山 (dao shan), a compound of “blade/sword” and “mountain,” without the term “path” or “rows.” In his commentary, 澄觀 (Cheng Guan) explains that 刀山 is a metaphor for 無分別智 (wu fen bien zhi; Skt. nirvikalpa-jñāna, niṣkalpanā-jñāna, avikalpa-jñāna, “nonconceptual wisdom”). See Cheng Guan 澄觀. Da fangguang fohuayan jingshu 大方廣佛華嚴經疏. Taishō 1735, 57: 932a3–4. The Chinese has an additional phrase 登彼山上投身入火 (deng bi shan shang tou shen ru huo), “he climbed up that mountain and threw his body into the fires,” which, according to Cheng Guan, means that he had cut off all obscurations and attained realization. See Cheng Guan 澄觀. Da fangguang fohuayan jingshu 大方廣佛華嚴經疏. Taishō 1735, 57: 932a8–12.
n.­730
According to the Sanskrit and the Chinese. The Tibetan appears to have lost “It is rare,” so that “becoming human” becomes conjoined with “pure good fortune.”
n.­731
From the Sanskrit khaṇḍaka. The Tibetan translates as myi gcags/chags.
n.­732
According to the Sanskrit kakṣa, which can also mean “a forest of dead trees” or “dry wood.” The Tibetan translates as lcag lcig (“dirt,” “impurity”). The Chinese translates as 薪 (xin, “firewood”).
n.­733
According to the Tibetan and the Chinese. The Sanskrit has “kleśas and karma.”
n.­734
Tibetan has mi shes (“ignorance”). The Sanskrit has akṣana-jñāna (“inopportune or inappropriate knowledge”). The Chinese translates as 一切惑稠林 (yi qie huo chou lin, “the dense forest of all confusions”).
n.­735
Tibetan interprets the Sanskrit compound as meaning “chasm and terror.” The Chinese omits “chasm.”
n.­736
The Sanskrit pañcatapas, in accord with the Chinese 五熱 (wu re), could also mean “five fires” or “five asceticisms.” In this traditional Indian ascetic practice the heat being endured is from four encircling fires and the sun, which is the fifth “fire.” The Tibetan translates as “five ascetic practices” (dka’ thub lnga).
n.­737
According to the Tibetan and the Chinese. The Sanskrit adds asama (“unequaled asceticism”).
n.­738
According to the Sanskrit anubhava, the Chinese 力 (li), and Narthang, Lhasa, and Stok Palace byin. Degé has sbyin (“generosity”).
n.­739
According to the Tibetan shin tu dag. The Sanskrit has kalyāṇa (“good”). The Chinese has 純善 (chun shan, “pure and good”).
n.­740
According to the Sanskrit, the Chinese, Yongle, Lithang, Kangxi, and Choné. Degé has a genitive that assigns the number “ten thousand” to the entourage.
n.­741
According to the Tibetan, apparently translating from a text that had śarīra. The Sanskrit has āśaya (“thoughts,” “disposition of mind,” “aspiration”). The Chinese is similar to the Tibetan.
n.­742
From the Sanskrit prasādayanti. The Tibetan translates as mos par byed (“to cause to have aspiration”). The Chinese has 無垢濁 (wu gou zhuo, “free of stains”).
n.­743
According to the Tibetan. “Brahmin” is not present in the Sanskrit (which has udāra, meaning “illustrious,” “noble,” and so on) or the Chinese.
n.­744
According to the Sanskrit bodhi and the Chinese. The Tibetan omits “for enlightenment.”
n.­745
According to the Sanskrit tīkṣṇa and the Chinese. The Tibetan translates as gsal ba (“clear”).
n.­746
According to the Sanskrit vṛkṣa and the Chinese. The Tibetan omits “trees.”
n.­747
According to the Sanskrit vāyu­samīritebhyo and the Chinese. This is omitted at this point in the Tibetan but is present when the list is repeated.
n.­748
According to the Sanskrit yāvat and the Chinese 乃至 (nai zhi). Omitted in the Tibetan.
n.­749
According to the Tibetan chu klung. Not present in the Sanskrit and the Chinese.
n.­750
According to the Tibetan and the Chinese. The online Vaidya omits dharma.
n.­751
From the Sanskrit varṇa. The Tibetan translates as kha mdog (“color”). Omitted in the Chinese.
n.­752
According to the Tibetan.
n.­753
This line is according to the Tibetan. The Chinese has 一切無疑懼, 安住心不動 (yi qie wu yi ju, an zhu xin bu dong, “whoever has no doubts has a calm, unwavering mind”).
n.­754
According to the Tibetan ru mtshon. The Sanskrit ketu can have a number of other meanings, so that the sentence could refer to an irreversible comet, shooting star, brightness, torch, leader, banner, and so on. The Chinese translates as 必不退轉 (bi bu tui zhuan, “who will definitely not regress”).
n.­755
According to the Tibetan and the Chinese. Vaidya has gocaraniryāta (“setting forth into the inconceivable range of the kalyāṇamitras”).
n.­756
From the Tibetan as rgya che (“vast”) in accord with the Chinese 廣大 (guang da). The Sanskrit udāra can mean “great,” “excellent,” etc.
n.­757
According to the Tibetan.
n.­758
According to the Sanskrit karma. The Tibetan appears to have translated from a manuscript that had dharma. The Chinese translation is based on kalpa, 一切劫無失壞際 (yi qie jie wu shi huai ji), literally “all kalpas are without destruction or dissolution,” which can mean “harmony in the apogee of kalpas.”
n.­759
According to the Tibetan and the Chinese. Vaidya appears to have an omission so that the two sentences become one: “dwelling in the nonconceptuality that is the apogee of the tathāgatas.”
n.­760
According to the Chinese. The Sanskrit vākpatha means “the range of speech,” translated literally into Tibetan as tshig gi lam (“path of words”). The Chinese has 響 (xiang), “echo.” Cleary and Carré translate it as “echo.”
n.­761
According to the Sanskrit and the Chinese. The Tibetan appears to have “was encircled by countless fences of jewels.”
n.­762
According to the Sanskrit abhinīlaneta. The Tibetan translates as mig dkar nag ’byes pa (“distinct white and black eyes”). Note that Sanskrit regularly uses the word that literally means “blue” for “black.” The Chinese reads 紺紫色 (gan zi se, “violet”).
n.­763
From the Sanskrit parivata (which also means “turning,” “revolving,” and “chapter”). The Tibetan translates as rgyud (“continuum”). The Chinese translation uses the common term for Dharma 法 (fa).
n.­764
From the Sanskrit ākārayantyā. The Tibetan translates as dran par bya ba (“remember”). Cleary translates as “making it familiar.” The Chinese has 憶持 (yi chi, “remember”), and some terms in this phrase are omitted.
n.­765
According to the Tibetan.
n.­766
According to the Sanskrit virocana. The Tibetan has mi ’gal (“not contradicting”). Cleary has “harmony,” which appears to agree with the Tibetan. The Chinese has 不失壞 (bu shi huai), literally “no destruction or dissolution,” although it can mean “harmony.”
n.­767
According to the Sanskrit karmaviṣaya and the Chinese. Omitted in the Tibetan.
n.­768
According to the Tibetan and the Chinese. Not present in the Vaidya online transcription.
n.­769
According to the Sanskrit and the Chinese. “The Dharma of” is omitted in the Tibetan.
n.­770
According to the Chinese and the Tibetan. The Tibetan has phrin las (“actions”), which appears to have been translated from a manuscript that had karma. The present Sanskrit has kāya (“bodies”).
n.­771
According to the Sanskrit pada. The Tibetan and the Chinese omit “words.”
n.­772
According to the Tibetan. Not present in the Sanskrit or the Chinese, which have simply “who are not overpowered by the world.”
n.­773
According to the Sanskrit sarva. “All” is not present in the Tibetan or the Chinese.
n.­774
According to the Sanskrit sarva. The Tibetan appears to have translated from a manuscript that had satva instead of sarva, resulting in “the profound subtle wisdom of beings.” The Chinese is the same as the Tibetan.
n.­775
Here and in the rest of the paragraph, “ground” is according to the Sanskrit tala and the Chinese. The Tibetan translates as dbyings (“realm”). The Chinese interprets as 眾生所作行 (zhong sheng suo zuo xing, “conduct of beings”).
n.­776
According to the Sanskrit satya, the Chinese, and the Narthang and Lhasa bden. Degé has dben (“isolation”). The Chinese appears to have combined this and the preceding phrase into one: 眾生如光影 (zhong sheng ru guang ying, “beings are like light and shadow”).
n.­777
From the BHS vyavahāra and in accord with the Chinese. The Tibetan translates as rnam par dpyod pa (“analysis”).
n.­778
According to the Sanskrit unnata and tuṅga. The Tibetan translates more vaguely as dbyibs legs (“good shape”) and ran pa (“appropriate”). Absent from the Chinese.
n.­779
Meaning that his height was equal to the length of his outstretched arms.
n.­780
According to the Sanskrit jñāna. Omitted in the Tibetan. The Chinese has 平等 (ping deng, “equanimity”).
n.­781
According to the Sanskrit vipula. Omitted in the Tibetan and the Chinese.
n.­782
According to the Sanskrit nibhṛtaṃ suvyavasthitaṃ and the Chinese. The Tibetan translates as pad ral med, the meaning of which is obscure, and shin tu mdzes pa (“beautifully”). The Chinese has 審諦 (shen di, “investigate carefully,” “observe carefully”).
n.­783
According to the Sanskrit āvartayanti and the Chinese. The Tibetan translates as bsgrub par byed (“accomplished”).
n.­784
According to the Tibetan. The Sanskrit āsantīrātri and the Chinese have “spring nights.”
n.­785
According to the Sanskrit paricumbya. The Tibetan translates as bzhin sbyar (“pressed the face against”). Not present in the Chinese.
n.­786
According to the Sanskrit parilikhya and Yongle, Lithang, Kangxi, Narthang, Choné, and Lhasa phyis. Degé has the error phyin (“gone”). Not present in the Chinese.
n.­787
According to the Sanskrit vāluka. The Tibetan omits “grains of sand.”
n.­788
According to the Sanskrit and the Chinese. The Tibetan breaks this into two sentences. The Chinese breaks it into two short phrases in reverse order.
n.­789
According to the Sanskrit buddhakṣetra and the Chinese. The Tibetan has just “buddhas” and omits “realms.”
n.­790
From the Sanskrit. The Tibetan interprets the compound as meaning “prayers and mental retention.”
n.­791
According to the Sanskrit. The Tibetan interprets the compound to mean “in order to realize and comprehend countless ways of the Dharma.” The Chinese interprets it as “receiving Dharma teachings of countless tathāgatas and accomplishing countless ways of the Dharma” as the result of “retention of holding the Dharma wheels.”
n.­792
According to the Tibetan myig ’phrul, which appears to be translating indrajala. The online Vaidya transcription has indrabala. The Chinese has 因陀螺網 (yin tuo luo wang, “the net of Indra”), a literal translation of the Sanskrit indrajala.
n.­793
According to the Sanskrit and the Chinese. The Tibetan omits “three.”
n.­794
According to the Tibetan. “In a single time” is not present in the Sanskrit or the Chinese.
n.­795
According to the Sanskrit. The Tibetan omits “of wisdom.” The Chinese has 隨順燈 (sui shun deng), a compound that consists of 隨順 (sui shun, “fit,” “compliant,” “appropriate”), which corresponds to the Sanskrit anuloma, and 燈 (deng, “lamp”).
n.­796
According to the Sanskrit amṛdya, the Chinese 無能壞 (wu neng huai), and Narthang, Lhasa, and Stok Palace thub pa med. Degé has thug pa med (“untouchable”).
n.­797
From the Sanskrit āsraya. The Tibetan translates as gzhi (“basis,” “foundation”). Cleary has “body.” An equivalent is not present in the Chinese.
n.­798
According to the Narthang, Lhasa, and Stok Palace kyis. Degé has kyi.
n.­799
From the Narthang and Stok Palace zlos. Degé has slos. The Sanskrit anumantrayan could mean “authorize.” Cleary has “apply.” The Chinese has “recalled and recited.”
n.­800
According to the Sanskrit anuprayacchan. The Tibetan translates as bsdud pa (“collected,” “compiled”). Not present in the Chinese.
n.­801
According to the Tibetan shod thabs she pa. The Sanskrit nikṣepa could mean “to set down in writing,” as in the Lalita­vistara­sūtra’s list of skills, which has nikṣepaliphi.
n.­802
According to the Sanskrit paṭṭana and the Chinese 邑 (yi). Omitted in the Tibetan.
n.­803
“Ten million” is according to the Sanskrit koṭi, the Tibetan bye ba, and the Chinese 俱胝 (ju zhi).
n.­804
The Tibetan reads khod khod or a hundred trillion. The usual value for ayuta is a thousand million, i.e., a billion, and the Mahāvyutpatti dictionary translates ayuta as ther ’bum, which has that value. However, in this context the number has a much greater value than a hundred trillion. This number is not present in the list in chapter 10 in either the Tibetan or the Sanskrit. The Chinese reads 阿由他 (a yu ta), which is simply a transliteration of the Sanskrit ayuta.
n.­805
The Tibetan here is tha dgu or ten octillion (1 followed by 28 zeros). The usual value for niyuta is a hundred billion. The Chinese reads 那由他 (na yu ta), which again is just a transliteration of the Sanskrit, and is one ayuta times one ayuta.
n.­806
The Tibetan is khrig khrig. Chapter 10 has khrag khrig. The Mahāvyutpatti dictionary translates niyuta as khrag khrig. The usual value for a bimbara is a hundred niyuta, or sometimes the values of bimbara and kiṃkara are reversed as in chapter 10 of this sūtra. Here the value is a hundred septendecillion (1 followed by 56 zeros). The Chinese repeats the term 那由他 (na yu ta).
n.­807
The Tibetan is thams thams. The Sanskrit for chapter 10 has kaṅkara in Vaidya and kaṅkala in Suzuki. The Mahāvyutpatti dictionary has both kaṃkara and kaṃkāra, and both are translated as gtams. The usual value for kiṃkara is a hundred bimbara, or sometimes the values of bimbara and kiṃkara are reversed as in chapter 10 of this sūtra. Here the value of the number is ten sextrigintillion (1 followed by 112 zeros). The Chinese is 矜羯羅 (jin jie luo), one bimbara times one bimbara.
n.­808
The Tibetan is myad myid. Not present in chapter 10 in either the Sanskrit or the Tibetan. Suzuki has magara in chapter 15. The Mahāvyutpatti dictionary has both agāra and āgāra, and both are translated as yid yal. The value of the number here would be 1 followed by 224 zeros (a hundred treseptuagintillion). From this point on, the Chinese uses twenty-four more numeric terms, three of which are transliterations from Sanskrit while the rest are abstract descriptions such as “innumerables times innumerables,” “immeasurables times immeasurables,” and so on.
n.­809
The Tibetan is gang ya (Kangxi has gang yang). The Mahāvyutpatti dictionary translated pravara as both mchog yal and mchog yas. Its value here would be 1 followed by 448 zeros (ten cenoctoquadragintillion).
n.­810
The Tibetan is ban bun. In chapter 10 the Sanskrit is parama. The Mahāvyutpatti dictionary has mavara, mapara, and savara, all translated as ban bun. Its value here would be 1 followed by 896 zeros (a hundred duocenseptennonagintillion).
n.­811
The Tibetan is phyar phyur. The Sanskrit is missing in chapter 15 in the available editions. The Mahāvyutpatti dictionary has avara as phyur phyur and does not appear to record how it was translated in chapter 15, and therefore it appears that avara was missing in the ninth-century Sanskrit manuscript. Its value would be 1 followed by 1,792 zeros (ten quingensexnonagintillion).
n.­812
The Tibetan is lcag lcig. Neither the Sanskrit nor the Tibetan are present in chapter 10. The Mahāvyutpatti dictionary has tavara translated as phyad phyod. Its value would be 1 followed by 3,584 zeros (one hundred milliacentrenonagintillion).
n.­813
The Tibetan is byang bying The Sanskrit in chapter 10 is āsīna. The Mahāvyutpatti dictionary has sīma for both chapters, recording translations as ’tshams yas, mtshams yas, mtshams yangs, and ’chams yam. Its value would be 1 followed by 7,168 zeros (ten duomilliatrecenoctooctogintillion).
n.­814
The Tibetan is chem chem. Chapter 10 has the Sanskrit anaupama and the Tibetan nyer ’jal. The Mahāvyutpatti dictionary appears to record the Sanskrit hūma, duma, and hama for chapter 10 and poma for chapter 15, with zam zim as the Tibetan for both. Its value would be 1 followed by 14,336 zeros.
n.­815
The Tibetan is phyal phyol. The Mahāvyutpatti dictionary is in agreement. Its value would be 1 followed by 28,672 zeros.
n.­816
The Tibetan is khyud khyud (Stok: khyung khyung). In chapter 10 the Sanskrit is vipāsa and the Tibetan yal yol. The Mahāvyutpatti dictionary has avaga and ārāva with the Tibetan as rigs dom or rigs sdom. Its value would be 1 followed by 57,344 zeros.
n.­817
The Tibetan is zar zer. Chapter 10 translates as ljad ljod. The Mahāvyutpatti dictionary has mīgava, mīvaga, and mṛgava, with the Tibetan as zar zer. Its value would be 1 followed by 114,688 zeros.
n.­818
From chapter 10, with the Tibetan as phyod zim. The Tibetan and the Sanskrit are missing in chapter 15. The Mahāvyutpatti dictionary does not appear to list this number. Its value would be 1 followed by 229,376 zeros.
n.­819
The Tibetan is khrib khrib. Chapter 10 has the Sanskrit viraga and the Tibetan phyad phyod. The Mahāvyutpatti dictionary has vināka and viraga with the Tibetan as khrib khrib and khrab khrib. Chapter 15 has the Sanskrit virāga. Its value would be 1 followed by 458,752 zeros.
n.­820
From chapter 10 with the Tibetan as dam ldem (Stok Palace: ltam ltem). Not present in chapter 15 or the Mahāvyutpatti. Its value would be 1 followed by 917,504 zeros.
n.­821
According to the Mahāvyutpatti. The Tibetan is ya gangs. Both chapters in the present Sanskrit have vivaga. The Mahāvyutpatti dictionary has vigava and Tibetan bsgyur yas for both chapters. Its value would be 1 followed by 1,835,008 zeros.
n.­822
The Tibetan is cho ma. The Mahāvyutpatti dictionary has saṃkrama and saṃgrama, with sbar yas as Tibetan for both. Its value would be 1 followed by 3,670,016 zeros.
n.­823
The Tibetan is khram khrim. The Mahāvyutpatti dictionary has visara, but the Tibetan is given as ’phro yas. Suzuki chapter 15 has viśrata. Its value would be 1 followed by 7,340,032 zeros.
n.­824
The Tibetan is nab nub. The Sanskrit is missing in chapter 10. The Mahāvyutpatti dictionary has vijambha and vibhaja with the Tibetan as nab nub. Its value would be 1 followed by 14,680,064 zeros.
n.­825
The Tibetan is sang sang. The Tibetan is missing in chapter 10. The Sanskrit in chapter 10 is vijaṅga. The Mahāvyutpatti dictionary has vijāgha, vijagha, and vijaga with the Tibetan as thab thib. Its value would be 1 followed by 29,360,128 zeros.
n.­826
According to Mahāvyutpatti. The Tibetan is brgyud yas. The Sanskrit in chapter 10 is visrota. Chapter 15 is viśodha. The Mahāvyutpatti dictionary has visota and visoda. Its value would be 1 followed by 58,720,256 zeros.
n.­827
The Tibetan is btang yas. The Mahāvyutpatti dictionary has the Tibetan as khyad gyin or khyad phyin. Its value would be 1 followed by 117,440,512 zeros.
n.­828
According to chapter 15 and the Mahāvyutpatti. The Tibetan is bkra yar. The Sanskrit in chapter 10 is vibhakti and in chapter 15 is vibhakta. The Mahāvyutpatti dictionary has vibhakti for chapter 10 and vibhakta for chapter 15. Its value would be 1 followed by 234,881,024 zeros.
n.­829
According to chapter 15 and the Mahāvyutpatti. The Tibetan is gsal yas (Stok Palace: bsta yas). The Sanskrit in chapter 10 is vigdhanta, and in chapter 15 the Sanskrit is vikhata and the Tibetan is gsa’ yas. The Mahāvyutpatti dictionary has vikhyāta for chapter 10 and vikhata for chapter 15, and the Tibetan is grags yas and brags yas. Its value would be 1 followed by 469,762,048 zeros.
n.­830
According to the Mahāvyutpatti and the Vaidya Sanskrit of chapter 10. The Sanskrit in chapter 10 in Suzuki is tula and in chapter 15 is ulana. The Tibetan in chapter 10 is gzhal brtag. The Vaidya Sanskrit in chapter 10 is tulana and in chapter 15 is ḍalana, mistaking the Devanāgarī u for the similar da. The Tibetan is missing in chapter 15. The Mahāvyutpatti dictionary has tulana for both chapters, and the Tibetan is gzhal bgrang or zhal bgrang. Its value would be 1 followed by 939,524,096 zeros.
n.­831
The Tibetan is mtshungs med. Not present in Mahāvyutpatti. Its value would be 1 followed by 1,879,048,192 zeros.
n.­832
The Tibetan is lam lum. The Mahāvyutpatti dictionary has dharaṇa for chapter 10 and varaṇa for chapter 15, and for the Tibetan has gzhal dpag. Its value would be 1 followed by 3,758,096,384 zeros.
n.­833
The Tibetan is yal yol. In chapter 10 the Tibetan is rab rib. The Mahāvyutpatti dictionary has vipatha for chapter 10 and vivara for chapter 15, and for both chapters the Tibetan is yal yol. Its value would be 1 followed by 7,516,192,768 zeros.
n.­834
The Tibetan in chapter 15 is khral khrul. In chapter 10 the Sanskrit is vana in Vaidya and vivana in Suzuki, and the Tibetan is thab thib. The Mahāvyutpatti dictionary has no entry for chapter 10 and avana for chapter 15. The Tibetan it records is gsab bas and gsal yas. Its value would be 1 followed by 15,032,385,536 zeros.
n.­835
The Tibetan is ’grigs yol in Degé; ’grag yol in Yongle; ’grags in Lithang and Choné; ’grag yul in Kangxi; and ’grib yol in Narthang and Stok Palace. Chapter 15 has thud thud (Stok: thung thung). The Sanskrit is thavana in chapter 15. In Vaidya chapter 10, the Sanskrit is missing, and in Suzuki it is tūrṇa. The Mahāvyutpatti dictionary has no entry for chapter 10 and thavana for chapter 15, with the Tibetan as rgod yas and dgod yas. Its value would be 1 followed by 30,064,771,072 zeros.
n.­836
According to the Mahāvyutpatti and chapter 15. The Sanskrit for chapter 10 has vivarṇa and the Tibetan is then phyo (Yongle, Kangxi, and Stok Palace have then ’phyo). In chapter 15 the Sanskrit is viparya and the Tibetan is khral khrul. The Mahāvyutpatti dictionary has viparya for chapter 10 and vivarya for chapter 15. The Tibetan it records for both chapters is ’khrul yas or khrul yas. Its value would be 1 followed by 60,129,542,144 zeros.
n.­837
According to the Mahāvyutpatti. The Tibetan is bsam phyod (Yongle: bsam phyad; Stok: bsam phyong). In chapter 10 the Sanskrit is sāmya in Vaidya and sāmpa in Suzuki. Chapter 15 has samaya. The Mahāvyutpatti dictionary has samarya for both chapters with the Tibetan as ’phags yas or thal yas. Its value would be 1 followed by 120,259,084,288 zeros.
n.­838
According to the Mahāvyutpatti dictionary and chapter 15. The Tibetan is ’dra mnyam. The Tibetan appears to be missing in chapter 15, and the Sanskrit there is viturṇa. In chapter 10 the Sanskrit is varaṇa (Suzuki has ṇavaraṇa). The Mahāvyutpatti dictionary has viturṇa for both chapters and rnam dpyod or rnam phyod for chapter 10 and rnam phyod or rnam phyog for chapter 15. Its value would be 1 followed by 240,518,168,576 zeros.
n.­839
According to the Suzuki edition and chapter 15. The Tibetan is brang breng. In the online Vaidya edition, the Sanskrit hetura was omitted in the list of numbers in chapter 10. In chapter 15 the Tibetan is brang bring. The Mahāvyutpatti dictionary has hevara for chapter 10 and gevara for chapter 15, and the Tibetan is rgyad yas or rgyas yas for chapter 10 and rgyas yas for chapter 15. Its value would be 1 followed by 481,036,337,152 zeros.
n.­840
The Tibetan in chapter 10 is bgrong yas. In chapter 15 it is bgrod yas. The Mahāvyutpatti dictionary has bgod yas or brgod yas for chapter 10 and bgrod yas for chapter 15. Its value would be 1 followed by 962,072,674,304 zeros.
n.­841
The Tibetan in chapter 10 is rgyas ’dal (Stok Palace: rgyal ’dal). In chapter 10 of Vaidya the Sanskrit is visāra, and in Suzuki it is viśāra. It is not present in the Tibetan or the Sanskrit in chapter 15. The Mahāvyutpatti does not have the number of either chapter. Its value would be 1 followed by 1,924,145,348,608 zeros.
n.­842
The Tibetan is bsngo yas. The Mahāvyutpatti has bsdo yas or bsko yas for chapter 10 and bsgo yas or bsko yas for chapter 15. Its value would be 1 followed by 3,848,290,697,216 zeros.
n.­843
The Tibetan is zang yag. The Mahāvyutpatti has atyudgata. Its value would be 1 followed by 7,696,581,394,432 zeros.
n.­844
According to the Mahāvyutpatti and chapter 15. The Tibetan is ’phro bkye. Chapter 10 has visṛṣṭa. The Mahāvyutpatti has viśiṣṭa, with brtan yas or bstan yas as the Tibetan. Its value would be 1 followed by 15,393,162,788,864 zeros.
n.­845
This is the Sanskrit according to the Mahāvyutpatti for chapter 15. For chapter 10 it has nevala. The present Sanskrit for chapter 15 is nilamba and for chapter 10 is devala. The Tibetan is rtse ’phyo. In the Mahāvyutpatti it is stobs yas. Its value would be 1 followed by 30,786,325,577,728 zeros.
n.­846
According to the Mahāvyutpatti. The Tibetan is yong tan (Stok Palace: yong than). The Sanskrit for chapter 10 has paribheda. Chapter 15 has the Sanskrit harita. The Mahāvyutpatti has haribha for chapter 15, hariva for chapter 10, and ’phrog yas as the Tibetan. Its value would be 1 followed by 61,572,651,155,456 zeros.
n.­847
The Tibetan is ’brug g.yos (Stok Palace: brug g.yos). The Mahāvyutpatti has ’brug yas, ’bryug yos, brug yas, or brug yos. Its value would be 1 followed by 123,145,302,310,912 zeros.
n.­848
According to the Mahāvyutpatti for chapter 15, which also lists the variant galibha. The present Sanskrit has halita. The Mahāvyutpatti Sanskrit for chapter 10 is halibhu. Suzuki chapter 10 has palimbha, and Vaidya has paliguñja. The Tibetan is sang yal. The Mahāvyutpatti has rmo yas or rmong yas. Its value would be 1 followed by 246,290,604,621,824 zeros.
n.­849
According to the Mahāvyutpatti. The Tibetan is ’thing yug. The Tibetan in chapter 10 is thing yug. The Stok Palace reads thing yig. The Sanskrit of chapter 10 has harita. The Mahāvyutpatti for chapter 10 has harisa or hārisa. Chapter 15 has hari. Its value would be 1 followed by 492,581,209,243,648 zeros.
n.­850
According to the Mahāvyutpatti for chapter 15. The Tibetan is snang yal or nan pa in chapter 10. The Tibetan and the Sanskrit are missing from chapter 15. Suzuki has the error loka in chapter 10, and Vaidya has āloka. The Mahāvyutpatti has aloka for chapter 15 and heluga for chapter 10, with shugs ’phyo or shugs sbyong for the Tibetan. Its value would be 1 followed by 985,162,418,487,296 zeros.
n.­851
According to the Mahāvyutpatti for chapter 15. The Tibetan is yid ’phyo. In chapter 10 the Sanskrit is indriya. In chapter 15 the Sanskrit is dṛṣṭvānta. The Mahāvyutpatti has the Sanskrit drabuddha and the Tibetan ’thab yas or mtha’ yas in chapter 10, and it has the Sanskrit dṛṣṭānta and the Tibetan yid ’phyo in chapter 15. Its value would be 1 followed by 1,970,324,836,974,592 zeros.
n.­852
According to the Mahāvyutpatti and chapter 15. In chapter 10 the Sanskrit is heluka. The Tibetan in all instances is nab neb. Its value would be 1 followed by 3,940,649,673,949,184 zeros.
n.­853
According to the Sanskrit of chapter 10. The Tibetan is absent. It is not present in chapter 15 or in the Mahāvyutpatti. Its value would be 1 followed by 7,881,299,347,898,368 zeros.
n.­854
According to the Sanskrit of chapter 10. The Mahāvyutpatti has haruṇa and the Tibetan phyin chod or phyin phyod in chapter 10. It has the Sanskrit haduna or hanuna and the Tibetan phyin sbyod or phyin phyod in chapter 15. Its value would be 1 followed by 15,762,598,695,796,736 zeros.
n.­855
The Tibetan is khrigs thams. According to chapter 10 the Sanskrit is māluta. The Mahāvyutpatti has maluda (and Tibetan thal thal) in chapter 10 and ela (thal thal) in chapter 15. Its value would be 1 followed by 31,525,197,391,593,472 zeros.
n.­856
According to chapter 15. The Tibetan is yal yal. In chapter 10 the Sanskrit in Vaidya is mailuta, and in Suzuki it is meluta. The Mahāvyutpatti for chapter 10 has the Sanskrit dumela or dumaila and the Tibetan yal yol, and for chapter 15 it has the Sanskrit mailuta and the Tibetan yal yal. Its value would be 1 followed by 63,050,394,783,186,944 zeros.
n.­857
According to chapter 15. The Tibetan is bgrang yas. In chapter 10 the Sanskrit is kṣaya. The Mahāvyutpatti has the Sanskrit kṣamuda and the Tibetan bzod yas in chapter 10, and it has the Sanskrit kṣepu and the Tibetan bzod yas in chapter 15. Its value would be 1 followed by 126,100,789,566,373,888 zeros.
n.­858
According to the Sanskrit of chapter 10. The Tibetan is absent in chapter 10 and neither the Sanskrit nor the Tibetan are present in chapter 15 of the Mahāvyutpatti. Its value would be 1 followed by 252,201,579,132,747,776 zeros.
n.­859
According to the Mahāvyutpatti. The Tibetan has thug yal. In chapter 10 the Sanskrit is elatā. In chapter 15 the Sanskrit is eluda. The Mahāvyutpatti has elada (Tibetan: thal yas) in both chapters 10 and 15. Its value would be 1 followed by 504,043,158,265,495,552 zeros.
n.­860
According to the Suzuki Sanskrit of chapter 10 and the Mahāvyutpatti. The Sanskrit in chapter 15 is bhāluda. The Tibetan in chapter 10 is yad yud. In chapter 15 it is shang shang. The Mahāvyutpatti has the Sanskrit maluma and the Tibetan tshad yas in chapter 10, and it has the Sanskrit māluda or maluda and the Tibetan thal yas (as for the preceding number) in chapter 15. Its value would be 1 followed by 1,008,806,316,530,991,104 zeros.
n.­861
According to the Vaidya Sanskrit for chapter 10. The Tibetan appears to be the Degé phyo ldog. Yongle, Lithang, Kangxi, and Choné have ’phyo ldog. The Suzuki Sanskrit has maṇḍamā. Not present in chapter 15 in the Tibetan or the Sanskrit. Not present in either chapter in the Mahāvyutpatti. Its value would be 1 followed by 2,017,612,633,061,982,208 zeros.
n.­862
According to the Sanskrit of chapter 10. The Tibetan may be the Degé brda yas. Viṣamatā is not present in the Sanskrit of chapter 15 or the Mahāvyutpatti. Its value would be 1 followed by 4,035,225,266,123,964,416 zeros.
n.­863
According to the Sanskrit of chapters 10 and 15. In chapter 10 the Tibetan may be brda yas or lhub be. In chapter 15 the Tibetan appears to be yag yag. The Mahāvyutpatti has the Sanskrit sadama and the Tibetan rtog yas or rtogs yas in chapter 10, and it has the Sanskrit samatā and the Tibetan rtogs yas in chapter 15. Its value would be 1 followed by 8,070,450,532,247,928,832 zeros.
n.­864
Visada is according to the Sanskrit of chapter 15, in which the Tibetan appears to be tham thim (Choné has thim thim). In chapter 10 the Sanskrit is missing and the Tibetan may be thag thug. The Mahāvyutpatti has the Sanskrit vimuda and the Tibetan dga’ yas in chapter 10, and it has the Sanskrit vimada and the Tibetan dga’ yas in chapter 15. Its value would be 1 followed by 16,140,901,064,495,857,664 zeros.
n.­865
According to the Sanskrit of chapter 10. The Tibetan appears to be lhub be. Neither the Sanskrit nor the Tibetan appears to be present in chapter 15. The Mahāvyutpatti has the Sanskrit vaimātra and the Tibetan tshad ’das in chapter 10, and it has no entry for chapter 15. Its value would be 1 followed by 32,281,802,128,991,715,328 zeros.
n.­866
Pramātra is according to chapter 15 and the Mahāvyutpatti. In chapter 10 the Sanskrit in Vaidya is pramartā, and in Suzuki it is antrā. The Tibetan reads gzhal ’phyos. The Mahāvyutpatti has pramātra or pramatra. Chapter 15 has Tibetan gzhal ’phyos. Chapter 10 appears to have rig yas. Its value would be 1 followed by 64,563,604,257,983,430,656 zeros.
n.­867
According to the Mahāvyutpatti, with the lengthening of the vowel in conformity with the Tibetan translations. In chapter 15 the Sanskrit is amantra, and the Tibetan is gzhal yal. In chapter 10 the Sanskrit is amantrā, and the Tibetan appears to be snyad med. The Mahāvyutpatti has the Sanskrit sumātra or amatra and the Tibetan gzhal yas in chapter 10, and it has the Sanskrit amantra or amanra and the Tibetan gzhal yas in chapter 15. Its value would be 1 followed by 129,127,208,515,966,861,312 zeros.
n.­868
According to the Mahāvyutpatti for chapter 10. Chapter 15 has bhramantra and the Tibetan is gzhal med. In chapter 10 the Sanskrit is annamantrā, and the Tibetan appears to be mchog phreng. The Mahāvyutpatti has the Sanskrit bhramātra and the Tibetan gzhal thib, gzhal thims, or gzhal thin for chapter 10, and it has the Sanskrit bhramantra and the Tibetan gzhal thil or gzhal thim (though the latter is also used a little further on for namantra) in chapter 15. Its value would be 1 followed by 258,254,417,031,933,722,624 zeros.
n.­869
According to the Mahāvyutpatti. Chapter 15 has gamantra and the Tibetan is gzhal ’khor. In chapter 10 the Sanskrit is saṅgamantrā, and the Tibetan appears to be nyag ’bru. The Mahāvyutpatti has the Sanskrit gamātra and the Tibetan gzhal ’khor in chapter 10, and it has the Sanskrit gamantra and the Tibetan gzhal ’khor in chapter 15. Its value would be 1 followed by 516,508,834,063,867,445,248 zeros.
n.­870
According to the Mahāvyutpatti for chapter 10. In Vaidya chapter 10 the Sanskrit is vimantrā, and in Suzuki it is vinnamantrā. The Tibetan in chapter 10 appears to be spu ’phyes. The Sanskrit for chapter 15 namantra and the Tibetan is gzhal thim. The Mahāvyutpatti has the Sanskrit namātra and the Tibetan gzhal med for chapter 10, and it has the Sanskrit gamantra and the Tibetan gzhal med for chapter 15. Chapter 15 has gzhal med as the equivalent for bhramātra. Its value would be 1 followed by 1,033,017,668,127,734,890,496 zeros.
n.­871
According to the Mahāvyutpatti. In chapter 10 the Sanskrit is himantrā, and the Tibetan appears to be ’bru ’brel. Chapter 15 has the Sanskrit nahimantra and the Tibetan gzhal gar (Stok: gar gzhal). The Mahāvyutpatti has the Sanskrit hemātra and the Tibetan gar gzhal in chapter 10, and it has the Sanskrit nahimantra and the Tibetan gar gzhal in chapter 15. Its value would be 1 followed by 2,066,035,336,255,469,780,992 zeros.
n.­872
Based on the Mahāvyutpatti and the Sanskrit in chapter 15, which is vimantra. The Tibetan has gzhal sang (Stok: gzhal sangs). In chapter 10 the Tibetan appears to be brjod ’os (Stok: brjod bos). The Mahāvyutpatti has the Sanskrit vemātra or dhemātra and the Tibetan gzhal sangs in chapter 10, and it has the Sanskrit vimantra and the Tibetan gzhal sangs in chapter 15.
n.­873
According to the Mahāvyutpatti. Chapter 15 has paramantra. The Tibetan has gzhal phul (which appears to have lost its Sanskrit equivalent) or gzhal thag. In chapter 10 the Sanskrit is paramantrā, and the Tibetan appears to be brjod phul. The Mahāvyutpatti has the Sanskrit paramātra and the Tibetan gzhal thag in chapter 10, and it has the Sanskrit paramantra and the Tibetan gzhal thag in chapter 15.
n.­874
According to the Mahāvyutpatti and the Tibetan translations. In chapter 10 the Sanskrit is śivamantrā, and the Tibetan appears to be zhi snyad. In chapter 15 the Sanskrit is śivamantra and the Tibetan is gzhal zhi. The Mahāvyutpatti has śivamātra and the Tibetan gzhal phul or gzhal yul in chapter 10, and it has the Sanskrit śivamantra, śimantra, or thimantra and the Tibetan gzhal phul in chapter 15.
n.­875
In chapter 15 the Sanskrit is delu. The Tibetan appears to be missing. In chapter 10 the Sanskrit is elā, and the Tibetan appears to be ngag thim. The Mahāvyutpatti has the Sanskrit ela and the Tibetan ya lad or yal ’das in chapter 10, and it has the Sanskrit elu and the Tibetan ya lad or yal in chapter 15.
n.­876
In chapter 15 the Sanskrit is velu. The Tibetan has, apparently, ’phyo ’gyur. In chapter 10 the Sanskrit is velā, and the Tibetan appears to be ’phyo ’gyur. The Mahāvyutpatti has the Sanskrit vela and the Tibetan dus rlabs or rus rlabs in chapter 10, and it has the Sanskrit velu and the Tibetan dus rlabs or tus rlabs in chapter 15.
n.­877
The present Sanskrit of chapter 10 has telā. The Tibetan in chapters 10 and 15 appears to be nyar nyer. The Mahāvyutpatti has tela for chapter 10. The Sanskrit is missing from chapter 15 and in the Mahāvyutpatti for chapter 15.
n.­878
According to chapter 10 in Vaidya. Suzuki has rolā. Absent in chapter 15 and the Mahāvyutpatti. Apparently absent in the Tibetan in both chapters.
n.­879
In chapter 10 the Sanskrit is kelā and the Tibetan is phyag phyig. The Mahāvyutpatti has gela and phyag phyig for both chapters. Chapter 15 has the Sanskrit gelu and the Tibetan phyag phyig.
n.­880
According to chapter 10 in Vaidya and Suzuki. Absent in chapter 15 and the Mahāvyutpatti. Apparently absent in the Tibetan.
n.­881
In chapter 10 the Sanskrit is śvelā and the Tibetan is zal zul (Choné: zal zil). In chapter 15 the Sanskrit is khelu, which appears to be a corruption. The Mahāvyutpatti has svela in chapter 10 and śvelu in chapter 15. The Tibetan is the same in all versions.
n.­882
The Tibetan in the Kangyur is missing. In chapter 10 the Sanskrit is nelā. In chapter 15 it is nelu. The Mahāvyutpatti has the Sanskrit nela and the Tibetan gtad yas or gtang yas in chapter 10, and it has the Sanskrit nelu and the Tibetan btang yas or gtang yas in chapter 15.
n.­883
The Tibetan is nyar nyer following the Mahāvyutpatti. In chapter 10 the Sanskrit is bhelā and in chapter 15 it is bhelu. The Tibetan is missing in both chapters. The Mahāvyutpatti has no entry for chapter 10 and has the Sanskrit bhelu and the Tibetan nyar nyer for chapter 15.
n.­884
The Tibetan is sal sal. In chapter 10 the Sanskrit is missing, and in chapter 15 it is kelu. The Tibetan sal sal appears in both chapters. The Mahāvyutpatti has the Sanskrit kela and the Tibetan sal sal for chapter 10, and it has the Sanskrit kelu and the Tibetan sal sal for chapter 15.
n.­885
In chapter 10 the Sanskrit is selā, and in chapter 15 it is selu. The Tibetan g.yo ’deg is the same in both chapters. The Mahāvyutpatti has the Sanskrit sela and the Tibetan yang yod or yad yod for chapter 10, and it has the Sanskrit selu and the Tibetan yad yod for chapter 15.
n.­886
In chapter 10 the Sanskrit is pelā, and in chapter 15 it is pelu. The Tibetan phan phun is the same in both chapters. The Mahāvyutpatti has the Sanskrit phela and the Tibetan phyol yas for chapter 10, and it has the Sanskrit pelu and the Tibetan phyol yas for chapter 15.
n.­887
The Tibetan appears to be brnang ya. The Sanskrit is helā in chapter 10. There is no corresponding Sanskrit in chapter 15 and no entry for either chapter in the Mahāvyutpatti.
n.­888
In chapter 10 the Sanskrit is melā, and in chapter 15 it is melu. The Tibetan in chapter 10 is rim grol in Lithang and Choné and rem ’drol in Degé, Narthang, Lhasa, and Stok Palace. In chapter 15 the Tibetan is rem ’drol. The Mahāvyutpatti has the Sanskrit mela and the Tibetan phrad yas for chapter 10, and it has the Sanskrit melu and the Tibetan ’phrad yas for chapter 15.
n.­889
The Tibetan is rdzi ngad in both chapters. The Sanskrit is saraḍa in both chapters. The Mahāvyutpatti has the Sanskrit saraṭa and the Tibetan phrad yas for chapter 10, and it has the Sanskrit sarata and the Tibetan brjod yas for chapter 15.
n.­890
The Tibetan is rdzi rdul in both chapters. Based on the Sanskrit māruta in chapter 10 and mārutu in chapter 15. There is no corresponding Sanskrit in chapter 15 and no entry for either chapter in the Mahāvyutpatti.
n.­891
The Tibetan is phun yol in both chapters. The Sanskrit here is according to the Mahāvyutpatti. The Sanskrit in chapter 10 is meruta, and in chapter 15 it is bherudu, apparently in error for merudu. The Mahāvyutpatti has the Sanskrit meruda or meluda and the Tibetan rdzi phyod for chapter 10, and it has the Sanskrit merudu and the Tibetan rdzi phyod for chapter 15.
n.­892
The Tibetan is ’ol ’ol in chapter 10. The Tibetan is missing in chapter 15. The Sanskrit in chapter 10 is kheluta, and in chapter 15 it is kheludu. The Mahāvyutpatti has the Sanskrit kheluda and the Tibetan rdzi phyod khyod for chapter 10, and it has the Sanskrit kheludu and the Tibetan rdzi phyod khyod or rji phyod phyod for chapter 15.
n.­893
The Tibetan is ngad ngad in both chapters. The Sanskrit in chapter 10 is māluta and in chapter 15 it is māludu. The Mahāvyutpatti has the Sanskrit mātula or matula and the Tibetan ma gzhal for chapter 10, and it has the Sanskrit māludu and the Tibetan ma gzhal for chapter 15.
n.­894
The Tibetan is bgrang brtsi in both chapters. The Sanskrit in chapter 10 is muluta, and in chapter 15 it is samula. The Mahāvyutpatti has the Sanskrit samula and the Tibetan dpag ’byams, dpag ’jal, or dpag ’phyam for chapter 10, and it has the Sanskrit sambala and the Tibetan dpag ’byam or dpag ’byams for chapter 15.
n.­895
The Tibetan is zab grangs in both chapters. The Sanskrit in chapter 10 is ajava, and in chapter 15 it is ayava in Suzuki and athava in Vaidya. The Mahāvyutpatti has the Sanskrit ayava and the Tibetan zab ’grang or zab bgrang for chapter 10, and it has the Sanskrit ayava or apava and the Tibetan zab ’gra or zab ’grang for chapter 15.
n.­896
The Tibetan is dga’ rkyang in both chapters (though Stok chapter 10 has dga’ rgyang and the Mahāvyutpatti has dga’ brkyang in both chapters). The Sanskrit is kamala in both chapters and in the Mahāvyutpatti.
n.­897
The Sanskrit magava is according to the Mahāvyutpatti. The Sanskrit in chapter 10 is kamara. The Tibetan in chapter 10 is grangs mtha’. In chapter 15 the Sanskrit is agava. The Tibetan in chapter 15 is gzhung ’dal. The Mahāvyutpatti has the Sanskrit magava and the Tibetan brtag yas for chapters 10 and 15.
n.­898
The Sanskrit in chapter 10 is atara, and in chapter 15 it is ataru. The Tibetan is phyod yal in chapter 10 and khrug phyad in chapter 15. The Mahāvyutpatti has the Sanskrit atara and the Tibetan bsgral yas or bskral yas for chapter 10, and it has the Sanskrit ataru and the Tibetan bsgral yas for chapter 15.
n.­899
The Tibetan is ’ol phyod in both chapters, though Stok Palace has ’ol phyed in chapter 10. The Sanskrit is heluva in both chapters, though in chapter 10 Suzuki has heluta. The Mahāvyutpatti has the Sanskrit heluya and the Tibetan ’od phyod, ’ol chod, or ’ol phyod for chapter 10, and it has the Sanskrit heluvu and the Tibetan ’ol phyod for chapter 15.
n.­900
The Tibetan is gdab yas in both chapters. The Sanskrit is missing from chapter 15 and is veluva in chapter 10. The Mahāvyutpatti has the Sanskrit veluva and the Tibetan gdab pas for chapter 10, and it has no entry for chapter 15.
n.­901
Following the Sanskrit from the Suzuki for chapter 10. Vaidya has jāvaka. The Sanskrit is absent in chapter 15. The Tibetan is gcal yas in both chapters, though Stok Palace has cal yas in chapter 10. The Mahāvyutpatti has the Sanskrit kalāpa and the Tibetan cha tshogs for chapter 10, and it has the Sanskrit kaṣaca or kaṣava and the Tibetan cha tshogs for chapter 15.
n.­902
The Sanskrit here is from the Mahāvyutpatti. The Sanskrit in chapter 10 is hava. The Sanskrit is absent in chapter 15. The Tibetan is brang yas in both chapters, though Stok Palace has bgrangs yas in chapter 10. The Mahāvyutpatti has the Sanskrit havava or havaca and the Tibetan brang yal for chapter 10, and it has the Sanskrit havava and the Tibetan brang yal or bgrang yas for chapter 15.
n.­903
The Sanskrit here is from havala in chapter 10 and in the Mahāvyutpatti entry for chapter 15. The Sanskrit is absent in chapter 15, and there is no entry in the Mahāvyutpatti for chapter 10. The Tibetan is byim ’phyo in both chapters, though Stok Palace has byim ’phyi in chapter 10. The Mahāvyutpatti has the Sanskrit havala and the Tibetan ljab ljib for chapter 15 and no entry for chapter 10.
n.­904
The Sanskrit here is from the Mahāvyutpatti. The Sanskrit in chapter 10 is bimbara (bimba in Suzuki) and absent in chapter 15. The Tibetan is yam me in both chapters. The Mahāvyutpatti has the Sanskrit vivara and the Tibetan bsnyad yas for chapters 10 and 15.
n.­905
The Sanskrit here is from the Mahāvyutpatti. Suzuki chapter 10 has bimbahu, and Vaidya has bimbahura. The Sanskrit in chapter 15 is mirahu. The Tibetan is bsnyal yas in both chapters, though Stok Palace has snyal yas. The Mahāvyutpatti has no entry for chapter 10, and it has the Sanskrit bimba and the Tibetan gzugs yas for chapter 15.
n.­906
Chapter 10 has ldab ldob, but ldab ldeb in Stok Palace. Chapter 15 has ldab ldeb. Both chapters have caraṇa. The Mahāvyutpatti has the Sanskrit navara and the Tibetan rab yangs for chapter 10, and it has the Sanskrit caraṇa and the Tibetan gdab yas for chapter 15.
n.­907
The Sanskrit here is according to chapter 10 and the Mahāvyutpatti. The Tibetan is ’phan chad in both chapters, though Stok Palace has ’ban chad in chapter 10. The Sanskrit in chapter 10 has carama. The Mahāvyutpatti has the Sanskrit camara and the Tibetan rgod yas for chapter 10, and it has the Sanskrit carama and the Tibetan mtha’ byam for chapter 15.
n.­908
The Sanskrit here is according to chapter 10. The Sanskrit is absent in chapter 15. The Tibetan is phang phung in both chapters, though Narthang and Lhasa have phan phung for chapter 10. There is no entry in the Mahāvyutpatti.
n.­909
The Sanskrit here is according to chapter 10 and the Mahāvyutpatti. The Sanskrit is absent in chapter 15. The Tibetan is mtha’ rdul in chapter 10 and apparently absent in chapter 15. The Mahāvyutpatti has no entry for chapter 10 and the Sanskrit dhavara and the Tibetan lang ling for chapter 15.
n.­910
The Sanskrit here is from chapter 15 and Suzuki for chapter 10 (where it is missing in Vaidya). The Tibetan is rgyu lding (Degé) and rgyud lding (Narthang and Lhasa) in chapter 10 and possibly khe’u tshang in chapter 15. The Mahāvyutpatti has the Sanskrit dhamara and the Tibetan ’dzin yas for chapter 10, and it has the Sanskrit dhamana and the Tibetan ’dzin yas for chapter 15.
n.­911
The Tibetan is yun ’gyangs in chapter 10 and possibly zhung zung in chapter 15. The Sanskrit is pramada in both chapters. The Mahāvyutpatti has the Sanskrit pramāda and the Tibetan dga’ ’byam for both chapters.
n.­912
The Tibetan is mkha’ yal in chapter 10 and mchog yal in chapter 15. The Sanskrit in chapter 10 is vigama. The Sanskrit in chapter 15 is nigama. The Mahāvyutpatti has the Sanskrit vigama and the Tibetan dpal bral for chapter 10, and it has the Sanskrit nigama and the Tibetan dpag bral for chapter 15.
n.­913
The Sanskrit here is according to the Mahāvyutpatti. The Tibetan is apparently absent in chapter 10 and mtha’ rtul (Stok Palace: mtha’ rdul) in chapter 15. The Sanskrit in chapter 10 is udvartana, and in chapter 15 it is uparvata. The Mahāvyutpatti has the Sanskrit upavarta and the Tibetan mtha’ rtul for chapter 10, and it has the Sanskrit upavarta and the Tibetan mtha’ rtul or mthal rtul for chapter 15.
n.­914
The Tibetan is apparently absent in chapter 10. It has yun ’gyangs in chapter 15. The Sanskrit is nirdeśa in both chapters, though Stok Palace has nirdaśa in chapter 10. The Mahāvyutpatti has the Sanskrit nirdeśa and the Tibetan nges brtan or nges bstan for chapter 10, and it has the Sanskrit nirdeśa and the Tibetan nges bstan for chapter 15.
n.­915
The Tibetan is apparently bun lob in both chapters. The Sanskrit is akṣaya in both chapters. The Mahāvyutpatti has the Sanskrit akṣaya or akṣeya and the Tibetan mi zad pa for chapter 10, and it has the Sanskrit akṣaya and the Tibetan mi zad pa for chapter 15.
n.­916
The Tibetan has lam lom in both chapters. The Sanskrit is saṃbhūta in both chapters and in the Mahāvyutpatti, which has legs ’byung for the Tibetan in both chapters.
n.­917
The Tibetan is bsnyad yas in both chapters. The Sanskrit is mama in chapter 10 and mamama in chapter 15. The Mahāvyutpatti has the Sanskrit amama and the Tibetan nga med for both chapters.
n.­918
The Tibetan is lang ling in both chapters. The Sanskrit is vada in chapter 10 and avada in chapter 15. The Mahāvyutpatti has the Sanskrit avānta and the Tibetan bsal yas or bsam yas for chapter 10, and it has the Sanskrit avada and the Tibetan bsal yas or gsal yas for chapter 15. Chapter 10 in the Kangyur has ljab ljib as the next number, which appears to have no correlation in Sanskrit.
n.­919
The Tibetan is mi brtsal in both chapters. The Sanskrit is utpala in both chapters and the Mahāvyutpatti, which has brlabs yas for the Tibetan in both chapters.
n.­920
The Tibetan is ’byams yas in both chapters. The Sanskrit is padma in both chapters and the Mahāvyutpatti, which has mchog yas for the Tibetan in both chapters.
n.­921
The Tibetan is nga ’grang in both chapters. The Sanskrit is saṃkhyā in both chapters. The Mahāvyutpatti has the Sanskrit saṃkhyā and the Tibetan grangs ’byam for chapter 10, and it has the Sanskrit saṃkhya and the Tibetan grangs ’byam for chapter 15.
n.­922
The Tibetan is bkra chal in both chapters. The Sanskrit is gati in both chapters. The Mahāvyutpatti has the Sanskrit gati and the Tibetan rtogs ’gro for both chapters. In chapter 10 this number follows the next in both the Sanskrit and the Tibetan.
n.­923
The Tibetan is smos yal in both chapters. The Sanskrit is upāgama in chapter 10 and upagama (Suzuki) and upaga (Vaidya) in chapter 15. The Mahāvyutpatti has the Sanskrit upagama and the Tibetan rmos yal for chapter 10 and apparently no entry for chapter 15.
n.­924
According to chapter 15. The Sanskrit is not present in chapter 10. At this point in chapter 10 in the Tibetan there are the following four numbers: lo rgyas, ’bum rdib, la lo, and phyam phyam. In chapter 15 in the Tibetan there are these four numbers: lo rgyas, ’bum rdib, gam gum, and la lo. It appears their Sanskrit equivalents have been lost. The Mahāvyutpatti appears to have no equivalent entry for any of these in chapter 10, but for chapter 15 it has upamya and uruma­parivartta, with the Tibetan equivalent for both being dpe yas, even though they appear to be two different numbers. One would expect there to have been an uruma followed by uruma­parivartta, the Tibetan for which would have concluded in la bsgres, as in the following sets of numbers.
n.­925
The Tibetan is bgrang ’phyos. In the Mahāvyutpatti, for chapters 10 (7802) and 15 (7932), it is bgrang du med pa.
n.­926
The Tibetan is bgrang ’phyos la bsgres. In the Mahāvyutpatti, for chapter 10 (7803) the translation is bgrang du med pa la bsgres pa. For chapter 15 (7933) it is bgrang du med pa la ’gres pa and bgrang du med pa las bsgres pa.
n.­927
The Tibetan is dpag yas. In the Mahāvyutpatti, for chapter 10 (7804) it is dpag yas and for chapter 15 (7936) the translation is both dpag yas and dgag tu med pa.
n.­928
The Tibetan is dpag yas la bsgres. In the Mahāvyutpatti, for chapter 10 (7805) the translation is dpag yas la bsgres pa and for chapter 15 (7937) it is both dpag tu med pa las bsgres pa and dpag yas la bsgres pa.
n.­929
The Tibetan is yal phyod (Degé has the error phyong). In the Mahāvyutpatti, for chapter 10 (7806) it is mu med and for chapter 15 (7938) it is mu med pa.
n.­930
yal phyod la bsgres. In the Mahāvyutpatti, for both chapters (7807 and 7939) the translation is mu med pa la bsgres pa.
n.­931
mu yal. In the Mahāvyutpatti, for both chapters (7808 and 7940) the translation is thug med.
n.­932
mu yal la bsgres. In the Mahāvyutpatti, for both chapters (7809 and 7941) the translation is thug med la bsgres pa.
n.­933
bgrang yol. In chapter 10 the Sanskrit is agaṇeya; in chapter 15 it is agaṇanīya. In the Mahāvyutpatti, for both chapters (7810 and 7942) the Sanskrit is agaṇeya, and the Tibetan translation in chapter 10 is brtsi yas and in chapter 15 it is brtsis yas.
n.­934
bgrang yol la bsgres. In chapter 10 the Sanskrit is agaṇeya­parivarta. In chapter 15 it is agaṇanīya­parivarta. In the Mahāvyutpatti, for both chapters (7811 and 7943) the Sanskrit is agaṇeya­parivarta; the Tibetan in chapter 10 (7811) is brtsi yas la bsgres pa, brtsis yas las bsgres pa and brtsis yas la bsgres pa, and in chapter 15 it is brtsis yas las bsgres pa and brtsis yas la bsgres pa.
n.­935
myi mjal. In chapters 10 and 15 the Sanskrit is atulya. In the Mahāvyutpatti, for both chapters (7812 and 7944) the Sanskrit is also atulya and the Tibetan is gzhal du med pa.
n.­936
myi mjal la bsgres. In the Mahāvyutpatti, for both chapters (7813 and 7945) the Sanskrit is atulya­parivarta. The Tibetan in chapter 10 (7813) is gzhal du med pa la bsgres pa and gzhal du med pa las bsgres pa. The Tibetan in chapter 15 (7945) is also gzhal du med pa la bsgres pa and gzhal du med pa las bsgres pa.
n.­937
bsam phyod. In chapters 10 and 15 the Sanskrit is acintya. In the Mahāvyutpatti, for both chapters (7814 and 7946) the Sanskrit is also acintya and the Tibetan for both is bsam gyis mi khyab pa.
n.­938
bsam phyod la bsgres. In the Mahāvyutpatti, for both chapters (7815 and 7947) the Sanskrit is acintya­parivarta and the Tibetan in both chapters is bsam gyis mi khyab pa la bsgres pa and bsam gyis mi khyab pa las bsgres pa.
n.­939
mtha’ ’byam. The Tibetan appears in both chapters. The Sanskrit is absent from chapter 15. The Sanskrit and the Tibetan are absent from the Mahāvyutpatti for both chapters.
n.­940
mtha’ ’byam la bsgres. The Tibetan and the Sanskrit are absent from chapter 15 and from the Mahāvyutpatti for both chapters.
n.­941
dpag thag. In both chapters the Sanskrit is amāpya. In the Mahāvyutpatti, for chapter 10 (7816) the Sanskrit is ameya and the Tibetan is bgrang yol. In chapter 15 (7948) the Sanskrit is amāpya and the Tibetan is gzhal gyis mi lang ba.
n.­942
dpag thag la bsgres. In both chapters the Sanskrit is amāpya­parivarta. In the Mahāvyutpatti, for chapter 10 (7817) the Sanskrit is ameyaparivarta and the Tibetan is bgrang yol la bsgres pa and bgrang yol las bsgres pa; in chapter 15 (7949) the Sanskrit is amāpya­parivarta and the Tibetan is gzhal gyis mi lang ba la bsgres pa and gzhal gyis mi lang ba las bsgres pa.
n.­943
brjod du med pa. In both chapters the Sanskrit is anabhilāpya. The Mahāvyutpatti for both chapters (7818 and 7950) is identical.
n.­944
brjod du med pa la bsgres. In both chapters the Sanskrit is anabhilāpya­parivarta. In the Mahāvyutpatti, for both chapters (7819 and 7951) the Sanskrit is anabhilāpya­parivarta and the Tibetan is brjod du med pa la bsgres pa and brjod du med pa las bsgres pa.
n.­945
brjod du med pa’i yang brjod du med pa. In both chapters the Sanskrit is anabhilapyānabhilāpya and anabhilāpyānabhilāpya. The Mahāvyutpatti is identical but appears to only refer to chapter 15 (7952).
n.­946
This appears in chapter 10 but is absent from chapter 15.
n.­947
brjod du med pa’i yang brjod du med pa la bsgres. The Mahāvyutpatti (7953) is identical but appears to only refer to chapter 15.
n.­948
From the Sanskrit sūcayitum.
n.­949
From the Sanskrit paridīpayitum.
n.­950
From the Sanskrit viṣaya. The Tibetan appears to have translated from a manuscript that read viśeṣa. This sentence is not present in the Chinese.
n.­951
From the Sanskrit sarvatrānugata­vibhakti­niryāṇa­nidarśana. The Tibetan has the addition of rigs or rig in the compound and appears to have been originally rigs to mean “different kinds.” Cleary has “emancipation” for niryāṇa and “various means” for vibhakti, which is translated into Tibetan as rnam par phye ba (“separating,” “differentiating,” “opening”). Vibhakti does not mean “open” but can mean “differentiation” or “classification.” The Chinese has 於一切趣皆隨現身 (yu yi qie qu jie sui xian shen, “manifest in all realms in appropriate forms”).
n.­952
According to the Sanskrit pura and the Chinese 城 (cheng). The Tibetan translates as khyim, which could mean “house” or “home.” sgo (“door” or “gate”) is interpolated in the Tibetan. “Beings” has been interpolated in English.
n.­953
According to the Sanskrit griṣma and the Chinese. The Tibetan has dpyid (“spring”) in error for dbyar and is further corrupted in Lithang and Choné to dbyings. The Chinese translates this sentence as “The instructions of the kalyāṇamitras are like the snow mountain in the summertime; they can relieve animals from the suffering of heat and thirst.”
n.­954
From the Sanskrit mahā­bhujagendra, a synonym for nāga. The Tibetan translates as klu’i dbang po chen po. The Chinese translates as 大龍王 (da long wang, “great kings of nāgas”).
n.­955
From the Sanskrit pravṛddha. Urga, Lithang, Kangxi, and Choné have snang. Narthang has bang. Degé and Lhasa have rnang. The Chinese translates this sentence as “The instructions of the kalyāṇamitras are like the great kings of nāgas playing at sublime ease in the sky.”
n.­956
The Sanskrit uses the synonym tridaśaloka (“the world of the thirty[-three devas]”). The Chinese has “thirty-three.”
n.­957
Literally, “ten hundred thousand ten million.” The Chinese has 數十億 (shu shi yi), which means several ten 億 (yi), where yi can mean “ten million.”
n.­958
According to the Sanskrit divyakalpa. The Tibetan here has yid bzhin (“wish-fulfilling”) for kalpa.
n.­959
From the Sanskrit ārohapariṇāha (“the size of their waists”). The Tibetan is literally “beautiful circumference.” Not mentioned in the Chinese.
n.­960
According to the Tibetan. The Sanskrit means “delighted, joyful, and reverent.” The Chinese simplifies this as “delighted and joyful.”
n.­961
According to the Sanskrit sattva and the Chinese. The Tibetan omits “beings.”
n.­962
According to the Sanskrit yathordhvāyāṃ diśi. The Tibetan repeats “in the east.” This passage is not present in the Chinese.
n.­963
According to the Sanskrit gati and the Chinese 趣 (qu). The Tibetan either has a scribal error of blo or was translating from a manuscript that had the error budhi instead of gati.
n.­964
According to the Sanskrit syntax. The Tibetan translates vyavahāra here according to its meaning of “conduct” rather than “speaking,” and it conjoins it with the next sentence. The Chinese is similar to the Sanskrit but includes two phrases to clarify that such a voice is utterly pure and understood according to the faculties of beings.
n.­965
From the Sanskrit nicaya, which could also mean “accumulations.” The Tibetan translates as tshogs, which is also used to translate saṃbhāra, the regular term for the “accumulations.” The Chinese has 藏 (zang, “treasury,” “store”).
n.­966
From BHS samanvāhara. The Tibetan translates as ’dzin.
n.­967
From the BHS netrī, which, according to the Mahāvyutpatti, would be translated as lugs. Degé has chos (“Dharma”). Yongle, Lithang, Kangxi, and Choné have tshogs.
n.­968
From the syntax of the Sanskrit. The Tibetan conjoins the present active vyavalokayati with the following present participle of abhilaṣan (“longing for”), making the object the kalyāṇamitras (plural) instead of Vidvān. The Chinese is similar to the Sanskrit.
n.­969
From the Sanskrit anugata. The Tibetan has thogs med (“unimpeded”), perhaps translating from a manuscript that had asaṅga. The Chinese is similar to the Sanskrit.
n.­970
The Tibetan has drung du (“in front”), perhaps in error for drang du (“upright”). The Chinese is the same as the Sanskrit.
n.­971
The word camara etymologically refers to a yak’s tail. The yak-tail fan, or whisk, was commonly used, particularly for keeping insects at bay, but here goose feathers are specified.
n.­972
According to the Sanskrit pura and the Chinese 城 (cheng). The Tibetan has pho brang (“palace”).
n.­973
The words “bodhisattva liberation called” are not present in either the Sanskrit or the Tibetan at this point but have been added to be consistent with the later mention of it in this chapter. The Chinese translation includes the word “liberation.”
n.­974
According to the Sanskrit. The clause about carriages has been omitted in the Tibetan.
n.­975
In the Tibetan this is followed by “happiness to those who wish for happiness,” which appears to be a corruption. The clause about steeds is not present in the Chinese.
n.­976
According to the Tibetan. The Sanskrit list ends with “sheep.”
n.­977
According to the Tibetan, which translates as bla na med pa, and the Chinese 無上 (wu shang), perhaps translating from anuttara. The present Sanskrit has anantara (“continuous,” “uninterrupted”).
n.­978
According to the Sanskrit bala. The Tibetan translates as dpung (“horde,” “army”) from an alternative meaning of bala. The Chinese has 怨行 (yuan xing, “malicious actions”).
n.­979
According to the Sanskrit tṛṣṇa. The Tibetan translation replaces “thirst” with mos pa (“aspiration”). This phrase is absent from the Chinese.
n.­980
According to the Sanskrit yāna and the Chinese 車乘 (che cheng), which accords with the wordplay of setting beings onto the Mahāyāna. The Tibetan translates as bzhon pa (“steed” or “mount”).
n.­981
Literally, “the color of crystal.” This sentence is not present in the Chinese.
n.­982
These adjectives primarily translated according to the Sanskrit.
n.­983
According to the Sanskrit prematā and the Chinese 愛念 (ai nian). The Tibetan has dben pa, perhaps a corruption from dga’ ba.
n.­984
From the Sanskrit desiderative śuśrūṣamāṇaḥ. The Chinese has 決定深信 (jue ding shen xin, “has developed firm and deep faith in”). Omitted in the Tibetan.
n.­985
According to the Tibetan ri bo and the Chinese 市中 (shi zhong). The Sanskrit has the specific Sumeru.
n.­986
According to the Sanskrit antarāpaṇa­madhya­gatam and the Chinese. The Tibetan has “in a market street.”
n.­987
From the Sanskrit saṃgīti and the Yongle, Lithang, Kangxi, Choné, and Lhasa bgro. Degé has ’gro (“go”). The Chinese translates as 演說 (yan shuo, “explaining,” “teaching”).
n.­988
According to the Tibetan phyag rgya and the Chinese 印 (yin), translating from mudrā. The Sanskrit has samudra (“ocean”).
n.­989
According to the Tibetan and the Chinese. The Sanskrit adds “of the bhūmis.”
n.­990
According to the Sanskrit garbha and the Chinese 藏 (zang). The Tibetan omits “essence.”
n.­991
According to the Sanskrit. The Tibetan has mos par byed (“causing to aspire”) and merges this with the name of the following gateway. The Chinese has 照眾生輪 (zhao zhong sheng lun), which can mean “illumination of the wheels of beings” or “the wheel that illuminates beings.” The next gateway is not present in the Chinese.
n.­992
According to the Tibetan and the Chinese 海藏 (hai zang). The Sanskrit has “the ocean of the essence of all beings.”
n.­993
According to the Sanskrit. The Chinese has “How did you gain this pure assembly?” The Tibetan, interpreting kutas differently, has “You have such good fortune. In what way did you develop that good fortune? With whom did you plant the roots of merit?”
n.­994
According to the commentary, this refers to the eightfold path, with wisdom being the right view, and conduct being the other seven aspects of the path. The Chinese has coalesced all descriptions here as 十號圓滿 (shi hao yuan man, “who has all the qualities described by the ten synonyms of a buddha”).
n.­995
In the Sanskrit and the Chinese this is not the name but a description of the park, “the king’s (or ‘beautiful’) great park that has an array of precious banners.” The Tibetan translates rāja here not as “king” but by an alternate meaning, recorded in the Mahāvyutpatti as mdzed pa (“beautified,” “pleasing”). This sentence is not present in the Chinese.
n.­996
From the Sanskrit megha. The Tibetan translates as na bun (“fog” or “mist”). This sentence is not present in the Chinese.
n.­997
From the Sanskrit acintya and the Chinese. The Tibetan translates as thams cad (“all”). This sentence is not present in the Chinese.
n.­998
According to the Sanskrit and the Chinese. The Tibetan omits “of the bodhisattvas.”
n.­999
From the Tibetan bsgo ba. Not present in the Sanskrit. The Chinese uses the term 香 (xiang) to refer to all these fragrant materials.
n.­1000
According to the Sanskrit vimāna. The Tibetan has khang pa brtsegs pa (kūṭāgāra). The Chinese includes both vimāna and kūṭāgāra, and it lists a few additional architectural structures and other items.
n.­1001
From the BHS nandī. The Tibetan has sems mos pa (“aspiration”). The Chinese has fewer adjectives.
n.­1002
From the Tibetan sems kyi shugs. Not present in the Sanskrit or the Chinese.
n.­1003
From the Sanskrit praśāsti and in accord with the Chinese. The Tibetan translates as skyong, which could be translated as “protect.”
n.­1004
From the BHS upacāra. Translated into the Tibetan as gam yo (“attendant”).
n.­1005
According to the Sanskrit unnata and tuṅga. The Tibetan translates more vaguely as dbyibs legs (“good shape”) and ran pa (“appropriate”).
n.­1006
Meaning that his height was equal to the length of his outstretched arms.
n.­1007
The Tibetan has drung du (“in front”), perhaps in error for drang du (“upright”).
n.­1008
According to the Sanskrit mahā. Omitted in the Tibetan. In the Chinese, mahā describes the jewel either as a decoration or the material of the handle.
n.­1009
From the Sanskrit kula. The Tibetan chooses the meaning grong (“village”). It can also mean “a community.” In the Chinese the list is a combination of kleśa and crimes (less in number and with considerable difference).
n.­1010
From the Sanskrit vṛkaśṛgāla. The Tibetan interprets this as spyang ki dang / wa (“jackals and foxes”). This sentence is not present in the Chinese.
n.­1011
From the Sanskrit kurara. The Tibetan is bya ku ra ra. Monier-Williams’s Sanskrit dictionary has this as “primarily osprey and also eagle.” However, the osprey, unlike the eagle, does not eat carrion. Specifically this would be the Indian spotted eagle (Clanga hastate). Absent from the Chinese.
n.­1012
According to the Sanskrit hanyānānāṃ and the Kangxi, Narthang, Lhasa, and Stok Palace gsad pa. Degé has the error gsang ba (“secret”). Absent from the Chinese.
n.­1013
From the Sanskrit karāṇāḥ kāryamāṇānaṃ. The Tibetan appears to have translated as myi sdug … byas pa (“unpleasant things being done”). Absent from the Chinese.
n.­1014
From the Sanskrit nigraha and in accord with the Chinese 調伏 (tiao fu). The Tibetan translates as tshar gcod (“destroy”), which does not appear to fit the context. Cleary has “restrain.” The list in the Chinese is shorter.
n.­1015
According to the Sanskrit jyotīrasa and Yongle, Lithang, Kangxi, and Choné, which read skar ma snang ba. Degé and Stok Palace have sgra snang ba. This is absent from the Chinese.
n.­1016
Literally “the net of Indra”; the wordplay is lost in translation.
n.­1017
According to the Sanskrit dhāraṇī, the Chinese 陀羅尼 (tuo luo ni), and the Narthang gzungs. Degé, Stok Palace, and the other versions consulted have gzugs (“form”).
n.­1018
According to the Sanskrit. “Inconceivable” is not present in the Tibetan or the Chinese.
n.­1019
According to the Sanskrit candana­kardama­kaluṣodakābhiḥ. The Tibetan has just “with yellow sandalwood mud.” The Chinese does not have this description here but describes the water filling the moats as “endowed with the eight qualities.”
n.­1020
From the Sanskrit mahā. Not present in the Tibetan or the Chinese.
n.­1021
From the Sanskrit jyotīraśmi (“starlight rays”) corresponding to the Tibetan skar ma’i ’od zer; this is a synonym for jyotirasa (skar ma snang ba). The Chinese has 燄光明 (yan guang ming), “brilliant light.”
n.­1022
According to the Sanskrit aparājita­dhvaja and the Chinese 無能勝幢 (wu neng sheng chuang). The Tibetan omits “banners.”
n.­1023
According to the Sanskrit. The Tibetan omits “network.”
n.­1024
The BHS is the obscure khoṭaka. The Tibetan lan kan is equated in the Mahāvyutpatti with vedīka (“balcony”), but vedika is next in the list of features, and therefore lan kan here has a different meaning than that ascribed to it in the Mahāvyutpatti. The tshig mdzod chen mo (Tibetan–Chinese dictionary) states that lan kan is Chinese for pu shu, which the Mahāvyutpatti equates with harmya. Earlier in this translation lan kan was used to translate harmya.
n.­1025
From the Sanskrit vedīka. This is translated into Tibetan as stegs bu (“platform”).
n.­1026
According to the Tibetan. “Which rivaled that of Devendra” is not present in the Sanskrit. The Chinese names this kūṭāgāra in this city as 正法藏 (zheng fa zang, “Treasury of Good Dharma”), which King Mahāprabha frequents.
n.­1027
According to the Sanskrit and the Chinese. The Tibetan omits “of action.”
n.­1028
According to the Tibetan yongs su sbyangs. Not present in the Sanskrit or the Chinese.
n.­1029
According to the Sanskrit anugaveṣitā. Omitted in the Tibetan.
n.­1030
According to the Tibetan rnam par bris. The Sanskrit has vicitrita, which can mean “to decorate or paint.” Translated as 莊嚴 (zhung yan, “decorate,” “adorn”) in conjunction with 修習 (xiu xi, “study and practice”) in the Chinese. Cleary has “diversified.” Carré translates this as ornée (“adorned”).
n.­1031
According to the Sanskrit rājyam anuśāsāmi. The Tibetan translated anuśāsāmi both as skyong (“rule”) and according to its more usual meaning as ston (“teach”). The Chinese accords with the Tibetan.
n.­1032
From BHS cittatā. The Tibetan translates this as sems (“mind”). The Chinese translates it as 心 (xin, “mind”).
n.­1033
From the Sanskrit dayā and in accord with the Chinese 哀憫心 (ai min xin). The Tibetan translates as snying rje, usually translated into English as “compassion.”
n.­1034
From the Tibetan yongs su bsrung. The Sanskrit repeats anugraha with the addition of sattva at the beginning of the compound “caring for beings.”
n.­1035
According to the Tibetan lus and one BHS meaning of āśraya. The Chinese translates this literally as 身無諸苦 (shen wu zhu ku, “body free of suffering”).
n.­1036
According to the Sanskrit ablative case. The Tibetan has a genitive linking “attachment” to “the continuum of the mind.”
n.­1037
According to the Tibetan syntax. The Vaidya edition breaks the sentences differently, joining the verbs with the preceding phrases.
n.­1038
According to the Tibetan and the Chinese. The Sanskrit has the same object of cleansing as that of purification in the following sentence. The Chinese has “eliminate obscurations of bad karma” in the next sentence.
n.­1039
According to the Sanskrit arciṣ. The Tibetan has myu gu (“seedling”).
n.­1040
According to the Sanskrit rājyam anuśāsāmi. The Tibetan translates anuśāsāmi both as skyong (“rule”) and according to its more usual meaning, ston (“teach”). The Chinese translates as 教化 (jiao hua, “guide”).
n.­1041
From the Tibetan rdo rje, translating from vajra. Vaidya has vastra (“clothing”). The Chinese has “jewels” and omits “banners” and the description of invincibility.
n.­1042
According to the Tibetan. “To some it appears to be made of earth” is not present in the Sanskrit. The Chinese has “to some it appears to consist of houses made of earth and wood.”
n.­1043
The Tibetan analyzes the compound as meaning “network of beads of the round windows.” The Chinese has 窗闥 (chuang ta), which might refer to windows with latticework or other intricate patterns. The Chinese omits the description of adornments but adds that all are perceived as “supreme and precious.”
n.­1044
According to the Sanskrit grama. Omitted in the Tibetan and the Chinese.
n.­1045
According to the BHS (cf. Pali bījagama). Vaidya has bījagrama. The Tibetan has sa bon gyi tshogs, “group of seeds,” which does not quite fit the context unless “arisen from seeds” is to be understood as in the BHS. The Chinese has 山原 (shan yuan, “mountains and plains”) and 諸草樹 (zhu cao shu, “various grasses and trees”).
n.­1046
According to the BHS (cf. Pali bhūtagama). Vaidya has bhūtagrama. The Tibetan has ’byung ba’i tshogs, literally “the group of that which arises.”
n.­1047
The Tibetan for śasya, which is lo tog (“crops”), is followed by ldum bu (“plant”), which has no Sanskrit equivalent in Vaidya.
n.­1048
According to the Sanskrit utsa (usually translated into Tibetan as chu mig) and the Chinese 泉 (quan). The Tibetan has mtsho (“lake”).
n.­1049
According to the Sanskrit. The Tibetan and the Chinese omit “in the four directions.”
n.­1050
According to the Sanskrit sūkṣma. The Tibetan omits “delicate.” The Chinese translates as 寶衣 (bao yi, “precious clothing”).
n.­1051
According to the Sanskrit pura and the Chinese 大城 (da cheng). The Tibetan translates as pho brang (“palace”).
n.­1052
The disk of the world is said to be based upon and held up by a circle or disk of air.
n.­1053
From one of the meanings of the BHS abhinirhara. The Tibetan translates as bsgrubs pa (“accomplished”). This sentence is not present in the Chinese.
n.­1054
According to the Sanskrit dṛḍhīkurvāṇaḥ, the Chinese 堅固 (jiang gu), and the Narthang and Stok Palace brtan. Degé, etc. have bstan (“teach”).
n.­1055
From the Tibetan gnas rnam pa tha dad pa, while gnas could have other meanings, including “locations.” The Sanskrit has adhimātratā (“excessiveness”). Cleary has “measurelessness.” The Chinese has 差別相 (cha bie xiang), one of the common translations of adhimātratā. Here it can mean “different aspects.”
n.­1056
According to the Sanskrit and the Chinese. The Tibetan has “all Dharma clouds.”
n.­1057
According to the Sanskrit aṅgkura, the Chinese 根芽 (gen ya), and the Lhasa myu gu. Other Kangyurs have myi gu, mi gu, and mgu ba.
n.­1058
According to the Tibetan ’phags pa’i tshogs kyi dkyil ’khor, presumably translating from a manuscript that read sarvārya­maṇḍala­gaṇa. The Sanskrit has sarvārtha­maṇḍala­gaṇa (“the circle, or field, of all benefits, or goals”) and the Chinese concurs.
n.­1059
According to the Sanskrit apaśyat and the Chinese. Omitted in the Tibetan.
n.­1060
According to the Tibetan. The Sanskrit has “the banner of the power over all sensations.” In the Chinese translation, the 60-volume edition names the first two samādhis as 覺一切 (jue yi qie, “realizing all,” “aware of all”) and 奇特幢 (qi te chuang, “amazing banner”). The 80-volume edition starts with 了一切希有相 (liao yi qie xi you xiang, “seeing clearly all rare aspects”).
n.­1061
The Tibetan appears to have been translating from a manuscript that had sarva­jagad­dhita so that it has ’gro ba thams cad dang bral ba. In the Chinese translation, the 60-volume edition has 遠離一切眾生 (yuan li yi qie zhong sheng, “separated from all beings”). The 80-volume edition has 遠離一切世間 (yuan li yi qie shi jian, “separated from all worlds”). The Sanskrit sarva­jagad­dhita means “benefit of all beings.”
n.­1062
This could mean power over a million devas or worlds. Mahābrahmā is in the form realm, and his paradise extends over many world systems and their desire-realm paradises, to the extent of a thousand million. Therefore, that may be what is meant here. The Tibetan does not state what the number refers to and translates as “does not engage in the kleśas of the desire realm.” Cleary has unspecified “gods” who “live in the realm of desire.” In the Chinese translation, the 80-volume edition does not specify whether it was one million devas or one million desire realms. The 60-volume edition mentions neither the number nor the objects.
n.­1063
From the BHS paribhāvitā. The Tibetan translates as bsgom (“meditate” or “cultivate”). The Sanskrit paribhāvitā is often translated in the Chinese as 深修 (shen xiu) or 勤習 (qin xi), both of which can mean “practice deeply” or “study diligently.” Here it is translated simply as 修行 (xiu xing, “practice”).
n.­1064
According to the Sanskrit indra. The Tibetan has rgyal po (“king”) here, but very soon in this chapter translates as dbang (“lord”). To maintain consistency it has been translated as “lord” here. The Chinese interprets this line as 光明照世間 (guang ming zhao shi jian, “brilliant light illuminates the world”). Here “brilliant light” might refer to the clarity of her mind or the splendor of her qualities.
n.­1065
The Sanskrit here for “mountain” is acala (literally, “immovable”) and is a play on words in reference to her name, Acalā, which is lost in translation.
n.­1066
According to the Tibetan gzhi and the later repetition of this term in Sanskrit as tala. At this point the Sanskrit has tattva (“true nature”) and Cleary accords. Omitted in the Chinese. Carré translates as tous les enseignements (“all the teachings”).
n.­1067
According to the Tibetan gzhi and the later repetition of this term in Sanskrit as tala, with which Cleary concurs. At this point the Sanskrit has tattva (“true nature”) and Cleary accords. The Tibetan translates as gzhi (“basis”). The Chinese repeats only the first and fifth gateways, “from … to.”
n.­1068
From the Tibetan yid chas and in accord with the Chinese. The Sanskrit has the BHS adhimokṣa (“dedication to”). In the Chinese, the 80-volume edition has 難知 (nan zhi), “difficult to know or understand,” and the 60-volume edition adds 難說 (nan shuo), “difficult to explain or express.”
n.­1069
According to the Sanskrit duhitā, the narrative, and the Chinese. The Tibetan translates as the obscure feminine term bu cig ma, which appears to be another way of writing bu mo gcig pa, though it could be interpreted in Tibetan to be the feminine form of bu gcig pa “only child.”
n.­1070
From the Tibetan mi nyal. The Sanskrit has rātryāṃ­praśāntāyāṃ (“on a silent night”). Not present in the Chinese.
n.­1071
From the Sanskrit rājapura (which could also mean “the king’s city,” “the king’s palace,” or “the king’s apartments”). The Tibetan has just rgyal po’i sgo (“the king’s door”), so that there appears to have been an omission. Not present in the Chinese.
n.­1072
The Tibetan appears to have translated from a manuscript with a scribal corruption. It has mi zad pa (“unceasing,” which would be from akṣaya). Narthang and Lhasa have mi bzad (“unbearable” or “inexhaustible,” which could, according to the Mahāvyutpatti, be from viṣama). The Sanskrit has viṣaya (“range,” “object of attention,” and so on). The Chinese translates as 能堪忍耐心 (neng kan ren nai xin), “enduring tolerance and patience,” followed by 救惡眾生 (jiu e zhong sheng), “save beings from unfavorable conditions.”
n.­1073
According to the Sanskrit abhilaṣantī and the Chinese 求 (qiu). The Tibetan translates as dad pa (“having faith in”).
n.­1074
According to the Tibetan dran pa and the Chinese 念 (nian). The BHS is abhijānāti. Edgerton gives the meaning as “know” and “recognize” and thinks that Burnouf and Kern (who translated The Lotus Sūtra from Sanskrit) were wrong in interpreting the word as “remember.”
n.­1075
According to the Sanskrit vismartum and the Chinese 忘失 (wang shi). The Tibetan has brjod (“speak,” “describe”) in error for brjed (“forget”).
n.­1076
According to the Sanskrit vismartum and the Chinese 忘失 (wang shi). The Tibetan has brjod (“speak,” “describe”) in error for brjed (“forget”).
n.­1077
From the Sanskrit agraha and the Chinese 執著 (zhi zhuo). The Tibetan has rab kyi ’du shes (“highest identification”), presumably translating from a manuscript that had the error agra.
n.­1078
From the Sanskrit hīnapraṇīta, translated into the Chinese as 勝劣 (sheng lie, “inferior or superior”). The Tibetan has bzang ngan gyi ’du shes (“identification as good or bad”).
n.­1079
According to the Sanskrit and the Chinese 生死海 (sheng si hai, “ocean of births and deaths”). The Tibetan has chos kyi rgya mtsho (“ocean of Dharma”).
n.­1080
According to the Tibetan lha yi dbang po, translated from surendra. Vaidya assumes an elided initial a, which would result in “lord of the asuras,” though it does not appear to fit the context in the Tibetan where asuras are being vanquished. However, in the Chinese translation, the 80-volume edition has the lord of the asuras “who can subjugate the ocean of kleśas throughout the great cities of the three realms,” 遍撓動三有大城煩惱海 (bian nao dong san you da cheng fan nao hai). Carré has roi des asuras, and Cleary “lord of the asuras.”
n.­1081
From the Tibetan brjod pa, presumably from the Sanskrit varṇitam. Not present in Vaidya.
n.­1082
From the Tibetan yongs su bsgom pa, which would have been translating paribhāvita. Not present in Vaidya or the Chinese, where the list is shorter.
n.­1083
According to the Sanskrit samīkurvan and most Kangyurs, which read mnyam par bya ba byed pa. Degé has the error mnyam par bya ba myed pa. Cleary translates as “living up to it.” Not present in the Chinese.
n.­1084
According to the Sanskrit dhāraṇi, the Narthang and Stok Palace gzungs, and the Chinese 陀羅尼 (tuo luo ni). Other Kangyurs have the error gzugs (“form”).
n.­1085
According to the Tibetan sgo. The Sanskrit has naya (“way”). The Chinese has 令其迴向一切智位 (ling qi hui xiang yi qie zhi wei, “make them dedicate for attaining omniscient wisdom”).
n.­1086
According to the Tibetan. The Chinese adds two synonyms of buddhas.
n.­1087
The Tibetan translates this by using a double negative.
n.­1088
From the Sanskrit pāṣaṇḍā. Translated into the Tibetan as zhags pa ’thub pa (“noose splitting”). The Chinese has 九十六眾 (jiu shi liu zhong, “ninety-six groups of individuals”).
n.­1089
From the Sanskrit nigama. Not present in the Tibetan. This sentence is not present in the Chinese.
n.­1090
Sanskrit sarvagaminī, while his name is “Sarvagamin.”
n.­1091
According to the Sanskrit svabhāva and the Chinese. The Tibetan has rang bzhin med (“absence of nature”), perhaps from a corruption in the Sanskrit. The Chinese has 證知諸法實性 (zheng zhi zhu fa shi xing, “realizing the true nature of all phenomena”), omitting the term wisdom.
n.­1092
According to the BHS Sanskrit madapramāda. Mada can also mean “pride.” Both meanings were translated into the Chinese as 憍逸 (jia yi).
n.­1093
The Sanskrit nāga is used as a synonym for “elephant,” but the phrase nāgsaṃkṣobha occurs a little later in this text in reference to nāgas. In this case, however, it may refer specifically to cobras, as nāga in India is the name both for the cobra and the deity, which is a “cobra deity.” What is being referred to here may be the confrontations that occurred in India between elephants and cobras. The Chinese translates the name of the perfume by “elephant” 象藏 (xiang zang) in association with “nāgas” (龍, long).
n.­1094
The Degé print has here page 594 (folio 297.b) in error for 94 (folio 47.b). The page number has been emended in the Degé reader.
n.­1095
This refers to infantry, chariots, cavalry, and elephants.
n.­1096
According to the Sanskrit śubhonavyūha. The Tibetan rnam par ’byed pa means “differentiation.” Carré, translating from the Chinese, has Pur Ornament, and therefore the Chinese may have been translating from a text that had śuddhovyūha.
n.­1097
According to the Sanskrit viṣamatā and the Chinese. The Tibetan has the obscure thag thug. The Chinese lists four sets of opposites: upward-downward (literally, “high-low”), safe-dangerous, clean-dirty, and crooked-straight.
n.­1098
According to the Chinese and the Sanskrit kṣema, though its opposite is missing in the Vaidya edition. The Tibetan has bde ba and mi bde ba (“pleasant and unpleasant”).
n.­1099
According to the Tibetan and the French translation of the Chinese. Vaidya has anugrahajñāna, “the knowledge for benefiting.”
n.­1100
According to the BHS meaning of anunaya, which has a negative sense. It was translated into Tibetan more positively as byams pa (“love” or “kindness”) according to its Classical Sanskrit meaning.
n.­1101
From the BHS unnāmāvanāma translated into Tibetan as mthon dman du gyur pa (“become high [or] low”).
n.­1102
From the Sanskrit mati. Translated into Tibetan as nan tan (“diligent practice”), perhaps from a text that read pratipatti.
n.­1103
Simplified from the Sanskrit saṃbhavahetu and the corresponding Tibetan ’byung ba’i rgyu, which would literally be “the cause of the arising of” as in the Chinese 生大智因 (sheng da zhi yin).
n.­1104
The Tibetan interpretation of the compound could be taken to mean “various gateways and continuums” (with rgyud translating āvartanaya). In Chinese, this and the preceding phrase are conjoined as one, and āvartanaya is translated as 旋 (xuan, “revolving”).
n.­1105
According to the Tibetan (though it translates this part of the compound as “cause of the arising of and the purity of” instead of “the pure arising of”). Viśuddhi is not present in the Vaidya Sanskrit in this sentence but is in the following sentences. The Chinese translation contains “pure” 清淨 (qing jing) in this and the following phrases.
n.­1106
According to the Tibetan, which appears to be a free translation of abhi­mukham āvartayayiṣyāmi (“to turn toward”). The Chinese translates as 見 (jian, “see”).
n.­1107
According to the Sanskrit and the Chinese. “Noble one” is omitted in the Tibetan.
n.­1108
According to the Sanskrit mūla. The Tibetan has gtos, not present in the Mahāvyutpatti and defined elsewhere as che chung (“size”). The Chinese translates as 種 (zhong), literally “seeds,” which can mean “sources.”
n.­1109
According to the Sanskrit avarta, the Chinese, and Narthang and Lhasa, which read klong. Other Kangyurs have the meaningless glong. The Chinese lists “the depths of whirlpools,” “the distance (far and near) of waves,” “qualities (literally ‘colors’) of water,” and other various distinctions.
n.­1110
From the Sanskrit praivarjana. The Tibetan translates as bkol ba (“use,” “employ”).
n.­1111
Sanskrit kṣaṇa. An astronomical “hour” of forty-eight minutes.
n.­1112
The Tibetan interprets the Sanskrit compound as having the conjunction “and” instead of “of.” The Chinese omits this but adds “knowing water currents” to the ability to keep a ship traveling safely.
n.­1113
From the Sanskrit parivartana. The Tibetan translates as the obscure brdo ba or rdo ba.
n.­1114
From the Sanskrit arthakārya. The Tibetan interprets this as don dang dgos pa (“benefits and necessities”). The Chinese has “to benefit beings.”
n.­1115
From the Sanskrit kṣemeṇa. The Tibetan translates as lam bde (“happy path”). The Chinese translates as 行安隱道 (xing an yin dao, “travel by safe path”).
n.­1116
From the Sanskrit śivena. The Tibetan translates as nye zhor mi ’gyur (“without obstacle”). Not present in the Chinese but implied by 安隱道 (an yin dao, “safe path”).
n.­1117
From the Sanskrit vipanna. The Tibetan translates as bub pa’am nye zhor gyur. Translated into the Chinese as 損壞 (sun huai, “damage”).
n.­1118
The Tibetan translates the compound by associating sarva (“all”) with the ocean. The Chinese has “never fear the ocean of.”
n.­1119
From the Sanskrit saṃsīdana. The Tibetan translates as nye zhor ’gyur ba (“had an obstacle”). Omitted in the Chinese.
n.­1120
From the Sanskrit mukhībhavati. The Tibetan translates as mngon sum du gyur pa (“becomes manifest,” “is directly perceived”). The Chinese has “they definitely can enter the ocean of omniscient wisdom.”
n.­1121
According to the Sanskrit amogha. Omitted in the Tibetan.
n.­1122
According to the Sanskrit and the Chinese. “Banner of great compassion” is omitted in the Tibetan. The Chinese translates as 大悲幢 (da bei chuang) but incorporates the meaning of amogha (bu kong, “not empty”) into a separate phrase: 若有見我及以聞, 與我同住, 憶念我者, 皆悉不空 (ruo you jian wo ji yi wen, yu wo tong zhu, yi nian wo zhe, jie xi bu kong, “All those who have seen me and heard me, have lived with me, or remember me will attain fruition”).
n.­1123
According to the Tibetan chags pa’i chu srin. The Sanskrit is saṃgrahagraha, and the Chinese also makes no mention of makaras.
n.­1124
According to the Tibetan rang bzhin dang gzhi and the Sanskrit svabhāva-tala. The Chinese has 性 (xing, “nature”) but omits “basis.” Carré has la nature vrai (“the true nature”).
n.­1125
According to the Tibetan rgya mtsho. The Sanskrit has jāla (“water”).
n.­1126
According to the Tibetan rnam par spyod pa, presumably from the Sanskrit vicāriṇāṃ. Vaidya has vihāriṇam (“wandering”) and Cleary has “remain.” Carré has se tenir. The Chinese has 平等住一切時海 (ping deng zhu yi qie shi hai, “remain or abide impartially in the ocean of all times”).
n.­1127
According to the Tibetan and Carré’s French translation from the Chinese. Vaidya has sāgara­saṃbhinna (“the different oceans”) and not sāgarāsaṃbhinna, and Cleary’s translation accords with that.
n.­1128
According to the Sanskrit tattvābhijñānāṃ. The Tibetan has dmigs pa shes pa or dmigs shes pa. The Chinese translates as 能以神通度眾生海 (neng yi shen tong du zhong sheng hai, “who can save the ocean of beings through their clairvoyance”).
n.­1129
According to the Sanskrit kāla and the Chinese 時 (shi). The Tibetan has dbres or bres.
n.­1130
From the Sanskrit sneha, which can also mean “attachment” or “oiliness.” The Tibetan translates it as rlan pa (“wetness”). The Chinese uses two water-related verbs 潤澤 (run ze, “to moisten,” “to enrich”) to indicate the aspiration to benefit all beings with great compassion as does water.
n.­1131
According to the BHS meaning of nimṇa, which can mean “aiming at” or “leading to.” Otherwise it has the meaning “downward,” and therefore this compound nimnonnata can mean “up and down” or “high and low.” The Tibetan appears to have tried to make sense of this by adding a negative thur med (“not downward”). It is possible to interpret the phrase to mean “the lower and higher part of the path to omniscience.” The Chinese translates as 心無高下 (xin wu gao xia, “mind is free from ‘high and low’ ”).
n.­1132
From the Sanskrit uddhṛta. The Tibetan translates as zhugs pa (“enter,” “follow,” “engage in”). The Chinese has 拔不善刺 (ba bu shan ci) and 滅一切障 (mie yi qie zhang), “pulled out thorns of harmful qualities” and “eliminated all obstacles.”
n.­1133
From the Sanskrit parākrama, which can also mean “advance,” and which the Tibetan translates as sngon du ’dor ba (“cast before”). The Chinese translates by the metaphor of 牆塹 (qiang qian), “walls and moats.”
n.­1134
From the BHS samarpita. The Tibetan translates as rab tu byung ba (“completely arisen”).
n.­1135
From the BHS vipula­prasrabdhi. Absent in the Tibetan. The Chinese translates by the metaphor of 園苑 (yuan yuan, “gardens and parks”).
n.­1136
According to the Sanskrit pura and the Chinese 城 (cheng). The Tibetan translates as pho brang (“palace”).
n.­1137
From the Sanskrit akṣunna. The Tibetan translates as thogs pa med pa (“unimpeded”) and as adverbial to “the act of entering.”
n.­1138
From the Sanskrit pariniṣṭhāpayantaṃ, the Narthang and Lhasa bgro, and the Chinese 理斷 (li duan). Other Kangyurs, including Stok Palace have ’gro (“go”). The Chinese makes additional mention of “numerous merchants.”
n.­1139
From the Sanskrit ahaṃkāra. Translated into Tibetan as bdag tu bya ba. The Chinese translates as 我慢 (wo man, “self-pride”) and repeats an alternative translation of the term simply as 我 (wo) in the next short phrase.
n.­1140
According to the Sanskrit mamakārotsargāya and the Chinese 我所 (wo suo). Its translation appears to be missing from the Tibetan.
n.­1141
The Tibetan appears to split this compound into two separate topics of ripening and guiding. The Chinese has it as a single topic.
n.­1142
According to the Tibetan and the Chinese. The Sanskrit does not mention rain, only clouds. The Chinese mentions neither rain nor clouds.
n.­1143
According to the Sanskrit ājānīyām;’tshal in the Narthang, Lhasa, and Stok Palace Kangyurs; and the Chinese. Others such as Degé have btsal (“seek”), apparently a scribal error in following dictation.
n.­1144
The Tibetan interprets “omnipresent” as referring to the “gateway.” The Chinese translation agrees with the Sanskrit.
n.­1145
According to the Tibetan and the Chinese. “Miracles” is absent in the Sanskrit.
n.­1146
The Tibetan interprets “omnipresent” as referring to the “gateway.” The Chinese translation agrees with the Sanskrit.
n.­1147
According to the Tibetan sum cu rtsa sum. The Sanskrit has tridaśa (“thirty”) but in context is clearly referring to what is usually called the Trāyastriṃśa paradise. The Chinese has 三十三天 (san shi san tian, “Heaven of the Thirty-Three Celestials”).
n.­1148
According to the Sanskrit pāṣaṇḍa and the Chinese 外道 (wai dao). The Tibetan translates as zhags pa ’thub pa (the first half meaning “noose”), perhaps from a manuscript that had pāśaṇḍa.
n.­1149
According to the Tibetan mi bde ba. The Sanskrit has kāraṇa (“cause”). The Chinese has this as “I describe the beings in hell” and places it before the preceding sentence.
n.­1150
The Tibetan interprets “omnipresent” as referring to the “gateway.” The Chinese has “pure or stainless gateway” and “the power of the noncomposite miracles.”
n.­1151
From the Sanskrit vimala. The Tibetan may have been translating from bala (“power”).
n.­1152
According to the Tibetan and the Chinese. “Miracles” is absent in the Sanskrit.
n.­1153
According to the Tibetan that appears to be translating from abhāva as earlier. The Sanskrit has avabhāsa (“illumination,” “splendor”). The Chinese agrees with the Tibetan.
n.­1154
From the Sanskrit. The Tibetan reads “who have ears dedicated to focusing on all paths of words and sounds.” The Chinese has 音聲言說 (yin sheng yan shuo), referring to the entire range of sound and speech.
n.­1155
According to the Sanskrit kumara. The Tibetan has rogs pa (“helpers”). The Chinese simply has “countless people said to him…”
n.­1156
According to the Tibetan. The Chinese has 如忉利天中波利質多羅樹 (ru dao li tian zhong bo li duo luo shu, “like the night-flowering jasmine (Skt. pārijātaka) tree in the Trāyastriṃśa paradise”). The Sanskrit reads, “like the indestructible coral trees in the city of Tridaśa.”
n.­1157
According to the Tibetan. Not present in the Sanskrit or the Chinese.
n.­1158
According to the Sanskrit. The Tibetan and the Chinese do not have “peaks.”
n.­1159
According to the Sanskrit and the Chinese. The Tibetan omits “jewels.”
n.­1160
According to the Tibetan stan. The Sanskrit has vastra (“cloth”) and is in accord with the Chinese 衣 (yi).
n.­1161
According to the Sanskrit. The Tibetan repeats the adjective “various” here. The Chinese does not indicate whether it is singular or plural.
n.­1162
According to the Tibetan. “Adorned by many” is not present in the Sanskrit or the Chinese.
n.­1163
According to the Sanskrit and the Yongle, Lithang, Kangxi, and Choné Kangyurs. Other Kangyurs omit “thousand.” The last phrase is absent in the Chinese.
n.­1164
From the Sanskrit siṃhaskandha. Yongle, Lithang, Kangxi, and Choné have seng ge’i bya ba’i (“lion’s deeds”). Other Kangyurs, including Stok Palace, have the apparently meaningless seng ge’i bya la’i. The Chinese translates the second part of the compound word skandha as 聚 (ju, “gathering,” “aggregation”), but the meaning here is unclear.
n.­1165
According to the Sanskrit raja. The Tibetan translates as dam pa, perhaps in error for ’dam pa, which means “mud.”
n.­1166
According to the Tibetan and the Chinese. “And soft” is not present in the Sanskrit.
n.­1167
According to the Sanskrit and the Chinese. This is a standard description of the ground in pure realms. The Tibetan here has “without being higher or lower.”
n.­1168
According to the Tibetan sil ma. Not present in the Sanskrit. This description is not present in the Chinese.
n.­1169
According to the Tibetan ngang ngur (Degé has nga ngur), while the Sanskrit haṃsa is less specific and could be applied to any kind of duck, goose, or swan. The Chinese has a general description of “numerous birds” without naming them.
n.­1170
Transliterated as ko ki la in Tibetan, though the Tibetan khu byug is supplied in the Mahāvyutpatti.
n.­1171
According to the Sanskrit atula and the Chinese 無比 (wu bi). The Tibetan translates as rin thang med pa (“priceless”).
n.­1172
According to the Sanskrit and the Chinese. The Tibetan translates the compound as “strings and tassels of flowers of pearl jewels.”
n.­1173
“Variety” is from the Sanskrit vicitra. The expected sna tshogs is not present in the Tibetan.
n.­1174
According to the Tibetan. The Sanskrit is ananta. The Chinese has 無量 (wu liang, “infinite,” “endless”), but the description refers to the kūṭāgāras, not the ocean.
n.­1175
According to the Tibetan. The Sanskrit reads “with an inconceivable array of jewels.”
n.­1176
From the Sanskrit pura, which can mean “town” as well as “residence” or “building.” The Tibetan translates as pho brang (“palace”). The Chinese translation incorporates both “town” and “palace.”
n.­1177
According to the Sanskrit. The Tibetan has lha (“deva”).
n.­1178
The Sanskrit is literally “thirty” (tridaśa), but this is a short form of the name. The Tibetan translates as sum cu rtsa gsum (“thirty-three”). The Chinese translates as 忉利天 (dao li tian), “thirty-three paradise,” which is an abbreviation of 怛利耶怛利奢 (da li ye da li she).
n.­1179
The Sanskrit is citrakūṭa. The Tibetan has mdzes pa’i de’u (“beautiful small stones”), though the Yongle has mdzes pa’i ba phu. The Chinese describes the parasol(s) as “spreading out far and tall, like the peak(s) of Mount Sumeru.”
n.­1180
From the BHS balādhāna. This accords with the Chinese 威神力 (wei shen li). The Tibetan translates as byin gyi rlabs. The Chinese splits this into two sentences appearing after the following long sentence. The first sentence describes the incredible vastness of that great park as “eight groups of nāgas from a billion worlds and countless beings can fit into this park without feeling crowded.”
n.­1181
According to the Tibetan mi gtsug, perhaps translating from a manuscript that had anelya. The present Sanskrit has anavalokya (“could not be seen by”) and the Chinese concurs.
n.­1182
According to the Sanskrit samantād.
n.­1183
The phrase “surrounded by a great assembly” is according to the Sanskrit. Not present in the Tibetan or the Chinese.
n.­1184
According to the Sanskrit īryapātha. The Tibetan has just spyod lam (“conduct”) in agreement with the Chinese.
n.­1185
According to the Sanskrit śantendriyāṃ, the Chinese, and the Yongle, Lithang, Kangxi, Narthang, Choné, and Lhasa Kangyurs. Degé omits.
n.­1186
From the BHS sugupta (cf. Pali sugutta). The Tibetan translates as shin tu dben pa (“isolated,” “concealed”). Not present in the Chinese.
n.­1187
According to the Sanskrit amoghadarśana and the Chinese 見者不空 (jian zhe bu kong). The Tibetan omits “to see.”
n.­1188
According to the Sanskrit and the Chinese. “Dharmas” is not present in the Tibetan.
n.­1189
According to the Tibetan and the Chinese. Not present in the Sanskrit.
n.­1190
According to the Tibetan. Absent from the Sanskrit and the Chinese.
n.­1191
According to the Sanskrit. “Wisdom” is absent from the Tibetan. The Chinese has the name “the arising of delight toward the buddhas” from the following sentence.
n.­1192
According to the Tibetan and the Chinese. Not present in the Sanskrit.
n.­1193
According to the Sanskrit garbha, the Tibetan snying po, and the Chinese 藏 (zang). Cleary and Carré translate this as “treasure.”
n.­1194
According to the Sanskrit latā. The Tibetan translates as rgyud (“continuum”). Cleary has “tendrils.” The Chinese omits this but adds an adjective 妙 (miao, “sublime”) to flowers. Carré has the adjective merveilleuse (“marvelous”).
n.­1195
From the Sanskrit vairocana. Translated into Tibetan as rnam par snang ba. The Chinese has the phonetic transcription 毗盧遮那 (pi lu zhe na).
n.­1196
The Chinese has “superior and inferior motivations.”
n.­1197
From the Sanskrit ghanarasa, translated into Tibetan as ro rngams chen po (“very thick taste”).
n.­1198
According to the Tibetan nags tshal. Not present in the Sanskrit or the Chinese, which has a shorter list.
n.­1199
According to the Sanskrit. The Tibetan has the instrumental pas (instead of the expected pa la), meaning “by the bhikṣuṇī Siṃha­vijṛmbhitā.” Not present in the Chinese.
n.­1200
According to the Sanskrit and the Chinese. The number is not present in the Tibetan.
n.­1201
From the BHS āyūhatyā niryūhatyāḥ, translated into Tibetan as sgrub pa dang yongs su sgrub pa.
n.­1202
The Sanskrit and the Chinese have “this gateway of the light of wisdom.”
n.­1203
According to the Tibetan chos thams cad rab tu ’thad pa. The Sanskrit sarva­dharmupapanna could mean, “possessing all Dharmas (or all phenomena).” The Chinese translation has “all Dharmas” and “king of samādhi” 一切法三昧王 (yi qie fa san mei wang).
n.­1204
According to the Tibetan. Not present in the Sanskrit. The Chinese has 寶藏 (bao zang, “treasury,” “treasury of jewels”).
n.­1205
According to the Sanskrit upastambhayan and the Narthang rton. Other Kangyurs have ston (“demonstrate”). The Chinese translates as 得 (de, “attaining”).
n.­1206
According to the Sanskrit karma, the Chinese 業 (ye), and the Narthang las. Other Kangyurs have the error lam (“path”).
n.­1207
From the Sanskrit utkṣipta. The Tibetan translates as g.yeng ba med pa (“without distraction”). The Chinese is similar to the Tibetan, reading 目視不瞬 (mu shi bu shun), which appears to be based on utkṣipta-cakṣus.
n.­1208
From the Sanskrit abhirūpa. The Tibetan translates as mngon par mdzes pa in accordance with its other meaning as “beautiful.” The Chinese translation continues to describe the mind as “profound and vast like an ocean” without mentioning other qualities.
n.­1209
According to the Sanskrit aśubha. The Tibetan has sdug cing gtsang ba (“unpleasant and pure”). The Chinese presents this and the following sentence simply as opposite thoughts‍—淨想 (jing xiang, “pure”) and 欲想 (yu xiang, “desire”)‍—without further elaboration.
n.­1210
According to the Sanskrit śaraṇa and the Chinese 依怙 (yi hu). The Tibetan translates vaguely as gnas (“location,” “place”).
n.­1211
According to the Sanskrit prākāra. The Tibetan has sil ma (“pieces”). This and preceding descriptions are not present in the Chinese.
n.­1212
From the Sanskrit udviddha. Not present in the Tibetan. This description is not present in the Chinese.
n.­1213
According to the Sanskrit prākāra and the Chinese. The Tibetan has ’byungs gnas (“source”), presumably from a manuscript that had ākara. Not present in the Chinese.
n.­1214
According to the Sanskrit prakīrṇa and the Chinese 散 (san). The Tibetan has sil ma (“pieces” or “petals”). The Chinese describes the ground as “covered with these dispersed flowers.”
n.­1215
From the Sanskrit vicitra. The Tibetan makes this an adjective describing the jewels as sna tshogs (“various”). This sentence is not present in the Chinese.
n.­1216
From the Sanskrit nicaya, in agreement with the Chinese. The Tibetan has the obscure kun gyis shes pa.
n.­1217
The description of the tree is in accordance with the Tibetan but not present in the Chinese.
n.­1218
In Sanskrit, the euphemism for black is nila (“blue”) and was literally translated into Tibetan as mthon mthing (ting and ’thing in some Kangyurs) and the Chinese as 紺青 (gan qing).
n.­1219
According to the Sanskrit and the Chinese. The Tibetan omits “sounds.”
n.­1220
From the Sanskrit viṣaya, the Chinese 境界 (jing jie), and ’jig rten in the Yongle, Lithang, Kangxi, and Choné Kangyurs, which is absent in other Kangyurs.
n.­1221
According to the commentary, this refers to the eightfold path, with wisdom being the right view and conduct being the other seven aspects of the path. All terms from “an arhat” to “bhagavat” are omitted in the Chinese.
n.­1222
According to the Sanskrit and the Chinese. “Of the Buddha” is absent in the Tibetan.
n.­1223
According to the Tibetan dril bu (“bell”), presumably from a manuscript that had kiṅkiṇi. The Sanskrit has kākaṇi. Cleary has “coin.”
n.­1224
According to most Kangyurs. Degé has the genitive byang chub sems dpa’i. The Chinese has 菩薩摩訶薩 (pu sa mo he sa, “bodhisattva mahāsattvas”).
n.­1225
Literally, “a hundred times ten million.” The Tibetan is bye ba phrag brgya. The Sanskrit is koṭīśata.
n.­1226
Literally, “a thousand times ten million.” The Tibetan is bye ba phrag stong. The Sanskrit is koṭīsahsara.
n.­1227
In other words, “a trillion buddhas.” Literally, “a hundred ten millions times a thousand.” The Tibetan is bye ba brgya phrag stong. The Sanskrit is koṭī­śata­sahasra.
n.­1228
Literally, “a billion times ten million.” According to the BHS meaning of ayuta in koṭī-ayuta as “a thousand million” (a billion). The Classical Sanskrit ayuta usually means just “ten thousand.” The usual translation in Tibetan for this is ther ’bum. Here khrag khrig is used, which usually translates the next number, niyuta.
n.­1229
The BHS is koṭī-niyuta. Literally, “a hundred billion times ten million.” The Tibetan is bye ba dung phyur.
n.­1230
The Sanskrit is koṭī-kaṅkara, in which kaṅkara is a hundred niyuta. The Tibetan is bye ba thams thams.
n.­1231
The Sanskrit is koṭī-bimbara. The Tibetan is bye ba khrag khrig. The Tibetan repeats khrag khrig used earlier in the list for ayuta.
n.­1232
According to the Sanskrit vinardita. The Tibetan has khyu mchog gi mthu byung, a translation of vṛṣabhitā, which occurs a little further on in this list of perceptions, and therefore it appears that a scribal error occurred in the Sanskrit manuscript from which the Tibetan was translated.
n.­1233
According to the BHS gati and the Tibetan rig pa in Degé and other Kangyurs. Yongle, Lithang, Kangxi, Narthang, and Choné have rigs.
n.­1234
According to the Sanskrit bhaktyā. The Tibetan has blo gros, perhaps translating from a manuscript that had matyā.
n.­1235
According to the Sanskrit vinardita. The Tibetan has khyu mchog gi mthu byung, a translation of vṛṣabhitā, which occurs a little further in this list, and therefore it appears that a scribal error occurred in the Sanskrit manuscript. The Chinese translation has here 摧扶魔軍 (cui fu jo jun, “defeat and tame the army of māras”). The Chinese presents these perceptions as four-word phrases, and the list is shorter.
n.­1236
According to the BHS gati and the Tibetan rig pa in Degé and other Kangyurs. Yongle, Lithang, Kangxi, Narthang, and Choné have rigs.
n.­1237
According to the Sanskrit bhaktyā. The Tibetan has blo gros, perhaps translating from a manuscript that had matyā. Not present in the Chinese.
n.­1238
According to the Sanskrit atulaṃ and the Chinese. “Unequaled” is not present in the Tibetan.
n.­1239
According to the BHS gati and the Tibetan rig pa in Degé and other Kangyurs. Yongle, Lithang, Kangxi, Narthang, and Choné have rigs.
n.­1240
According to the Sanskrit bhaktyā. The Tibetan has blo gros, perhaps translating from a manuscript that had matyā.
n.­1241
According to the Sanskrit tathāgata­divasāvakrānta. The Tibetan has nyi ma las byung ba (“that have arisen from the sun of the tathāgatas”). The Chinese has 如來智日 (ru lai zhi ri, “the sun of the wisdom of the tathāgatas”).
n.­1242
According to the Sanskrit mudrā and the Chinese. The Tibetan has rgya mtsho (“ocean”), presumably from a manuscript that read samdurā.
n.­1243
Śirījalarāja may alternatively be the name of a region.
n.­1244
According to the Sanskrit dhīra and the Narthang brtan pa. Other Kangyurs make it into the adverb brtan par.
n.­1245
According to the Sanskrit nāyakānāṃ and the Yongle and Narthang Kangyurs. Degé and other Kangyurs have an instrumental particle.
n.­1246
From the Sanskrit śrotrānugamam anusmaran. The Tibetan has rjes su ’brang (“follow”), connected to the names rather than the hearing. Not present in the Chinese.
n.­1247
According to the Sanskrit and the Chinese. The Tibetan and the Chinese omit “the Dharma.”
n.­1248
From the Sanskrit vinardita (literally, “roar”) and the Chinese. The Tibetan has “the power that arises from the supremacy.” The Chinese has “having seen the buddhas attaining complete buddhahood.”
n.­1249
According to the Sanskrit. The Tibetan translates as sman ljongs (“valley” or “land of herbs”). The Chinese has “the western side of the valley.”
n.­1250
According to the Sanskrit utsa-saraḥ-prasravaṇa.
n.­1251
According to the Sanskrit, the Chinese, and the Narthang and Lhasa Kangyurs. Other Kangyurs omit “wisdom.” The Chinese has 無盡智炬 (wu jin zhi ju, “the inexhaustible torch of wisdom”).
n.­1252
From the Sanskrit svāgatam. The Tibetan translates as “Your coming is excellent, excellent!” The Chinese translates as 善來 (shan lai), a compound of “excellent” and “coming.”
n.­1253
From the Sanskrit vagāviṣṭa and the Chinese. The Tibetan translates as byin gyis brlabs, which could be translated similarly, though byin gyis brlabs usually translates adhiṣṭhāna and is also regularly translated into English as “blessing.”
n.­1254
According to the Sanskrit kamala. “Lotus” is not present in the Tibetan or the Chinese. The Chinese has “you who arise from the ocean of the merit and wisdom of Mañjuśrī.”
n.­1255
According to the Tibetan gyi char. “Rain” is not present in the Sanskrit or the Chinese.
n.­1256
According to the Sanskrit and the Chinese. “Pure” is not present in the Tibetan. Instead it is has rnam par dmigs pa (“perception”) instead of rnam par dag pa.
n.­1257
The Sanskrit saṃtrāsaka-bhaya appears to define this as “the fear from being frightened” in contrast to the next kind of fear, which comes from being confused or bewildered.
n.­1258
From the Sanskrit upakrama and the Chinese (“harmful circumstances”). The Tibetan has mi bde ba (“unhappiness”).
n.­1259
According to the BHS aśloka and the Chinese 惡名 (e ming). The Tibetan translates as grags pa med pa (“being without fame”).
n.­1260
According to the Sanskrit. “Great” is not present in the Tibetan or the Chinese.
n.­1261
According to the Tibetan dang mnyam par, presumably translating from a manuscript with samato, while the Sanskrit has śamatha (“peacefulness”).
n.­1262
According to the Sanskrit taṭe. The Tibetan translates as sman ljongs (“valley” or “land of herbs”).
n.­1263
The Sanskrit term is actually the synonym bhujaga.
n.­1264
According to the Sanskrit śubha and the Chinese. The Tibetan has grags (“fame”), which is repeated in the next line.
n.­1265
According to the Sanskrit giri. The Tibetan has rin chen (“jewel”) in error for ri chen.
n.­1266
Verse 19, which is present in the Sanskrit and the Chinese, is not present in the Tibetan. It states that those who make offerings of flowers, incense, and so on to him will be reborn in his buddha realm.
n.­1267
Verse 22, which is present in the Sanskrit and the Chinese, is not present in the Tibetan. It describes how Sudhana has tirelessly studied with kalyāṇamitras in worlds in the ten directions.
n.­1268
According to the Sanskrit gāthā-labdha-citta and the Chinese. The Tibetan appears to have translated from a corrupt manuscript with jñāna-gāhālabdha, which is translated as ye shes kyi gting ma rnyed pa’i sems (“a mind that has not found the depth of the wisdom of Avalokiteśvara”). Omitted in the Chinese.
n.­1269
According to the BHS nirjavana, which can also mean “to come out of.” The Tibetan translates as ’gro ba (“to go”). Cleary translates from the Chinese as “speeding forth in all directions.” The Chinese reads 普門速疾行 (pu men su ji xing).
n.­1270
According to the Sanskrit anubhāva. The Tibetan translates as mthu (“power”), similar to the Chinese 神力 (shen li, “miraculous power”).
n.­1271
According to the Sanskrit vikrīḍita and Yongle, Lithang, Kangxi, and Choné brtse. Degé and others have rtse.
n.­1272
According to the Sanskrit eṣa, the Narthang ’dir, and the Degé ’de re. Yongle, Lithang, Kangxi, and Choné have ’di re. Not present in the Chinese.
n.­1273
According to the Sanskrit devāgāre. Not present in the Tibetan.
n.­1274
According to the Sanskrit. Not present in the Tibetan or the Chinese.
n.­1275
According to the Sanskrit karma. Not present in the Tibetan or the Chinese.
n.­1276
According to the Tibetan. Not present in the Sanskrit. The Chinese has 珠網 (zhu wang, “net of pearls”).
n.­1277
According to the Sanskrit dānena. The Tibetan has the accusative instead of the instrumental case and thus could be rendered “teach generosity to the world.”
n.­1278
According to the Sanskrit duṣkara and the Narthang and Lhasa gtang bar dka’ ba. Other Kangyurs have gtang bar dga’ ba (“give that which you like giving”).
n.­1279
According to the Tibetan and the Chinese.
n.­1280
According to the Sanskrit bodhisattvānām and the Narthang and Lhasa sems dpa’. Other Kangyurs have sems dpa’i. The Chinese has 菩薩摩訶薩 (pu sa mo he sa, “bodhisattva mahāsattva”).
n.­1281
The Sanskrit uses the synonym uraga.
n.­1282
The Sanskrit svāgatam could be translated directly as “Welcome!” Not present in the Chinese.
n.­1283
According to the BHS and the Pali āyūhantī. The Tibetan translates as yongs su dpyod, though this may be a scribal error for yongs su spyod.
n.­1284
According to the BHS niryūhantī. The Tibetan translates as rnam par dpyod, though this may be a scribal error for rnam par spyod.
n.­1285
According to the Tibetan phrin las, presumably translating from kārya. The present Sanskrit has kāya (“body”). The Chinese also translates as “activities.”
n.­1286
According to the Sanskrit. The Tibetan has, literally, “separated black and white.” The Chinese describes the color of her eyes and hair as 紺青 (gan qing, “reddish dark color”).
n.­1287
The Sanskrit rakta can also mean “red.” The Chinese translates this as “red.”
n.­1288
According to the Tibetan skad (“speech” or “language”), which here appears to translate the Sanskrit mantradharma, which could here mean “qualities of speech.”
n.­1289
From the BHS vihāra. The Tibetan translates in the same way, as rnam par spyod pa.
n.­1290
According to the Sanskrit hinendriya. The Tibetan translates as dbang po zhum pa (“weak power”). This appears to be considered as part of the preceding sentence or omitted in the Chinese.
n.­1291
According to the Sanskrit and the Chinese. Unintentionally omitted in the Tibetan.
n.­1292
According to the Sanskrit antara and the Chinese. The Tibetan translates it as gzhan (“other”).
n.­1293
According to the Sanskrit saṃgrahaka and the Yongle, Lithang, Kangxi, and Choné sdud pa. Degé and others have the scribal error sbud pa. The Chinese omits this and also the manifestations as a merchant leader, king of the garuḍas, and king of mahoragas, but adds 魚王 (yu wang, “king of fish”).
n.­1294
According to the Tibetan mnyan pa. The Sanskrit kaivarta can mean “fisherman.” The Chinese is the same as the Tibetan: 船師 (chuan shi, “ferryman,” “captain”).
n.­1295
According to the Sanskrit rātrau and the Chinese 夜 (ye). Omitted in the Tibetan.
n.­1296
According to the Sanskrit. The Tibetan translates as “impeded through being unable to give up children and wife.”
n.­1297
According to the Tibetan. The Sanskrit translates as “who remain in the vast variegated domain of trees.”
n.­1298
According to the Sanskrit kaṇṭaka. The Tibetan has the obscure spong po.
n.­1299
According to the Sanskrit druma. Not present in the Tibetan.
n.­1300
According to the Sanskrit and the Chinese. Omitted in the Tibetan.
n.­1301
According to the Sanskrit and the Chinese. Omitted in the Tibetan.
n.­1302
According to the Lithang and Kangxi rgol and the Chinese 涉 (she). Other Kangyurs have rkyal (“swim”).
n.­1303
According to the Tibetan. The Chinese has 河海 (he hai, “river and ocean”). It is not present in the Sanskrit.
n.­1304
From the Sanskrit nigama. Translated into Tibetan as ljongs (“land”) and the Chinese as 城邑 (cheng yi, “cities”).
n.­1305
According to the Sanskrit mātya. The Tibetan translates according to an alternative meaning of the word blon po (“minister”).
n.­1306
According to the BHS poṣa, translated into Tibetan, apparently from an incorrect etymology, as gso ba (“nurturing or healing”). The Chinese mentions “self, person/individual, and beings.”
n.­1307
According to the Tibetan gnod. The Sanskrit ghata can also mean “kill.” The Chinese has 呰辱傷害 (zi ru shang hai, “insult and harm”).
n.­1308
According to the Sanskrit vicchindika and the Lithang and Choné spyod pa. Degé has spong ba (“abandon”). The Chinese translates as 斷 (duan, “sever,” “abandon”).
n.­1309
According to the Sanskrit. The Tibetan may have been translating from a corruption in a Sanskrit manuscript, as it has the apparently meaningless snod ma skams par snying ring ba (“who have hearts far from vessels that are not dry”). The Chinese presents these phrases in a different order; the corresponding phrases seem to be “harm or even kill those who are kind to them” and “hostile to those who have not shown kindness to them.”
n.­1310
According to the Sanskrit. The Tibetan has “who are not harmful.”
n.­1311
The Tibetan appears to have the instrumental pas in error for the genitive pa’i. The corresponding Chinese phrase might be “disrespectful to the ordained saṅgha and brahmins.”
n.­1312
According to the Sanskrit eka, the Chinese 一 (yi), and the Yongle, Lithang, Kangxi, and Choné gcig. Degé has mchog (“supreme”).
n.­1313
According to the Sanskrit jñāna. The Tibetan has gnas (“location,” “dwelling”). The Chinese has 處 (chu, “place,” “location”).
n.­1314
According to the Sanskrit saṃkalpa and Narthang and Stok Palace rtog pa’i. Degé has lta ba’i (“view”).
n.­1315
According to the Tibetan, translating from a variant of the presently available Sanskrit, which has “while not turning away from all realms of beings.” In the Chinese translation this can refer to “beings not departing from the conduct of bodhisattvas and continuously guiding all beings.”
n.­1316
According to the Tibetan. The Sanskrit has “I gave rise to the illumination of the Dharma.” The Chinese agrees with the Sanskrit.
n.­1317
According to the Tibetan, translating from a variant of the presently available Sanskrit, which has “My love is vast and completely pure.” The Chinese has “I have diligently practiced vast love.”
n.­1318
According to the Tibetan. The Sanskrit has “I eliminate evil and illuminate the world. / Sudhana, this supreme way is perfectly firm/wise.” The Chinese has 佛子應修學 (fo zi ying xiu xue), which can mean that the sons of buddhas should learn and practice in the same way.
n.­1319
According to the Tibetan. The Sanskrit has samanta (“always”). The Chinese has 等如如 (deng ru ru), which can mean “always.”
n.­1320
According to the Tibetan dpag yas. The Sanskrit has atulaḥ (“unequaled”), translated as 無等 (wu deng) in Chinese.
n.­1321
According to the Sanskrit bhūmi. The Tibetan gyi sa has been misinterpreted in Degé as gyis. The Chinese has 力 (li, “power,” “strength”).
n.­1322
According to the commentary, this refers to the eightfold path, with wisdom being the right view and conduct the other seven aspects of the path. This is absent from the Chinese.
n.­1323
The Sanskrit translates as “all bodhisattvas.”
n.­1324
According to the BHS viśodhayi. The Tibetan has spyod in error for sbyong. The Chinese has 度 (du, “to cross over,” “to save”).
n.­1325
According to the Tibetan rjes su ’brang and the Chinese 行 (xing), both presumably translating from anusaraṇa. The present Sanskrit has anusmaraṇa (“remembering”).
n.­1326
According to the Sanskrit asatya, the Yongle, Lithang, Kangxi, Narthang, Choné, and Stok Palace Kangyurs, and the Chinese 非實 (fei shi). Degé adds a negative: “Those tathāgatas are not untrue.”
n.­1327
The Sanskrit is svabhāva­viśuddhi, “pure nature.” The Chinese is the same as the Tibetan, translating as “nature.”
n.­1328
According to the BHS vipulī. The Tibetan has yongs in error for yangs. The Chinese has 增長圓滿 (zeng zhang yuan man, “to increase and perfect”), likely from Sanskrit vipulī-karaṇa.
n.­1329
According to the Tibetan translation of the BHS aparādhīna and in accord with the Chinese 不自在想 (bu zi zai xiang). The term also means “guilt” in BHS and Pali, which may be what is intended here.
n.­1330
According to the Sanskrit upsaṃharāmi. The Tibetan has “teach” as in the preceding sentence. The Chinese has 與 (yu, “give,” “generate,” “create”).
n.­1331
The Sanskrit reads “tathāgatas.” The Chinese reads “buddhas.”
n.­1332
According to the Sanskrit vilagna, presumably originally translated as brtan. Yongle, Lithang, Kangxi, and Choné have bstan (“teach”), and Degé has bsdad (“dwell”).
n.­1333
According to the Tibetan yun ring por gnas pa. The BHS and Pali vilamba means “to tarry,” while in Classical Sanskrit it would mean “hang.” Not present in the Chinese.
n.­1334
According to the Tibetan sgra sgrog. The Sanskrit has anucaraṇa (“traverse”). The Chinese has 說法聲 (shuo fa sheng, “the sound of teaching the Dharma”).
n.­1335
According to the Sanskrit duṣkara, the Chinese 難 (nan), and Narthang, Lhasa, and Stok Palace bka’. Degé and other Kangyurs have dga’ (“joy”).
n.­1336
From the Sanskrit. The Tibetan interprets this as “asceticism and discipline.” The Chinese does not repeat the word “discipline” here.
n.­1337
According to the Tibetan and the Chinese.
n.­1338
According to the Tibetan. “All beings” is absent in the Sanskrit. The Chinese interprets this phrase as “Develop neither inferiority nor superiority in all actions.”
n.­1339
According to the Tibetan. The Sanskrit translates as “not being elevated or pleased by honors.”
n.­1340
According to the Sanskrit saṃvarṇayamānān, which the Tibetan translates in the same way as it translated saṃdarśayamānān, namely, yongs su ston pa, which could mean “show” or “teach.” The Chinese has 讚 (zan, “praising”).
n.­1341
According to the Tibetan ’jug pa’i sgo, translating from mukha. The Sanskrit has sukha (“bliss”), and the Chinese 樂 (le) is translated from sukha.
n.­1342
According to the Tibetan. Not present in the Sanskrit or the Chinese.
n.­1343
The Sanskrit translates as “all kalyāṇamitras.”
n.­1344
The Sanskrit translates as “all ācāryas, gurus, and kalyāṇamitras.”
n.­1345
According to the Tibetan and Suzuki’s Sanskrit. Vaidya’s Sanskrit and the Chinese have only “of all samādhis.”
n.­1346
According to the Tibetan. This sentence is not present in the Sanskrit.
n.­1347
The Sanskrit translates as “ripening beings for omniscience.” The Chinese has “cause all to be happy and accomplish omniscience.”
n.­1348
According to the Tibetan. The Sanskrit and the Chinese do not have “and what is not meritorious.”
n.­1349
According to the Tibetan mya ngan mi bzad pa. The Sanskrit has “the dense thicket (kāntāragahana) of wrong views,” which was translated into Chinese as 見稠林 (jian chou lin).
n.­1350
According to the Tibetan sgo, which was translated from mukha. The present Sanskrit has sukhā (“bliss”). The Chinese has 不住生死, 不住涅槃 (bu zhu sheng si, bu zhu nie pan, “do not abide in either life and death (saṃsāra) or nirvāṇa”).
n.­1351
According to the Sanskrit avināśa and the Chinese 不破壞 (bu po huai). The Tibetan has mi ’jigs pa (“fearless”) in error for mi ’jig pa.
n.­1352
According to the BHS apratisrabdham. Translated into Tibetan as rgyun med and into Chinese as 無間斷 (wu jian duan, “uninterrupted”).
n.­1353
According to the Sanskrit viśodhayamānān and the Chinese 清淨 (qing jing). The Tibetan has spyod pa in error for sbyong ba.
n.­1354
According to the BHS adhivāsana and the Chinese 忍受 (ren shou) as a verb. The Tibetan has bag la zhi bar byed pa (“quiescence”) in Yongle, Lithang, Kangxi, and Choné, and the scribal error bag la zha bar byed pa (“propensity”) in other Kangyurs.
n.­1355
According to the Sanskrit durbhāṣita and the Tibetan ngan du smra ba. Choné has rang don du smra ba (“speaking self-benefit”).
n.­1356
According to the Sanskrit duścintita. The Tibetan has nyes par spyod pa (“bad behavior”), perhaps a scribal error for dpyad pa. Yongle, Lithang, Kangxi, and Choné have nye bar (“closely”) in error for nyes pa.
n.­1357
From the Sanskrit avipraṇāśa, which particularly has the meaning of something that continues until the fruition of its result, translated into Chinese as 不失壞 (bu shi huai).
n.­1358
According to the Tibetan chos. The Sanskrit has karma.
n.­1359
According to the Tibetan ’du ba, presumably translating saṃbhāra. The Sanskrit has saṃbhava (“originating,” “arising”). The Chinese translation appears to incorporate both Sanskrit terms, carrying the sense of “practiced the accumulation of wisdom so that all the requisites (資具, zi ju, an alternative translation of saṃbhāra or translating from upakarana), purity, the sun disk of the great wisdom, and so on, manifested.”
n.­1360
According to the Sanskrit pariśuddhi. The Tibetan has sbyor ba, apparently a scribal error for sbyong ba. The Chinese translation follows the Sanskrit pariśuddhhi (清淨, qing jing) but expands the phrase to include other details.
n.­1361
According to the Tibetan. The Sanskrit has vijñaptinaya, which in BHS could mean “the ways of proclaiming” or “the ways of requesting the perfection of knowledge.”
n.­1362
The Sanskrit adds at this point, “the ways of an ocean of the perfection of knowledge.” Not present in the Tibetan.
n.­1363
The division of this list is according to the Sanskrit. The Tibetan appears to have ldan pa’i in error for ldan pa, thus conjoining two elements in the list.
n.­1364
According to the Sanskrit dharmādharma. The Tibetan appears to have suffered scribal corruption and has “Dharma and Dharma” (chos rnams dang chos). The Chinese translates as 所知法 (suo zhi fa), “knowledge of Dharma” without further elaboration.
n.­1365
The Sanskrit translates as “three times.” The Chinese is the same as the Tibetan.
n.­1366
According to the Sanskrit prasthāna, which is translated into Chinese as 發趣 (fa qu). The Tibetan has rab tu ’jug pa, which has a number of meanings, including one that coincides with prasthāna as confirmed by the Mahāvyutpatti.
n.­1367
The Sanskrit here uses a synonym for “ocean” (sāgara) in the preceding clause and samudra here. The Tibetan attempts to reflect this by translating the first as rgya mtsho and the second as gang chen mtsho. The Chinese uses the same word 海 (hai).
n.­1368
According to the Sanskrit parivarta. The Tibetan translates as rgyud, which could mean “continuum.”
n.­1369
According to the Tibetan spyod pa. The Sanskrit has “bodhisattva Dharma.”
n.­1370
This sentence is absent from the Vaidya Sanskrit edition but is present in the Suzuki edition and the Chinese.
n.­1371
According to the Tibetan. Not present in the Sanskrit, unless the Tibetan was translating from spatya, the second half of vanaspatya. The Chinese omits forests, harvests, herbs, parks, cities, the bodhimaṇḍa, and space.
n.­1372
From the Sanskrit sarasvati, perhaps here meaning “a flow” or “pith.” The Tibetan dbyings usually translates dhātu. It is possible that the Tibetan was originally dbyangs. The Chinese omits this term, conjoining this phrase with the subsequent one as 得他心智知眾生心 (de ta xin zhi zhi zhong sheng xin, “attaining the knowledge of the minds of other beings (translating from para-citta-jñānam) and knowing the minds of beings”).
n.­1373
According to the Tibetan nor bu rin po che, presumably translating from maṇiratna. The Sanskrit has maṇirāja (“king of jewels”), translated into Chinese as 摩尼寶王 (mo ni bao wang).
n.­1374
According to the Tibetan. The Sanskrit has “emanated bodies,” i.e., nirmāṇa­kāya.
n.­1375
According to the Sanskrit vimocyamāna, the Chinese 度脫 (du tuo), and most Kangyurs, which read ’grol ba. Degé has the error ’grel ba.
n.­1376
According to the Sanskrit and the Chinese. “Devas” is not present in the Tibetan.
n.­1377
According to the Sanskrit dhvaja, translated into Chinese as 幢 (chuang) and the name of the previously mentioned samādhi and the Narthang and Lhasa rgyal mtshan. Yongle has rgyal mtsho (“ocean of jinas”), and Degé and others have rgya mtsho (“ocean”).
n.­1378
According to the Tibetan chos and the Chinese 法 (fa). The BHS verse has the unusual dharmata (cf. dharmatā “true nature”).
n.­1379
According to the Tibetan sems can, presumably translating sattvan. The Sanskrit has sarvān (“all”). The Chinese translates as “all beings.”
n.­1380
Literally, “ten million (koṭi; bye ba) times a hundred thousand million (nayuta; khrag khrig).” In other words, a million million million. The Chinese has “one million nayuta times one koṭi” (1041 according to the definition given in both Śikṣānanda’s fascicle 30 and Prajñā’s fascicle 10).
n.­1381
According to the Sanskrit. The Tibetan has “hundred” (brgya) instead of hundred thousand million (nayuta; khrag khrig), so it would be only a hundred million million. The number quintillion in Tibetan is literally “ten million (koṭi; bye ba) times a hundred thousand million (nayuta; khrag khrig),” i.e., a million million million.
n.­1382
According to the Sanskrit maniprabhāsā. The Tibetan has just ’od (“light”), as if it is a part of the city’s name. The Chinese has just 寶 (bao), “jewels” or “precious,” as part of the city’s name: 香幢寶 (xiang chuang bao).
n.­1383
From the Sanskrit snigdhacittā hitacittā. This is also present in the Chinese.
n.­1384
According to the Sanskrit. The Tibetan splits this into “mountains and Cakravāla.” The Chinese has “within the circle of Cakravāla.”
n.­1385
According to the Sanskrit vara. Not present in the Tibetan. The Chinese has 寶女 (bao nü), “a precious maiden,” presumably translating from ratnabhāryā instead of varabhāryā.
n.­1386
From the Tibetan rin chen. The Sanskrit racana can mean “prepared,” “arranged,” “dressed,” etc. Not present in the Chinese.
n.­1387
According to the Sanskrit ananta. Not present in the Tibetan or the Chinese.
n.­1388
According to the Sanskrit daśa. The Tibetan has snyed. The Chinese has 一萬 (yi wan, “one ten thousand”).
n.­1389
According to the Sanskrit durlabha and the Narthang and Lhasa dkon (“rare”). Yongle and Kangxi have bkon. Degé has kun (“all”). The Chinese translates the last two verses as “This is difficult to encounter in the ocean of kalpas. Those who see it will be purified.”
n.­1390
According to the Sanskrit yāna and the Degé bzhon pa. Yongle, Lithang, Kangxi, and Choné have gzhon nu (“youths”). Chinese has 騎從 (ji cong, “aids and servants on horseback”).
n.­1391
According to the Sanskrit koṭinayuta. The Tibetan omits koṭi (Tibetan bye ba, which means “ten million,” reducing the number of beings to “a hundred billion”). The Chinese has 千萬億 (qian wan yi, “ten millions times one hundred millions (1015)”) aids and servants on horseback and “countless” beings. According to the Avataṃsaka­sūtra one koṭinayuta would be 1035.
n.­1392
The Sanskrit reads as “to the Sugata.” The Chinese has this in the previous line and describes only the contents of her offerings here.
n.­1393
According to Tibetan. The BHS verses have the singular “that night goddess” for the entire verse.
n.­1394
According to the BHS hitārtha, the Chinese 利益 (li yi), and the Yongle, Lithang, Kangxi, and Choné phan gdags. Degé and Stok Palace have phan bstan.
n.­1395
According to the BHS bodhayi māṃ. It is absent in the Tibetan. The Chinese omits “with compassion.”
n.­1396
According to the BHS tasyāṃ mama spṛha utpanna. “Toward them” appears to be absent in the Tibetan and the Chinese.
n.­1397
According to the BHS bodhayi pramattān, translated in Chinese as 放逸 (fang yi). Degé, Yongle, and Kangxi have myos bsal, Lithang has mos rtsal (“power of aspiration”), Choné has mos gsol, and Narthang and Lhasa have myos gsal.
n.­1398
According to the Sanskrit daśa. Not present in the Tibetan. The Chinese has 十億那由他 (shi yi na yu ta), “ten ten-million nayuta.”
n.­1399
According to the Sanskrit. The Tibetan appears to have been translating from a manuscript that had Ratnārci­parvata­pradīpa. The Chinese is the same as the Tibetan.
n.­1400
According to the Sanskrit abhirata. The Tibetan translates as dad dga’.
n.­1401
According to the Sanskrit. The Tibetan has rgyal ba (jina) instead of bde bar gshegs pa, presumably because of the verse meter. This line is absent in the Chinese.
n.­1402
Tibetan has literally “the last.” The name of each buddha is preceded by a sequential number, so this is “the tenth.”
n.­1403
According to the Sanskrit vibuddha, translated into Chinese as 明了 (ming liao, “understand clearly or thoroughly”). The Tibetan has dag, presumably translating from a manuscript that had viśuddha (“purified”).
n.­1404
According to the Sanskrit. The Tibetan has de bzhin gshegs pa (“tathāgata”). The first two lines are not present in the Chinese.
n.­1405
Literally, “eighty ten millions.” The Chinese has eighty nayuta.
n.­1406
Literally, “offering gateways.” The Chinese has “beautiful offerings with profound faith and respect.”
n.­1407
“After him” has been added for clarity. The Chinese has “first is Gandharva­rāja” and includes a sequential number with the name of each of the ten buddhas.
n.­1408
According to the Tibetan. These names are in a single compound in Sanskrit. The Chinese has ten individual names as in the Tibetan and adds a sequential number to each name.
n.­1409
There are three compounds in this verse. This compound, which in the Sanskrit is in the nominative case, has been chosen to be the name of the realm. This is because in other verses the names of realms are given in the nominative case. The other two compounds, which are in the accusative case, are translated as descriptions of “realm,” which is also in the accusative case. However, the Tibetan translation chose Samanta­prabha­megha, “constant shining clouds,” as the name of the realm. The Chinese has, as the first three lines, “After that came a kalpa named 寂靜慧 (ji jing hui, “Peaceful/Tranquil Wisdom”), and the pure realm named 金剛寶 (jin gang bao, “Precious Vajra”).”
n.­1410
From the Sanskrit vibuddhi. The Tibetan has dag, presumably translating from a manuscript that read viśuddhi. The Chinese here gives names for the kalpa and the realm.
n.­1411
The Sanskrit has daśakalpa, which would be “ten kalpas.” The Chinese here gives names for the kalpa and the realm.
n.­1412
According to the Tibetan chags med. Not present in the Sanskrit. The Chinese has 無礙 (wu ai), “free of obstacles.”
n.­1413
According to the Tibetan, which has dpal gyi bdag, presumably translated from a manuscript that had śirirāja (a BHS form of śrīrāja). The Chinese has 功德王 (gong de wang), presumably translating from śirirāja as well; and very likely, to distinguish from it, Guṇa­rāja is translated as 佛功德王 (fo gong de wang), adding 佛 (fo, “Buddha”) at the beginning of the name. The Sanskrit has Girirāja (“Mountain King”).
n.­1414
The Tibetan (including Stok 644) mtshan gyi appears to be a scribal error for mtshan ri.
n.­1415
According to the Sanskrit, the Lhasa and Stok Palace chos dbang rgyal po, and the Chinese 法自在 (fa zi zai). Degé and others have chos dbyangs rgyal po (Dharma­ghoṣa­rāja).
n.­1416
According to the Tibetan. The Sanskrit has narendra (“lords of humans”). The Chinese has 佛 (fo, “buddhas”).
n.­1417
The Tibetan has zhing (“realm”) in error for zhi (“peace”), which would be the translation for śanta. The Chinese has 寂靜音 (ji jing yin, “Peaceful Voice”).
n.­1418
The Sanskrit is sura, which is a synonym of deva. “Lords of devas and humans” is absent from the Chinese.
n.­1419
According to the Tibetan. The Tibetan dpal appears to be translated from Śiripradīpa (BHS equivalent to Śrīpradipa). The present Sanskrit has giri and divides the compound into two names. The Chinese has 功德海 (gong de hai, “Ocean of Merit”), which is the same as Sāgara­śrī in verse 69.
n.­1420
According to the Tibetan rgyal ba, translated into the Chinese as 佛 (fo, “buddha”). The Sanskrit has narendra (“lord of humans”).
n.­1421
According to the BHS nigarjasu. The Tibetan translates as bshad pa. The Chinese has 說 (shuo, “explained,” “taught”).
n.­1422
According to the Sanskrit. The Tibetan has “the adornment of compassion” instead of “the essence of compassion,” and this occurs in the third line instead of the first. The Chinese has the last two lines as “the increase of the aspiration to enlightenment and the accomplishment of the strengths of tathāgatas.”
n.­1423
According to the Tibetan and also the Chinese (with “self” and “purity” reversed in order).
n.­1424
According to Lhasa ldongs. The Degé reads mdongs (“face,” “appearance”). The Chinese has 覆 (fu, “covered by”).
n.­1425
According to the Tibetan. The Chinese has 往來貪欲海 (wang lai tan yu hai, “going back and forth in the ocean of desires”).
n.­1426
According to the Tibetan bris from one of the meanings of vicitrita. The Chinese has, as the last two lines, “Gathering numerous forms of karma / For the lower realms.”
n.­1427
According to the Tibetan. The Sanskrit has sugataputra. The Chinese has 得入普賢道 (de ru pu xian dao, “entered the path of Samanta­bhadra”).
n.­1428
Degé has sgrol in error for sgron.
n.­1429
According to the Sanskrit and the preceding and following version in Tibetan. Here the Tibetan has yon tan (“qualities”) instead of shugs (“power”), which would be the correct translation for vega. The Chinese has “power.”
n.­1430
According to the Sanskrit and the earlier and following version in Tibetan. Here the Tibetan has yon tan (“qualities”) instead of shugs (“power”), which would be the correct translation for vega. The Chinese has “power.”
n.­1431
According to the Tibetan yangs, presumably translating from a manuscript that had vipula. The present Sanskrit has vimala (“stainless”). The Chinese has “all wheels of Dharma.”
n.­1432
According to the Sanskrit, and the earlier and following version in Tibetan. Here, the Tibetan has yon tan (“qualities”) instead of shugs (“power”), which would be the correct translation for vega. The Chinese omits “power” here.
n.­1433
This list according to the Tibetan. The Sanskrit has a variant list, as does the Chinese.
n.­1434
According to the Tibetan rjes su sems pa, which appears to have translated anucintena. The present Sanskrit has anugatena (“following”). Based on the Chinese syntax, the search for Samanta­sattva­trāṇojaḥ­śrī starts with the phrase 一心願得見善知識 (yi xin yuan de jian shan zhi shi, “wished with single-minded resolution to see the kalyāṇamitra”).
n.­1435
According to the Sanskrit. The Tibetan appears to have “the domain of the faculty of contemplating seeing a kalyāṇamitra.” In the Chinese, the phrases “without forgetting it even for one moment” and “with all faculties undistracted” belong to the description of how Sudhana was remembering and honoring the teaching received from Pramudita­nayana­jagad­virocanā.
n.­1436
According to the Sanskrit samudācāreṇa. Not present in the Tibetan or the Chinese.
n.­1437
According to the Degé mthu, translating the Sanskrit vikrama. Yongle, Lithang, Kangxi, and Choné do not have mthu (“power”). With the omission of a shad marker, the Tibetan appears to conjoin this with the following quality, although there is no genitive particle to do so. This and the preceding phrase are absent in the Chinese.
n.­1438
From the BHS ekotībhāvagata. The Tibetan translates as rgyud kyi tshul gcig tu gyur pa, which could be translated as “being of one mind with.” In the Chinese this appears to be part of the first phrase describing the search for Samanta­sattva­trāṇojaḥ­śrī.
n.­1439
According to the Sanskrit. The Tibetan omits the word “all,” resulting in “the roots of merit of being of one mind with.” Not present in the Chinese.
n.­1440
According to the Sanskrit. The Tibetan appears to have an error, reading “the area called the samādhi that is completely free of dust.” The Chinese has 究竟清淨輪 (jiu jing qing jing lun, “the cakra of ultimate purity”).
n.­1441
According to the Tibetan. The Sanskrit states that there are beings in those realms. Here the Chinese describes how Sudhana saw all the worlds, dwelling on five “earth wheels” 地輪 (di lun).
n.­1442
According to the Tibetan. The Sanskrit does not have “and nonhumans.” The Chinese appears to have split this phrase into two: 諸趣輪轉 (zhu qu lun zhuan, “rotation of the wheel of realms”) and 生死往來 (sheng si wang lai, “migration between life and death”).
n.­1443
According to the Tibetan and the Chinese. There appears to be an omission in the Sanskrit.
n.­1444
The Sanskrit at this point also has “focused on the creation of all good actions.” The Chinese and Tibetan do not have this phrase.
n.­1445
The Sanskrit has “gazed upon her face.” The Chinese has 一心瞻仰 (yi xin zhan yang, “[gazed upon her] respectfully and one-pointedly”).
n.­1446
According to the Sanskrit vipula and the Yongle, Lithang, Kangxi, Narthang, Lhasa, and Stok Palace yangs. Degé has yang. The Chinese has 尊妙 (zun miao, “excellent and beautiful”), migrating adjectives from the second line.
n.­1447
According to the Tibetan. The Sanskrit translates as “adorned with the jewels of the excellent signs.” The Tibetan has bris pa (“painted”), which might be a scribal error for spras pa as a translation of ābharaṇa, or perhaps a translation of citravicitra. The Chinese has “adorned with various signs,” omitting adjectives.
n.­1448
According to the Sanskrit anupama. The Tibetan, as it does not have the negative, has “in the manner of examples.” The Chinese has 微妙 (wei miao, “excellent,” “marvelous”).
n.­1449
According to the Tibetan. BHS ābhakūṭu, i.e., abhakūṭa, would mean “a mass of light,” as in Cleary, “multitude of lights.” Carré, translating from the Chinese, has entre-sourcils (“between the eyebrows”). The Tibetan has phrag pa’i lhun po (“mass of the shoulders”). The Chinese has 兩眉 (liang mei, “two eyebrows”), which can be understood as a reference to “between the eyebrows,” as in verse 10.
n.­1450
According to the Sanskrit. The Tibetan interprets the compound as “clouds of mists and vast suns.”
n.­1451
According to the Tibetan, presumably translating from vimalāt. The Sanskrit has vimalāḥ, making “stainless” an adjective for “the clouds of suns,” as in Carré and Cleary translating from the Chinese. The Chinese has “stainless light emitted from her mouth, as immeasurable as the sun(light).”
n.­1452
The Sanskrit has paripācayanti (“ripen”). The Chinese has 度脫三有海 (du tuo san you hai, “liberate [beings from] the ocean of the three states of existence”).
n.­1453
The Sanskrit is pratyekajina. The Chinese has 三乘 (san sheng, “three yānas”).
n.­1454
From the Sanskrit śarīra. Translated into Tibetan as lhun dang lus (“mass and body”). The Chinese translates as 體 (ti, “body”) but can also mean “mass.”
n.­1455
According to the Sanskrit miśra, the Chinese 雜 (za), and the Choné ’dres. Other Kangyurs (including Stok) have ’dren (“led”).
n.­1456
From the Tibetan ’bru, translating kośa. The Chinese has 奇寶 (qi bao, “rare jewels”).
n.­1457
According to the Sanskrit subhikṣa. The Tibetan translates as rtag tu lo legs (“always good harvests”), which could seem to contradict the earlier description of spontaneous harvests. The Chinese has 豐 (feng, “abundance,” “good harvests”).
n.­1458
According to the Sanskrit virāṇāṃ, the Chinese 勇健 (yong jian, “courageous and strong”), and the Yongle, Kangxi, Narthang, Choné, Lhasa, and Stok Palace rtul phod. Degé has rdul phod.
n.­1459
According to the Sanskrit parasainya­pramardakānāṃ. The Tibetan translates obscurely as gzhan gyi ’khor.
n.­1460
From the Tibetan and the Sanskrit. Cleary omits this. Carré has “born at the same time as the cakravartin.” The Chinese is 與王 … 同時誕生 (yu wang … tong shi dan sheng).
n.­1461
According to the Sanskrit pariṇāyaka. The Tibetan has just blon po (“minister”). The Chinese has 良臣 (liang chen, “good ministers,” “virtuous ministers”).
n.­1462
According to the Sanskrit abhinīlanetra. The Tibetan translates as “black and white.” The Chinese has 目髮紺青 (mu fa gan qing, “eyes and hair in reddish black”), which is the same as the color of the Buddha’s eyes and hair.
n.­1463
According to the Tibetan and the later mention of her name in Sanskrit. The Sanskrit manuscript may have had a scribal error resulting in the name concluding with śrīr nāma cakravartin instead of śrīcandra. The Tibetan omits the reference to her being a cakravartin’s daughter.
n.­1464
According to the Tibetan. The Sanskrit states, “There was no definite lifespan. There was no death during it.” Carré’s translation agrees with the Tibetan. Cleary’s translation agrees with the Sanskrit. The Chinese has 或有不定而早夭者 (huo you bu ding er zhong yao zhe, “Some had unstable conditions or uncertain lifespan and met an early death”).
n.­1465
According to the Tibetan. The Sanskrit has “made of the kings of jewels.” The Chinese has 大蓮華 (da lian hua, “great lotus”).
n.­1466
According to the Tibetan and the later appearance of the name. At this point in the sūtra, the present Sanskrit has Samanta­jñānārci­śrī­guṇa­ketu­dhvaja.
n.­1467
According to the Sanskrit prathama­kalpika. The Tibetan has translated it as “the first kalpa” (bskal pa’i thog ma). The Chinese has “the first buddha among them.”
n.­1468
According to the Sanskrit maṇi, transcribed as 摩尼 (mo ni) in the Chinese. The Tibetan rin po che here is the noun “jewel” and not the adjective “precious.”
n.­1469
The Sanskrit has here the sentence on the Buddha’s turning of the Dharma wheel that follows the list of benefits for beings in the Tibetan. Not present in the Chinese.
n.­1470
According to the Sanskrit. The Tibetan has the plural. The Chinese has 一切 (yi qie, “all,” “everything,” “everywhere”).
n.­1471
From the Sanskrit maṣi. The Tibetan translates according to its alternative meaning as “ink,” though it is not liquid that is meant here. It could mean a block of ink. The “lampblack powder” (also called “powder black”) was commonly used in India for eye makeup. The Chinese also translates according to the meaning of “ink,” as 聚墨 (ju mo, “piled ink,” “a pile of ink”).
n.­1472
There is a slight, but not identical, variation in the name in both the Tibetan and the Sanskrit. See g.­1030.
n.­1473
According to the Tibetan. The Sanskrit has “heard light, miracle, decoration, and voice.” The Chinese has “saw the miraculous light radiating from the bodhisattva Samanta­bhadra’s body and heard the marvelous sounds emitting from all the ornaments on his body.”
n.­1474
According to the Sanskrit prāmodya. The Tibetan translates as mos pa, which could mean “aspiration.”
n.­1475
Infantry, cavalry, elephants, and chariots.
n.­1476
Literally, “a hundred ten millions.” The Chinese has 無量無數劫 (wu liang wu shu jie jie, “limitless, innumerable kalpas”).
n.­1477
Degé has ldang in error for snang.
n.­1478
From the Sanskrit adhitiṣṭhana translated into Tibetan as byin gyis brlab, which is usually translated into English as “blessing.” The Chinese has “clouds of fragrant oceans.”
n.­1479
Vaidya romanized edition has the error bodhigaṇḍa.
n.­1480
According to the Sanskrit prāmodya. The Tibetan translates as mos pa, which could mean “aspiration.” The Chinese has 其心清淨, 生大歡喜 (qi xin qing jing, sheng da huan xi, “her mind became pure and clear, experienced great happiness and delight”).
n.­1481
According to the Sanskrit divasa. The Tibetan has “like the moment.” The Chinese omits it and adds 其心柔軟, 無有粗彊 (qi xin rou ruan, wu you cu jiang, “her mind was gentle and supple, without any rough edge or agitation, like the first conception, or a newborn, or the first sprout of a sal tree”).
n.­1482
According to the Sanskrit divasa. The Tibetan and the Chinese omit it.
n.­1483
According to the Sanskrit sāla and the Chinese 娑羅 (suo luo). The Tibetan omits or has dam pa translated from a manuscript that had vara instead of sāla.
n.­1484
According to the Sanskrit vṛkṣa, the Chinese 樹 (shu), and Yongle, Kangxi, Narthang, and Stok Palace shing. Degé and others have zhing (“field”).
n.­1485
The sentence follows the meaning of the Sanskrit. It is similar to Cleary and absent in Carré. The Tibetan appears to state, “like the planted seed of the excellent, perfect tree, which is the cause for a sprout to come soon.”
n.­1486
The Tibetan translates both anīrita here and aniñja earlier in the list as mi g.yo ba. Not present in the Chinese.
n.­1487
At this point in the list in the Sanskrit there is also abhinnacittā (“a mind that is undivided”). The Chinese has “a mind without arrogance.”
n.­1488
At this point in the list in the Sanskrit there is also anavanatacittā (“a mind that is without interruption”), which is also not present in the Chinese.
n.­1489
At this point in the list in the Sanskrit there is also sarva­dharma­svabhāva­nidhyapti­cittā (“a mind that understood the nature of all phenomena”), which the Chinese translates as 思惟諸法自性心 (si wei zhu fa zi xing xin, “a mind that contemplates the nature of all phenomena”).
n.­1490
According to the Sanskrit pratilābha. The Tibetan has spobs pa (“eloquence,” “confidence in speech”), presumably translating from a manuscript that had pratibhāna. It is also used in Tibetan to mean “confidence” in general. The Chinese has 現見 (xian jian, “perceive directly”), a common translation of pratyakṣa.
n.­1491
From the BHS adhyālamabanatāyai (“acquire,” “attain,” “grasp”) in the dative case. The Tibetan translates as lhag par dmyigs pa (“perceive,” “focus on”; with dmyigs as the archaic spelling of dmigs) with the instrumental particle. The Chinese has the first part of this sentence as, “With her mind focused on the great aspiration of completely good (普賢, pu xian, could also be read as “Samanta­bhadra’s”) conduct, she made an ocean of prayers as numerous as the atoms in ten buddha realms like all tathāgatas.” Then, the first in the list of her prayers is “to purify all buddha realms.”
n.­1492
At this point the world realm is given a shorter version of its name: Vairocana­śrī, and only Vairocana (rnam par snang ba) in Tibetan. The Chinese repeats the longer version, which this translation also does, for consistency.
n.­1493
According to the Sanskrit and the Chinese. “Wisdom” is not present in the Tibetan.
n.­1494
In Sanskrit the order of these two buddhas is reversed. In the Chinese, the eighth buddha is 山勝佛 (shan sheng fo), “the Buddha Mount Supreme,” and the ninth is 大悲華 (da bei hua), “the Buddha Flower of Great Compassion.” “Kāruṇika” means “Compassionate One.”
n.­1495
According to the Tibetan. The Sanskrit and the Chinese have “Prabha­ketu­rāja.”
n.­1496
According to the Tibetan and the Chinese 金剛照 (jin gang zhao). The present Sanskrit has “Virajaprabha.”
n.­1497
According to the Tibetan. The present Sanskrit appears to make Tejavati­vega­prabha a name. In the Chinese, the fifth one is 寂靜音 (ji jing yin), “peaceful, tranquil voice or sound,” and the sixth is 寂靜幢 (ji jing chuang), “peaceful banner.”
n.­1498
According to the Sanskrit prasaran. The Tibetan has mchod pa (“making offerings to it”). In Chinese, the list is shorter and omits this.
n.­1499
According to the Tibetan. The Sanskrit does not have “unpleasant” and begins the list with “name and form.” Cleary does not have “unpleasant,” just “objects of sense.” Carré has des désagréments des sens (“the tribulations of the senses”). The Chinese has 不可意 (bu ke yi, “unpleasant”) and adds 法 (fa, “dharma”) as the sixth object in ṣaḍsaṃvṛta.
n.­1500
The Sanskrit at this point has nigama (“market towns”). “Villages, towns, countryside, kingdoms, realms, and capital cities” not present in the Chinese.
n.­1501
According to the Tibetan khams. Not present in the Sanskrit and the Chinese.
n.­1502
According to the Tibetan, Carré, and the Chinese 妻子 (qi zi). The Sanskrit and Cleary have “wives and children.”
n.­1503
According to the Sanskrit vyūha, regularly translated into rgyan within this sūtra and most Kangyurs. The Chinese reads 莊嚴 (zhuang yan). Degé has the error rgyun (“continuity”).
n.­1504
According to the Tibetan gzhal med khang, which would have been a translation of vimāna. The present Sanskrit has vinaya (“training,” “guidance”). The Chinese has 門 (men, “gates”).
n.­1505
The Sanskrit (and Cleary) has the addition prītivega (“with the power of delight”). The Chinese translates as just 集 (ji) without the addition.
n.­1506
According to the Tibetan. “Colors” is not present in the Sanskrit or in the Chinese.
n.­1507
The Chinese has just “bodies” and “all features,” omitting “eighty.”
n.­1508
According to the Tibetan gting med pa. The Sanskrit is atula (“unequaled”). Carré’s French translation reads n’a pas de fond (“bottomless”).
n.­1509
According to the Tibetan. The Sanskrit is pratiṣṭhāpanatā (“brings to”), which would accord with a translation of “wind” instead of “air.” The Chinese has 大風 (da feng, “great wind”) and continues by saying 令眾生速疾趣於一切智 (ling zhong sheng su ji qu yu yi qie zhi gu, “because it brings beings to omniscience swiftly”).
n.­1510
According to the Tibetan. The Sanskrit and Carré’s translation from Chinese are very different from the Tibetan and each other. The Sanskrit is obscure and possibly corrupt, reading vyūha­naya­vāta­maṇḍala. Carré’s French translates as “It is similar to the suburbs of a great city because it is surrounded by extraordinary teachings.” Not present in Cleary. The Chinese has 大城郭 (da cheng guo), with the whole line translating as “It is like a great walled city because it is a grand display of all excellent Dharma.”
n.­1511
Not present in the Tibetan according to the Sanskrit mahābhāga, which was probably dbye ba chen po, and omitted in a scribal error, as it is followed by rnam par dbye ba chen po. The entire sentence is absent in the Chinese.
n.­1512
According to the Tibetan. Carré’s French translation reads, où pur et impûr se melent (“where pure and impure are blended”). The Vaidya Sanskrit has viśuddho'saṃkliṣṭaḥ (“pure and undefiled”).
n.­1513
According to the Sanskrit bhūmi and the Chinese 地 (di). The Tibetan has kyis in error for kyi sa.
n.­1514
According to the Sanskrit and the Chinese. The passage “…clouds of the complete light of the tree. Subsequently, I venerated the Tathāgata Guṇa­sumeru­prabha­tejas at that bodhimaṇḍa. As soon as I saw that tathāgata, I attained a samādhi called…” appears to have been inadvertently omitted in the scribal transmission of the Tibetan or the Sanskrit manuscript it was translated from. Present in the Chinese.
n.­1515
According to the Sanskrit. The Tibetan omits siṃha at the end of the name, which would have been seng ge in Tibetan. In the Chinese, 師子 (shi zi, “Siṃha”) appears at the very beginning of the name.
n.­1516
According to the Sanskrit, which has “clouds of Dharma,” and the Yongle, Lithang, Kangxi, and Choné chos. Degé has tshul (“ways”). The Chinese has 一一法門中, 悟解一切修多羅雲 (yi yi fa men zhong, wu jie yi qie xiu duo luo, “Within each of these ways of the Dharma, I realized/understood clouds of all sūtras”). The noun-verb 悟解 (wu jie), meaning “realization/realize” or “understanding/understand,” is used in the preceding and five subsequent phrases as well.
n.­1517
According to the Sanskrit and the Chinese. The Tibetan has las (“actions” or “from”) as a scribal error for la sa (“bhūmis within”).
n.­1518
According to the Sanskrit bhūmi and Yongle and Kangxi gyi sa’i (though it should be just gyi sa). Degé has the scribal error of gyis for gyi sa.
n.­1519
According to the Sanskrit spharaṇa, the Yongle and Kangxi gang, and Lithang, Narthang, and Choné dgang. Degé has the error dga’ (“joy”).
n.­1520
From the Sanskrit and the Chinese. Not present in the Tibetan. In the Chinese, in this and subsequent phrases throughout this section, the adjective “immeasurable” appears to apply to the quantity of tathāgatas.
n.­1521
According to the Sanskrit and the Yongle, Lithang, Kangxi, and Choné tsho. Degé has mtshos, making the ocean of knowledge the agent.
n.­1522
Literally, “doors of various methods,” thabs sna tshogs kyi sgo, translating from a manuscript that had nānopāyamukha. Translated in the Chinese as 方便門 (fang bian men). The present Sanskrit has nānopāyasukha (“the happiness of various methods”).
n.­1523
According to the Tibetan. “Attaining” is not present in the Sanskrit.
n.­1524
According to the Tibetan. The Sanskrit has just “immeasurable level of the tathāgatas.”
n.­1525
According to the Sanskrit samudācāra. The Tibetan translates as rgyud. The Chinese has just “bodies.”
n.­1526
According to the Sanskrit. Not present in the Tibetan. The Chinese has instead 知無量如來廣大力海 (zhi wu liang ru lai guang da li hai), “knowing the vast ocean of great strengths of limitless tathāgatas,” which is followed by a summary of seeing all of the above, from the initial aspiration to the cessation of Dharma, in each instant of mind.”
n.­1527
According to the Tibetan. BHS has nirupamo (“incomparable”), as in Cleary. Carré’s French translates as “very pure” (très purs). The Chinese has “I was able to hear pure Dharma, with great happiness and delight.”
n.­1528
The Sanskrit and the Chinese also have jala (“water”).
n.­1529
The Tibetan is two lines longer than the Sanskrit. The Chinese maintains five words per line, four lines per verse.
n.­1530
The Tibetan rjes su sgom is apparently a translation for anubhava, which is not present in the Sanskrit or the Chinese.
n.­1531
The Tibetan rig pa does not here translate vidyā but gati, which is most commonly used for states of existence, good or bad, but also for movement (hence the translation ’gro) and for classes of beings, in addition to having many other meanings. Here it has the meaning as in gatiṃgata.
n.­1532
According to the Tibetan de bzhin nyid, presumably translating tathatā. The Sanskrit and the Chinese have “tathāgata,” so that this would mean “having the nature of the tathāgatas.”
n.­1533
According to the Tibetan sman. The Sanskrit reads upakari (“help,” “aid”). The Chinese has 饒益 (rao yi, “benefit”).
n.­1534
According to the Tibetan rgya cher, presumably translating from a manuscript that had vipula. The present Sanskrit has vimala (“stainless”). Cleary and Carré, translating from the Chinese 淨 (jing), accord with the Sanskrit.
n.­1535
According to the Sanskrit avināśana, the Chinese 不可壞 (bu ke huai), and Narthang thub pa med pa. Degé and other Kangyurs have thug pa med pa (“untouched”).
n.­1536
At this point in the Tibetan there is “the domain of mental retention called the essence of the lamp of the entire ocean of buddhas,” which appears to be a scribal corruption.
n.­1537
According to the Sanskrit avartana. Translated into Tibetan as the obscure glong. Absent from the Chinese.
n.­1538
According to the Sanskrit viśuddha­saṃkliṣṭa (“pure” and “defiled”), with which Cleary (“pure with some defilement”) and the Narthang and Lhasa Kangyurs concur. Others have the addition of med pa, meaning “pure and undefiled,” which, while unlikely, could have been a translation of viśuddhāsaṃkliṣṭa. Not present in Carré. Not present in the Chinese.
n.­1539
According to the Tibetan and the later instance in Sanskrit of the name. Here the Sanskrit has Vimala­prabha. Not present in the Chinese.
n.­1540
According to the Tibetan. The Sanskrit has maṇḍalāvabhāsa­prabha­cūḍa. The Chinese appears to be the same as the Tibetan.
n.­1541
Not present in the Sanskrit. Reconstructed from the Tibetan. The Chinese has 須彌華光明 (xu mi hua guang ming, “Sumeru-Flower-Light”).
n.­1542
According to the Sanskrit vākpatha and Degé. The Comparative Edition has dag lam in error for ngag lam. The Chinese has 能知一切語言自性 (neng zhi yi qie yu yan zi xing, “who know the nature of all languages”).
n.­1543
According to the Sanskrit karma and the Narthang, Yongle, and Stok Palace las. Other Kangyurs have the error lam (“path”). The Chinese has 業 (ye), which can refer to either karma or activity; but here it refers to activity.
n.­1544
Unlike the other instances when Sudhana is instructed to ask this question, “bodhisattvas” is in the plural form in both Sanskrit and Tibetan.
n.­1545
According to the Tibetan shes byed. Sanskrit has ākāśa (“space”), and Carré and Cleary both concur.
n.­1546
According to the Sanskrit pratilābha, Chinese 證入 (zheng ru), and Narthang, Lhasa, and Stok Palace thob. Degé has the scribal error thos (“hear”).
n.­1547
According to the BHS verse, śiri (the BHS form of śrī) is evidently adjectival to “realm” and not part of the name.
n.­1548
According to the Tibetan yangs, perhaps translating from vipula. The present Sanskrit has vimala (“stainless”). Cleary concurs, though neither is present in Carré. In the Chinese, the adjective vast applies to “aspiration,” and “stainless” is not present.
n.­1549
According to the Tibetan so so yang dag par rig pa, which would have been from a manuscript that had pratibhāna. The Sanskrit has prīti (“joy,” “delight”) as in the next quality. Cleary concurs. Carré has “eloquence” (an alternative translation for pratibhāna). The Chinese reads 大辯才 (da bian cai), “great eloquence.”
n.­1550
According to the Tibetan yangs. The Sanskrit has gabhira (“deep,” “profound”). This appears to be an adverb modifying “enter” in the Chinese.
n.­1551
According to the Sanskrit sārathi, which can also mean “charioteer.” The Chinese concurs with 調御師 (tiao yu shi). The Tibetan appears to have translated from a corruption and has rgya mtsho (“ocean”), so that the line appears to read, “you have been born from the supreme ocean of beings.”
n.­1552
According to the Sanskrit vipula and Yongle, Kangxi, Narthang, Lhasa, and Stok Palace yangs. Degé has yang. The Chinese has 已受菩提廣大教 (yi shou pu ti guang da jiao), “you have received vast teachings on enlightenment.”
n.­1553
According to the Sanskrit bala, the Chinese 力 (li), and the Yongle, Lithang, Kangxi, Narthang, Lhasa, Choné, and Stok Palace stobs. Degé has stabs (“method”).
n.­1554
According to the Sanskrit jala and the Narthang, Lhasa, and Stok Palace dra ba. Other Kangyurs have dri ba and Degé has ’dri ba, both meaning “question.”
n.­1555
According to the Tibetan yid ches par bya ba. The Sanskrit has saṃbhāva (“produce,” “generate”). Not present in the Chinese.
n.­1556
According to the Tibetan ’dzum and Carré’s translation from the Chinese. The Sanskrit has sugandhībhavanti (“become fragrant”), with which Cleary concurs. The Chinese has 覆合 (fu he), “closed up.”
n.­1557
From the Tibetan dmigs pa, presumably translating from a manuscript that had ālambana. The Sanskrit has āvaraṇa (“obstacles”). Cleary and Carré concur with the Sanskrit. The Chinese has 多留礙 (duo liu ai, “have many hindrances or obstacles”), and the three situations of beings are reversed in order.
n.­1558
According to the Tibetan. The Sanskrit has “the path of the wisdom of the tathāgatas.” The Chinese has 如來所印道 (ru lai suo yin dao, “the path with the seal (印, yin) of the tathāgatas”).
n.­1559
From the Tibetan chos. The Sanskrit has karma (“actions”). The Chinese has 智慧 (zhi hui, “wisdom”).
n.­1560
According to the Sanskrit tṛṣṇa. The Chinese has 貪愛 (tan ai), and Yongle, Kangxi, Narthang, Lhasa, and Stok Palace have sred pa. Degé has srid pa (“existence”).
n.­1561
According to the Tibetan, presumably translating from hetu­pratyayāsaṃmūḍha. The available Sanskrit has hetu­pratyaya­saṃmūḍha, which does not have the negative. Chinese has 無迷惑 (wu mi huo),“with no confusion.”
n.­1562
According to Degé and Stok Palace, which have phyir mi ldog pa. Yongle, Lithang, Kangxi, and Choné have phyir ldog pa. The Sanskrit has abhivartyatā (“victorious”). The Chinese has 恆 (heng, “constantly,” “continuously”). Carré translates as éternellement (“eternally”).
n.­1563
According to the Narthang and Stok Palace ’thon pa, which matches abhyudgata in the Sanskrit version. Degé has bstan (“teach,” “manifest”).
n.­1564
From the Sanskrit vamśa­vyavasthāna. Translated into Tibetan as rgyud rnam par gnas pa.
n.­1565
According to the Tibetan phrin las, presumably translating karma. The present Sanskrit has kāya (which can mean “body” but also “multitude”). The Chinese also has kāya (“body”).
n.­1566
According to the Tibetan. This sentence is not present in the Sanskrit or the Chinese.
n.­1567
According to the BHS praskandha, translated in the Chinese as 入 (ru, “enter”). The Tibetan inexplicably has mgo rlag (“heads destroyed”).
n.­1568
According to the Sanskrit vividha and the Narthang and Lhasa sna tshogs. Not present in Degé. The Chinese has “immeasurable suffering of all kinds.”
n.­1569
According to the Sanskrit samudāgama, translated in the Chinese as 證入 (zheng ru). The Tibetan translates as bsdu ba (“gather”).
n.­1570
According to the Tibetan yid ches and the Chinese 難信 (nan xin). The BHS is dur­abhisaṃbhava (“difficult to attain”).
n.­1571
At this point, after the qualities that are in the masculine singular instrumental in the Sanskrit, there is a series of qualities in the feminine singular instrumental case, which are all moved to the end of the list, following the qualities that in Sanskrit were in the masculine instrumental plural.
n.­1572
From the Sanskrit prattipati. The Tibetan translates as nan tan. The Chinese translates as 能修 (neng xiu, “can practice and attain”).
n.­1573
According to the Tibetan. The present Sanskrit has sarva (“all”) instead of dharma. Cleary has “omniscience,” which would be from sarvajñā. Carré has la cité des enseignements insurpassables (“the city of unsurpassable teachings”). The Chinese has 無上法城 (wu shang fa cheng, “the supreme city of the Dharma.”)
n.­1574
According to the Tibetan bsam pa thag pa. The Sanskrit adhyāśaya was translated earlier in the sentence as lhag pa’i bsam pa (“superior motivation”). Not present in the Chinese.
n.­1575
The Sanskrit has gotra and kula. Both are translated as rigs in the Tibetan. The Chinese has “the family of buddhas.”
n.­1576
According to the Sanskrit avinīta. Apparently not present in the Tibetan. The first two lines in the Chinese are “With stainless mind, free of defilements; completely free of regrets.”
n.­1577
According to the Sanskrit akhinna, the Chinese 不退 (bu tui), and Yongle, Lithang, Kangxi, Lhasa, Choné, and Narthang mi skyo. Degé has mi skye (“unborn”).
n.­1578
According to the Tibetan. The Sanskrit has muni. The Chinese has just “blessing of the buddhas,” but describes the vast field of Vairocana as 無量無邊不可思 (wu liang wu bian bu ke si, “immeasurable, limitless, and inconceivable”).
n.­1579
According to the Sanskrit. There is a piece of text missing between two identical phrases, suggesting a scribal corruption caused by an unintentional omission during copying. The phrase “had purified the ocean of world realms called Maṇi­kanaka­parvata­śikhara­vairocana” is missing in the Tibetan, resulting in an unintelligible sentence. The Chinese refers to it as “that ocean of world realms.”
n.­1580
According to the Sanskrit. The end of the previous sentence and the beginning of this sentence are missing in the Tibetan, which has suffered a scribal corruption, due to repetition of similar sentences in the original translation or possibly a corrupt Sanskrit manuscript. There may also be a missing sentence that says, “in each group of world realms there were numerous world realms.” The description of kalpas is not present in the Chinese.
n.­1581
According to the Sanskrit. The Tibetan is ambiguous in its phrasing and punctuation. In the Chinese, this and subsequent sentences with an additional description 淨穢相雜 (jing hui xiang za, “mixture of pure and impure features”) constitute the lower part of the world.
n.­1582
According to Lithang, Kangxi, and Choné, which have ’gyel. Degé has gyed. Narthang and Stok Palace have gyen. Sanskrit has abhyudgatāṅga (“stretched-out limbs”). Not present in Cleary. Carré has “beating their chests.”
n.­1583
From the Sanskrit saṃjñā. Translated into Tibetan as ’du shes, which could be “perception,” “identification,” or “impression.” The entire sentence is not present in the Chinese.
n.­1584
According to the Tibetan. The Sanskrit has “obtaining possession of what is delighted in.” The Chinese is the same as the Sanskrit.
n.­1585
The Sanskrit includes at this point, “perceived as someone who practices the great path, perceived as someone who is the vessel (patra) of the Mahāyāna, perceived as someone who is a jewel island of great wisdom.” The Chinese has “jewels or treasures” instead.
n.­1586
According to the Tibetan gzi brjid, which may have been translating tejas. The present Sanskrit has dhvaja (“banner”). The Chinese has “great brilliant banner made of kings of jewels,” which brings comfort to those touched by its light.
n.­1587
From the Sanskrit ājāneyāśva. The Tibetan separates the compound into two, “horses” and “thoroughbreds,” but perhaps with thoroughbred as an adjective for all three animals. Not present in the Chinese.
n.­1588
According to the Sanskrit gaja. The Tibetan translation ba lang, used in earlier times for “elephant,” would now be considered to mean “oxen.” Not present in the Chinese.
n.­1589
According to the Sanskrit pralambita and the Narthang dpyangs. Degé and other Kangyurs have sbyangs (“purified”).
n.­1590
According to the Tibetan. Not present in the Sanskrit.
n.­1591
According to the Sanskrit where this clause ends. The Tibetan has a genitive particle connecting the verb with the next clause.
n.­1592
According to the Tibetan. “Nets of jewels” is not present in Sanskrit.
n.­1593
According to the Sanskrit saṃsthāna and Degé dbyibs. Most Kangyurs have dbyings (“realm” and so on, which would have been from dhātu.)
n.­1594
From the Tibetan gam yo. The Sanskrit has sarva (“all”).
n.­1595
The previous two sentences are according to the Tibetan interpretation of the Sanskrit compounds.
n.­1596
From the BHS nirdeśa. Translated into Tibetan as brjod du yod pa (“describable”). The Chinese has in place of this passage a short description stating that his commands were followed by all.
n.­1597
From the Sanskrit śalāka. Translated into Tibetan as shar bu (which can mean “waterspouts”). Not present in the Chinese.
n.­1598
From the Sanskrit prasāda, translated into Tibetan as spro ba (“attraction”). Chinese has “compassion, delight, respect.”
n.­1599
From the Sanskrit ekānta. Not present in the Tibetan. The Chinese uses four adjectives: “loving, kind, filial, and social.”
n.­1600
According to the Sanskrit mātya. The Tibetan translates according to an alternative meaning of the word: blon po (“minister”). Not present in the Chinese.
n.­1601
According to the Sanskrit avakranta. The Tibetan appears to have translated from avakranda (“roar”), resulting in nga ro in Lithang, Choné, and Stok Palace, which was “corrected” to ro (“taste”) in other Kangyurs.
n.­1602
According to the Tibetan. The Sanskrit could mean that he has “become gentle with the faculties and thoughts of a kalyāṇamitra.”
n.­1603
The order of this and the following line is reversed in the Sanskrit.
n.­1604
According to Yongle, Lithang, Kangxi, and Choné las (“from”). Degé has la (“to”) from the Sanskrit yathāgata.
n.­1605
According to the Tibetan. The Sanskrit yathāsaṃprāpta could be “whenever they arrived.” The Chinese has “whatever their family, whatever their physical appearance, whenever they arrived.”
n.­1606
From the Sanskrit cīvara. The Tibetan translates this as gos, as it does for vastra (“clothes”). Not present in the Chinese.
n.­1607
According to the BHS abhicchādayāmāsa. The Tibetan translates as mngon par sdud (“gathered”). Not present in the Chinese.
n.­1608
From the BHS nirābhiramya. The Tibetan translates as mdangs dkar (“white glow”). The Chinese translates as 不可樂 (bu ke le) in accordance with the BHS but omits “no magnificence.”
n.­1609
From the Sanskrit vinaṣṭa (“destroyed”). The Tibetan translates as chab ’tshal (“sought water”). Not present in the Chinese.
n.­1610
According to the Sanskrit vadhyate. The Tibetan translates as gzungs, which could be translated as “seized” or “arrested.” The Chinese translates as 刑獄 (xing yu, “punishments and incarceration”).
n.­1611
From the Sanskrit. The Tibetan has “remaining on a wrong path, accumulating and venerating” (sri zhu), which appears to be a scribal corruption. Not present in Cleary. Carré has “meager profits” and “looting in chaos.”
n.­1612
According to the Sanskrit viṣama and the Narthang and Lhasa mi bzad. Degé has mi zad (“inexhaustible,” “unending”). The Chinese has “engaged in wrong conduct.”
n.­1613
Following the Tibetan. The Sanskrit specifies candana (“sandalwood”). Not present in the Chinese.
n.­1614
According to the Sanskrit tuṣtāḥ. The Tibetan has rgyan gyis ’tshal or, as most Kangyurs including Stok Palace have, rkyen gyis ’tshal. The Chinese interprets this verse as “Today, when they see the wives of others, endowed with beautiful features and beautifully adorned, their minds are not defiled by desires, just like those in the Paradise of Contentment” (an alternative translation of Tuṣita).
n.­1615
According to the Tibetan. The Sanskrit has jvalita (“shining”). The Chinese has “complete with all kinds of adornments.”
n.­1616
According to the Sanskrit avabhāso 'rkasamo (avabhāsa arkasama, “light as bright as the sun”). The Chinese concurs. The Tibetan has gdugs, which is normally “parasol” but can also mean “sun.”
n.­1617
According to the Sanskrit, and in accord with the pond architecture of India and what subsequently occurs. The Tibetan translates as “on top of the palace of the good Dharma in the middle of that central pond.” “Middle” was added, presumably to fit in with the king’s reaching out for the lotus.
n.­1618
According to the Tibetan byung ba. The Sanskrit samucchraya could mean “sitting upright,” as in the Chinese 端身 (duan shen).
n.­1619
According to the Sanskrit prāsādapṛṣṭha. The Tibetan translates as pho brang (“palace”). The Chinese has “he got into the pond.”
n.­1620
According to the Yongle, Lithang, Kangxi, and Choné mchog, used in btsun mo’i mchog to translate the honorific devā. Degé and others, including Stok Palace, have mgo, which could be a scribal error resulting in “the queen’s head” or is meant to be “the head of the queens.” The Chinese has 夫人 (fu ren), an honorific meaning “wife.”
n.­1621
According to the Tibetan bdag. The Sanskrit has naḥ (“we”), and the Chinese concurs.
n.­1622
From the Sanskrit utsaṅge. The Tibetan has the obscure thu bo. The Chinese omits this detail.
n.­1623
The online romanized Vaidya has samudrāgama in error for samudāgama (Suzuki, p. 339). The online Devanāgarī Vaidya does not have the error.
n.­1624
According to the Tibetan and the Chinese. Not present in the Sanskrit.
n.­1625
According to the Tibetan, presumably translating from a manuscript that read lakṣaṇa. The present Sanskrit has cittakṣaṇād (“in an instant of mind”), and the Chinese concurs with that.
n.­1626
According to the Tibetan mos pa. Earlier tuṣti was translated as dga’ ba (“joy”). Chinese has as the third line: “now that I have taught it to you.”
n.­1627
According to the Sanskrit and the Narthang, Lhasa, and Stok Palace chos. Degé and others have zhing (“realm”). Carré has “qualities,” an alternative translation of dharma. Cleary has “teachings.”
n.­1628
Not present in the Tibetan. The Chinese appears to agree with the Sanskrit.
n.­1629
According to the Sanskrit suciraṃ and the Chinese 良久 (liang jiu). Not present in the Tibetan unless it is translated as rgyangs bcad pa.
n.­1630
According to the Tibetan. The Sanskrit compound could be translated as “commonality of the kalyāṇamitras.” The following long section on “commonality” is interpreted quite differently in Cleary and in Carré via the Chinese. The Tibetan phyir could be translated as either “because” or “in order to,” but the Sanskrit is clearly in the dative case and therefore has the latter meaning. However, Carré translates as puisqu’il (“because”). The Chinese has 於善知識生十種心 (yu shan zhi shi qi shi zhong xin), which can mean “he developed ten aspirations in the presence of the kalyāṇamitra,” i.e., the night goddess Sarva­jagad­rakṣā­praṇidhāna­vīrya­prabhā. Here 心 (xin, “mind”) can be understood as “aspiration.”
n.­1631
According to the Tibetan, presumably translating from samanta­bhadra­cārya. The Sanskrit and the Chinese have samanta­bhadra­yāna (“completely good vehicle”). The Chinese has 普賢菩薩所有行 (pu xian pu sa suo you xing, “all the conduct of the bodhisattva Samanta­bhadra”).
n.­1632
According to the Tibetan. The Sanskrit has suparipūrṇa (“well completed”). The Chinese has 增長 (zeng zhang, “increase and enhance”).
n.­1633
According to the Tibetan chos, translating dharma. The Chinese has 法 (fa, “dharma”). The Sanskrit has karma (“action,” “activity”).
n.­1634
According to the Sanskrit asaṃbheda, which means “separate,” “distinct.” The Tibetan translates as tha mi dad pa (“not different,” “undifferentiated”), which does not appear to be the intended meaning here. Translated in the Chinese as 差別 (cha bie).
n.­1635
According to the Sanskrit. The Tibetan appears to have suffered a corruption here, with “fearlessness,” which comes later in the list, being added here too, and the absence of a verb for “the ways of the Dharma.” The Tibetan has, “The commonality of Dharma practice for the ocean of all the ways of the Dharma; the commonality of fearlessness for the destruction of the mountain of all obscurations.” The Chinese has “the commonality of ‘vigor, prowess’ 同勇猛 (tong yong meng), which can destroy the mountain of all obstacles.”
n.­1636
According to the Sanskrit vacana. “Speech” is not present in the Tibetan. The Chinese has 愛語 (ai yu, “loving words”), which means kind speech that brings joy to all beings.
n.­1637
According to the Sanskrit anugama and the Chinese 往詣 (wang yi). The Tibetan translates as khong du chud pa (“comprehend”).
n.­1638
According to the Sanskrit locative plural case. The Tibetan translates as instrumental. The Chinese appears to have rearranged the order of key words and translates as 隨樂 (sui le, “the commonality of”), “following the wishes [of beings] in manifesting objects according to the perception of beings.”
n.­1639
According to the Sanskrit, though adhiṣṭhāna can mean “residence” or “abode,” which appears to be the intended meaning here rather than “empowerment” or “blessing.” The Tibetan has an omission of the middle of the clause, probably missing from the Sanskrit manuscript, resulting in simply “The commonality of the empowerment of all the tathāgatas.” The Chinese translates as 護念 (hu nian, “blessed,” “protected”).
n.­1640
According to the Sanskrit and the Chinese. The Tibetan has las in error for la sa.
n.­1641
According to the Sanskrit and the Chinese. The Tibetan has kyis in error for kyi sa.
n.­1642
According to the Tibetan mi mnyam. The Sanskrit has dyuitmāna (“shining,” “majestic”). The Chinese translates as “I have attained ‘the fruit of enlightenment.’ ”
n.­1643
According to the Sanskrit akṣaya and the Chinese 無盡 (wu jin). The Tibetan has the meaningless mi bas, presumably in error for mi zad.
n.­1644
According to the Sanskrit hitāya and the Chinese 饒益 (rao yi). The Tibetan has sman (“medicine”) in error for phan (“benefit”).
n.­1645
According to the Sanskrit mārga and the Chinese 道 (dao). Not present in the Tibetan.
n.­1646
According to the Tibetan. The Sanskrit has tvadantike and adya (“I have today, in your presence”). This verse is not present in the Chinese.
n.­1647
According to the Tibetan. The Chinese has 白淨法 (bai jing fa, “pure dharmas”).
n.­1648
In Sanskrit, the section from “no dissimilarities” is included in the following description of the various bodies the goddess manifests.
n.­1649
According to the Tibetan. Not present in the Sanskrit.
n.­1650
According to the Tibetan, presumably translating from two compounds: “pariśuddhi­varṇā vara­pravarottama.” In the present Sanskrit there is one compound: “pariśuddhi­vara­pravarottama.” This presumably inadvertently omits varṇā. The Chinese has 最勝廣大 (zui sheng guang da, “supreme and vast”).
n.­1651
From the Tibetan ’jigs, presumably translating bhaya. The Sanskrit has naya (“way”). The Chinese has 一切眾生見不虛色身 (yi qie zhong sheng jian bu xu se shen), the meaning of which is unclear.
n.­1652
According to dbyings in Yongle, Lithang, Kangxi, and Choné. Degé and others have dbyangs (“voice”). Not present in the Sanskrit. The Chinese has 妙身雲普現世間皆蒙益色身 (miao shen yun pu xian shi jian jie meng yi se shen, “form bodies that appear everywhere as clouds of excellent bodies and benefit the world”).
n.­1653
According to the Tibetan sprin and the Chinese 雲 (yun), presumably translating megha. The Sanskrit has amogha (“meaningful,” “efficacious”).
n.­1654
According to the Tibetan. The Sanskrit has no negative and can mean “intent upon.” The Chinese has 無決定無究竟 (wu jue ding wu jiu jing, “not stable/unchanging, not ultimate”).
n.­1655
The Degé reprint has an incorrect page for folio 187.b. The page order has been emended in the Degé reader.
n.­1656
According to the Sanskrit dharmatā and the Chinese 法性 (fa xing). The Tibetan has just chos (“phenomena”) instead of chos nyid.
n.­1657
According to the Sanskrit plural accusative. The Tibetan has “through roots of merit” or in Yongle “of roots of merit.”
n.­1658
According to the Sanskrit, the Chinese, and the Narthang med pa, which is absent in the Degé but occurs when this topic is soon repeated. The BHS kalpa, vikalpa, and parikalpa were translated into Tibetan as rtog pa, rnam par rtog pa, and yongs su rtogs pa. However, the third of these is missing at this point in the text but occurs when this subject is repeated. The Chinese has 遠離一切分別境界 (yuan li yi qie fen bie jing jie, “free from all states of differentiation”).
n.­1659
According to the Sanskrit and the Narthang and Lhasa med, which is absent in Degé in this sentence but is preserved in the following sentence.
n.­1660
From the Sanskrit vimatratā. Translated into Tibetan as tha dad par bya ba. The Chinese conjoins these three as 諸劫分別 (zhu jie fen bie, “distinct various kalpas”).
n.­1661
According to the Tibetan nub. The Sanskrit has rātri (“night”), as does the Chinese 夜 (ye).
n.­1662
According to the Sanskrit, where they form a single compound. In the Chinese, “birth” and “death” are counted as the ninth and tenth qualities.
n.­1663
According to the Sanskrit. Saṃsāra is not present in the Tibetan or the Chinese.
n.­1664
According to the commentary, this refers to the eightfold path, with wisdom being the right view and conduct the other seven aspects of the path.
n.­1665
According to the Sanskrit and the Chinese. “Lotus” is not present in the Tibetan.
n.­1666
While the Sanskrit gata can mean “came,” it is also used to specify location. The Tibetan translated this literally as “came” to the bodhimaṇḍa, even though he is already there. The Chinese translates as “had been sitting at the bodhimaṇḍa for one hundred years.”
n.­1667
In the Sanskrit it is stated that he taught “for a thousand years.” The Chinese is “for one hundred years.”
n.­1668
The present Sanskrit (including Suzuki, p. 353) has bhirutra, which may be a corruption of paritra (“save”). The Tibetan translates as “those not frightened by fear.” Cleary has “save the frightened.” Not present in Carré. Absent in the Chinese.
n.­1669
According to the Sanskrit anāryajñānām. The Tibetan translates as tshul mi shes pa (“not knowing the [proper] way”). Absent in the Chinese.
n.­1670
There is at this point a page numbered simply a hundred in the Degé reprint, and the numbering recommences on the next folio. The page order has been emended in the Degé reader.
n.­1671
According to the Sanskrit. The Tibetan uses an obscure vocabulary here. The Chinese has “punishable by death.”
n.­1672
The Tibetan appears to have ces in error for the homophone skyes, perhaps in making a copy through dictation.
n.­1673
According to the Tibetan. The Sanskrit has “the royal treasuries.” The Chinese has 王法 (wang fa, “laws of the kingdom”).
n.­1674
According to the Sanskrit and the Chinese. Here the Tibetan has yo byed (upakaraṇa), thus having it twice in the list.
n.­1675
According to the Tibetan. The Sanskrit has “all beings.” This phrase is absent in the Chinese.
n.­1676
From the Sanskrit gupta and according to the Yongle, Lithang, Kangxi, Narthang, and Choné pa. Degé has par. The Chinese separates the descriptions of the senses and the mind: 寂定 (ji ding, “all senses are pacified”). This literally means “peaceful and still,” so the translation would read “like a tamed elephant, the mind…”
n.­1677
In accordance with the Sanskrit and the Tibetan translation earlier in the chapter. This time the bodhisattva liberation includes the additional phrase “in accordance with their dispositions.” The Chinese has 教化眾生令生善根 (jiao hua zhong sheng ling sheng shan ge, “guide beings and let roots of merit develop in them”).
n.­1678
The Sanskrit translates as “great compassion.”
n.­1679
According to the Tibetan and the Chinese. The Sanskrit has “the path.”
n.­1680
According to the Sanskrit duṣkarāṇi and the Narthang and Lhasa dka’. Degé and others have dga’ (“delight”). The Chinese has “practiced ascetic practices” and presents the next sentence simply as “and attained this liberation.”
n.­1681
According to the Tibetan mthu. The Sanskrit (including Suzuki, p. 358) repeats prabhā, presumably in error for prabhāva.
n.­1682
Literally, “ten hundred thousands.” The Chinese has 阿僧祇 (a seng qi, “one million asaṃkya”).
n.­1683
The Sanskrit has “great treasures.” The Chinese has 法藏 (fa zang, “Dharma treasures”).
n.­1684
According to the Tibetan. The Sanskrit could also mean “good caste” and “bad caste.” The Chinese translates as 好色 (hao se, “good color”) and 惡色 (e se, “bad color”), which can also refer to physical appearance or caste.
n.­1685
The Sanskrit is mahākalpa (“great kalpa”). The Chinese has “kalpa.”
n.­1686
According to the Lithang and Choné grogs po. Degé has grags pa (“famous”). The Sanskrit has prapīta (“swollen”!). Cleary has “resolute.” Carré has “you in whom faith delights the heart.”
n.­1687
The Sanskrit dharmeṇa yastānanuśāsti sattvān could also be translated as “he punished those beings with the law.” The Chinese translation 恆以正法御群生 (heng yi zheng fa yu qun sheng) could be interpreted either as “always tamed those beings with the Dharma” or “always governed those beings with the law.”
n.­1688
According to the Sanskrit vāk and the Chinese 言辭 (yan ci). Degé and so on, including Stok Palace, have dag in error for ngag.
n.­1689
According to the Tibetan gzhol. The Sanskrit is anusmaranti (“remember”). The Chinese has 入 (ru, “enter”).
n.­1690
According to the Sanskrit and Lithang and Choné kyi. Degé and others have kyis (“by”). The Chinese has 獲勝神通 (huo sheng shen tong, “attain excellent higher recognition”).
n.­1691
The Sanskrit is mahāprasthāna. Degé has bsham chen po, Lhasa has bshams chen po, Yongle and Kangxi have brtsam chen po, and Lithang and Choné have brtsams chen po. The Chinese has 廣大趣向心 (guang da qu xiang xin).
n.­1692
According to the Sanskrit yathāvādītathākārī (“to practice what one preaches”). The Tibetan may have been translating from a corrupt manuscript, as it has, literally, “to wash the body below the mouth.” The Chinese is similar to the Sanskrit: 如說行 (ru shuo xing).
n.­1693
According to the Sanskrit avisaṃvādana. The Tibetan has “not deceive the body.” The Chinese has 不誑 (bu kuang, “not deceive”).
n.­1694
According to the Tibetan. The Sanskrit uses the positive anupālanatā (“preserve,” “maintain”). The Chinese is the same as the Sanskrit: 守護 (shou hu).
n.­1695
According to the Sanskrit aṅga. Not present in the Tibetan or the Chinese.
n.­1696
According to the Tibetan. Not present in the Sanskrit. The Chinese has “great diligence, in seeking omniscience and accumulating merit, which is like the fire at the end of a kalpa that burns continuously.”
n.­1697
According to the Tibetan tshogs, presumably translating from saṃbhara. The present Sanskrit has sambhava (“origin”). The Chinese is similar to the Tibetan.
n.­1698
According to the Tibetan kun tu bzang po and the Chinese 普賢 (pu xian), translating from samantabhadra. The present Sanskrit has anantamadhya (“without end or middle”).
n.­1699
According to the Sanskrit vimukhī, the Chinese 背捨 (bei she), and Lithang, Kangxi, and Choné phyir. Degé has the error phyin.
n.­1700
The Sanskrit has “sharp faculties.” The Chinese has 具菩薩根 (ju pu sa gen, “attain the faculties of a bodhisattva”).
n.­1701
From the BHS samanvāhṛta, which is translated into Chinese as 護念 (hu nian, “considered/looked upon kindly [by all tathāgatas].” The Tibetan appears to interpret this as “is focused on by all the tathāgatas.”
n.­1702
In accordance with the Tibetan, presumably translating from sarvajñā. The present Sanskrit has sarvata, and Cleary agrees with “everywhere.” Carré’s translation from the Chinese agrees with the Tibetan. The Chinese has “with great diligence, set forth to attain omniscience, and cross over to the other shore.”
n.­1703
According to the Sanskrit “Dharma of the buddhas.” Missing in the Tibetan. The Chinese has 一切甚深法門 (yi qie shen shen fa men, “all profound Dharmas or entrances into the Dharma”).
n.­1704
The Sanskrit has “teaching the ways.” The Chinese has 開示法界咸令究竟 (kai shi fa jie xian ling jiu jing, “attains the supreme perfection of teaching the Dharma realm”).
n.­1705
The Sanskrit has “differentiated.” Carré has “differentiated” for both knowledge and phenomena (dharma). Cleary has “differentiated” for knowledge and “undifferentiated” for “objects” (dharmas). The Chinese has 於有差別境入無差別定, 於無差別法現有差別智 (yu you cha bie jing ru wu cha bie ding, yu wu cha bie fa xian you cha bie zhi, “rest in undifferentiated samādhi with differentiated objects, manifest differentiating knowledge in undifferentiated phenomena (dharma)”).
n.­1706
According to the Tibetan, perhaps translating from anavaraṇe. The present Sanskrit has anārambaṇe (“without objects of perception”), which is translated into Chinese as 無境界 (wu jing jie).
n.­1707
According to the Tibetan thams cad translating sarva. The present Sanskrit has sattva (“beings”). The Chinese has just “attains fearlessness.”
n.­1708
According to the Tibetan sems can gyi lus presumably translating from satvakāya. The present Sanskrit has sarvakāya (“all bodies”). In the Chinese, some phrases and contents are reordered; it has “is skilled in manifesting the bodies of all beings and buddhas” as the second phrase in this segment.
n.­1709
According to the Sanskrit. “Conduct” is not present in the Tibetan. The Chinese has 修行 (xiu xing, “practice”).
n.­1710
In the Yongle, Lithang, Kangxi, and Choné, there is a very long passage of two or three folio sides that occurs within this sentence. It is not present in the available Sanskrit or the Chinese.
n.­1711
The Sanskrit has two other items in this list. The Chinese has four: “practice, increase, complete, and accomplish.”
n.­1712
From the Sanskrit prabhāvayanti. Missing from the Tibetan. Here the Chinese has 住無量處通達無礙 (zhu wu liang chu tong da wu ai, “dwell in countless places and reach anywhere without obstruction”).
n.­1713
In accordance with the Tibetan. In the Sanskrit this sentence is conjoined with the following sentence, with the verb “teach” therefore occurring only once. The Chinese has “They manifest buddhahood to beings.”
n.­1714
Edgerton discusses this verse, the verb praṇidhyeti, and a possible error in the Sanskrit. See his Buddhist Hybrid Sanskrit Dictionary, p. 360. The Chinese omits numbering in all ten verses, and the third line in the first verse states “who wish to make offerings all the time in the future.”
n.­1715
According to the Tibetan, presumably translating from sattva. The Sanskrit has sarva (“all”) in reference to the realms. The Chinese has “beings and buddhas.”
n.­1716
According to the Sanskrit sāra, the Chinese 堅 (jian), and the Yongle, Kangxi, Narthang, and Lhasa brtan. Degé has bstan (“teach,” “reveal”).
n.­1717
The Sanskrit has “the worlds in the ten directions.” The Chinese has 一切 (yi qie, “all”), which can refer to “all directions,” “all beings,” or both.
n.­1718
According to Yongle, Lithang, Kangxi, Narthang, Choné, and Lhasa kyi. Degé has kyis.
n.­1719
According to the Tibetan. The Sanskrit has “this world realm of the four continents.” Carré has “of our world.” Not present in Cleary or the Chinese.
n.­1720
According to the Sanskrit and the Chinese. This sentence is not present in the Tibetan.
n.­1721
According to the Tibetan lus. The Sanskrit kukṣi and the Chinese 腹 (fu) could more specifically mean “belly,” “abdomen,” or “womb.”
n.­1722
According to the Sanskrit nadī and the Chinese 河 (he). Not present in the Tibetan.
n.­1723
According to the Sanskrit. The last two items appear to have suffered an omission and been merged in the Tibetan to “adornment of jewels.”
n.­1724
According to the Sanskrit garbha. The Tibetan has chu ba (“joint” or “root”). The Chinese has 金剛為莖 (jin gang wei jing, “its stalk made of vajra”).
n.­1725
At this point there is an apparently unintelligible sentence in the Tibetan, with no parallel in the Chinese or Sanskrit, that appears to have been subject to scribal corruption. Literally it states, “It had the inner levels of an ocean of beings, kings of jewels.”
n.­1726
According to the Tibetan. The Sanskrit has “It had the display of light rays from the filaments made of all kings of jewels.” Perhaps the Tibetan was translated from a text that had kesaraśikhara (“tip”) instead of kesararaśmi (“rays”). The Chinese has 花鬚 (hua xu), presumably translating from kesara.
n.­1727
According to the Tibetan mdzes pa. Not present in the Chinese, which may have been translating from a text that had cāru instead of rāja (“king”).
n.­1728
According to the Tibetan. The Sanskrit has “wish-fulfilling kings of jewels.”
n.­1729
According to the Sanskrit devendra and the Chinese 一切天王 (yi qie tian wang), and in conformity with the following list of lords of various deities. The Tibetan has lha ris (“classes of deities”).
n.­1730
According to the Sanskrit pralambita and the Chinese 垂 (chui). The Tibetan has spyangs in error for phyang.
n.­1731
The Tibetan may have suffered an omission. The Sanskrit has “All the lords of garuḍas hung precious clouds of precious cloths that adorned the sky as an awning over the crowd of bodhisattvas.” The Chinese has 繒幡 (zeng fan, “silk banners,” “flags”) from patākā or ketu, without mentioning the clouds.
n.­1732
According to the Sanskrit janma, the Chinese 初生 (chu sheng), and its Tibetan translation elsewhere in this passage. In this sentence the Tibetan translates as tshe (“life”).
n.­1733
According to the Sanskrit janma, the Chinese 初生 (chu sheng), and its Tibetan translation elsewhere in this passage. In this sentence the Tibetan translates as tshe (“life”).
n.­1734
According to the commentary, this refers to the eightfold path, with wisdom being the right view and conduct being the other seven aspects of the path. The Chinese has 十號具足 (shi hao ju zu, “with the ten synonyms of the tathāgata”).
n.­1735
Literally, “goddess.” Devī and deva were honorific terms for kings and queens in India.
n.­1736
The Sanskrit and the Chinese translate as “buddhas.”
n.­1737
The name differs in the prose (mnyam par gzhag pa) and verse (snga phyi mnyam) in the Tibetan. In the Sanskrit the prose has samāpadyata, while in the Sanskrit verse there is the phrase kalpa ādiriva ananta nāyako (literally, “a kalpa like the first, endless, guide,” which is ambiguous). However, the Sanskrit that the Tibetan translated from was different, with the Tibetan meaning “The name of the kalpa was Sameness of Beginning and End.” The Tibetan appears to have translated from a manuscript that may have had kalpa ādiriva anta nāmako. Cleary does not give a name but simply “age.” Carré, translating from the Chinese 悅樂 (yue le), has the kalpa’s name as Plaisirs de la Joie (“The Pleasures of Joy”). Because of this uncertainty we have repeated the name as given in the prose.
n.­1738
A different number is given in the prose. The Chinese has “eighty nayuta” in both the prose and the verse.
n.­1739
According to the Tibetan. The second half of the verse in Sanskrit is quite different, and the next three verses are not present in the Sanskrit. The Chinese has “leaving home and going to the bodhimaṇḍa” as the third line and “manifesting the scope of buddhahood.”
n.­1740
This verse is not present in the Sanskrit but is present in the Chinese.
n.­1741
This verse is not present in the Sanskrit. In the Chinese the fourth line is “rain down nectar of Dharma.”
n.­1742
According to Yongle, Lithang, Kangxi, Narthang, Choné, and Lhasa, which have la. Degé has las (“from”). The Chinese has 內 (nei, “within”).
n.­1743
This verse is not present in the Sanskrit but is present in the Chinese.
n.­1744
According to the Tibetan khrag khrig. The Sanskrit has koṭi (“ten million”). The number is not present in the Chinese.
n.­1745
The Sanskrit follows uttāpayan (“purifying”) with parijayan (“cultivating”). Not present in the Chinese.
n.­1746
In accordance with the Yongle, Lithang, and Choné. Degé has here the particle la (“in”). The Chinese has 聖智身 (sheng zhi shen), which can be understood to mean “the body of āryajñāna.”
n.­1747
According to the Sanskrit mantra and Cleary. Not present in the Tibetan, Carré, or the Chinese.
n.­1748
From the Sanskrit animiṣa, which can mean “unblinking.” The two variant spellings in Tibetan are blan pa myed pa and glan pa myed pa, which both mean “not covered,” presumably referring to the eyes not being covered by the eyelids. The Chinese has two phrases: “mind/intentions without any momentary indolence” and “all actions are pure.”
n.­1749
From the Tibetan nyam nga ba, translating presumably from viṣama. The present Sanskrit has viśaya (“range,” “field,” “scope”). The Chinese is the same as the Tibetan.
n.­1750
From the Sanskrit śītibhāva. The Tibetan translates according to its other meaning of “coolness” (bsil ba), which is also a part of the metaphor of shelter from heat. The Chinese also translates this as 清涼 (qing liang, “coolness”). Instead of “shelters,” it has 究竟 (jiu jing, “the ultimate,” “the utmost”) without reference to a physical presentation.
n.­1751
“Of the Dharma” is according to the Tibetan. It is not found in the present Sanskrit.
n.­1752
Literally, many “ten millions.” The Chinese reads 無量億千 (wu liang yi qian, “innumerous thousands of yi”).
n.­1753
According to the Tibetan sems can thams cad, translating from sarvasattvān. The present Sanskrit has sarvadharmān (“all phenomena”). The Chinese accords with the Tibetan.
n.­1754
According to the Sanskrit, the Chinese, and the preceding passage in Tibetan. The Tibetan omits “wisdom” here.
n.­1755
According to the Sanskrit saṃkrama. Degé has bzem pa (“avoid”). Yongle has bzad pa (“endure” or “be exhausted”). Lithang, Kangxi, and Choné have bzod pa (“patience”).
n.­1756
The Sanskrit has “gathers together the bodhisattvas.” The Chinese has 菩薩攝智 (pu sa she zhi), which can be understood to mean the same as the Sanskrit.
n.­1757
The Sanskrit has “that ripens the bodhisattvas.” The Chinese has “that ripens all beings.”
n.­1758
According to the Sanskrit vikurvita. The Tibetan has rnam par rtse ba (“play”), presumably translating from vikrīḍita. The Chinese has 神通 (shen tong), which could have been translated from either vikurvita or vikrīḍita.
n.­1759
According to the Yongle, Lithang, Kangxi, Lhasa, and Choné rnam par spyod pa. Degé has dam par spyod pa. The Tibetan appears to have been translating vicāra. The present Sanskrit has vihāra, usually translated into Tibetan as gnas pa. The Chinese appears to be a translation of vihāra as 所住方便 (suo zhu fang bian).
n.­1760
The Sanskrit has “in every direction.” The Chinese has “the ten directions.”
n.­1761
According to the Tibetan rta babs (Degé has rta bgab), normally used as a translation of toraṇa, which can also mean “gateway” and “portico.” However, the present Sanskrit has the obscure khāraka. Edgerton (p. 205) speculates that it might mean a large number, having only found the word in this very passage. Pali often shines a light on the meaning of BHS words, but in Pali, khāraka is an adjective meaning “sharp” or “dry.” “Rivers,” “vortexes,” “trees,” and “portals” are not present in the Chinese.
n.­1762
From the Sanskrit ākramaṇa and the Yongle, Kangxi, and Narthang gnan. Degé has gnas (“dwell”). Not present in the Chinese.
n.­1763
The Sanskrit also has koṭi, which would make the number “eight hundred and forty billion.” The Chinese translates as “It was the most important or excellent among the eighty royal cities.”
n.­1764
The Sanskrit has “clouds of nets” with no reference to gold. This segment describing the royal city and surrounding towns is not present in the Chinese.
n.­1765
According to the Sanskrit aṣṭapada, which apparently has the meaning of “eight sections” (vertical and horizontal), like a checkerboard or chessboard, referring to a game that originated in its earliest form in the first centuries of the first millennium in India, where board games were very popular. Therefore, this appears to be a specific reference to the eight-by-eight-square game board, and it has been translated in The Lotus Sūtra by Tsugunari and Akira as “like a chessboard,” or by Kern as “like a checkerboard.” Other English translations of the Chinese have interpreted this as “eight intersecting roads.” In the translation of this sūtra Cleary has “jeweled checkerboards.” This passage is absent in Carré.
n.­1766
According to the Tibetan myam and Sanskrit sama (“equal”). Narthang and Lhasa have snyan (“melodious”).
n.­1767
According to the Tibetan rkang pa’i bol and the Chinese 足趺 (zu fu). The term ucchaṅkhapāda (also seen in other texts as utsaṅgapāda) has been variously interpreted and translated. See Edgerton (p. 118) for variant meanings in Pali, Tibetan, and Chinese.
n.­1768
According to the Sanskrit. “Young” is not present in the Tibetan. All such details are not present in the Chinese.
n.­1769
From the Sanskrit gurusthānīya. The Tibetan translates as bla mar bya ba. All such details are not present in the Chinese.
n.­1770
From the Tibetan zhum pa med pa. Not in the present Sanskrit or in the Chinese.
n.­1771
According to the Sanskrit and the Chinese (conjoined with the next description). The Tibetan omits “his arms.”
n.­1772
According to Yongle, Kangxi, Narthang, Urga, and Lhasa mnyen. Degé has gnyen. Not present in the Chinese.
n.­1773
According to the BHS and Pali rasaharaṇyaḥ. Literally, “bringers of taste.” The Tibetan has just rtsa (“channel”). Not present in the Chinese.
n.­1774
According to the Tibetan. Not present in the Sanskrit.
n.­1775
From the BHS abhiṣyanda, which can also mean “oozing,” in reference to the pus of an abscess. The Tibetan has thogs pa (“obstruction,” “impediment”). Narthang has ma thogs pa (“unimpeded”).
n.­1776
According to the Tibetan gseb ’gang ba. The BHS paryavanāha can mean “covered over.” Edgerton (p. 334) discusses the possible meanings. This is followed in the Sanskrit by atisarjana, which may mean the loss of a tooth. Edgerton, finding the meaning obscure (p. 10), believes it is the same as abhiṣajjana (p. 57), perhaps meaning the teeth get stuck together. There is no translation for this term in the Tibetan.
n.­1777
The Sanskrit nīla is literally “blue,” but in Sanskrit literature it is used as a euphemism for “black.” The Tibetan translates here nonliterally as nag (“black”). The Sanskrit has abhinīla (“deep black”), and the Tibetan translates this as dkar nag (“white and black”).
n.­1778
According to the BHS viprasanna. The Tibetan translates as rnam par gsal ba (“clear”). This and other details are not present in the Chinese.
n.­1779
Sanskrit has also “stretched, unequal, and unstable.” The Chinese describes the skin as “soft, smooth, and golden in color.”
n.­1780
According to the Sanskrit indranīla and the Chinese 帝青 (di qing). The Tibetan appears to have omitted “sapphire.”
n.­1781
According to the Sanskrit nīla. The Tibetan appears to have omitted “blue.” Such additional details are not present in the Chinese.
n.­1782
Degé has a superfluous gcig not present in Yongle, Kangxi, and Choné. The Chinese has 爾時 (er shi), “at one time” or “at that time.”
n.­1783
According to the Tibetan dra ba, presumably translating from jāla. The present Sanskrit has rāja (“king”). The Chinese accords with the Sanskrit.
n.­1784
According to the Tibetan gdugs, presumably translating from chattra. Not present in the Sanskrit. In this segment, the Chinese has “one billion people holding precious parasols.”
n.­1785
According to the Sanskrit chattra. The Tibetan translates as skyabs (“shelter,” “refuge”). The Chinese translates as three objects: 寶傘 (bao san), 寶幡 (bao fan), and 寶幢 (bao chuang), which are “precious umbrellas” and two types of “precious banners,” respectively, without mentioning the types of jewels.
n.­1786
According to the Sanskrit gaṇika and the narrative itself. The Tibetan has sbrul ’tshong ma (“snake seller”). The Chinese has 母 (mu), “mother.”
n.­1787
According to the commentary, this refers to the eightfold path, with wisdom being the right view and conduct the other seven aspects of the path. The Chinese has 十號具足 (shi hao ju zu, “with all the ten synonyms”).
n.­1788
From the Sanskrit hita and the Chinese 利益 (li yi). The Tibetan appears to have phan pa corrupted to sman pa (“medicine,” “healing”), which can easily occur in the dbu med script.
n.­1789
According to the Sanskrit kumāra and the Narthang and Lhasa sku gzhon. Degé has sku gzhan (“other body”). The Chinese has 太子 (tai zi), “the Crown Prince.”
n.­1790
The Sanskrit here is cakradhara, literally, “wheel holder.” The Chinese has the last two lines as 必當於此世界, 而作轉輪位 (bi dang yu ci shi jie, er zuo zhuan lun wei, “you definitely will assume the position of a cakravartin in this world”).
n.­1791
From the Sanskrit uddhura. The Tibetan varies. Degé has ye brngam, Lhasa has ye rngam, Kangxi has ye ’jam, and Lithang and Choné have yi dam. The Chinese has 不作 (bu zuo, “are not engaged in”).
n.­1792
The Sanskrit is kalyāṇasuhṛt, a synonym for kalyāṇamitra. The Chinese translates from kalyāṇamitra.
n.­1793
According to the Tibetan. The Sanskrit has kalyatāṃ (“good”). The Chinese has “develop firm faith and utmost respect” to the kalyāṇamitra and/or the Dharma.
n.­1794
According to the Sanskrit 'pariṇāyakeṣu, which without the saṃdhi (euphonic combination) would be apariṇāyakeṣu. The initial a is a negation, but the Tibetan omits the negation. The Chinese describes such beings as 孤獨者 (gu du zhe, “those who are alone,” a common translation of Skt. anātha and anātha-bhūta).
n.­1795
From the Sanskrit niśākṣaya. The Tibetan translates as dgung sangs. The Chinese has “on the day.”
n.­1796
According to the Tibetan dga’ rtse. The Sanskrit has cira (“for a long time”). Neither is present in the Chinese.
n.­1797
According to the Sanskrit ghana and the Yongle and Kangxi stug. Degé has sdug (“pretty”). The Chinese has 妙華 (miao hua, “excellent,” “splendid,” or “beautiful”).
n.­1798
According to the Sanskrit mahā. Not present in the Tibetan or the Chinese.
n.­1799
From the Sanskrit samabhāga. Narthang and Lhasa have rkyen du mnyam. Yongle and Kangxi have rkyan du mnyam. Degé has rgyan du mnyam (“equal as adornments”). This line is not present in the Chinese.
n.­1800
The Tibetan here translates the Sanskrit cāpodari (“belly like a bow”) as lto ba, though the Mahāvyutpatti translates this as rked pa gzhu’i chang gzungs (“a bow-handle waist”). It appears to describe the inward curve at the waist, as occurs in the design of certain bows at the midpoint where they are gripped. This line is not present in the Chinese.
n.­1801
According to the Sanskrit. The Tibetan bzhong (or bzho) zhing dbab pa is obscure.
n.­1802
According to the BHS vyādhayaḥ and the Chinese 患 (huan). The Tibetan has gnas (“place”) in error for nad (“illness”), which would have occurred during copying by dictation in a time and place when nad and gnas had become near homonyms.
n.­1803
According to the Sanskrit hitāni and the Chinese 自利樂 (zi li le). The Tibetan has sman in error for phan, a mistake that can occur when transcribing from the dbu med script.
n.­1804
According to the Sanskrit hita and the Chinese 益眾生 (yi zhong sheng, “benefit beings”). The Tibetan has sman in error for phan, a mistake that can occur when transcribing from the dbu med script.
n.­1805
According to the Sanskrit śuddha. The Tibetan has bdag (“self”) in error for dag. In the Chinese, the third and fourth lines are reversed in order with variation in meaning: “Her mind is never agitated or wandering. She contemplates before she acts.” The analogy of Sumeru is omitted.
n.­1806
According to the Sanskrit vaṃśa. The Tibetan translates vaṃśa as rigs in the preceding sentence when used for buddhas, and as rgyud in this sentence when used for beings. The Chinese has the same term 種性 (zhong xing).
n.­1807
According to the Sanskrit sthitatā, the Chinese 堅固 (jian gu), and Yongle, Kangxi, Narthang, Urga, and Lhasa brtan. Degé has bstan (“teach”).
n.­1808
According to the Sanskrit atyanta and Yongle, Lithang, Kangxi, and Choné ma lus. Degé, Narthang, and Lhasa have ma las.
n.­1809
From the Sanskrit vilaya. The Tibetan translates as zhu ba according to its alternate meaning of “dissolve.” The Chinese has 焚 (fen, “burnt”).
n.­1810
According to the Sanskrit agni and the Chinese 火 (huo, “fire”). Not present in the Tibetan.
n.­1811
According to the BHS paricūrnayeyuḥ. Degé has btags; Narthang has brtags. The Chinese has 頂戴 (ding dai, “to wear something on one’s head”), referring to “accepting the crushing weight of the Cakravāla mountains on her head.”
n.­1812
According to the Sanskrit atyanta and Yongle, Lithang, Kangxi, and Choné ma lus. Degé, Narthang, and Lhasa have ma las. The Chinese has 常 (chang, “always”).
n.­1813
According to the Tibetan khams gsum kun tu. The Sanskrit has nṛloke (“in the human world”). Not present in the Chinese.
n.­1814
According to the Tibetan de bzhin gshegs pa and the Chinese 如來 (ru lai). The Sanskrit has sugata.
n.­1815
The Tibetan has mdang sum (“last night”) as the time the goddess spoke to her. The Sanskrit has adya (“today”) but also niśāntare, apparently as the “the women’s quarters,” the location where she was told this by the goddess. Cleary and Carré do not give time or place for the prophecy, other than that “today” is when she would see the prince. The Chinese has 今 (jin, “today”).
n.­1816
According to the Tibetan rgyal ba. The Sanskrit has munīndra (“lord of sages”). The Chinese has “tathāgata.”
n.­1817
According to the Tibetan dpal gyi ’od ’bar. The present Sanskrit has śrī­garbha­prabhā (“glorious essence light”), translated into Chinese as 妙藏光明 (miao zang guang ming).
n.­1818
According to the Sanskrit dadyāmi and Narthang gsol. Degé has gsal. The Chinese has (奉 feng, “give” in honorific form).
n.­1819
According to the Tibetan lus and the Chinese 身 (shen). Sanskrit has gātrāṇi (“limbs”).
n.­1820
According to the Tibetan mchog. The Sanskrit has garbha (“center”). The Chinese has 端坐華臺上 (duan zuo hua tai shang, “sits upright with regal dignity on a lotus seat”).
n.­1821
According to the Tibetan ’gro ba rnams la. The Sanskrit has jineṣu (“to the jinas”). The Chinese has 一切佛 (yi qie fo, “all the buddhas”).
n.­1822
From the Sanskrit viprasanna. The Tibetan has gsal ba (“clear”). The Chinese describes it as “free of all defilements like a great lake of the dragon.”
n.­1823
According to the commentary, this refers to the eightfold path, with wisdom being the right view and conduct being the other seven aspects of the path. This is not present in the Chinese.
n.­1824
According to the Sanskrit parimocaka, the Chinese 救 (jiu), and Urga’s grol ba. Degé has ’grel ba. Lithang and Choné have ’brel ba.
n.­1825
According to the Sanskrit naigama. The Tibetan has yul gyi mi (“people of the land”). The Chinese list is shorter and does not include this.
n.­1826
According to the Sanskrit and Yongle and Kangxi. Degé omits ma (“not”). The Chinese simply has “countless beings developed the aspiration for enlightenment.”
n.­1827
According to the Tibetan dbye ba. The Sanskrit has vinaya. The Chinese has “had attained or accomplished.”
n.­1828
A reconstruction from the Tibetan thams cad la dbang lus rab tu snang ba. The present Sanskrit has Sucandra­kāya­pratibhāsa­dhvaja, which could have been translated as zla ba bzang po lus rab tu snang ba’i rgyal mtshan. The Chinese has 現一切世主身 (xian yi qie shi zhu shen), which can mean “appearance of the bodies of all lords of the worlds.”
n.­1829
According to the Sanskrit, the previous and subsequent mention of the buddha’s name in the Degé Tibetan, and the Lithang and Choné Kangyurs in this passage. The Chinese translates this as 寶華如來 (bo hua ru lai), “the Tathāgata Precious Flowers.” Degé omits me tog (kusuma). Kangxi has me tak and Yongle omits ’od.
n.­1830
According to the Tibetan. The present Sanskrit states that their voices spread through all the buddha realms. The Chinese has “their names are heard/known throughout all the buddha realms.”
n.­1831
According to the Tibetan rgyal po. The Sanskrit and the Chinese appear to have omitted rāja.
n.­1832
In the Sanskrit this is preceded by a tathāgata named Raśmi­candra, which appears to be a scribal corruption. Not present in the Chinese.
n.­1833
According to the Sanskrit rāja, Chinese 王 (wang), and Narthang and Lhasa rgyal po. Degé and others have rgyan.
n.­1834
Anabhilāpya literally means “indescribable” and in chapter 15 is said to be a specific number. The Chinese translates as 不可說 (bu ke shuo).
n.­1835
According to the Sanskrit sattva and the Chinese 眾生 (zhong shen). Degé omits “beings”: “When bodhisattvas see bodhisattva conduct.”
n.­1836
According to the Sanskrit and the Chinese and the subsequent mention of the number of realms. At this point the Tibetan has “a hundred thousand.”
n.­1837
From the Sanskrit saṃjñā. The Tibetan translates as ming (“names”). Cleary translates as “thoughts,” and Carré as noms (“names”). The Chinese translates as 名 (ming, “names”) but can carry the sense of naming as well as thoughts and concepts associated with naming.
n.­1838
In Sanskrit this is followed by “There appeared an ocean, without end or middle, of the ways of the great love of beings.”
n.­1839
According to the Sanskrit saṃsthāna and the Narthang and Lhasa dbyibs. Degé and others have dbyings in error for dbyibs. The Chinese has 現隨類身 (xian sui lei shen, “manifest bodies that accord with the types/classes of beings”).
n.­1840
From the Sanskrit purī. The Tibetan translates as pho brang (“palace”). The Chinese has 王都 (wang du, “royal capital”).
n.­1841
According to the Sanskrit and the Tibetan. The Chinese has 瓔珞 (ying luo, “jewelry made of precious stones”).
n.­1842
The Tibetan has mdog (literally, “color”) translating varṇa, which has multiple meanings, including “color,” “appearance,” “form,” and “shape.” The Chinese has 妙相莊嚴身 (miao xiang zhuang yan shen, “bodies adorned with excellent attributes”).
n.­1843
From the Sanskrit vaśyā. The Tibetan has the literal translation de yi dbang gyur (“under his power”). The Chinese has more elaborate and potetic descriptions of admiration.
n.­1844
According to the Sanskrit dhātu. The Tibetan has dbyibs (“shape”) in error for dbyings.
n.­1845
This line is not present in Yongle, Lithang, Kangxi, or Choné.
n.­1846
From the Sanskrit vigraha. The Tibetan translates as lus, which was used in the previous line to translate śarīra (“body,” “constituents”). For the second part of this verse, the Chinese has 種種體名號 (zhong zhong ti ming hao, “a variety of bodies with various names”) and 無邊種莊嚴 (wu bian zhong zhuang yan, “infinite kinds of display or adornment”).
n.­1847
This is followed in Sanskrit by anuprāptum (“follow”). The Chinese has “getting close to them, serving them, and making offerings to them.”
n.­1848
This is followed in the Sanskrit by cāptuṃ (“be acquainted with”).
n.­1849
The Sanskrit has “illusory forms and bodies” or “illusory form bodies.” The Chinese appears to translate this as two: 以如幻願而持佛身 (yi ru huan yuan er chi fo shen, “bodies from illusory prayers and blessings by the buddhas”) and 隨意生身 (sui yi sheng shen, “bodies born according to intention”).
n.­1850
This is followed in Sanskrit by buddhādhiṣṭhāna­manomaya­śarīrāṇām (“bodies consisting of mind that have been blessed by the buddhas”).
n.­1851
According to the Tibetan mi zad pa and the Chinese 不變壞 (bu bian huai), presumably translating akṣaya. Not present in the Sanskrit.
n.­1852
According to the Tibetan. The Sanskrit has praticchādana (“cover”). The Chinese has “to cover the city with good qualities.”
n.­1853
According to Degé and Stok Palace bskyod, perhaps translating anukampana as later in this sentence. The Sanskrit has pratisyanda (“moistening”). Lhasa has bskyob (“protect”). Yongle, Kangxi, Lithang, and Choné have brgyan (“adorn”). Cleary has “water.” Carré has “broaden.” Chinese has 寬廣 (kuan guang, “widen and broaden”).
n.­1854
According to the Sanskrit feminine instrumental case. The Tibetan has phyir (“in order to”). The Chinese has 悉捨所有隨應給施 (xi she suo you sui ying ji shi, “that is to abandon all possessions and give as the situation requires”).
n.­1855
From the Sanskrit saṃprāpaṇatā, the Yongle, Lithang, Kangxi, and Choné bstabs. and also Narthang, which has the scribal error bltabs. Degé and Stok have bstan (“reveal”).
n.­1856
According to the Sanskrit para and Yongle, Lithang, Kangxi, and Choné phyir. Degé and Stok Palace have phyin. The Chinese has “closely guard the city of the mind so that various harmful desires will not enter.”
n.­1857
According to the Tibetan srog, presumably translating from hṛḍha. The present Sanskrit has dṛḍha (“firm,” “strong”). The Chinese translates as 嚴肅 (yan su, “strict,” “stern”).
n.­1858
According to the Tibetan. The present Sanskrit appears to have one deity, with the other compound being a description rather than a name. Carré has two goddesses. Cleary has one goddess, while the Chinese has two.
n.­1859
According to the Tibetan and the Chinese. “Precious earrings” is not present in the Sanskrit.
n.­1860
According to the Sanskrit prakṛti, translated as 性 (xing) in the Chinese. Not present in the Tibetan.
n.­1861
According to the Tibetan blo gros, presumably translating mati. The present Sanskrit has pati, which appears to be a scribal error, as this name has already been given for a preceding eyesight. The Chinese has 普光明 (pu guang ming, “all-pervasive light”).
n.­1862
According to the Tibetan and the Chinese. The Sanskrit has two lights here, the first enabling the vision of the form bodies, the second called complete light, which enables the vision of the categories of the form bodies. The Chinese has 見佛平等不思議身 (jian fo ping deng bu si yi shen, “see the undifferentiated, inconceivable bodies of the buddhas”), where “inconceivable” can mean “an inconceivably large number” or “countless.”
n.­1863
According to the Tibetan kha. The Sanskrit has sukha (“bliss”), apparently in error for mukha (“mouth”). Not present in the Chinese.
n.­1864
The Sanskrit has “Excellent, Ārya, excellent!”
n.­1865
According to the Sanskrit darśayitā, the Chinese 教 (jiao), and the Yongle, Lithang, Kangxi, Narthang, and Choné bstan. Degé has bsten (“depend”). The Chinese omits “without error.”
n.­1866
According to the Tibetan, which has sman yon in error for phan yon.
n.­1867
From the Sanskrit jagat, translated into Tibetan as ’gro ba (“beings”). Not present in the Chinese.
n.­1868
From the Sanskrit. The Tibetan appears to read “countless nets of jewels.” The Chinese could have either meaning.
n.­1869
According to the Sanskrit. The Tibetan omits “vajra.” The Chinese omits the adjective “shining.”
n.­1870
From the Sanskrit vyūha. The Tibetan has rnam par phye ba (“separated”), perhaps translating from vivṛta. The Chinese has 壁 (bi, “walls”).
n.­1871
According to the Sanskrit and the Chinese. The Tibetan has ’dzam bu chu rlung (“Jambu River”), perhaps from a text that had jāmbūnada.
n.­1872
According to the Sanskrit sarva. “All” is not present in the Tibetan. A description of the base is not present in the Chinese.
n.­1873
From the Sanskrit mukhadvāra. The Tibetan has just kha (“mouth,” “opening”). The Chinese has 戶牖 (hu you, “doors and windows”).
n.­1874
From the Sanskrit prayuktas. Degé has sbyangs (“trained”), which is a possible translation of prayukta. Lhasa has dpyangs (“hung”). The Chinese accords with the Lhasa version.
n.­1875
According to the Tibetan ’byung ba and the Chinese 出 (chu). The present Sanskrit has prayuktaṃ, possibly in error for pramuktaṃ. “Shining kings of precious jewels” is not present in the Chinese.
n.­1876
According to the Tibetan ’byung ba and the Chinese 出 (chu). The present Sanskrit has prayuktaṃ, possibly in error for pramuktaṃ.
n.­1877
This assumes that candradhvaja is a synonym for candrakānta. The Chinese translates as 寶月幢 (bao yue chuang, “precious moon banner”).
n.­1878
This assumes that śuddhagarbha is here a synonym for aśmagarbha. The Chinese translates as 淨藏寶王 (jing zang bao wang, “pure essence king of jewels”).
n.­1879
This assumes that ādityagarbha is a synonym for ravikānta. The Chinese translates as 日藏摩尼 (ri zang mo ni, “sun essence precious jewels”).
n.­1880
According to the Sanskrit yathāśaya and the Chinese 隨心樂 (sui xin le). The Tibetan omits “according to their aspirations.”
n.­1881
According to the Sanskrit sarvakāla and the Narthang and Lhasa dus thams cad. Degé has dus gsum thams cad (“all three times”). The Chinese has 恆 (heng, “always”).
n.­1882
According to the Sanskrit adhiṣṭhāna, translated into Tibetan as byin gyis rlob pa (“blessed”). The Chinese translates as 無去色身 (wu qu se shen, “non-going form body”).
n.­1883
According to the Tibetan. The Sanskrit has “She had a form that engaged in all conducts within the world and was not real.” “Form body that engaged in all conducts” is not present in the Chinese.
n.­1884
According to the Tibetan. The Sanskrit has “She had a form that was properly obtained and was not false.” The Chinese has 非實色身, 得如實故 (fei shi se shen, de ru shi gu, “she had a non-real form body, because she understood reality ‘as it is’ ”).
n.­1885
According to the Tibetan. The Sanskrit has “She had a form that was perceived by the world and was unsurpassed.” The Chinese has 非虛色身, 隨世現故 (fei xu se shen, sui shi xian gu, “she had a non-false form body, because it appeared in accord with the perception of the world”).
n.­1886
According to the Sanskrit sulakṣaṇa. Omitted in the Tibetan. The Chinese has 一相色身, 無相為相故 (yi xiang se shen, wu xiang wei xiang gu, “she had a single-characteristic form body, because it had the characteristic of no characteristics”).
n.­1887
From the Sanskrit adhiṣṭhāna and the Chinese 現生 (xian sheng). The Tibetan translates according to an alternative meaning as byin gyi rlob pa (“empowered,” “blessed”).
n.­1888
According to the Sanskrit pratikṣaṇa. Omitted in the Tibetan and the Chinese.
n.­1889
From the Sanskrit adhiṣṭhāna. The Tibetan translates according to an alternative meaning as byin gyi rlabs (“empowered,” “blessed”).
n.­1890
From the Sanskrit adhiṣṭhāna. The Tibetan translates according to an alternative meaning as byin gyi ma brlabs (“not empowered,” “not blessed”).
n.­1891
From the Tibetan ma byung ba. The Sanskrit has asaṃvṛta (“unobscured,” “unconcealed”). The Chinese has 無生 (wu sheng, “not born”).
n.­1892
According to the Sanskrit cetana, the Chinese 心 (xin), and the Narthang and Lhasa sems. Degé has sems can (“beings”).
n.­1893
According to the Tibetan gcig, presumably translating from a manuscript that had eka. The present Sanskrit has aneka (“many”). Cleary has “various names.” Carré has les noms de tous les bodhisattvas (“the names of all the bodhisattvas”), as in the Chinese 一切菩薩名號 (yi qie pu sa ming hao).
n.­1894
From the Sanskrit mukha, translated into Tibetan according to the alternative meaning of sgo (“door”). Not present in the Chinese.
n.­1895
In the present Sanskrit the order is “Aninema, Aninetra.”
n.­1896
According to the Tibetan shing gi rgyal po and the Chinese 樹王佛 (shu wang fo). Not present in the Sanskrit.
n.­1897
According to the Tibetan mchog gi dpal. Not present in the Sanskrit.
n.­1898
According to the Tibetan rdo rje blo gros. Not present in the Sanskrit. This might be 堅固慧佛 (jian gu hui fo) in the Chinese.
n.­1899
According to the Sanskrit. Apparently omitted in the Tibetan. This might be 大自在佛 (da zi zai fo) in the Chinese.
n.­1900
According to the Sanskrit. The Tibetan has dbang du gyur pa’i (conjoining it with the next name) in error for dbang du gyur pa. This might be 自在佛 (zi zai fo) in the Chinese.
n.­1901
According to the Sanskrit. Apparently omitted in the Tibetan. This might be 師子出現佛 (shi zi chu xian fo) in the Chinese.
n.­1902
According to the Tibetan sa’i bdag po. The present Sanskrit has bhūmimati. This might be 大地王佛 (da di wang fo) in the Chinese.
n.­1903
According to the Tibetan dpag tu med pa. The present Sanskrit has asita in error for amita. The Chinese 無量光佛 (wu liang guang fo, “Amitāyus,” an alternate name for Amitābha) reappears later in the list.
n.­1904
According to the Tibetan blo gros rdo rje. The present Sanskrit has “Vajramati.” It was translated into Chinese as 金剛慧 (jin gang hui).
n.­1905
According to the Tibetan chu lha’i spyan. Narthang and Lhasa have chu lha’i rgyan. The present Sanskrit has Karuṇāvṛkṣa. The Chinese has 水天德佛 (shui tian de fo), presumably translating from Varuṇa-guna.
n.­1906
According to the Tibetan. The present Sanskrit has Akampitasāgara. This might be 大地王佛 (da di wang fo) in the Chinese.
n.­1907
According to the Tibetan and the Chinese 不思議功德光佛 (bu si yi gong de guang fo). The present Sanskrit has Acintya­guṇa.
n.­1908
According to the Tibetan lus mi snang bar ma byas pa (“not made the body invisible”). The Sanskrit reads antardhitakāya (“invisible body”). Cleary has “come invisibly.” Neither is present in Carré or the Chinese.
n.­1909
According to one meaning of the Sanskrit saṃbheda and the Lhasa ’dres. Narthang has ’das (“passed beyond”) and Degé has ’dren (“bring”). The Chinese has 普照法界 (pu zhao fa jie, “illuminating universally the realm of phenomena”).
n.­1910
According to the Tibetan. The Sanskrit reads “attaining no location.” The Chinese has 無依無上 (wu yi wu shang), which can be a stylized expression of “without basis to fix on or to be fixed on.”
n.­1911
According to the Tibetan. The Sanskrit has “stainless without location.” The Chinese accords with the Sanskrit.
n.­1912
According to the Sanskrit, Degé, and Stok Palace. Yongle, Lithang, Kangxi, and Choné have ṭa.
n.­1913
According to the Degé, Stok Palace, and the standard Arapacana alphabet from The Perfection of Wisdom in Twenty-Five Thousand Lines (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā). The Sanskrit has sa. Yongle, Lithang, Kangxi, and Choné have śa.
n.­1914
According to the Tibetan. The Sanskrit has “differentiated heap.”
n.­1915
According to the Degé, Stok Palace, and the standard Arapacana alphabet. Sanskrit has sa. Yongle, Lithang, Kangxi, and Choné have śta.
n.­1916
According to the Tibetan and the standard Arapacana alphabet. Sanskrit has ṣa.
n.­1917
According to the Tibetan and the Sanskrit. The Perfection of Wisdom Sūtra (see Padmakara Translation Group, 9.­44) version has stha.
n.­1918
According to the Degé (swa) and the Sanskrit. The Perfection of Wisdom Sūtra (9.­44) version has śva. Yongle, Kangxi, Narthang, and Stok Palace have sba as transliteration of sva.
n.­1919
According to the Sanskrit, The Perfection of Wisdom Sūtra (9.­44), Narthang, Lhasa, and Stok Palace. Degé has kśa.
n.­1920
According to the Tibetan, presumably translating from garbha. The present Sanskrit has prabha (“light”).
n.­1921
According to the Tibetan and the Sanskrit. The Perfection of Wisdom (9.­44) version is jña.
n.­1922
According to the Tibetan. The Sanskrit has “the gateway to perceiving the origin of the world.” The Chinese has (shi jian zhi hui men, “gateways to the wisdom/knowledge of the world”).
n.­1923
According to the Tibetan. The Sanskrit has rtha (the online Vaidya transcription has the error tha). The Perfection of Wisdom (9.­44) version is rta and the next letter is ha, which is not listed in this sūtra in Tibetan, Sanskrit, or Chinese. The Chinese has the transcription 曷多羅 (he duo luo), which may have integrated ha.
n.­1924
According to the Tibetan, presumably translating from upāya. The Sanskrit has garbha (“essence”). The Chinese has 方便藏 (fang bian zang, “treasury, or essence of, methods”).
n.­1925
According to Degé, Stok Palace, Sanskrit, and The Perfection of Wisdom (9.­44). Yongle, Lithang, Kangxi, and Choné have hā.
n.­1926
According to the Tibetan. “Ocean” is not present in the Sanskrit or the Chinese.
n.­1927
According to the Sanskrit, the Chinese, and The Perfection of Wisdom (9.­44). The Tibetan has yas.
n.­1928
According to Degé and Stok Palace. The Sanskrit and The Perfection of Wisdom (9.­44) have ṭha. Yongle, Lithang, Kangxi, and Choné have ta.
n.­1929
According to the Sanskrit, Chinese, Narthang, Lhasa, and Stok Palace. Degé has na.
n.­1930
According to the Degé. The Sanskrit and The Perfection of Wisdom (9.­44) have pha. Yongle, Lithang, Kangxi, Narthang, Choné, Lhasa, and Stok Palace have spa.
n.­1931
According to The Perfection of Wisdom (9.­44) and the Sanskrit (online Vaidya transcription has sya in error for ysa). The Tibetan has yma, which appears to be a scribal error.
n.­1932
According to Degé and Stok Palace. The Sanskrit and The Perfection of Wisdom (9.­44) have ṭa. Yongle, Lithang, Kangxi, and Choné have tha.
n.­1933
According to the Sanskrit and The Perfection of Wisdom (9.­44). The Tibetan has dha, which already occurred earlier in the list.
n.­1934
According to the Sanskrit aśmagarbha and the Chinese 硨磲 (che qu). Not present in the Tibetan.
n.­1935
According to the Sanskrit rāṣṭra and Yongle, Lithang, Kangxi, Narthang, Choné, Lhasa, and Stok Palace, which have khams. Degé has khang pa (“house”).
n.­1936
From the Sanskrit mṛgacakra. The Tibetan translates as ri dags dang ’khor lo (“wild animals and wheels”). The Chinese has “astrology, geography, and the sounds of birds and beasts.”
n.­1937
From the BHS dhandāyitva (dhaṃdhāyitva in the present Sanskrit) and the Chinese 頑鈍 (wan dun). The Tibetan translates obscurely as ’khor ba.
n.­1938
According to the Tibetan thogs pa myed pa. The Sanskrit is adhiṣṭhāna, which has a number of meanings and is usually translated into Tibetan as byin rlabs, which itself is usually translated from Tibetan as “blessing.” The Chinese has 無盡 (wu jin, “inexhaustible,” “limitless,” “unending”).
n.­1939
According to the Sanskrit vidyut. Translated into Tibetan as snang ba (“radiance,” “light”). The Chinese translates the last three descriptions as two: 智慧光明 (zhi hui guang ming, “luminosity of wisdom”) and 速疾神通 (su ji shen tong, “instantaneous attainment of miraculous powers”).
n.­1940
According to the Tibetan rnam par dag pa and the Chinese 清淨 (qing jing). “Pure” is not present in the Sanskrit.
n.­1941
According to the Tibetan rnam par dag pa and the Chinese 清淨 (qing jing). “Pure” is not present in the Sanskrit.
n.­1942
According to the Sanskrit and the Chinese. Either the past or present is absent from the Tibetan.
n.­1943
According to the Tibetan ’gro ba. The Sanskrit has dharma (“phenomena”). The Chinese has 世間 (shi jian, “worlds,” “realms”).
n.­1944
According to the Sanskrit māyā and the Yongle and Kangxi sgyu ma. Degé has rgyu (“cause”). Neither is present in the Chinese.
n.­1945
According to the Tibetan chos and the Chinese 法 (fa). The Sanskrit has traidhātuka (“the three realms”).
n.­1946
According to the Sanskrit māyā. The Tibetan has rgyu (“cause”) in error for sgyu ma. The Chinese has 我見 (wo jian, “perception of self”) and continues with “and various illusory conditions.”
n.­1947
According to the Tibetan phyin ci log gi sgyu ma. The Sanskrit differs in this passage in terms of the causes applied to the various sights. The Chinese has 我見 (wo jian, “perception of self”), which refers to erroneous views more broadly.
n.­1948
According to the Sanskrit māyā. The Tibetan has rgyu (“cause”) in error for sgyu ma. Neither is present in the Chinese.
n.­1949
According to the Sanskrit māyā. The Tibetan has rgyu (“cause”) in error for sgyu ma. Yongle and Kangxi have sgyu. The Chinese has “they arise from the ignorance of erroneous…”
n.­1950
According to the Sanskrit māyā. The Tibetan has rgyu (“cause”) in error for sgyu ma. Neither is present in the Chinese.
n.­1951
According to the Sanskrit dṛḍhīkaraṇa, the Chinese 堅固 (jian gu), and Degé brtan par bya ba. Lithang, Narthang, Choné, and Lhasa have the error bstan (“teach”).
n.­1952
“Conduct” here translated from carita. This is translated in the Chinese as 修行 (xiu xing). Not present in the Tibetan.
n.­1953
Degé has the incorrect block print page on the reverse of this folio. It is a repeat of kha 280.b from The Ten Bhūmi Sūtra (Daśa­bhūmika Sūtra). The page order has been emended in the Degé reader.
n.­1954
According to the Tibetan. The Sanskrit has just “ways.” The Chinese has 巧迴向 (qiao hui xiang, “skillful dedication”).
n.­1955
According to the Tibetan dbye. The Sanskrit has “purify,” which is translated into Chinese as 清淨 (qing jing).
n.­1956
According to the Sanskrit bodhisattvena. The Tibetan has pa’i apparently in error for dpas, which soon commences in the Tibetan list. In the Chinese, “bodhisattva” becomes a noun-adjective, i.e., “obtain the bodhisattva clouds of the Dharma.”
n.­1957
According to the Sanskrit bodhisattvena. The Tibetan has pa’i apparently in error for dpas, which soon commences in the Tibetan list.
n.­1958
According to the Sanskrit bodhisattvena and Degé. Lithang and Choné have dpa’i, Yongle has dpa’s, and Kangxi has dpa’is.
n.­1959
Degé has the incorrect block print page on the reverse of this folio. It is from further on in the sūtra, at the beginning of the twentieth fascicle [B20] in chapter 54. The page order has been emended in the Degé reader.
n.­1960
According to the Tibetan and the Chinese. The Sanskrit has bodhi. “Pure” is not present in the Chinese.
n.­1961
According to the Tibetan and the Chinese. The Sanskrit has “to the ocean of.”
n.­1962
According to the Tibetan. The Sanskrit has “the elevated, special faith of the bodhisattvas.” The Chinese appears to interpret it as “Hearing all supreme Dharmas of the bodhisattvas.”
n.­1963
According to the Tibetan. The Sanskrit has “appearances of qualities.” The Chinese has “Reaching all islands of precious Dharmas of the bodhisattvas.”
n.­1964
According to the Tibetan yan lag and the Chinese 分 (fen). The Sanskrit (BHS) has adhipati (“dominance”).
n.­1965
According to the Sanskrit. The Tibetan has a double negative: “do not enter the faultlessness of.” The Chinese has 超越二乘地 (chao yue er sheng di, “transcend the level of the two yānas”).
n.­1966
According to the BHS vibhajitāra, translated into Tibetan as rnam par ’byed pa. The Chinese has “cause the attainment of all types of patience.”
n.­1967
According to the Sanskrit nirahaṃkāra and the Chinese 憍慢 (jiao man). The Tibetan apparently has an error dus (“time”).
n.­1968
According to the Sanskrit antevāsi. The Tibetan translates as the obscure mtshan bu. This analogy is not present in the Chinese.
n.­1969
According to the Sanskrit suputra. The Tibetan has mdzangs, which usually means “a wise person.” The Chinese translates as 孝子 (xiao zi, “filial son”).
n.­1970
The Sanskrit is the synonym bhujaga (“serpent”). The Chinese has 龍王 (long wang, “dragon king”).
n.­1971
According to the Sanskrit viśodhayanti. The Tibetan has spyod (“conduct”) in error for sbyong. The Chinese has “purify … bodhisattva powers.”
n.­1972
From the BHS pariṇāmana, translated into Tibetan as sngo ba (“dedicated”). The Chinese also translates as “dedication” 迴向 (hui xiang).
n.­1973
From the BHS āyadvāra. The Tibetan has skye mched, presumably translating from a manuscript that had the error āyatana.
n.­1974
According to the Tibetan yul, presumably translating from a manuscript that had viṣaya. The present Sanskrit has viṣama (“injurious,” “bad”). The Chinese concurs with the Tibetan.
n.­1975
According to the Sanskrit. The Tibetan and the Chinese do not have “benefiting.”
n.­1976
According to the Sanskrit praiśodhayan. The Tibetan has rgyas (“increased”). The Chinese has “generated.”
n.­1977
The Tibetan interprets the compound as meaning “the lower realms of the five classes of beings.” The Chinese does not have “lower realms.”
n.­1978
According to the Sanskrit parigraha. The Tibetan translates as yongs su bsdu ba (“gathering”). The Chinese has 成就 (cheng jiu, “accomplishing”).
n.­1979
According to the Tibetan. “Wisdom” is not present in the Tibetan. The Chinese has “wisdom body.”
n.­1980
Literally, “teachers.” The Tibetan has ston pa. The Sanskrit has śāstri. The Chinese has 大師 (da shi).
n.­1981
According to the Tibetan. This clause and part of the preceding clause are not present in the Sanskrit. The Chinese concurs with the Tibetan.
n.­1982
According to the Sanskrit and the Chinese. The manuscript that the Tibetan was translated from appears to have omitted part of this sentence.
n.­1983
According to the Tibetan de bzhin nyid, presumably translating from tathātā. Present Sanskrit has tathāgata, translated as 如來 (ru lai) in Chinese.
n.­1984
According to the Sanskrit and the Chinese. The Tibetan conjoins this and the preceding birthlessness into one.
n.­1985
According to the Tibetan bsngo ba and the Chinese 迴向 (hui xiang). The BHS pariṇāma can mean literally “transformation” as well as “development” and “ripening.”
n.­1986
In accordance with the Sanskrit uccheda … vigata, the Chinese 斷見 (duan jian), and the Degé and other Kangyurs’ chad med. Narthang, Lhasa, and Stok Palace have the error tshad med (“limitless”).
n.­1987
In accordance with the Sanskrit śāśvata, the Chinese 常見 (chang jian), and the Yongle, Lithang, Kangxi, Narthang, Choné, and Stok Palace rtag pa. Degé has the error rtog pa (“thought”).
n.­1988
According to the Tibetan. Both Suzuki and the online Sanskrit canon transcription (Vaidya) have the error of a double repetition of a corrupted addition: samyak-kriyādṛṣṭi­vigatena. The Chinese has 離無因見, 知正因故 (li wu yin jian, zhi zheng yin gu, “free from the view of non-causality, because of knowing the direct cause”).
n.­1989
According to the Tibetan. A part of this quality and the next are missing from the Sanskrit. The Chinese has 離顛倒’見, 知如實理故 (li dian dao jian, zhi ru shi li gu, “free from erroneous views, because of knowing the true nature [of all phenomena]”).
n.­1990
According to the Tibetan gzugs brnyan, presumably translating pratibhāsa or pratibimba. The Sanskrit has pratiṣṭhā (“established”). Carré has reflets. The Chinese has 影像 (ying xiang, “reflected images”).
n.­1991
According to the Tibetan skye ba dang ’jig pa’i lta ba dang bral ba (’jig pa’i lta ba dang bral ba is missing from Yongle, Lithang, Kangxi, and Choné). The Chinese 離有無見 (li you wu jian, “free of the views of existence and nonexistence” or “being and nonbeing”).
n.­1992
According to the Lithang and Choné kyi. Degé and others have kyis, which is probably the original interpretation of the Sanskrit compound.
n.­1993
According to the Tibetan gzugs brnyan, presumably translating pratibhāsa, and the Chinese (Carré has reflets). The Sanskrit has pratiṣṭhā (“established”).
n.­1994
The Sanskrit here repeats the sentence about a reflection using other words. There is no repetition in the Chinese.
n.­1995
The Sanskrit has “kleśas and conceptions.” The Chinese has just “conceptions.”
n.­1996
According to the Sanskrit tṛṣṇā, the Chinese 愛 (ai), and Yongle, Kangxi, Narthang, Urga, Lhasa, and Stok Palace sred. Degé has srid (“becoming,” “existence”).
n.­1997
According to the Sanskrit patha and the Yongle, Kangxi, Narthang, Lhasa, and Stok Palace lam. Degé has las (“action”). The Chinese has just “the four māras.”
n.­1998
Given in the short form Sanskrit maitra, translated into Chinese as 慈氏 (ci shi), and in the short Tibetan form bshes gnyen.
n.­1999
The Sanskrit and the Chinese translate as “has pure realization.”
n.­2000
According to the Sanskrit dama and the Yongle, Lithang, Kangxi and Choné dul. The Chinese has 戒 (jie), from śīla, and lists the six perfections together in one line.
n.­2001
The Sanskrit has “skandhas, and thus āyatanas and beings.” The Chinese has “who are able to observe/meditate on skandhas, āyatanas, dhātus, and dependent origination without falling into peace.”
n.­2002
The Sanskrit has “thoughts of beings.” The Chinese has simply “beings.”
n.­2003
According to the Sanskrit niketavigatā aniketacārī. The Tibetan (including Stok Palace) appears to have inadvertently repeated dngos from the previous sentence instead of gnas, perhaps very early in the scribal transmission. This line appears to be absent in the Chinese.
n.­2004
According to the Sanskrit parimocayanti and Urga and Lhasa ’grol. Degé and others have ’grel (“explain”). The Chinese has “developed vast compassion, and eradicate all of them with the medicine of wisdom.”
n.­2005
Sanskrit has śoka (“misery”), translated as 優迫 (you po) in the Chinese.
n.­2006
According to the Sanskrit mṛtyusamudra. The Tibetan has the apparently meaningless tsham. The Chinese has 有海 (you hai, “ocean of existences”).
n.­2007
According to the Sanskrit kaivarta and the Chinese 漁人 (yu ren). Carré has pêcheurs. Cleary has “fishers.” The Tibetan repeats mnyan pa (“mariner”) from the previous verse.
n.­2008
According to the Tibetan mchog. The Sanskrit has śuddha (“pure”). The Chinese has 菩提妙寶心 (pu ti miao bao xin, “supreme, precious bodhicitta”).
n.­2009
According to the Tibetan chen, presumably translating from mahā. The present Sanskrit has saha (“together with”). The Chinese has 智海人 (zhi hai ren, “persons with oceans of wisdom”).
n.­2010
According to the Sanskrit. The Tibetan has the genitive “of.” The Chinese has “making offerings to oceans of tathāgatas.”
n.­2011
According to the Tibetan dran pa, presumably translating from smṛti. The present Sanskrit has mati (“intelligence,” “understanding”) in accord with the Chinese 正知 (zheng zhi).
n.­2012
According to the Tibetan thams cad, presumably translating sarva. The present Sanskrit has sattva (“beings”).
n.­2013
According to the Sanskrit amalīna. The Tibetan translates as zhum med pa (“not disheartened”). The Chinese has 不退 (bu tui, “non-retrogressive”).
n.­2014
According to the Sanskrit mārga and the Chinese 正道 (zheng dao, “correct path”). The Tibetan translates as phyogs (“direction”). The third and fourth lines are reversed in order in the Chinese.
n.­2015
According to the Tibetan. The Sanskrit has “they are guides who give me happiness.”
n.­2016
According to the Sanskrit sevate. The Tibetan translates as sten (“rely on”). The Chinese translates this line as 謙下求知識 (qian xia qiu zhi shi, “With humility he seeks out the kalyāṇamitras”).
n.­2017
According to the Sanskrit svāśrayaṃ and the Yongle bdag gi. Degé and others have bdag gis. The Chinese has 永離世間身 (yong li shi jian shen, “when his body leaves this world permanently”).
n.­2018
According to the Sanskrit karṇadhāra and the Chinese 船師 (chuan shi). Usually translated as gdongs pa ’dzin pa, here the Tibetan appears to have skye ba ’dzin in error for skya ba ’dzin.
n.­2019
According to the Tibetan, presumably translating from Sanskrit that contains something like maitrānanda­saṃādhi. The present Sanskrit has maitra­candana­samāna (“universal affectionate frankincense”).
n.­2020
According to the Sanskrit and the Narthang and Lhasa po. Degé has the genitive po’i (“stains of the pure essence”). The Chinese has “the wick of faith and oil of compassion” and appears to omit “a pure essence.”
n.­2021
Degé and Stok Palace have mar mer. Lithang and Choné have ma ma. Yongle and Kangxi have mar me.
n.­2022
Degé has sko. Yongle, Kangxi, Lithang, and Choné have the error sku (“body”).
n.­2023
Degé has rdol pa. Yongle and Lhasa have rdos. Lithang, Kangxi, and Choné have rdul. Narthang and Stok Palace have dros. Urga has brdos.
n.­2024
Degé has ’khregs. Yongle has ’khrags. Lithang, Kangxi, and Choné have ’khrungs. Narthang, Lhasa, and Stok Palace have mkhregs.
n.­2025
According to the Tibetan. The BHS is buddha­garbhu ayu saṃpravardhate (“develops in the womb of the buddha”). The Chinese has 長於如來藏 (zhang yu ru lai zang, “grow from tathāgata­garbha”).
n.­2026
In the online version of the Sanskrit (Vaidya) this verse is also given the number 96, and therefore from this point on the numbers do not match. The Chinese does not number the verses.
n.­2027
According to the Sanskrit tṛṣṇa and the Chinese 愛欲 (ai yu). The Tibetan has srid pa in error for sred pa. Verses 101 and 102 are condensed into one with some modification in the Chinese.
n.­2028
The Tibetan switches to a direct address of second-person verbs from this point, but the Sanskrit continues to refer to Sudhana in the third person in this and the following verse, only then switching to second person.
n.­2029
According to the Tibetan mkhas pa. The Sanskrit has sūrata (“compassionate one”). The Chinese has instead 汝行極調柔 (ru xing ji tiao rou, “your conduct is extremely gentle and pliant”).
n.­2030
According to the Sanskrit śraddha. The Tibetan has the error dag for dad. The Chinese translates the verse as 汝心甚清淨 (ru xin shen qing jing, “your mind/motivation is very pure”).
n.­2031
Degé has ’grel in error for ’grol.
n.­2032
According to the Sanskrit pañca­gaṇḍa­gati gaṇḍa, which in BHS can mean “sections,” “parts of a whole.” Pañcagaṇḍaka is a standard BHS term for the “five divisions of existence.” The Tibetan translates gaṇḍa as shu ba (“blister,”), which is one of the numerous diverse meanings of the Sanskrit, Pali, and therefore, presumably, also BHS. It is not present in the Chinese.
n.­2033
According to the Sanskrit dvara and the Chinese 門 (men). The Tibetan has lam (“path”), which does not seem to fit here.
n.­2034
According to the Sanskrit dvara. The Tibetan has lam (“paths”), which does not seem to fit here. In the Chinese the third line is split into two: “You will show the door to liberation. You will let all beings enter.”
n.­2035
According to the Sanskrit prefix sudur, the Chinese 難 (nan), and the Yongle, Lithang, Kangxi, Narthang, Lhasa, and Stok Palace dka’. Degé has the error dga’ (“joy”).
n.­2036
According to the Sanskrit. The Tibetan has the genitive kyi, apparently in error for the instrumental kyis. The first two lines are translated in the Chinese as “All bodhisattva conducts are for the purpose of guiding beings.”
n.­2037
According to the Tibetan. The Sanskrit has “you will be equal to the unequaled bodhisattvas.”
n.­2038
According to the Sanskrit priyā, the Chinese, and the Narthang, Lhasa, Choné, and Stok Palace dga’. Degé has dka’ (“difficult”). The Sanskrit priyā is translated alternatively as 敬慕 (jing mu, “admire”).
n.­2039
According to the Yongle, Kangxi, Narthang, Lhasa, and Stok Palace ’jigs. Urga has the error ’jig (“destroy”). Degé has the error ’jug (“enter”). The Tibetan appears to be translating from a manuscript that had bhaya. The present Sanskrit has maya (“composed of”) and no negative. Carré has ne point douter de lui (“have no doubt in him”). Cleary has “one will be serving the Friends thereby.” The Chinese has 疑惑 (yi huo, “doubts”).
n.­2040
From this point on, the Chinese appears to be in prose, while the Sanskrit and the Tibetan present the same matter in eight verses before turning to prose.
n.­2041
According to the Tibetan ’jam dpal. The present Sanskrit uses his alternate name Mañjughoṣa (normally translated into Tibetan as ’jam dbyangs).
n.­2042
According to the Tibetan. The Sanskrit omits “of all the lords of the world.”
n.­2043
According to the Tibetan, “ocean” presumably translating from a manuscript that had jala (“water”). The Sanskrit has “draws in (ākarṣita) beings to be guided with the net (jāla) of methods.” The verb “wash” is according to the Degé, etc., bshal, presumably translating kṣālita. Yongle, Lithang, Kangxi, and Choné have bshad pa (“teach,” “explain”). It is uncertain what would have been instead of ākarṣita, perhaps tena kṣālita (“wash by him”) instead of tenākarṣita. The Chinese has 布調伏一切眾生網 (bu tiao fu yi qie zhong sheng wang, “cast the net to guide all beings”).
n.­2044
According to the Tibetan and the Chinese. The Sanskrit omits “gathering.”
n.­2045
According to the Tibetan bslu. The Chinese translates as 負 (fu, “fail”). The Sanskrit does not have this verb and reads, “May I not be cut off from the Buddha, Dharma, and Saṅgha.” Therefore the next verb, “make empty,” is applied to both the buddhas and the bodhisattvas. The Chinese is the same as the Sanskrit in “May I not be cut off.”
n.­2046
According to the Tibetan. The Sanskrit and the Chinese do not have “and beings.”
n.­2047
According to the Tibetan. The BHS is prāhāṇa (“escape”). The Chinese is similar to the Sanskrit, stating that he wishes to give teachings to those imprisoned in existences so that they can escape.
n.­2048
According to the Sanskrit bhava­cārakāvaruddhānāṃ. Degé and Stok Palace have srid pa’i btson ras ’khor ba rnams. Yongle, Lithang, and Narthang have rar instead of ras.
n.­2049
From the Sanskrit śrama. The Tibetan translates as nyon mongs (usually the equivalent of kleśa but can mean “distress” in general). The Chinese has 如是 (ru shi, “like this,” “accordingly”) for this and all other actions described in this section.
n.­2050
According to the Tibetan. The Sanskrit has just sattva (“beings”). The Chinese has 生長一切菩薩故 (sheng zhang yi qie pu sa gu, “because she gives birth to and nurtures all bodhisattvas”).
n.­2051
According to the Sanskrit mahāmeru and Yongle, Lithang, Kangxi, Choné, Narthang, Lhasa, and Stok Palace ri chen po. Degé has rin po che (“jewel”). The Chinese has just “Meru.”
n.­2052
According to the Tibetan. The Sanskrit and the Chinese have “desire.”
n.­2053
According to the Sanskrit haṃsalakṣana. A kind of waterproof clothing. Degé has dang (“and”) in error for ngang (“goose”). Stok Palace has rang (“self”) in error for ngang. The Chinese has “goose-feather.”
n.­2054
According to the Sanskrit viśodhanatā. The Tibetan has spyod in error for sbyong. The Chinese has 治 (zhi), an abbreviated translation for “purify.”
n.­2055
The Sanskrit has “qualities and wisdom.” The Chinese has just “qualities.”
n.­2056
According to the Sanskrit samanta­pāśa­jāla. Degé has ’khor ba’i snying (which would seem to be “heart of saṃsāra”). Stok Palace has ’khor ba’i rnyi (“snare of saṃsāra” but more likely intended to mean “encircling snare”). Cleary has “all-encompassing net.” Carré has grand filet (“great net”). The Chinese has 大網 (da wang, “great net”).
n.­2057
According to the Tibetan. This sentence is not present in the Sanskrit. The Chinese has “those who dwell in the abyss of existences.”
n.­2058
According to the Sanskrit agada, which can also mean an antidote. The Tibetan translates as dug sman (“poison medicine”). The Chinese has 阿伽陀藥 (a qie tuo yao), transcribing the pronunciation of agada.
n.­2059
The Sanskrit yāmabheri could mean the drum that signals any of the periods of the day, but the meaning is clearly that of dawn. Degé and Stok Palace have mtho ras, which has no apparent meaning. Lhasa has mtho ris (“higher existences”). Here the translation follows Narthang and Urga, which have tho rangs. The Chinese translates as 更漏鼓 (gen lou gu, “water clock drum”), with the drum being part of a traditional clock, beaten three times at dawn or when the night ends.
n.­2060
From the Sanskrit jihmīkaraṇa, translated into Chinese as 映奪 (ying duo). The Tibetan translates as zil du brlag, where brlag does not in this case mean “destroy.”
n.­2061
According to the Sanskrit and the Chinese 有為善 (you wei shan). The Tibetan has “noncomposite and composite,” which is evidently an error.
n.­2062
According to the Tibetan dbyig. The Sanskrit has citta (“mind,” “motivation”). Cleary has “motivation.” Carré has joyau extraordinaire (“extraordinary jewel”), which is a possible translation of dbyig. The Chinese has 妙寶 (miao bao), “excellent jewel.”
n.­2063
According to the Tibetan rgan pa, perhaps from a manuscript that had jyeṣṭha or śreṣṭha. The Sanskrit has buddhi (“intelligence,” “discernment,” etc.). Cleary has “understanding.” Carré has ce qu’il y a de meilleur (“that which is best”), perhaps from a Chinese translation of śreṣṭha. The Chinese has 則為尊勝 (ze wei zun sheng, “it is supreme”).
n.­2064
According to the Sanskrit nidhāna (“treasure”). Cleary and Carré both have “treasure.” Stok Palace has gleng gzhi (“introduction”), presumably translating from a manuscript that had nidāna in error for nidhāna. Degé appears to have introduced a further error as gling gzhi (“continent basis”), and Lithang and Choné a further error as gling bzhi (“four continents”). The Chinese has 伏藏 (fu zang, “hidden or buried treasure”).
n.­2065
According to the Sanskrit. The Tibetan has only chu (“water”) instead of chu lha or chu’i lha (literally, “deity of the water”).
n.­2066
According to the Sanskrit, the Chinese, and the Lhasa and Stok Palace rlog. Degé has klog (“read”).
n.­2067
The Sanskrit has anirmuktā. The Tibetan has mi gtong ba. The Chinese has 得解脫藥, 終無橫死 (de jie tuo yao, zhong wu heng si, “who possesses the potion/medicine called liberation, will never encounter accidental or untimely death”).
n.­2068
According to the Sanskrit. The Tibetan has mchu. The Chinese reads 摩訶應伽藥 (mo he ying qie yao).
n.­2069
The Sanskrit has aparājita. The Tibetan has mi thub pa. The Chinese has 無勝藥 (wu sheng yao).
n.­2070
The Sanskrit has vigama. The Tibetan has rnam par sel ba. The Chinese has 毗笈摩藥 (pi ji mo yao), a phonetic transcription.
n.­2071
The Sanskrit and the Chinese also have “and wrong views.”
n.­2072
The Sanskrit has sudarśana. The Chinese has 善見藥 (shan jian yao). The Tibetan has blta na sdug pa.
n.­2073
The Sanskrit is saṃtāna. The Chinese has 珊陀那藥 (shan tuo na yao), a phonetic transcription. The Tibetan has sbyor ba.
n.­2074
The Sanskrit has anirvṛttamūlā. The Chinese has 無生根 (wu sheng gen). The Tibetan has rtsa ba ma grub pa.
n.­2075
The Sanskrit has ratilambhā. The Chinese has 阿藍婆 (e lan po), a phonetic transcription, although it is also translated as 得喜 (de xi, “attainment of joy”) in some other scriptures. The Tibetan has dga’ ba ’thob pa.
n.­2076
The Sanskrit has smṛtilabdha. The Chinese has 念力藥 (nian li yao). The Tibetan has dran pa ’thob pa.
n.­2077
The Sanskrit has mahāpadmā. The Chinese has 大蓮華 (da lian hua). The Tibetan has pad ma chen po.
n.­2078
The Sanskrit has adṛśya. The Chinese has 翳形藥 (yi xing yao). The Tibetan reads mi snang ba.
n.­2079
The Sanskrit has sarva­maṇi­ratna­samuccaya. The Chinese has 普集眾寶 (pu ji zhong bao). The Tibetan has rin po che thams cad yongs su sdud pa.
n.­2080
The Sanskrit has sarva­prabhāsa­samuccaya. The Chinese has 大光明 (da guang ming, “great brilliant light”). The Tibetan has ’od thams cad yongs su ’dus pa.
n.­2081
The Sanskrit has udakaprasādaka. The Chinese has 如水清珠 (ru shui qing zhu, “a pearl clear like water”). The Tibetan has chu ’dang.
n.­2082
The Sanskrit has udakasaṃvāsa. The Chinese has 住水寶 (zhu shui bao). The Tibetan has chu dang ’grogs pa.
n.­2083
The Sanskrit has nāgamaṇivarma. The Chinese has 龍寶珠 (long bao zhu), omitting varma. The Tibetan has klu’i nor bu’i go cha.
n.­2084
The Sanskrit has śakrābhilagna. The Chinese has 摩尼冠 (mo ni guan), “mani crown.” The Tibetan has brgya byin mngon par chags pa.
n.­2085
The Sanskrit has cintārāja. The Chinese has 如意珠 (ru yi zhu). The Tibetan has yid bzhin gyi rgyal po.
n.­2086
The Sanskrit has suryakānta. The Chinese has 日精珠 (ri jing zhu), which can also mean “pearl of the sun essence.” The Tibetan has nyi mas mdzes pa.
n.­2087
The Sanskrit has candrakānta. The Chinese has 月精珠 (yue jing zhu), which can also mean “pearl of the moon essence.” The Tibetan has zla bas mdzes pa.
n.­2088
The Sanskrit has cintārāja. The Chinese has (ru yi mo ni bao guan, “wish-fulfilling mani crown”). The Tibetan has yid bzhin gyi rgyal po.
n.­2089
According to the Tibetan dam pa. The Sanskrit has garbha (“essence”), which is translated into Chinese as 藏 (zang).
n.­2090
The Sanskrit has jagad­vyūha­garbha. The Tibetan has ’gro ba’i rgyan dam pa. The Chinese has 一切世間莊嚴藏 (yi qie shi jian zhuang yan zang).
n.­2091
According to the Sanskrit antaḥpura­madhyaṃ. The Tibetan has khyim gyi nang na. (“even when inside the home”). Cleary has “lights up the palace.” Carré has dans le sanctuaire du palais (“within the palace sanctuary”). The Chinese reads 宮 (gong, “palace”).
n.­2092
According to the Tibetan. The Chinese has 性本淨故 (xing ben jing gu, “because its nature is originally pure”). This sentence is not present in the Sanskrit.
n.­2093
The explanation of the meaning and the description of the jewel in the next paragraph is missing from the Sanskrit, both online (Vaidya) and in Suzuki, p. 499.
n.­2094
The Sanskrit has vimala­viśuddha­prabha. The Tibetan has dri ma med pas rnam par dag pa’i ’od. The Chinese reads 淨光明 (jing guang ming, “pure bright light”).
n.­2095
The Sanskrit has agneya. The Tibetan has me ’byung. The Chinese has 火焰 (huo yan).
n.­2096
The Sanskrit is vaśirāja. The Tibetan has dbang gi rgyal po. The Chinese has 自在王 (zi zai wang).
n.­2097
According to the Tibetan ji srid. Cleary and Carré translating from the Chinese accord with the interpretation of the Sanskrit yāvat as meaning “as far as.” The Chinese has 日月光明所照之處 (ri yue guang ming suo zhao zhi chu, “places the sun and moon shine upon”). This segment is much more concise in the Chinese.
n.­2098
According to the Tibetan dam pa. The Sanskrit has garbha (“essence”). The Chinese has 藏 (zang), which can mean either “essence” or “treasury.”
n.­2099
The Sanskrit has sāgara­vyūha­grabha. The Tibetan has rgya mtsho’i rgyan gyi dam pa. The Chinese reads 海藏 (hai zang), omitting “display.”
n.­2100
The Sanskrit has cintārāja. The Tibetan has yid bzhin gyi rgyal po.
n.­2101
According to the Sanskrit and the Chinese. The Tibetan omits “fruit.”
n.­2102
The Sanskrit has hāṭaka­prabhāsa. The Tibetan has gser du snang ba. The Chinese has 訶宅迦 (he zhe jia), transcribing the pronunciation of hāṭaka.
n.­2103
Although in the previous sentence the Tibetan has translated rasa as dngul chu (“mercury”), here it is inconsistently translated as ro (“taste”). The Chinese omits a description of quantity here.
n.­2104
Although above the Tibetan has translated rasa as dngul chu (“mercury”), here it is inconsistently translated as ro (“taste”). The Chinese is more concise and does not repeat the word here.
n.­2105
According to the Sanskrit and the Chinese. The Tibetan omits “lamp.”
n.­2106
According to the Sanskrit varti and the Chinese 炷 (zhu). The Tibetan translates as snying po, which could be understood as “essence.”
n.­2107
According to the Tibetan sku, apparently translating from a manuscript that had kāya. The present Sanskrit has kārya (“activities”). Cleary and Carré, translating from the Chinese 事 (shi), have “activities.”
n.­2108
According to the Sanskrit and the Stok Palace. Degé adds “horses.” The Chinese describes the roar of the lion king as “increasing courage in the lion cubs.”
n.­2109
According to the Sanskrit, Narthang, Lhasa, and Stok Palace. Degé, etc. omit “by the Dharma.” The Chinese describes the roar of the lion king of bodhicitta as “enhancing the qualities/merit of bodisattvas.”
n.­2110
According to the clearer syntax of the Sanskrit. Translated into Chinese as 絕 (jue).
n.­2111
The Sanskrit and the Chinese have “karma and kleśas.”
n.­2112
According to the Narthang, Lhasa, and Stok Palace Kangyurs. Degé, etc. omit the negative. The Chinese simplifies this as “ordinary beings of the world and beings of the two vehicles.”
n.­2113
According to the Sanskrit upastabdha and the Narthang, Lhasa, and Stok Palace brtan. Degé, etc. have bstan (“show,” “reveal”). The Chinese translates this phrase as 雖於一切臣佐中未得自在 (sui yu yi qie chen zuo zhi zhong wei de zi zai, “even though one has not mastered the skill of ruling over all the ministers and officials”).
n.­2114
According to the Tibetan mi dgos pa. The Sanskrit aparibhūta can have many meanings, such as “surpass” and “be superior.”
n.­2115
According to the Sanskrit haṃsa. The Tibetan appears to have dang ba (“purity”) in error for ngang pa (“duck,” “goose”). In Chinese, this is replaced by an analogy of amrita.
n.­2116
According to the Sanskrit praṇidhi. This is usually translated into Tibetan as smon lam, but here it has just smon pa (“aspiration”). The Chinese has “without bodhicitta, all actions will dissipate.”
n.­2117
According to the Tibetan zhu ba. The Sanskrit has jarayitum (“be worn out”). The Chinese has 消滅 (xiao mie, “dissolved,” “destroyed”).
n.­2118
According to the Sanskrit and the Lithang and Choné gseng. Degé, etc. have gsang (“secret”). The Chinese has “cannot leak onto the ground.”
n.­2119
According to the Sanskrit and the Yongle, Kangxi, and Stok Palace rton. Degé, etc. have ston (“teach,” “show”). The Chinese has 修集 (xiu ji, “practicing and gathering”).
n.­2120
According to the Sanskrit jāla and the Chinese 網 (wang). The Tibetan has the superfluous mang po (“many”), perhaps translating from a text that had bahu. The Chinese has 阿僧祇 (a seng qi), asaṃkhya, for all items listed.
n.­2121
According to the BHS ghandhaghaṭika and the Chinese 香爐 (xiang lu). The Tibetan translates the compound as the obscure gam yo and spos kyi snod (“incense holder”). The Chinese omits the description of aroma and incense sticks.
n.­2122
From the Tibetan stegs bu. The Sanskrit vāmaka is obscure. The Chinese translates as 香爐 (xiang lu) but omits “aroma of incense sticks.” It omits descriptions of “supporting columns, pools, dais, and ground” while including four kinds of lotuses and trees made of jewels.
n.­2123
According to the Yongle, Lithang, Kangxi, Narthang, Choné, Lhasa, and Stok Palace ’khrul pa. Degé has ’khrug pa (“confusion,” “disturbance”). The Sanskrit has asaṃpramoṣa (“without loss”). The Chinese has 惑 (huo, “doubts,” “confusion”).
n.­2124
According to the Tibetan and the Chinese. The Sanskrit also has “enter the great ocean of the Dharma.”
n.­2125
From the Sanskrit māyā and the Yongle, Lithang, Kangxi, Narthang, Choné, and Stok Palace sgyu. Degé has rgyu (“cause”). The Chinese has 了法如幻 (liao fa ru huan, “attain the realization that all dharmas are like illusions”).
n.­2126
According to the Tibetan mtha’ yas. The Sanskrit appears to have this associated with completion of the perfections. The Chinese omits “infinite” and appears to have this associated with the perfection of patience.
n.­2127
According to the BHS saṃgāyamānam, which can also mean “sing together,” and the Urga and Lhasa bro ba. Degé, etc. have ’gro ba (“go”). Not present in the Chinese.
n.­2128
According to the BHS saṃgāyamānam, which can also mean “sing together,” and the Urga and Lhasa bro ba. Degé, etc. have ’gro ba (“go”). Not present in the Chinese.
n.­2129
According to the BHS caṃkrama, the Chinese 經行 (jing xing), and the Narthang, Lhasa, and Stok Palace ’chag pa byed. Yongle and Kangxi have ’chag pa med. Degé has chags pa myed (med) (“without attachment or impediment”).
n.­2130
According to the Tibetan sku tshe or sku’i tshe. The Sanskrit has kāyavyūha (“body display”). The Chinese has 身形 (shen xing, “body shape,” “bodily display”) and 壽命 (shou ming, “lifespan”). The Chinese also has “their names and the benefits of their teachings of the Dharma.”
n.­2131
According to the Sanskrit nirmāṇa. The Tibetan translates as ’byung ba. Not present in the Chinese.
n.­2132
According to the Tibetan rgya che ba. These two opposing qualities could be understood through the BHS meaning of udāra as “subtle” and “coarse.” “Narrow” and “vast” worlds are not present in the Chinese. The Chinese includes Indra-jāla, 因陀羅網 (yin tuo luo wang).
n.­2133
According to the Sanskrit. The Tibetan appears to have “on the walkways, on the places, and on the thrones.” The Chinese conjoins this with the next phrase.
n.­2134
According to the Sanskrit likhita and Lhasa ’bri ba. Degé, etc. have ’dri ba (“question”). The Chinese has “composing commentaries.”
n.­2135
According to the Sanskrit avalambita. The Tibetan has sbyong (“purified”) in error for sbyang. In the Chinese it is maidens the color of Jambu River gold and figures made of precious jewels who are holding various precious offerings with their hands.
n.­2136
According to the Tibetan and the Chinese. Not present in the Sanskrit.
n.­2137
From the Sanskrit śalāka, which can also mean “sticks,” “pegs,” etc. The Tibetan translates as shar bu, which can refer to water spouts as well as decorative sticks, etc., and also the decorative strings of beads. This is not listed in the Chinese.
n.­2138
According to one of the many meanings of the Sanskrit kośa and the Degé, Stok Palace, Narthang, and Lhasa sgo ngas. Yongle has sgyong las, Kangxi has sbyong las, and Lithang and Choné have bskyod las. Not present in the Chinese.
n.­2139
The Degé edition has the incorrect page at this point. It is the reverse side of a page in the Ratna­kūṭa Sūtra. The page order has been emended in the Degé reader.
n.­2140
According to the Sanskrit, the Chinese, Narthang, and Stok Palace. Degé and others have “in some kūṭāgāras,” which makes no sense here.
n.­2141
According to the Sanskrit avalambita. Degé has spyod (“conduct”) and Stok Palace has sbyong (“purified”) in error for sbyang in this and the following clause. The Chinese uses the active voice.
n.­2142
According to the Sanskrit locative case. The Tibetan has las (“from”) instead of la.
n.­2143
In accordance with the Sanskrit. “Giving away his clothes” is omitted from the Tibetan. The Chinese omits “his clothes, crest jewels, and crest jewel of righteousness” from the list of gifts.
n.­2144
From the Sanskrit saddharma. The Tibetan has the obscure thor pag. Not present in the Chinese.
n.­2145
Literally, “groves for ascetics.”
n.­2146
According to the Sanskrit. The Tibetan omits “perfumes.” The Chinese omits all gifts from parasols to precious carriages.
n.­2147
According to the Sanskrit kaṃsya. It is silver-like and used for ornamental objects and utensils. It is made of equal parts copper and arsenic, melted so that the arsenic evaporates, leaving a metal that is as white as silver. The Tibetan has gzhal ba (“measure”), with the exception of and Lithang and Choné gzhol ba (“enter”). There is no entry for kaṃsya in the Mahāvyutpatti.
n.­2148
According to the Sanskrit and the Yongle, Lithang, Kangxi, and Choné srin mo’i. Degé, Stok Palace, etc. have srin po’i (“rākṣasa”), the male of the species, even though the story referred to famously depicts an island with only females. The Chinese has 救護惡難 (jiu hu e nan, “saving beings from grave dangers”).
n.­2149
According to the Tibetan and the Chinese. In the Sanskrit, part of this direct speech occurs in the subsequent narrative.
n.­2150
Suzuki’s Sanskrit has anekayojana (p. 522). The online Vaidya transcription (Roman and Devanāgarī) reads anenakayojana. The Chinese has 百千由旬 (bai qian you xun, “one hundred thousand yojanas”).
n.­2151
According to the Sanskrit muhūrta, the Chinese 少時間 (shao shi jian), and the Stok Palace yud. Degé has the error yid (“mind”).
n.­2152
According to the Tibetan khang bu’am ’chags sa’am. The Sanskrit śayane vā caṃkrame can also mean “lying down or walking.” Cleary has “walking” and “reclining.” Carré has qu’il marche, s’arrête (“whether he is walking or still”). The Chinese has 若行, 若住, 若坐, 若臥 (ruo xing, ruo zhu, ruo zuo, ruo wo, “whether he is walking or standing still, seated or reclining”).
n.­2153
According to the Tibetan las and the Chinese 業 (ye). The Sanskrit has kāma (“desire”). Carré has “karma.” Cleary has “desire.”
n.­2154
According to the Sanskrit samudrāḥ and the Chinese 大海 (da hai). The Tibetan has rgya’i (“of a seal”), presumably translating from a manuscript that had mudrāḥ or perhaps the result of a scribal omission of mtsho from rgya mtsho’i.
n.­2155
According to the Sanskrit, for the purpose of readability. In the Sanskrit this command begins Maitreya’s speech, while in the Tibetan it is the second sentence. The Chinese concurs with the Sanskrit.
n.­2156
According to the Sanskrit asau. In the Tibetan, the liberation and its display are in the plural form. In the Chinese, the first part is singular, but the second part can be plural if “inexpressible inexpressible” is interpreted as an inexpressibly large numeral.
n.­2157
According to the Sanskrit and the Chinese. The Tibetan omits “great.”
n.­2158
According to the Tibetan bzhin yongs su ston pa, literally “showing the face,” and in accordance with Carré’s translation from the Chinese. The present Sanskrit has sukha instead of mukha, and Cleary translates accordingly: “manifest all that is pleasant.” The Chinese has 於一切處隨樂現故 (yu yi qie chu sui le xian gu, “because it manifests everywhere according to the aspirations or desires”).
n.­2159
According to the Sanskrit. The Tibetan literally has “For how long was the path to come?” The Chinese has 從何處來 (cong he chu lai) for Sudhana’s series of questions in this section, literally meaning “where did you come from?”
n.­2160
From the Sanskrit janmabhūmi and the Chinese 生處 (sheng chu). The Tibetan translates as tse’i sa yul (“land of life”).
n.­2161
According to the Sanskrit. The Tibetan omits “family and relatives.” The Chinese has 眷屬 (juan shu), which can refer to family and friends, or an entourage.
n.­2162
From the Sanskrit pratipālana and the Chinese 守護 (shou hu). The Tibetan translates as bsdu ba (“gather”).
n.­2163
According to the Tibetan and the Chinese. Dhātus is not present in the Sanskrit.
n.­2164
According to the BHS anupalipta, and Yongle, Kangxi, Narthang, Lhasa, and Stok Palace mi gos. Degé has mi dogs (“unworried”).
n.­2165
According to the Tibetan and the Chinese 法身 (fa shen), presumably translating from dharmakāya. The present Sanskrit has sarvakāya (“all bodies”). Carré has le corps absolu (“the absolute body”). Cleary has “the spiritual body.”
n.­2166
According to the Tibetan kha dog gi khyad par and the Chinese 差別色相 (cha bie se xiang), presumably translating from varṇaviśeṣaiḥ. The present Sanskrit has balaviśeṣaiḥ (“particular strengths”).
n.­2167
According to the Tibetan mnyam pa and the Chinese 等 (deng), presumably translating from sattvasama. The present Sanskrit has sattvopama.
n.­2168
According to the Tibetan mnyam pa and the Chinese 等 (deng), presumably translating from jagatsama. The present Sanskrit has jagadopama.
n.­2169
According to the Tibetan mnyam pa and the Chinese 等 (deng), presumably translating from vinayasama or from the present Sanskrit, which has vinayapramāṇa.
n.­2170
According to the Tibetan and the Chinese (omitting the first half). The second half of the clause appears to have been omitted in the Sanskrit.
n.­2171
According to the Tibetan. The middle section of this clause appears to have been omitted in the present Sanskrit.
n.­2172
The present Sanskrit has prabhāva. The Tibetan appears to have been translating from prabhāṣa, which can have a similar meaning, though the Tibetan is translated according to bhāṣā (“speech”) as brjod pa. Not present in the Chinese.
n.­2173
According to the Tibetan and the Chinese 有為 (you wei), presumably translating from saṃskāra. The present Sanskrit has saṃsāra.
n.­2174
In accordance with the Sanskrit, the Degé and Stok Palace, and the Chinese 談論 (tan lun). Yongle, Lithang, Kangxi, and Narthang have ’gro ba (“go”).
n.­2175
According to the BHS paryadātavyaṃ. Degé, etc. have sbyang. Urga has sbyong, but here the meaning is not “purify.” The Chinese has 清淨 (qing jing, “purify”).
n.­2176
According to the Tibetan, which may have omitted the beginning of this clause and the end of the previous clause, combining the two clauses in the single clause: “he will increase all your roots of merit” instead of “he is the one who has given birth to you into the family of the tathāgatas; he is the one who has increased your roots of merit.” The Chinese has “who will cause/enable you to be born into the family of the tathāgatas, to increase all your roots of merit…”
n.­2177
According to the Sanskrit darśaka. The Tibetan has rab tu sgrub pa (“accomplish”). The Chinese has 發起 (fa qi, “to begin”).
n.­2178
According to the BHS samādāpakaḥ. The Tibetan has ston pa (“show,” “teach”), as presumably, because of the omission of uttāpaka in the manuscript translated from, the verbal nouns are associated with the following nouns instead of the preceding ones. The Chinese has “to encounter true kalyāṇamitra,” grouping this and the preceding three clauses together.
n.­2179
This paragraph is according to the Tibetan, which diverges from the Sanskrit in terms of possible omission, changes of case, and the grouping of words.
n.­2180
From the Sanskrit vihārī and the Yongle, Kangxi, Narthang, Lhasa, and Stok Palace spyod. Degé has dpyod (“analyze”). Translated as 安住 (an zhu), “abide.”
n.­2181
According to Tibetan, Chinese, and Suzuki’s Sanskrit. The online Vaidya edition (in both Devanāgarī and Roman) has sukha (“bliss”) instead of mukha (“gateway”).
n.­2182
According to the Tibetan. This clause is not present in the Sanskrit. The Chinese is similar to the Tibetan: “the vast qualities of all buddhas.”
n.­2183
According to the Tibetan. This clause is not present in the Sanskrit. The Chinese has 入一切佛決定知見 (ru yi qie fo jue ding zhi jian, “enter or realize the definitive views of all buddhas”).
n.­2184
From the Sanskrit vihārī and the Yongle, Kangxi, and Stok Palace spyod. Degé, Stok Palace, etc. have dpyod (“analyze”). The Chinese has 住於法界平等之地 (zhu yu fa jie ping deng zhi di, “dwell on the state of non-differentiation within the realm of phenomena”).
n.­2185
From the Sanskrit vihārī. The Tibetan has dpyod (“analyze”). In the Chinese this and the preceding clauses appear to have been conjoined as 觀察普賢解脫境界 (guan cha pu xian jie tuo jing jie, “observe the scope of liberation of Samanta­bhadra”).
n.­2186
According to the Sanskrit sarva and the Chinese 一切 (yi qie). The Tibetan omits “all.”
n.­2187
According to the Sanskrit mahadgatena and the Yongle, Kangxi, Narthang, Lhasa, and Stok Palace che. Degé has the homophone phye, evidently an error from transcription through dictation. The Chinese has 無量 (wu liang, “immeasurable”).
n.­2188
According to the Tibetan. The Sanskrit has “Dharma lotuses.” The Chinese has 妙蓮華 (miao lian hua, “supreme, excellent lotuses”).
n.­2189
According to the Tibetan. The Sanskrit has “of all beings.” The Chinese has “the bodies of all beings.”
n.­2190
According to the Stok Palace ’don pa (“to bring out”). Degé, etc. have the error gdon pa (“harmful” or “prayer”), while the Sanskrit has nirmāṇa­kārya­prayoga (“dedication to emanation activity”). Cleary has “representations of phantom bodies of all beings.” Carré has permirent à tous les êtres de sortir du cercle (“enable all beings to leave saṃsāra”). The Chinese has 令一切眾生皆得出離 (ling yi qie zhong sheng jie de chu li, “cause/enable all beings to leave”). The term “saṃsāra” is omitted but implied, and the order of the ninth and the tenth events are reversed.
n.­2191
According to the Tibetan kun tu lta ba. The Sanskrit has samanta­bhadra­cakṣur (“eyes of Samanta­bhadra”). Cleary has “eye of universal good.” Carré has œil universel (“universal eyes”), appearing to base his translation on 普眼 (pu yan, “all-seeing eyes”).
n.­2192
According to the Sanskrit praṇidhāna, usually translated as smon lam and here translated as smon pa, and as 願 (yuan) in the Chinese.
n.­2193
According to the Sanskrit viharenạ and the Yongle, Kangxi, Narthang, Lhasa, and Stok Palace spyod. Degé has dpyod (“examine”). The Chinese has “accomplishing the wisdom, entering the realm of tathāgatas, and dwelling on the level of Samanta­bhadra.”
n.­2194
Degé has an incorrect negative at this point.
n.­2195
From the Sanskrit deha, which can also mean “shape” but most commonly “body,” which is how it is translated into Tibetan as lus, which does not appear to quite fit the context. Not present in the Chinese.
n.­2196
The Sanskrit has “the inconceivable play.” The Chinese has “Having seen the immeasurable, inconceivable miraculous power of Bodhisattva Samanta­bhadra.”
n.­2197
According to the Sanskrit. The Tibetan and the Chinese omit “all Dharmas.”
n.­2198
According to the Tibetan rgya mtsho and the Chinese 海 (hai), presumably translating from manuscripts that had samudrā. The present Sanskrit has mudrā (“seal”), apparently omitting sa.
n.­2199
According to the Tibetan yid du ’ong ba. The Sanskrit appears to mean just “visible to all beings.” Carré translates as “bringing ecstasy to beings.” The Chinese has 令其見者靡不欣樂 (ling qi jian zhe mi bu xin le, “whoever sees it will be delighted and joyful”).
n.­2200
According to the Sanskrit śṛṇvanti and the Yongle, Kangxi, Narthang, Urga, Lhasa, and Stok Palace thos. Degé has the error thob (“attain”). The Chinese has 見聞 (jian wen, “see and hear”).
n.­2201
According to the Tibetan rgyur bya ba. The Sanskrit upanisāma is obscure, but the Pali upanisā can mean “cause,” “method,” etc. and is synonymous with upaccaya.” Not present in the Chinese.
n.­2202
According to the Tibetan. The Sanskrit has “with as many qualities as there are…” The Chinese has “many times more than.”
n.­2203
According to the Sanskrit and the Chinese. The Tibetan omits “buddha realms,” resulting in “as many as there are atoms in an anabhilāpyānabhilāpya of world realms.” The Chinese interprets as “with each step, he would pass by world realms as numerous as the atoms in an anabhilāpyānabhilāpya of buddha realms.”
n.­2204
From the Tibetan lhun (which can also mean “mass” or “aggregate”), apparently not meaning here “mountain.” The Sanskrit has garbha (“interior,” “essence,” “womb”). Cleary and Carré have “matrices.” Osto has “origins.” The Chinese has 藏 (zang, “treasuries”).
n.­2205
According to the Sanskrit and the Chinese. The Tibetan omits “as many” and “atoms.”
n.­2206
Later on, in verse 15, this same phrase is translated less obscurely as gang rnams ji snyed pa. A more literal translation would be “whoever many,” and thus in the first verse it was translated as ji snyed su dag. The Chinese has “all.”
n.­2207
According to the Sanskrit and the Chinese. The Tibetan repeats bowing with the synonym phyag tshal, presumably from a text that had praṇāmaiḥ in error for pramāṇaiḥ.
n.­2208
The Sanskrit buddhasuta literally means “children of the buddhas,” and the Tibetan sangs rgyas sras, “sons of the buddhas.” The Chinese has “bodhisattvas.”
n.­2209
According to the BHS adhimukti. Translated into Tibetan as dad pa (usually translated as “faith”). The Chinese includes related descriptions: 廣大勝解心 (guang da sheng jie xin, “vast, supreme understanding”), 深信 (shen xin, “deep faith or devotion”) in buddhas of the three times, and the power of devotion to good conduct.
n.­2210
The Sanskrit text uses the synonym pratyekajina, and the Tibetan uses the equivalent rang rgyal. The Tibetan appears to separate “those practicing” and “those who are accomplished” from pratyeka­buddha.
n.­2211
The order is according to the Sanskrit; the Tibetan reverses it, beginning with “the jinas.” The Chinese has 二乘有學及無學 (er sheng you xue ji wu xue, “two yānas at learning and non-learning stages”).
n.­2212
According to the Tibetan. “Little” is not present in the Sanskrit or the Chinese.
n.­2213
According to the Sanskrit udāra. The Tibetan translates according to an alternative meaning as “vast.”
n.­2214
According to the Tibetan des and the Sanskrit peśalu. The Vaidya edition of the Sanskrit has ye khalu. The Chinese translates peśalu as “pure,” but in reference to the practice of perfection rather than the person.
n.­2215
According to the Tibetan las, which could be an error for lam or a translation of the Sanskrit patha, which can mean “path” or “way.” The Chinese has 境 (jing), translating from patha.
n.­2216
According to the Tibetan. The Sanskrit is patha. Subhūṣita’s commentary interprets this as meaning “for as long as the realms last.” The Chinese includes both meanings.
n.­2217
According to the Sanskrit, which is singular. The Tibetan has plural. The Chinese presents the first line as two lines and omits the fourth line of this verse.
n.­2218
The Tibetan translates as smon lam, which is usually translated into English as “prayer” or “aspiration.” The BHS praṇidhāna can also mean “vow” or “resolution.” The Chinese translates as 願 (yuan, “prayer,” “aspiration,” “vow,” “resolution”)
n.­2219
According to the Tibetan rgya cher and the Chinese 廣大 (guang da), translating the Sanskrit udāra.
n.­2220
According to the BHS paridīpayamāna, translated into Tibetan as snang bar byed (“illuminate”). The Chinese translates as 光顯 (guang xian), incorporating both meanings.
n.­2221
According to the BHS first-person singular optative bhavi. The Chinese translates as 獲 (huo, “attain”).
n.­2222
As in other verses, the verb is otari, meaning here “to comprehend,” while the commentary specifies “comprehend through hearing.”
n.­2223
According to the Tibetan, some Sanskrit versions and commentaries, and the Chinese. Some Sanskrit versions have jina instead of jaga (“beings”).
n.­2224
The Tibetan translates gata literally as “gone,” though the meaning as used in the Sanskrit can mean “present in.” The Chinese has “tathāgatas.”
n.­2225
The Sanskrit has naya in the singular, but the Tibetan has the plural tshul rnams. Yeshé Dé enumerates in his commentary these various ways of guiding beings.
n.­2226
The Tibetan translates gata literally as “gone,” though the meaning in Sanskrit is “present in.” The Chinese does not include the preposition “in,” but it could be understood as such.
n.­2227
According to the Tibetan theg pa (“vehicle”) and the Sanskrit yāna. The Vaidya edition has jñāna, and Cleary translates accordingly. The Chinese has 大乘 (da sheng, “Mahāyāna”).
n.­2228
According to the Tibetan. The Sanskrit and the Chinese have “be immersed in.” The Chinese has 甚深入 (shen shen ru, “enter deeply into”).
n.­2229
In the verse the name is given in the form “Samantata­bhadra.” The Chinese has 普賢尊 (pu xian zun), “Lord Samanta­bhadra.”
n.­2230
According to the Tibetan. “All” is not present in the Sanskrit, which is transcribed into Chinese as 文殊師利 (wen shu shi li).
n.­2231
According to the Sanskrit that uses yathā and tathā in this sentence. The Tibetan could be interpreted to make this refer to one’s training being the same as both of them, which is anyway the meaning of the verse, but it lacks the statement that Samanta­bhadra is equal in wisdom to Mañjuśrī.
n.­2232
The name as given at this point in the Sanskrit is Samantata­bhadra.
n.­2233
While the concluding statement above is specific to The Stem Array only and has counterparts in many other Kangyurs, the rest of the colophon here is intended to apply to the entirety of A Multitude of Buddhas. The mention of these translators is only found in the colophons of the Degé, Urga, and Ragya Kangyurs. Many Kangyurs including the Lithang, Qianlong, and Zhey do not mention translators. The Narthang, Lhasa, Stok Palace, Toyo Bunko, Ulaan Baatar, and some of the peripheral Kangyurs have “Lotsawa Vairocana­rakṣita was the chief editor and established the text.” Ngorchen Könchok Lhundrup ascribes the translation of the sūtra to Vairocana­rakṣita. The extensive note by the Degé scholar Tashi Wangchuk that follows is (unsurprisingly) unique to the Degé Kangyur.
n.­2234
This accords with the classification by Ngorchen Könchok Lhundrup in his sixteenth-century History of Buddhism.
n.­2235
Chapters 1 to 27. According to Pekar Zangpo in his sixteenth-century Presentation of the Sūtras, this first section is divided into two sections: The Tathāgata Earring Sūtra (as a translation of Tathāgatāvataṃsaka-sūtra), which comprises chapters 1 to 11, and The Bodhisattva­piṭaka Sūtra (consisting of chapters 12 to 27), so that in his classification the Avataṃsaka Sūtra has eight sections.
n.­2236
Chapters 28 to 30 according to Pekar Zangpo.
n.­2237
Chapter 31 according to Pekar Zangpo.
n.­2238
Chapters 32 to 42 according to Pekar Zangpo.
n.­2239
Chapter 43 according to Pekar Zangpo.
n.­2240
Chapter 44 according to Pekar Zangpo.
n.­2241
Chapter 45 according to Pekar Zangpo. Chapter 45 is the sūtra translated here.
n.­2242
According to the version of the Denkarma in the Degé Tengyur (F.295b.1), it has the same number of fascicles and verses as quoted by Butön Rinpoché.
n.­2243
The Degé recension has 112. The Degé dkar chag (F.120a) notes at some length the various discrepancies in the lengths in ślokas and fascicles (bam po) recorded in different inventories and catalogs, which it attributes at least in part to the varying numbers of ślokas used in different definitions of a fascicle.
n.­2244
rgya nag gi ’gyur la/ su ren+t+ra bo d+hi dang / bai ro tsa na rak+Shi tas zhus chen mdzad par bshad cing. Our rendering in English of this sentence follows the most likely interpretation syntactically. The facts of such a statement seem unlikely (see also van der Kuijp 2023, p. 398 n24). However, although we have wondered what other possible interpretations there might be, Tashi Wangchuk appears to be quoting the statement directly from earlier sources. Among these, one that we have identified is the transmission record of Minling Terchen Gyurme Dorje, part 2 (vol. kha), F.203a.6–b.1; immediately after making this statement, Minling Terchen lists the lineage figures of the transmission from India.
n.­2245
This refers to the Sakyapa hierarch Jetsün Drakpa Gyaltsen (rje btsun grags pa rgyal mtshan, 1147–1216).
n.­2246
Yunnan. The king was Mutseng (or Muzeng, Muktsang) Karma Mipham Sönam Rapten (mu tseng/zeng karma mi pham bsod nams rab brtan) (1587–1646, r. 1598–1646). He was the tusi or ruler in the “native chieftain system” of the Yuan, Ming, and Qing dynasties.
n.­2247
slar yig rnying dag pa mang du btsal nas zhu dag bgyis pa yin la. Our translation is tentative, and in particular (as noted by van der Kuijp 2023, p. 399 n27) it is not clear whether yig refers to words, phrases, or texts.
n.­2248
bkod pa is the usual translation of vyūha (“array,” “display,” etc.) as in the Mahāvyutpatti. This translation at times uses rgyan, which is usually a translation for alaṃkara, and so on, with the meaning of “adornment.”
n.­2249
The usual translation for prasara (“vast extent,” etc.), as in the Mahāvyutpatti, is rab ’byams, while ’byam klas does not appear in that dictionary.
n.­2250
These are both translations of pratisaṃvit (“discern,” “distinguish,” etc.).
n.­2251
thugs normally translates citta (“mind”), while dgongs pa translates abhiprāya (“intention,” “outlook,” “regard,” etc.).
n.­2252
This phrase, meaning “for a day and night,” or “for a waxing phase and a waning phase of a month,” occurs on folio 26.b within The Inconceivable Qualities of the Buddha (sang rgyas chos bsam mi khyab), which is the 39th chapter of the Avataṃsaka Sūtra.
n.­2253
tha snyad usually translates vyavahāra, which in BHS means “a term or designation,” while rnam par dpyod pa usually translates vicāraṇa, etc. (“contemplation,” “analysis,” and so on).
n.­2254
This is some years before the eighth Tai Situpa Chökyi Jungné (1700–1774) began his work on editing the Kangyur in 1729.

b.

Bibliography

Kangyur Texts

sdong po bkod pa (Gaṇḍa­vyūha). Toh 44, ch. 45, Degé Kangyur vol. 37 (phal chen, ga), folios 274.b–396.a; vol. 38 (phal chen, a), folios 1.b–363.a.

sdong po bkod pa. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 37, pp. 590–853; vol. 38, pp. 3–800.

sdong po bkod pa. Stok Palace Kangyur vol. 39 (phal chen, ca), folios 22.b–352.a; vol. 40 (phal chen, cha), folios 1.a–310.a.

sangs rgyas phal po che zhe bya ba shin tu rgyas pa chen po’i mdo (Buddhāvataṃsaka­nāma­mahā­vaipulya­sūtra) [The Mahāvaipulya Sūtra “A Multitude of Buddhas”]. Toh 44, Degé Kangyur vols. 35–38 (phal chen, ka–a). Stok Palace Kangyur vols. 35–40 (phal chen, ka–cha).

dga’ bo la mngal na gnas pa bstan pa (Nanda­garbhāvakranti­nirdeśa) [The Sūtra on Being in the Womb That Was Taught to Nanda]. Toh 57, Degé Kangyur vol. 41 (dkon brtsegs, ga), folios 205.b–236.b. English translation The Teaching to the Venerable Nanda on Dwelling in the Womb 2025.

rgya cher rol pa (Lalitavistara). Toh 95, Degé Kangyur vol. 46 (mdo sde, kha), folios 1.b–216.b. English translation in Dharmachakra Translation Committee (2013).

snying rje chen po’i pad ma dkar po (Mahā­karuṇā­puṇḍarīka) [White Lotus of Compassion Sūtra]. Toh 111, Degé Kangyur vol. 50 (mde sde, cha), folios 56.a–128.b.

ting nge ’dzin gyi rgyal po’i mdo (Samādhi­rāja­sūtra). Toh 127, Degé Kangyur vol. 55 (mdo sde, da), folios 1.b–170.b. English translation in Roberts (2018a).

dam pa’i chos pad ma dkar po (Saddharma­puṇḍarīka) [Lotus Sūtra/Lotus of the Good Dharma]. Toh 113, Degé Kangyur vol. 51 (mdo sde, ja), folios 1.b–180.b. English translation in Roberts (2018b).

bde ba can gyi bkod pa (Sukhāvatīvyūha). Toh 115, Degé Kangyur vol. 51 (mdo sde, ja), folios 195.b–200.b. English translation in Sakya Pandita Translation Group (2011).

rnam par snang mdzad chen po mngon par rdzogs par byang chub pa rnam par sprul pa byin gyis rlob pa shin tu rgyas pa mdo sde’i dbang po’i rgyal po (Mahā­vairocanābhisambodhi­vikurvatī­adhiṣṭhāna­vaipulya­sūtra­indra­rājā­nāma­dharma­paryāya). Toh 494, Degé Kangyur vol. 86 (rgyud, tha), folios 151.b–260.a.

phung po gsum pa’i mdo (Tri­skandhaka­sūtra) [The Confession of the Three Heaps]. A reference to a passage (1.­43 et seq.) in the Vinaya-viniścayopāli-paripṛcchā, Toh 68, Degé Kangyur vol. 43 (dkon brtsegs, ca) folios 120.a–121.a. English translation in UCSB Buddhist Studies Translation Group (2021).

byang chub sems dpa’i spyod yul gyi thabs kyi yul la rnam par ’phrul pa bstan pa (Bodhi­sattva­gocaraupāya­viṣaya­vikurvāṇa­nirdeśa/Satyaka Sūtra) [The Teaching of the Miraculous Manifestation of the Range of Methods in the Field of Activity of the Bodhisattvas]. Toh 146, Degé Kangyur vol. 57 (mdo sde, pa), folios 82.a–141.b. English translation in Jamspal (2010).

tshangs pa’i dra ba’i mdo (Brahma­jāla­sūtra). Toh 352, Degé Kangyur vol. 76 (mdo sde, aH), folios 70.b–86.a.

tshe dang ldan pa dga’ bo la mngal du ’jug pa bstan pa (Āyuṣmannanda­garbhāvakranti­nirdeśa) [The Sūtra on Entering the Womb That Was Taught to Āyuṣmat Nanda]. Toh 58, Degé Kangyur vol. 41 (dkon brtsegs, ga), folios 237.a–248.a. English translation in Kritzer 2021.

bzang po smon lam (Bhadra­caryā­praṇidhāna). Toh 1095, Degé Kangyur vol. 101 (gzungs, waM), folios 262.b–266.a. English translation The Prayer of Good Conduct 2025.

shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Toh 9, Degé Kangyur vols. 26–28 (nyi khri, ka–ga). English Translation in Padmakara Translation Group (2023).

sa bcu’i le’u (Daśabhūmika) [Ten Bhūmi Sūtra]. Toh 44, ch. 31, Degé Kangyur vol. 36 (phal chen, ga), folios 46.a–283.a. English translation in Roberts (2021).

sems kyi rgyal pos dris nas grangs la ’jug pa bstan pa. Toh 44, ch. 36, Degé Kangyur vol. 36 (phal chen, kha), folios 348.b–393.b. Comparative Edition (dpe bsdur ma) Kangyur vol. 36 (phal chen, kha), pp. 807–25.

Sanskrit Editions of the Gaṇḍa­vyūha

Vaidya, P. L., ed. Gaṇḍa­vyūhasūtra. Darbhanga: Mithila Institute, 1960.

Gaṇḍa­vyūhasūtra. GRETIL edition input by members of the Digital Sanskrit Buddhist Canon Input Project, based on the edition by P. L. Vaidya. Gaṇḍa­vyūhasūtra. Darbhanga: The Mithila Institute, 1960. Last updated July 31, 2020.

Suzuki, D. T., and Hokei Idzumi, eds. The Gaṇḍa­vyūha Sūtra. rev. ed. Tokyo: Society for the Publication of Sacred Books of the World, 1949.

Chinese Editions of the Gaṇḍa­vyūha and Commentaries

Da fangguang fohuayan jing 大方廣佛華嚴經 (Avataṃsaka Sūtra), translated by Buddhabhadra. Taishō 278.

Da fangguang fohuayan jing 大方廣佛華嚴經 (Avataṃsaka Sūtra), translated by Śikṣānanda. Taishō 279.

Da fangguang fohuayan jing 大方廣佛華嚴經 (Avataṃsaka Sūtra), translated by Prajñā. Taishō 293.

Da fangguang fohuayan jing ru fajie pin 大方廣佛華嚴經入法界品 (Avataṃsaka Sūtra, Gaṇḍavyūha Chapter), translated by Divākara. Taishō 295.

Da fangguang fohuayan jing busiyi fo jingjie fen 大方廣佛華嚴經不思議佛境界分 (Avataṃsaka Sūtra, Chapter on The Teaching on the Inconceivability of the Buddhadharma), translated by Devaprajñā. Taishō 300.

Da fangguang fohuayan jing busiyi fo jingjie fen 大方廣佛華嚴經入法界品四十二字觀門 (Avataṃsaka Sūtra, Contemplation on the 42 Syllables of the Gaṇḍavyūha), translated by Amoghavajra. Taishō 1019.

Cheng Guan 澄觀. Da fangguang fohuayan jingshu 大方廣佛華嚴經疏 (Commentary on the Avataṃsaka Sūtra). Taishō 1735.

Translations of the Gaṇḍa­vyūha

Carré, Patrick. Soûtra de l’Entrée dans la dimension absolue. 2 vols.: I. Introduction et Traité de Li Tongxuan XXII–XL; II. Soûtra et glossaire. Plazac, France: Éditions Padmakara, 2019.

Cleary, Thomas. “Entry into the Realm of Reality” (chapter 39), in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra, pp. 1135–1532. Boston: Shambhala Publications, 1993.

Osto, Douglas (2010). “A New Translation of the Sanskrit Bhadracarī with Introduction and Notes.” New Zealand Journal of Asian Studies 12, no. 2 (2010): 1–21.

Osto, Douglas (2020). “The Supreme Array Scripture.” D. E. Osto. Accessed July 6, 2021.

Related Works in Tibetan

Madhya­vyutpatti (sgra sbyor bam po gnyis pa). Toh 4347, Degé Tengyur, vol. 204 (sna tshogs, co) folios 131.b–160.a.

Mahāvyutpatti (bye brag tu rtogs par byed pa chen po). Toh 4346, Degé Tengyur vol. 204 (sna tshogs, co), folios 1.b–131.a.

Minling Terchen Gyurme Dorje (smin gling gter chen ’gyur med rdo rje). zab pa dang rgya che ba’i dam pa'i chos kyi thob yig rin chen ’byung gnas dum bu gnyis pa [“The Jewel Mine: A Record of Transmissions Received of the Profound and Vast Sublime Dharma, Part 2”]. In gsung ’bum / ’gyur med rdo rje, vol. 2 (kha), folios 1a–320a. Computer input edition. Dehra Dun: D. G. Khochhen Tulku, 1998. BDRC W22096.

Ngorchen Könchok Lhündrup (ngor chen dkon mchog lhun grub) and Ngorchen Sangyé Phuntsok (ngor chen sangs rgyas phun tshogs). Ngor chos ’byung: A History of Buddhism, being the text of dam pa’i chos kyi byung tshul legs par bshad pa bstan pa rgya mtshor ’jug pa’i gru chen zhes bya ba rtsom ’phro kha skon bcas. New Delhi: Ngawang Topgay, 1973.

Pekar Zangpo (pad dkar bzang po). mdo sde spyi’i rnam bzhag: bstan pa spyi’i rgyas byed las mdo sde spyi’i rnam bzhag bka’ bsdu ba bzhi pa zhes bye ba’i bstan bcos. Beijing: mi rigs dpe skrun khang (Minorities Publishing House), 2006.

Phangthangma (dkar chag ’phang thang ma). Beijing: mi rigs dpe skrun khang, 2003.

Situ Chökyi Jungné (si tu chos kyi ’byung gnas). “sde dge bka’ ’gyur gyi dkar chags.” In ta’i si tu pa kun mkhyen chos kyi ’byung gnas bstan pa’i nyin byed kyi bka’ ’bum, vol. 9, folios 1.b–224.b. Kangra, Himachal Pradesh: Palpung Sungrab Nyamso Khang, 1990.

Related Works in Other Languages

Burnouf, Eugene. Le lotus de la bonne loi. Paris: L’Imprimerie Nationale, 1852.

Carré, Patrick. Notes sur la traduction française de l’Avataṃsakasūtra. Forthcoming.

Dharmachakra Translation Committee, trans. The Play in Full (Lalitavistara, Toh 95). 84000: Translating the Words of the Buddha, 2013.

Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. 2 vols. Delhi: Motilal Banarsidass, 1970.

Fontein, Jan (2012). Entering the Dharmadhātu: A Study of the “Gandavyūha” Reliefs of Borobudur. Leiden: Brill, 2012.

Fontein, Jan (1967). The Pilgrimage of Sudhana: A Study of Gaṇḍa­vyūha Illustrations in China, Japan and Java. The Hague: Mouton, 1967.

Gifford, Julie A. Buddhist Practice and Visual Culture: The Visual Rhetoric of Borobodur. Abingdon: Routledge, 2011.

Gómez, Luis Óscar. “Selected Verses from the Gaṇḍa­vyūha: Text, Critical Apparatus, and Translation.” PhD diss., Yale University, 1967.

Gómez, Luis Óscar, and Hiram Woodward Jr., eds. Barabuḍur: History and Significance of a Buddhist Monument. Berkeley: Asian Humanities Press, 1981.

Hamar, Imre. “The History of the Buddhāvataṃsaka-sūtra: Shorter and Larger Texts.” In Reflecting Mirrors: Perspectives on Huayan Buddhism, edited by Imre Hamar, 139–68. Wiesbaden: Harrassowitz Verlag, 2007.

Harrison, Paul. “Searching for the Origins of the Mahāyāna: What Are We Looking For?” The Eastern Buddhist 28, no. 1 (1995): 48–69.

Kern, H. Saddharma-Puṇḍarīka or the Lotus of the Good Law. Sacred Books of the East 21. Oxford: Clarendon Press, 1884.

Kim, Hyung-Hi. La carrière du Bodhisattva dans l’Avataṃsaka-sūtra: Materiaux pour l’étude de l’Avataṃsaka-sūtra et ses commentaires chinois. Bern: Peter Lang, 2013.

Kritzer, Robert, trans. The Sūtra on Entry into the Womb (Garbhāvakrānti­sūtra, Toh 58). 84000: Translating the Words of the Buddha, 2021.

Jamspal, Lozang. The Range of the Bodhisattva, A Mahāyāna Sūtra: Ārya-bodhisattva-gocara, Introduction and Translation. New York: The American Institute of Buddhist Studies, Columbia University Center for Buddhist Studies, Tibet House US, 2010.

Kritzer, Robert. trans. The Teaching to the Venerable Nanda on Dwelling in the Womb (Ārya­nanda­garbhāvakrānti­nirdeśa, Toh 57). 84000: Translating the Words of the Buddha, 2025.

Lewis, Todd T. “Contributions to the Study of Popular Buddhism: The Newar Buddhist Festival of Guṃlā Dharma.” Journal of the International Association of Buddhist Studies 16, no. 2 (Winter 1993): 309–54.

McMahan, David. “Transpositions of Metaphor and Imagery in the Gaṇḍa­vyūha and Tantric Buddhist Practice.” Pacific World Journal Third Series, no. 6 (Fall 2004): 181–94.

Monier-Williams, Monier. A Sanskrit–English Dictionary. Reprint of 1899 edition. Oxford: Oxford University Press, 1976.

Osto, Douglas (2008). Power, Wealth and Women in Indian Mahāyāna Buddhism: The Gaṇḍa­vyūha-sūtra. Oxfordshire: Routledge Critical Studies in Buddhism, 2008.

Osto, Douglas (2009a). “ ‘Proto-Tantric’ Elements in the Gaṇḍa­vyūha-sūtra.” Journal of Religious History 33, no. 2 (June 2009): 165–77.

Osto, Douglas (2009b). “The Supreme Array Scripture: A New Interpretation of the Title ‘Gaṇḍa­vyūha-sūtra.’ ” Journal of Indian Philosophy 37 (2009): 273–90.

Ōtake, Susumu. “On the Origin and Early Development of the Buddhāvataṃsaka-Sūtra.” In Reflecting Mirrors: Perspectives on Huayan Buddhism, edited by Imre Hamar, 87–107. Wiesbaden: Harrassowitz Verlag, 2007.

Padmakara Translation Group, trans. The Perfection of Wisdom in Twenty-five Thousand Lines (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā, Toh 9). 84000: Translating the Words of the Buddha, 2023.

Revianur, A. “Forms and types of Borobudur’s stupas.” In Cultural Dynamics in a Globalized World, edited by Melani Budianta et al., 577–84. New York: Routledge, 2018.

Roberts, Peter Alan, trans. (2018a). The King of Samādhis Sūtra (Samādhi­rāja­sūtra, Toh 127). 84000: Translating the Words of the Buddha, 2018.

Roberts, Peter Alan, trans. (2018b). The White Lotus of the Good Dharma (Saddharma­puṇḍarīka, Toh 113). 84000: Translating the Words of the Buddha, 2018.

Roberts, Peter Alan, trans. (2021).The Ten Bhūmis (Daśabhūmika, Toh 44-31). 84000: Translating the Words of the Buddha, 2021.

Roberts, Peter Alan, trans. (2025) The Prayer of Good Conduct (Bhadra­caryāpraṇidhāna, Toh 1095). 84000: Translating the Words of the Buddha, 2025.

Sakya Pandita Translation Group, trans. The Display of the Pure Land of Sukhāvatī (Sukhāvatīvyūha, Toh 115). 84000: Translating the Words of the Buddha, 2011.

Shastri, Bahadur Chand. “The Identification of the First Sixteen Reliefs on the Second Main-Wall of Barabudur.” Bijarden tot de Taal-, Land- en Volkenkunde van Nederlandsch-Indië (Journal of the Humanities and Social Sciences of Southeast Asia) 89, no. 1 (January 1932): 173–81.

Steinkellner, E. Sudhana’s Miraculous Journey in the Temple of Ta Pho: The Inscriptional Text of the Tibetan Gaṇḍa­vyūhasūtra Edited with Introductory Remarks. Rome: Instituto italiano per il Medio ed Estremo Oriente, 1995.

Tsugunari Kubo and Akira Yuyama, trans. The Lotus Sutra (Taishō Volume 9, Number 262). Berkeley: Numata Center for Buddhist Translation and Research, 2007.

UCSB Buddhist Studies Translation Group, trans. Determining the Vinaya: Upāli’s Questions (Vinaya­viniścayopāli­paripṛcchā, Toh 68). 84000: Translating the Words of the Buddha, 2021.

Un, Ko. Little Pilgrim. Berkeley: Parallax Press, 2005.

Van Norden, Bryan, and Nicholaos Jones. “Huayan Buddhism.” The Stanford Encyclopedia of Philosophy (Winter 2019 Edition).

van der Kuijp, Leonard W.J. “Some Observations on the Buddhāvataṃsakasūtra in Tibet.” In Holly Gayley and Andrew Quintman (eds.), Living Treasure: Buddhist and Tibetan Studies in Honor of Janet Gyatso (Studies in Indian and Tibetan Buddhism). Somerville: Wisdom Publications, 2023.

Walser, Joseph. Genealogies of Mahāyāna Buddhism: Emptiness, Power and the Question of Origin. New York: Routledge, 2018.

Williams, Paul. Mahāyāna Buddhism: The Doctrinal Foundations. New York: Routledge, 2009.


g.

Glossary

Types of attestation for names and terms of the corresponding source language

AS

Attested in source text

This term is attested in a manuscript used as a source for this translation.

AO

Attested in other text

This term is attested in other manuscripts with a parallel or similar context.

AD

Attested in dictionary

This term is attested in dictionaries matching Tibetan to the corresponding language.

AA

Approximate attestation

The attestation of this name is approximate. It is based on other names where the relationship between the Tibetan and source language is attested in dictionaries or other manuscripts.

RP

Reconstruction from Tibetan phonetic rendering

This term is a reconstruction based on the Tibetan phonetic rendering of the term.

RS

Reconstruction from Tibetan semantic rendering

This term is a reconstruction based on the semantics of the Tibetan translation.

SU

Source unspecified

This term has been supplied from an unspecified source, which most often is a widely trusted dictionary.

g.­1

Ābharaṇacchatra­nirghoṣa­rāja

Wylie:
  • rgyan dang gdugs kyi dbyangs kyi rgyal po
Tibetan:
  • རྒྱན་དང་གདུགས་ཀྱི་དབྱངས་ཀྱི་རྒྱལ་པོ།
Sanskrit:
  • ābharaṇacchatra­nirghoṣa­rāja

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­266
g.­2

Abhāskara

Wylie:
  • nyi ma
Tibetan:
  • ཉི་མ།
Sanskrit:
  • abhāskara

The ninth buddha in a kalpa in the distant past.

Located in 1 passage in the translation:

  • 37.­136
g.­3

Ābhāsvara

Wylie:
  • kun snang dang ba
  • gya nom snang ba
Tibetan:
  • ཀུན་སྣང་དང་བ།
  • གྱ་ནོམ་སྣང་བ།
Sanskrit:
  • ābhāsvara

The highest of the three paradises that correspond to the second dhyāna in the form realm. In other contexts, the Tibetan ’od gsal ba usually refers to Ābhāsvara, and the Tibetan gya nom snang ba would refer to Sudṛśa.

Located in 3 passages in the translation:

  • 36.­19
  • 40.­89
  • 43.­115
g.­5

Abhijñāketu

Wylie:
  • mngon par shes pa’i dpal
Tibetan:
  • མངོན་པར་ཤེས་པའི་དཔལ།
Sanskrit:
  • abhijñāketu

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­15

Acalā

Wylie:
  • mi g.yo ba
Tibetan:
  • མི་གཡོ་བ།
Sanskrit:
  • acalā

A young upāsikā, the kalyāṇamitra of chapter 22.

Located in 24 passages in the translation:

  • i.­86-87
  • 21.­60
  • 22.­4-7
  • 22.­16-21
  • 22.­23-24
  • 22.­26
  • 22.­28
  • 22.­48-51
  • 22.­54
  • 23.­1
  • n.­1065
g.­18

Acalendrarāja

Wylie:
  • mi g.yo ba’i dbang po’i rgyal po
Tibetan:
  • མི་གཡོ་བའི་དབང་པོའི་རྒྱལ་པོ།
Sanskrit:
  • acalendrarāja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­38

Ajitasena

Wylie:
  • myi pham sde
Tibetan:
  • མྱི་ཕམ་སྡེ།
Sanskrit:
  • ajitasena

A householder, the kalyāṇamitra of chapter 51.

Located in 6 passages in the translation:

  • i.­115-116
  • 50.­4
  • 51.­1-2
  • 51.­4
g.­48

Amitābha

Wylie:
  • ’od snang mtha’ yas pa
  • mi dpogs ’od
Tibetan:
  • འོད་སྣང་མཐའ་ཡས་པ།
  • མི་དཔོགས་འོད།
Sanskrit:
  • amitābha

The buddha of the western realm of Sukhāvatī, he is also known as Amitāyus. The Tibetan translation of Amitābha in this sūtra differs from the usual translations, either ’od dpag med or snang ba mtha’ yas. It is also the name in chapter 44 of a future buddha in this kalpa. In that instance the Tibetan is mi dpogs ’od.

Located in 11 passages in the translation:

  • i.­10
  • i.­13
  • 8.­29
  • 44.­63
  • 56.­120
  • 56.­128
  • 56.­130
  • 56.­133
  • n.­1903
  • g.­162
  • g.­1248
g.­50

amrita

Wylie:
  • bdud rtsi
Tibetan:
  • བདུད་རྩི།
Sanskrit:
  • amṛta

The divine nectar that prevents death, often used metaphorically for the Dharma.

Located in 8 passages in the translation:

  • 39.­52
  • 53.­19
  • 54.­27
  • 54.­90
  • 54.­210
  • 54.­279
  • n.­2115
  • g.­148
g.­52

Anabhibhūta­mukuṭa

Wylie:
  • zil gyis non pa myed pa’i cod pan
Tibetan:
  • ཟིལ་གྱིས་ནོན་པ་མྱེད་པའི་ཅོད་པན།
Sanskrit:
  • anabhibhūta­mukuṭa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­63

Ananyagāmin

Wylie:
  • gzhan du mi ’gro ba
Tibetan:
  • གཞན་དུ་མི་འགྲོ་བ།
Sanskrit:
  • ananyagāmin

A bodhisattva and the kalyāṇamitra of chapter 31.

Located in 13 passages in the translation:

  • i.­95-96
  • 30.­39-40
  • 30.­43-44
  • 31.­1-2
  • 31.­4
  • 31.­6
  • 31.­9
  • 31.­16
  • 32.­1
g.­64

Anāthapiṇḍada

Wylie:
  • skyabs myed pa la zas sbyin
Tibetan:
  • སྐྱབས་མྱེད་པ་ལ་ཟས་སྦྱིན།
Sanskrit:
  • anāthapiṇḍada

Definition from the 84000 Glossary of Terms:

A wealthy merchant in the town of Śrāvastī, famous for his generosity to the poor, who became a patron of the Buddha Śākyamuni. He bought Prince Jeta’s Grove (Skt. Jetavana), to be the Buddha’s first monastery, a place where the monks could stay during the monsoon.

Located in 4 passages in the translation:

  • 1.­1
  • g.­548
  • g.­549
  • g.­550
g.­122

ārya

Wylie:
  • ’phags pa
Tibetan:
  • འཕགས་པ།
Sanskrit:
  • ārya

Generally has the common meaning of a noble male, one of a higher class or caste. In Dharma terms it means a male who has gained the realization of the path and is superior for that reason.

Located in 109 passages in the translation:

  • 3.­75
  • 3.­79
  • 4.­3-4
  • 5.­2
  • 6.­13-14
  • 7.­3
  • 7.­6
  • 7.­16
  • 8.­4-8
  • 9.­15
  • 9.­45
  • 9.­48
  • 11.­5-6
  • 11.­16
  • 12.­4
  • 12.­8-15
  • 12.­17-22
  • 12.­25-27
  • 12.­31
  • 14.­8-9
  • 15.­5-6
  • 17.­7-8
  • 17.­11
  • 18.­2-3
  • 18.­13
  • 19.­4
  • 20.­19-20
  • 20.­25
  • 21.­21-22
  • 22.­2
  • 23.­3-4
  • 24.­2
  • 24.­6
  • 25.­4
  • 26.­3
  • 29.­1-2
  • 29.­6
  • 30.­5-6
  • 30.­19
  • 31.­2-3
  • 31.­5
  • 32.­3
  • 34.­34
  • 39.­61
  • 40.­13
  • 40.­20
  • 41.­46
  • 41.­66
  • 44.­27
  • 46.­1
  • 47.­1
  • 49.­1-2
  • 50.­1
  • 51.­1
  • 52.­1
  • 53.­1
  • 53.­19
  • 54.­5
  • 54.­21
  • 54.­25
  • 54.­69
  • 54.­197-200
  • 54.­204
  • 54.­322
  • 54.­398
  • 54.­400
  • 54.­404
  • 54.­407
  • 56.­47
  • c.­5-6
  • n.­428
  • n.­1864
  • g.­1341
g.­123

āryā

Wylie:
  • ’phags ma
Tibetan:
  • འཕགས་མ།
Sanskrit:
  • āryā

Generally has the common meaning of a noble female, one of a higher class or caste. In Dharma terms it means a female who has gained the realization of the path and is superior for that reason.

Located in 39 passages in the translation:

  • 10.­16
  • 10.­24
  • 10.­32
  • 10.­64
  • 13.­9-10
  • 13.­14
  • 16.­21
  • 16.­35
  • 22.­23
  • 22.­26-27
  • 27.­45
  • 27.­47-48
  • 28.­11
  • 28.­15
  • 33.­5
  • 35.­1
  • 38.­3
  • 38.­5
  • 38.­47
  • 38.­51
  • 39.­26
  • 40.­22
  • 41.­12
  • 41.­16
  • 41.­19
  • 42.­4
  • 42.­55
  • 42.­91
  • 43.­30
  • 43.­50
  • 43.­64
  • 44.­42-43
  • 44.­68
  • 45.­1
  • 48.­1
g.­124

Āryadeva

Wylie:
  • Ar+Ya de wa
Tibetan:
  • ཨཱརྻ་དེ་ཝ།
Sanskrit:
  • āryadeva

Third-century disciple of Nāgārjuna. His name is usually translated into Tibetan as ’phags pa lha.

Located in 2 passages in the translation:

  • c.­7
  • g.­720
g.­130

Asaṅga­buddhi

Wylie:
  • chags pa myed pa’i blo
Tibetan:
  • ཆགས་པ་མྱེད་པའི་བློ།
Sanskrit:
  • asaṅga­buddhi

A bodhisattva present in Śrāvastī.

Located in 2 passages in the translation:

  • 1.­1
  • n.­60
g.­132

Asaṅga­dhvaja

Wylie:
  • chags myed rgyal mtshan
Tibetan:
  • ཆགས་མྱེད་རྒྱལ་མཚན།
Sanskrit:
  • asaṅga­dhvaja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­137

Asaṅga­netra

Wylie:
  • chags pa myed pa’i myig
Tibetan:
  • ཆགས་པ་མྱེད་པའི་མྱིག
Sanskrit:
  • asaṅga­netra

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­140

Asaṅga­svara

Wylie:
  • chags pa myed pa’i sgra
Tibetan:
  • ཆགས་པ་མྱེད་པའི་སྒྲ།
Sanskrit:
  • asaṅga­svara

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­141

Asaṅgottara­jñānin

Wylie:
  • chags myed dam pa’i ye shes
Tibetan:
  • ཆགས་མྱེད་དམ་པའི་ཡེ་ཤེས།
Sanskrit:
  • asaṅgottara­jñānin

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­148

asura

Wylie:
  • lha ma yin
Tibetan:
  • ལྷ་མ་ཡིན།
Sanskrit:
  • asura

One of the six classes of living beings, sometimes included among the gods and sometimes among the animals. A class of nonhuman beings, sometimes misleadingly called demigods, engendered and dominated by envy, ambition, and hostility, who are metaphorically described as being incessantly embroiled in a dispute with the gods over the possession of amrita.

Located in 63 passages in the translation:

  • 2.­26
  • 2.­54
  • 3.­1
  • 3.­22
  • 3.­50
  • 5.­7
  • 5.­15
  • 6.­7
  • 7.­11
  • 7.­13-15
  • 9.­13
  • 9.­31
  • 10.­13
  • 12.­20
  • 14.­5
  • 16.­8
  • 16.­38
  • 16.­41
  • 22.­8
  • 22.­13
  • 22.­28
  • 22.­52
  • 23.­7
  • 24.­5
  • 26.­5
  • 27.­21
  • 27.­48-49
  • 28.­13
  • 30.­18
  • 30.­40
  • 31.­6
  • 32.­14
  • 33.­3
  • 34.­16
  • 36.­26
  • 36.­34
  • 36.­67
  • 37.­5
  • 38.­22
  • 38.­65
  • 41.­61
  • 41.­87
  • 41.­93
  • 42.­56
  • 42.­60
  • 42.­75
  • 42.­80
  • 43.­115
  • 54.­71
  • 54.­210
  • 54.­284
  • 54.­334
  • 54.­339
  • 54.­347
  • 54.­369
  • 54.­373
  • 56.­30
  • n.­1080
  • g.­262
  • g.­878
g.­161

Avalokitanetra

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • avalokitanetra

A bodhisattva present in Śrāvastī. See n.­44.

Located in 2 passages in the translation:

  • 1.­1
  • n.­44
g.­162

Avalokiteśvara

Wylie:
  • spyan ras gzigs dbang phyug
Tibetan:
  • སྤྱན་རས་གཟིགས་དབང་ཕྱུག
Sanskrit:
  • avalokiteśvara

First appeared as a bodhisattva beside Amitābha in the Sukhāvatī­vyūha Sūtra (The Display of the Pure Land of Sukhāvatī, Toh 115). The name has been variously interpreted. In its meaning as “the lord of avalokita,” avalokita has been interpreted as “seeing,” although, as a past passive participle, it is literally “lord of what has been seen.” One of the principal sūtras in the Mahāsāṃghika tradition was the Avalokita Sūtra, which has not been translated into Tibetan, in which the word is a synonym for enlightenment, as it is “that which has been seen” by the buddhas. In the early tantras, he was one of the lords of the three families, as the embodiment of the compassion of the Buddhas. The Potalaka Mountain in South India became important in Southern Indian Buddhism as his residence in this world, but Potalaka does not feature in the Kāraṇḍa­vyūha Sūtra (The Basket’s Display, Toh 116), which is the most important sūtra dedicated to Avalokiteśvara.

Located in 22 passages in the translation:

  • i.­10
  • i.­18
  • i.­94-95
  • 29.­19
  • 29.­21
  • 30.­1-2
  • 30.­4-5
  • 30.­7-8
  • 30.­17
  • 30.­20
  • 30.­42-43
  • 30.­45
  • 31.­1
  • n.­1268
  • g.­169
  • g.­262
  • g.­815
g.­167

āyatana

Wylie:
  • skye mched
Tibetan:
  • སྐྱེ་མཆེད།
Sanskrit:
  • āyatana

Twelve bases of sensory perception: the six sensory faculties (the eyes, nose, ear, tongue, body, and mind), which form in the womb and eventually have contact with the external six bases of sensory perception (form, smell, sound, taste, touch, and phenomena). This can also refer to the four meditative states associated with the formless realm: (1) infinite space, (2) infinite consciousness, (3) nothingness, and (4) neither perception nor nonperception.

Located in 16 passages in the translation:

  • 6.­14
  • 34.­31
  • 34.­34
  • 36.­46
  • 38.­96
  • 40.­29
  • 41.­5
  • 43.­13
  • 44.­1
  • 54.­3
  • 54.­13
  • 54.­21
  • 54.­345
  • 54.­411
  • n.­1973
  • n.­2001
g.­172

Bari Lotsawa

Wylie:
  • ba ri lo tsA ba
Tibetan:
  • བ་རི་ལོ་ཙཱ་བ།
Sanskrit:
  • —

Rinchen Drakpa (rin chen grags pa) 1040−1111 ᴄᴇ. He went to India at the age of fourteen and became a disciple of Vajrāsana. He later became the second head of the Sakya school.

Located in 2 passages in the translation:

  • c.­7
  • g.­253
g.­174

Bhadra

Wylie:
  • bzang po
Tibetan:
  • བཟང་པོ།
Sanskrit:
  • bhadra

Meaning “good,” it is the name of this present kalpa, so called because over a thousand buddhas will appear within it.

Located in 14 passages in the translation:

  • 33.­9
  • 34.­69
  • 38.­77
  • 41.­76
  • 44.­62
  • 44.­64
  • 44.­67
  • g.­599
  • g.­610
  • g.­699
  • g.­946
  • g.­1159
  • g.­1497
  • g.­1523
g.­181

Bhadrottamā

Wylie:
  • bzang mo’i mchog
Tibetan:
  • བཟང་མོའི་མཆོག
Sanskrit:
  • bhadrottamā

The kalyāṇamitra of chapter 48.

Located in 6 passages in the translation:

  • i.­112-113
  • 47.­26
  • 48.­1-2
  • 48.­5
g.­182

bhagavat

Wylie:
  • bcom ldan ’das
Tibetan:
  • བཅོམ་ལྡན་འདས།
Sanskrit:
  • bhagavān

“One who has bhaga,” which has many diverse meanings including “good fortune,” “happiness,” and “majesty.” In the Buddhist context, it means “one who has the good fortune of attaining enlightenment.”

Located in 171 passages in the translation:

  • 1.­1
  • 1.­4
  • 1.­6-7
  • 1.­14-32
  • 1.­37
  • 1.­43
  • 1.­58
  • 2.­24
  • 2.­29
  • 2.­31-34
  • 2.­36
  • 3.­2
  • 3.­4
  • 3.­15
  • 3.­22
  • 6.­20-23
  • 8.­10
  • 8.­13
  • 8.­15
  • 9.­41
  • 18.­14
  • 21.­24
  • 22.­3
  • 22.­31-32
  • 22.­46
  • 28.­15
  • 28.­18
  • 29.­17
  • 30.­42
  • 31.­11
  • 34.­70
  • 34.­72
  • 36.­4
  • 36.­142
  • 37.­69
  • 37.­93-95
  • 37.­97
  • 37.­101
  • 37.­107
  • 37.­114
  • 37.­136
  • 37.­141
  • 37.­144-145
  • 37.­147
  • 37.­154
  • 37.­156
  • 38.­10
  • 38.­12-27
  • 38.­53
  • 38.­72
  • 38.­91
  • 39.­43
  • 40.­10-11
  • 40.­19
  • 40.­158
  • 40.­162
  • 40.­178
  • 41.­42
  • 41.­45
  • 41.­61-67
  • 41.­69
  • 41.­71
  • 41.­73-74
  • 41.­76
  • 41.­78-79
  • 41.­84
  • 41.­98
  • 42.­11
  • 42.­56
  • 42.­64
  • 42.­67
  • 42.­69
  • 42.­71
  • 42.­77
  • 42.­85-87
  • 42.­92
  • 42.­94
  • 42.­96-97
  • 42.­102-103
  • 42.­105
  • 43.­51
  • 43.­60-61
  • 43.­114-115
  • 43.­218-219
  • 43.­221-223
  • 43.­231-232
  • 43.­236-237
  • 43.­241-243
  • 43.­252
  • 43.­254-255
  • 43.­258
  • 43.­278
  • 43.­282
  • 43.­298
  • 44.­44
  • 44.­62
  • 44.­71-72
  • 45.­4
  • 56.­7
  • 56.­35
  • 56.­45-46
  • n.­1221
g.­184

Bharukaccha

Wylie:
  • rgyas pa’i ’gram
Tibetan:
  • རྒྱས་པའི་འགྲམ།
Sanskrit:
  • bharukaccha

A town in South India.

Located in 4 passages in the translation:

  • i.­114
  • 48.­4
  • 49.­1
  • 49.­5
g.­187

bhikṣu

Wylie:
  • dge slong
Tibetan:
  • དགེ་སློང་།
Sanskrit:
  • bhikṣu

Definition from the 84000 Glossary of Terms:

The term bhikṣu, often translated as “monk,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term literally means “beggar” or “mendicant,” referring to the fact that Buddhist monks and nuns‍—like other ascetics of the time‍—subsisted on alms (bhikṣā) begged from the laity.

In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a monk follows 253 rules as part of his moral discipline. A nun (bhikṣuṇī; dge slong ma) follows 364 rules. A novice monk (śrāmaṇera; dge tshul) or nun (śrāmaṇerikā; dge tshul ma) follows thirty-six rules of moral discipline (although in other vinaya traditions novices typically follow only ten).

Located in 78 passages in the translation:

  • i.­1
  • i.­68-70
  • i.­73-74
  • i.­78-79
  • i.­106
  • 1.­55
  • 1.­58
  • 3.­4
  • 3.­6
  • 3.­10-11
  • 3.­13-18
  • 3.­22
  • 3.­94
  • 4.­1-3
  • 4.­5
  • 4.­35
  • 4.­37
  • 5.­2-3
  • 5.­18-19
  • 6.­1-3
  • 6.­6
  • 6.­9-10
  • 6.­12-13
  • 6.­15
  • 6.­28
  • 8.­35
  • 9.­2
  • 9.­44-46
  • 9.­48
  • 9.­51-52
  • 13.­17
  • 14.­2-3
  • 14.­7-8
  • 14.­10
  • 14.­28
  • 15.­1
  • 39.­30
  • 43.­242
  • 54.­373
  • g.­220
  • g.­276
  • g.­523
  • g.­686
  • g.­689
  • g.­733
  • g.­843
  • g.­862
  • g.­956
  • g.­957
  • g.­961
  • g.­1231
  • g.­1274
  • g.­1454
  • g.­1472
  • g.­1518
g.­188

bhikṣuṇī

Wylie:
  • dge slong ma
Tibetan:
  • དགེ་སློང་མ།
Sanskrit:
  • bhikṣuṇī

Definition from the 84000 Glossary of Terms:

The term bhikṣuṇī, often translated as “nun,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term bhikṣu (to which the female grammatical ending ṇī is added) literally means “beggar” or “mendicant,” referring to the fact that Buddhist nuns and monks‍—like other ascetics of the time‍—subsisted on alms (bhikṣā) begged from the laity. In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a bhikṣuṇī follows 364 rules and a bhikṣu follows 253 rules as part of their moral discipline.

For the first few years of the Buddha’s teachings in India, there was no ordination for women. It started at the persistent request and display of determination of Mahāprajāpatī, the Buddha’s stepmother and aunt, together with five hundred former wives of men of Kapilavastu, who had themselves become monks. Mahāprajāpatī is thus considered to be the founder of the nun’s order.

Located in 50 passages in the translation:

  • i.­91
  • i.­104
  • 26.­10
  • 27.­1-2
  • 27.­8-44
  • 27.­55
  • 39.­32
  • 39.­34
  • 54.­373
  • n.­1199
  • g.­304
  • g.­545
  • g.­1166
g.­192

bhūmi

Wylie:
  • sa
Tibetan:
  • ས།
Sanskrit:
  • bhūmi

This is literally the “ground” in which qualities grow like plants, and it also means a “level.” As an untranslated term, bhūmi is used specifically to refer to levels of enlightenment, especially the seven or ten levels of the enlightened bodhisattvas. Sūtras such as the Perfection of Wisdom sūtras teach the seven bhūmis. The teaching of ten bhūmis was found in the Mahāsāṃghika tradition and particularly in the Daśa­bhūmika Sūtra (Toh 44, ch. 31, Ten Bhūmi Sūtra), which is the thirty-first chapter in the Tibetan version of the Avataṃsaka Sūtra.

Located in 61 passages in the translation:

  • i.­4
  • 9.­13
  • 9.­45
  • 9.­49
  • 18.­7
  • 27.­31-39
  • 29.­7
  • 29.­10
  • 36.­138
  • 37.­70
  • 37.­102
  • 38.­17
  • 38.­75-76
  • 40.­11
  • 40.­162
  • 40.­177
  • 41.­5
  • 42.­59
  • 43.­51
  • 43.­60
  • 43.­174
  • 43.­180
  • 43.­291
  • 43.­325
  • 47.­21
  • 53.­15-19
  • 53.­24
  • 53.­40
  • 54.­199
  • 54.­318
  • 54.­332
  • 54.­341
  • 54.­348
  • 54.­356
  • 54.­408-409
  • 56.­69
  • n.­260-263
  • n.­352
  • n.­989
  • n.­1321
  • n.­1513
  • n.­1517-1518
  • g.­651
g.­196

blue lotus

Wylie:
  • ut pa la
  • ut+pa la
Tibetan:
  • ཨུཏ་པ་ལ།
  • ཨུཏྤ་ལ།
Sanskrit:
  • utpala

Nymphaea caerulea. The “blue lotus” is actually a lily, so it is also known as the blue water lily.

Located in 12 passages in the translation:

  • 11.­2
  • 21.­4
  • 21.­11
  • 27.­3
  • 28.­5
  • 43.­64
  • 43.­151
  • 43.­153
  • 54.­79
  • 54.­183
  • 54.­369
  • g.­943
g.­197

Bodhi tree

Wylie:
  • byang chub kyi shing
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཤིང་།
Sanskrit:
  • bodhivṛkṣa

The tree beneath which every buddha will manifest the attainment of buddhahood.

Located in 36 passages in the translation:

  • i.­1
  • i.­4-5
  • i.­46
  • i.­102
  • 1.­27
  • 12.­29
  • 34.­48
  • 34.­63
  • 34.­65
  • 35.­23
  • 36.­72
  • 37.­50
  • 37.­54-64
  • 37.­95
  • 38.­54
  • 40.­167
  • 41.­74
  • 41.­111
  • 54.­352
  • 56.­85
  • 56.­124
  • g.­199
  • g.­322
  • g.­812
  • g.­1030
g.­198

Bodhiketu

Wylie:
  • byang chub kyi dpal
Tibetan:
  • བྱང་ཆུབ་ཀྱི་དཔལ།
Sanskrit:
  • bodhiketu

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­199

bodhimaṇḍa

Wylie:
  • snying po byang chub
Tibetan:
  • སྙིང་པོ་བྱང་ཆུབ།
Sanskrit:
  • bodhimaṇḍa

The exact place where every buddha in this world will manifest the attainment of buddhahood. In our world, it is the spot beneath the Bodhi tree in the village presently known as Bodhgaya. Literally, “the essence of enlightenment.” Also translated elsewhere as byang chub kyi snying po.

Located in 105 passages in the translation:

  • i.­98-101
  • i.­103
  • i.­105
  • i.­109
  • 1.­17
  • 1.­27
  • 1.­29-30
  • 2.­5
  • 2.­11
  • 2.­15
  • 2.­25
  • 2.­50
  • 6.­20
  • 8.­12
  • 9.­31
  • 12.­22
  • 16.­31-34
  • 27.­49
  • 32.­15
  • 33.­1
  • 33.­10
  • 34.­71
  • 34.­75
  • 35.­19
  • 36.­13
  • 36.­30
  • 37.­49-51
  • 37.­66
  • 37.­78
  • 37.­92
  • 37.­100
  • 37.­161
  • 38.­53-55
  • 38.­57-64
  • 38.­71-73
  • 38.­91
  • 39.­28
  • 40.­52
  • 40.­178
  • 41.­5
  • 41.­43
  • 41.­45
  • 41.­74
  • 41.­85
  • 43.­115
  • 43.­200
  • 43.­202
  • 43.­218
  • 43.­232
  • 43.­253
  • 43.­287-288
  • 43.­323
  • 44.­21
  • 44.­48
  • 44.­60
  • 44.­69-74
  • 54.­318
  • 54.­352
  • 56.­1
  • 56.­3
  • n.­182
  • n.­1371
  • n.­1514
  • n.­1666
  • n.­1739
  • g.­257
  • g.­356
  • g.­369
  • g.­402
  • g.­765
  • g.­866
  • g.­906
  • g.­990
  • g.­1105
  • g.­1118
  • g.­1143
  • g.­1144
  • g.­1212
  • g.­1239
g.­200

Bodhimaṇḍacūḍa

Wylie:
  • byang chub dam pa’i gtsug phud
Tibetan:
  • བྱང་ཆུབ་དམ་པའི་གཙུག་ཕུད།
Sanskrit:
  • bodhimaṇḍacūḍa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­201

Bodhi­maṇḍa­mukuṭa

Wylie:
  • byang chub dam pa’i cod pan
Tibetan:
  • བྱང་ཆུབ་དམ་པའི་ཅོད་པན།
Sanskrit:
  • bodhi­maṇḍa­mukuṭa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­205

Brahmā

Wylie:
  • tshangs pa
Tibetan:
  • ཚངས་པ།
Sanskrit:
  • brahmā

The personification of the universal force of Brahman, the deity in the form realm, who was, during the Buddha’s time, considered the supreme deity and creator of the universe. In the cosmogony of many universes, each with a thousand million worlds, there are many Brahmās. Also called Mahābrahmā.

Located in 47 passages in the translation:

  • 2.­54
  • 2.­56
  • 6.­17
  • 8.­12
  • 9.­20
  • 10.­13-14
  • 12.­8-9
  • 14.­5
  • 21.­15
  • 26.­5
  • 28.­7
  • 30.­40
  • 36.­34
  • 36.­63
  • 37.­44
  • 37.­77
  • 38.­27
  • 38.­65
  • 40.­89
  • 40.­96
  • 40.­117
  • 40.­122
  • 41.­88
  • 43.­89
  • 43.­110
  • 43.­124
  • 43.­151
  • 44.­31
  • 44.­57
  • 54.­71
  • 54.­334
  • 54.­338
  • 54.­347
  • 54.­352
  • 54.­369
  • 54.­373
  • 54.­410
  • 56.­17
  • 56.­30
  • g.­209
  • g.­210
  • g.­213
  • g.­665
  • g.­762
  • g.­952
g.­208

Brahmaghoṣa

Wylie:
  • tshangs pa’i dbyangs
Tibetan:
  • ཚངས་པའི་དབྱངས།
Sanskrit:
  • brahmaghoṣa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­210

Brahmakāyika

Wylie:
  • tshangs ris
  • tshangs pa’i ris
Tibetan:
  • ཚངས་རིས།
  • ཚངས་པའི་རིས།
Sanskrit:
  • brahmakāyika

Brahmā’s paradise, the lowest of the three paradises that form the paradises of the first dhyāna in the form realm. Also called Brahmapārṣada.

Located in 16 passages in the translation:

  • 2.­43
  • 3.­1
  • 5.­7
  • 6.­11
  • 7.­6
  • 7.­13-15
  • 7.­19
  • 9.­31
  • 10.­13-14
  • 27.­12
  • 43.­115
  • g.­209
  • g.­212
g.­211

Brahmaketu

Wylie:
  • tshangs pa’i dpal
Tibetan:
  • ཚངས་པའི་དཔལ།
Sanskrit:
  • brahmaketu

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­212

Brahmapārṣada

Wylie:
  • tshangs pa kun ris
Tibetan:
  • ཚངས་པ་ཀུན་རིས།
Sanskrit:
  • brahmapārṣada

The lowest of the three paradises that correspond to the first dhyāna in the form realm. Also called Brahmakāyika.

Located in 3 passages in the translation:

  • 36.­20
  • g.­209
  • g.­210
g.­217

Brahmendracuḍa

Wylie:
  • tshangs pa’i dbang po’i gtsug phud
Tibetan:
  • ཚངས་པའི་དབང་པོའི་གཙུག་ཕུད།
Sanskrit:
  • brahmendracuḍa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­218

Brahmendrarāja

Wylie:
  • tshangs pa’i dbang po’i rgyal po
Tibetan:
  • ཚངས་པའི་དབང་པོའི་རྒྱལ་པོ།
Sanskrit:
  • brahmendrarāja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­219

brahmin

Wylie:
  • bram ze
Tibetan:
  • བྲམ་ཟེ།
Sanskrit:
  • brāhmaṇa

A member of the priestly class or caste from the four social divisions of India.

Located in 44 passages in the translation:

  • i.­9
  • i.­76-77
  • i.­88
  • i.­116-117
  • 3.­34
  • 5.­15
  • 9.­7-8
  • 11.­7-8
  • 11.­18
  • 12.­2-5
  • 12.­18
  • 12.­21
  • 12.­27-28
  • 12.­32
  • 12.­34
  • 23.­2
  • 31.­6
  • 34.­34
  • 41.­46
  • 43.­235
  • 51.­3
  • 52.­1-2
  • 52.­5
  • 54.­71
  • 54.­406
  • 54.­410
  • 54.­413
  • n.­710
  • n.­743
  • n.­1311
  • g.­262
  • g.­546
  • g.­946
  • g.­1175
  • g.­1190
g.­224

buddha realm

Wylie:
  • sangs rgyas kyi zhing
Tibetan:
  • སངས་རྒྱས་ཀྱི་ཞིང་།
Sanskrit:
  • buddhakṣetra

A pure realm manifested by a buddha or advanced bodhisattva through the power of their great merit and aspirations.

Located in 315 passages in the translation:

  • i.­66-67
  • i.­73-74
  • i.­76
  • i.­84
  • i.­87
  • 1.­1
  • 1.­5
  • 1.­8-9
  • 1.­12-15
  • 1.­17
  • 1.­19
  • 1.­21
  • 1.­23
  • 1.­25
  • 1.­27
  • 1.­29
  • 1.­31
  • 1.­37
  • 1.­108
  • 2.­2-5
  • 2.­7
  • 2.­12
  • 2.­24-26
  • 2.­31
  • 2.­33
  • 2.­35-36
  • 2.­38
  • 2.­53-54
  • 3.­16
  • 3.­86
  • 4.­10-12
  • 4.­14
  • 4.­22
  • 6.­14
  • 6.­16
  • 6.­20
  • 6.­22-23
  • 8.­9-12
  • 8.­15
  • 8.­28-29
  • 8.­32
  • 8.­34
  • 9.­1
  • 9.­5-6
  • 9.­13-32
  • 10.­31
  • 10.­39
  • 10.­42
  • 10.­55-56
  • 11.­12
  • 11.­14
  • 13.­1
  • 13.­15
  • 14.­13
  • 14.­18
  • 16.­25
  • 16.­29
  • 16.­32
  • 16.­34
  • 16.­36
  • 18.­12
  • 18.­14
  • 19.­11
  • 19.­15
  • 19.­23
  • 22.­49
  • 23.­10
  • 24.­1
  • 26.­6
  • 27.­48
  • 27.­53
  • 28.­14
  • 29.­6-7
  • 29.­9-10
  • 29.­12
  • 29.­16
  • 30.­41
  • 31.­9-11
  • 33.­10
  • 34.­72
  • 35.­5
  • 36.­10
  • 36.­14-15
  • 36.­36
  • 36.­142-143
  • 37.­4
  • 37.­35-36
  • 37.­58
  • 37.­65
  • 37.­68
  • 37.­96
  • 37.­100-101
  • 37.­104-106
  • 37.­115
  • 37.­117
  • 37.­121
  • 37.­133
  • 37.­158
  • 38.­9
  • 38.­12-27
  • 38.­49
  • 38.­65-66
  • 38.­71-72
  • 38.­77
  • 39.­10
  • 39.­39
  • 39.­47
  • 40.­16
  • 40.­178
  • 41.­2
  • 41.­4-7
  • 41.­21-22
  • 41.­62
  • 41.­69
  • 41.­74
  • 41.­81-82
  • 41.­101
  • 42.­15
  • 42.­30
  • 42.­33
  • 42.­36
  • 42.­67
  • 42.­73
  • 42.­77
  • 42.­79
  • 42.­87-89
  • 42.­92
  • 42.­103
  • 42.­105
  • 42.­119
  • 43.­13
  • 43.­50-51
  • 43.­60
  • 43.­64
  • 43.­174
  • 43.­238
  • 43.­253
  • 43.­258
  • 43.­279
  • 43.­282
  • 43.­285
  • 43.­292
  • 43.­295
  • 44.­19
  • 44.­23
  • 44.­31
  • 44.­46
  • 44.­49
  • 44.­53
  • 44.­55
  • 44.­60
  • 44.­76
  • 45.­6
  • 53.­18-19
  • 54.­10
  • 54.­182
  • 54.­207
  • 54.­332
  • 54.­352
  • 54.­356-357
  • 54.­359
  • 54.­397
  • 56.­1
  • 56.­3
  • 56.­11-12
  • 56.­14-16
  • 56.­19-28
  • 56.­32
  • 56.­37
  • 56.­42
  • 56.­44
  • 56.­48-49
  • 56.­51-54
  • 56.­56-58
  • 56.­62-66
  • 56.­68-69
  • 56.­71
  • n.­92
  • n.­181
  • n.­205
  • n.­395
  • n.­1266
  • n.­1491
  • n.­1830
  • n.­2203
  • g.­9
  • g.­43
  • g.­44
  • g.­138
  • g.­139
  • g.­315
  • g.­466
  • g.­469
  • g.­470
  • g.­471
  • g.­541
  • g.­598
  • g.­609
  • g.­715
  • g.­717
  • g.­932
  • g.­940
  • g.­1081
  • g.­1098
  • g.­1111
  • g.­1119
  • g.­1134
  • g.­1141
  • g.­1142
  • g.­1285
  • g.­1380
  • g.­1388
  • g.­1394
  • g.­1421
g.­225

Buddhabhadra

Wylie:
  • byang chub bzang po
Tibetan:
  • བྱང་ཆུབ་བཟང་པོ།
Sanskrit:
  • buddhabhadra

359−429 ᴄᴇ. He was from North India and came to China in 408 and translated extensively. The Tibetan would more literally be sangs rgyas bzang po.

Located in 7 passages in the translation:

  • i.­13
  • i.­16-18
  • i.­34
  • i.­56
  • c.­5
g.­229

Butön Rinpoché

Wylie:
  • bu ston rin po che
Tibetan:
  • བུ་སྟོན་རིན་པོ་ཆེ།
Sanskrit:
  • —

Butön Rinchen Drup (bu ston rin chen grub, 1290−364). A master of the Sakya school, he was an influential scholar, historian, and compiler and cataloger of the canon.

Located in 2 passages in the translation:

  • c.­4
  • n.­2242
g.­231

Cakravāla

Wylie:
  • khor yug
  • ’khor yug
Tibetan:
  • ཁོར་ཡུག
  • འཁོར་ཡུག
Sanskrit:
  • cakravāla

“Circular Mass.” There are at least four interpretations of what this name refers to. In the Kṣiti­garbha Sūtra it is a mountain that contains the hells. It is also equivalent to the Vaḍaba submarine mountain of fire, which is also said to be the entrance to the hells. The term cakravāla is also used to mean “the entire disk of a world,” including Meru and the paradises above it. More commonly, as in this sūtra, it is the name of the outer ring of mountains at the edge of the flat disk of a world, with Sumeru in the center. Yet it is has the nature of heat, like the Mountain Vaḍaba, in that the heat of the ring of mountains evaporates the ocean so that it does not overflow. Also called Cakravāḍa.

Located in 21 passages in the translation:

  • i.­95
  • 9.­29
  • 11.­8
  • 14.­25
  • 16.­42
  • 30.­39
  • 36.­62
  • 37.­37-38
  • 37.­67
  • 39.­26
  • 43.­193
  • 44.­69
  • 53.­26
  • 54.­210
  • 56.­30
  • 56.­65
  • c.­12
  • n.­488
  • n.­1384
  • n.­1811
g.­232

cakravartin

Wylie:
  • ’khor los sgyur ba
Tibetan:
  • འཁོར་ལོས་སྒྱུར་བ།
Sanskrit:
  • cakravartin

Definition from the 84000 Glossary of Terms:

An ideal monarch or emperor who, as the result of the merit accumulated in previous lifetimes, rules over a vast realm in accordance with the Dharma. Such a monarch is called a cakravartin because he bears a wheel (cakra) that rolls (vartate) across the earth, bringing all lands and kingdoms under his power. The cakravartin conquers his territory without causing harm, and his activity causes beings to enter the path of wholesome actions. According to Vasubandhu’s Abhidharmakośa, just as with the buddhas, only one cakravartin appears in a world system at any given time. They are likewise endowed with the thirty-two major marks of a great being (mahāpuruṣalakṣaṇa), but a cakravartin’s marks are outshined by those of a buddha. They possess seven precious objects: the wheel, the elephant, the horse, the wish-fulfilling gem, the queen, the general, and the minister. An illustrative passage about the cakravartin and his possessions can be found in The Play in Full (Toh 95), 3.3–3.13.

Vasubandhu lists four types of cakravartins: (1) the cakravartin with a golden wheel (suvarṇacakravartin) rules over four continents and is invited by lesser kings to be their ruler; (2) the cakravartin with a silver wheel (rūpyacakravartin) rules over three continents and his opponents submit to him as he approaches; (3) the cakravartin with a copper wheel (tāmracakravartin) rules over two continents and his opponents submit themselves after preparing for battle; and (4) the cakravartin with an iron wheel (ayaścakravartin) rules over one continent and his opponents submit themselves after brandishing weapons.

Located in 71 passages in the translation:

  • i.­101-102
  • i.­104-105
  • i.­109
  • 5.­7
  • 9.­17
  • 22.­52
  • 24.­13
  • 34.­65
  • 36.­58
  • 36.­63
  • 36.­140-141
  • 37.­41
  • 37.­43-45
  • 37.­74
  • 37.­78
  • 37.­81
  • 37.­92
  • 37.­94
  • 37.­111
  • 37.­117
  • 39.­29
  • 39.­32-34
  • 40.­54
  • 40.­89
  • 41.­84
  • 43.­113
  • 43.­126
  • 43.­199
  • 43.­244-245
  • 43.­252
  • 43.­259
  • 44.­69
  • 44.­71-72
  • 44.­75
  • 54.­238
  • 54.­299
  • 54.­333
  • 54.­347
  • 54.­373
  • 54.­377
  • 56.­57
  • n.­1460
  • n.­1463
  • n.­1790
  • g.­28
  • g.­176
  • g.­687
  • g.­699
  • g.­772
  • g.­782
  • g.­783
  • g.­825
  • g.­849
  • g.­1003
  • g.­1054
  • g.­1089
  • g.­1154
  • g.­1158
  • g.­1390
  • g.­1419
  • g.­1483
  • g.­1489
g.­244

Candra­śrī

Wylie:
  • zla ba’i dpal
Tibetan:
  • ཟླ་བའི་དཔལ།
Sanskrit:
  • candra­śrī

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­248

Candrottara­jñānin

Wylie:
  • zla ba dam pa’i ye shes
Tibetan:
  • ཟླ་བ་དམ་པའི་ཡེ་ཤེས།
Sanskrit:
  • candrottara­jñānin

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­253

Chim Tsöndrü Sengé

Wylie:
  • mchims brtson seng
Tibetan:
  • མཆིམས་བརྩོན་སེང་།
Sanskrit:
  • —

Late-eleventh to early-twelfth century. The text gives the shortened version of his name, which in full is mchims brtson ’grus seng ge. A disciple of Bari Lotsawa.

Located in 1 passage in the translation:

  • c.­7
g.­254

Chokden

Wylie:
  • mchog ldan
Tibetan:
  • མཆོག་ལྡན།
Sanskrit:
  • —

Chokden Lekpé Lodrö (mchog ldan legs pa’i blo gros), a Sakya master of the thirteenth century.

Located in 1 passage in the translation:

  • c.­6
g.­255

Chökyi Jungné

Wylie:
  • chos kyi ’byung gnas
Tibetan:
  • ཆོས་ཀྱི་འབྱུང་གནས།
Sanskrit:
  • —

The eighth Tai Situpa in the Karma Kagyü tradition (1700−1777), he oversaw the creation of the Degé Kangyur.

Located in 2 passages in the translation:

  • i.­31
  • n.­2254
g.­261

courtesan

Wylie:
  • bcom pa ma
Tibetan:
  • བཅོམ་པ་མ།
Sanskrit:
  • bhāgavatī

This term is used for a female devotee of Viṣṇu (bhagavat), but here is used as an honorific term for a courtesan. Bhaga can also mean “vulva” and is therefore also used in that way in compounds. This English is also used as a translation for gaṇika in chapter 43 (see n.­1786).

Located in 27 passages in the translation:

  • i.­1
  • i.­92-93
  • i.­108
  • 27.­54
  • 28.­1-5
  • 28.­7
  • 28.­11
  • 28.­21
  • 43.­110
  • 43.­113
  • 43.­140
  • 43.­174
  • 43.­207
  • 43.­256-257
  • 43.­316
  • g.­892
  • g.­1050
  • g.­1227
  • g.­1232
  • g.­1253
  • g.­1442
g.­264

Daśa­dikprabha­parisphuṭa

Wylie:
  • phyogs bcu snang bas rgyas par ’gengs pa’i gzi brjid
Tibetan:
  • ཕྱོགས་བཅུ་སྣང་བས་རྒྱས་པར་འགེངས་པའི་གཟི་བརྗིད།
Sanskrit:
  • daśa­dikprabha­parisphuṭa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­265

defilement

Wylie:
  • zag pa
Tibetan:
  • ཟག་པ།
Sanskrit:
  • āśrava

A term of Jain origin, meaning “inflow.” It refers to having uncontrolled thoughts as a result of being influenced by sensory objects and thus being sullied or defiled. It is also defined as “outflows,” hence the Tibetan zag pa, “leak,” as the mind flows out toward the sensory objects.

Located in 10 passages in the translation:

  • 37.­6
  • 37.­30
  • 40.­36
  • 43.­63
  • 43.­182
  • 43.­240
  • 44.­16
  • n.­1576
  • n.­1822
  • g.­1325
g.­267

dependent origination

Wylie:
  • rten cing ’brel par ’byung ba
Tibetan:
  • རྟེན་ཅིང་འབྲེལ་པར་འབྱུང་བ།
Sanskrit:
  • pratītya­samutpāda

The teaching that everything arises in dependence on something else, which is also applied to the entire process of life and death. This became standardized into twelve sequences of dependent origination, beginning with ignorance, followed by formation, and concluding in death. In the Pali suttas, this was more often taught as a greater number of successive sequences, commencing with ignorance and formation being simultaneous and codependent, like two sticks leaning against each other.

Located in 6 passages in the translation:

  • 9.­14
  • 9.­17
  • 14.­1
  • 54.­13
  • 54.­348
  • n.­2001
g.­268

desire realm

Wylie:
  • ’dod pa’i khams
Tibetan:
  • འདོད་པའི་ཁམས།
Sanskrit:
  • kāmadhātu

One of the three realms of saṃsāra, characterized by a prevalence of desire.

Located in 23 passages in the translation:

  • 22.­18
  • 26.­5
  • 28.­7
  • 37.­8
  • 42.­56
  • 42.­60
  • 43.­12
  • 54.­13
  • 54.­238
  • 54.­240
  • 54.­262
  • 56.­18
  • 56.­30
  • n.­1062
  • g.­723
  • g.­775
  • g.­800
  • g.­1264
  • g.­1332
  • g.­1349
  • g.­1436
  • g.­1437
  • g.­1537
g.­270

deva

Wylie:
  • lha
Tibetan:
  • ལྷ།
Sanskrit:
  • deva

Definition from the 84000 Glossary of Terms:

In the most general sense the devas‍—the term is cognate with the English divine‍—are a class of celestial beings who frequently appear in Buddhist texts, often at the head of the assemblies of nonhuman beings who attend and celebrate the teachings of the Buddha Śākyamuni and other buddhas and bodhisattvas. In Buddhist cosmology the devas occupy the highest of the five or six “destinies” (gati) of saṃsāra among which beings take rebirth. The devas reside in the devalokas, “heavens” that traditionally number between twenty-six and twenty-eight and are divided between the desire realm (kāmadhātu), form realm (rūpadhātu), and formless realm (ārūpyadhātu). A being attains rebirth among the devas either through meritorious deeds (in the desire realm) or the attainment of subtle meditative states (in the form and formless realms). While rebirth among the devas is considered favorable, it is ultimately a transitory state from which beings will fall when the conditions that lead to rebirth there are exhausted. Thus, rebirth in the god realms is regarded as a diversion from the spiritual path.

Located in 199 passages in the translation:

  • i.­41
  • i.­79
  • 1.­3
  • 1.­11
  • 1.­47
  • 1.­55
  • 2.­26
  • 2.­43
  • 2.­54
  • 3.­1
  • 3.­7
  • 3.­22-23
  • 5.­7
  • 5.­15
  • 6.­2-3
  • 6.­12
  • 7.­6-7
  • 7.­11
  • 7.­13-15
  • 7.­19
  • 8.­12
  • 9.­11
  • 9.­13
  • 9.­19
  • 9.­31
  • 9.­45
  • 10.­2
  • 10.­11-14
  • 12.­11-15
  • 12.­26
  • 14.­4-6
  • 15.­2-3
  • 16.­8
  • 16.­13
  • 16.­15
  • 16.­38
  • 16.­41
  • 17.­6
  • 18.­14
  • 20.­17-19
  • 21.­15
  • 21.­45
  • 22.­3
  • 22.­8
  • 22.­13
  • 22.­52
  • 23.­7
  • 24.­5
  • 24.­14-15
  • 24.­17
  • 26.­5
  • 27.­3
  • 27.­6-7
  • 27.­11-17
  • 27.­48-49
  • 28.­7
  • 28.­13
  • 28.­15-16
  • 30.­18
  • 30.­33
  • 30.­40
  • 31.­6
  • 32.­2
  • 32.­7
  • 32.­16
  • 33.­3
  • 34.­18
  • 34.­40
  • 34.­70
  • 35.­17
  • 36.­8
  • 36.­18-22
  • 36.­29-30
  • 36.­34
  • 36.­37
  • 36.­67
  • 36.­81
  • 36.­119
  • 36.­142
  • 37.­5
  • 37.­35
  • 37.­40
  • 37.­77
  • 37.­110
  • 37.­119
  • 38.­8
  • 38.­18
  • 38.­65
  • 38.­95
  • 40.­23
  • 40.­52
  • 40.­80
  • 40.­83
  • 40.­89
  • 40.­113
  • 40.­122-123
  • 40.­141
  • 41.­42
  • 41.­61
  • 41.­65
  • 41.­85-87
  • 42.­56
  • 42.­60
  • 42.­75
  • 42.­80
  • 42.­92
  • 43.­14
  • 43.­114-115
  • 43.­232
  • 43.­315
  • 44.­31
  • 44.­57-58
  • 44.­76
  • 44.­79
  • 45.­1-2
  • 45.­13
  • 54.­71
  • 54.­90
  • 54.­113
  • 54.­200
  • 54.­210
  • 54.­232
  • 54.­245
  • 54.­254
  • 54.­256
  • 54.­262
  • 54.­284
  • 54.­308
  • 54.­334
  • 54.­338-339
  • 54.­347
  • 54.­361
  • 54.­369
  • 54.­373
  • 54.­385
  • 54.­410
  • 54.­415
  • 56.­16-18
  • 56.­30
  • 56.­89
  • 56.­118
  • n.­440
  • n.­956
  • n.­1062
  • n.­1177
  • n.­1376
  • n.­1418
  • n.­1735
  • g.­209
  • g.­262
  • g.­279
  • g.­283
  • g.­522
  • g.­723
  • g.­775
  • g.­973
  • g.­1179
  • g.­1238
g.­273

Deva­mukuṭa

Wylie:
  • lha’i cod pan
Tibetan:
  • ལྷའི་ཅོད་པན།
Sanskrit:
  • deva­mukuṭa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­274

Devaprabha

Wylie:
  • lha’i ’od
Tibetan:
  • ལྷའི་འོད།
Sanskrit:
  • devaprabha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­282

Devendrarāja

Wylie:
  • lha’i dbang po’i rgyal po
Tibetan:
  • ལྷའི་དབང་པོའི་རྒྱལ་པོ།
Sanskrit:
  • devendrarāja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­287

dhāraṇī

Wylie:
  • gzungs
Tibetan:
  • གཟུངས།
Sanskrit:
  • dhāraṇī

Sentences or phrases that were said to hold the essence of a teaching or meaning. According to context, the term can also mean an exceptional power of mental retention. Also used as a healing spell. This term is also rendered in this translation as “retention.”

Located in 9 passages in the translation:

  • 2.­36
  • 37.­26
  • 43.­238-240
  • 43.­243
  • 54.­210
  • n.­1017
  • g.­944
g.­288

Dhāraṇīgarbha

Wylie:
  • sa’i snying po
Tibetan:
  • སའི་སྙིང་པོ།
Sanskrit:
  • dhāraṇīgarbha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­289

Dharaṇī­nirghoṣa­svara

Wylie:
  • sa’i dbyangs kyi sgra
Tibetan:
  • སའི་དབྱངས་ཀྱི་སྒྲ།
Sanskrit:
  • dharaṇī­nirghoṣa­svara

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­290

Dharaṇī­nirnāda­ghoṣa

Wylie:
  • sa sgra’i dbyangs
Tibetan:
  • ས་སྒྲའི་དབྱངས།
Sanskrit:
  • dharaṇī­nirnāda­ghoṣa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­294

Dharma

Wylie:
  • chos
Tibetan:
  • ཆོས།
Sanskrit:
  • dharma

A village in South India.

Located in 3 passages in the translation:

  • i.­116
  • 51.­3
  • 52.­1
g.­295

Dharma body

Wylie:
  • chos kyi sku
  • chos kyi lus
Tibetan:
  • ཆོས་ཀྱི་སྐུ།
  • ཆོས་ཀྱི་ལུས།
Sanskrit:
  • dharma­kāya
  • dharma­śarīra

Distinct from the rūpakāya or “form body” of a buddha. In origin it was a term for the presence of the Dharma, which would continue after the Buddha’s passing. It also came to refer to someone who was an embodiment of the Dharma, and also the eternal, imperceptible realization of a buddha, and therefore became synonymous with the true nature. In the context of the teaching of the three kāyas of a buddha, only the term dharmakāya (chos kyi sku), rather than dharmaśarīra, (chos kyi lus) was used.

Located in 19 passages in the translation:

  • 2.­31
  • 3.­36
  • 19.­13
  • 24.­2
  • 34.­55
  • 34.­78
  • 36.­45
  • 38.­7
  • 38.­98
  • 39.­67
  • 41.­1
  • 42.­49
  • 43.­13
  • 43.­30
  • 44.­33
  • 44.­38
  • 56.­58
  • n.­243
  • g.­444
g.­320

Dharma­dhātu­nayāvabhāsa­buddhi

Wylie:
  • chos kyi dbyings su snang ba’i blo
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས་སུ་སྣང་བའི་བློ།
Sanskrit:
  • dharma­dhātu­nayāvabhāsa­buddhi

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­326

Dharma­dhātu­pratibhāsa­maṇi­mukuṭa

Wylie:
  • chos kyi dbyings snang ba’i blo gros cod pan
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས་སྣང་བའི་བློ་གྲོས་ཅོད་པན།
Sanskrit:
  • dharma­dhātu­pratibhāsa­maṇi­mukuṭa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­343

Dharmaketu

Wylie:
  • chos kyi dpal
Tibetan:
  • ཆོས་ཀྱི་དཔལ།
Sanskrit:
  • dharmaketu

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­364

Dharmaprabha (the bodhisattva)

Wylie:
  • chos kyi ’od
Tibetan:
  • ཆོས་ཀྱི་འོད།
Sanskrit:
  • dharmaprabha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­383

Dharma­samudra­garbha

Wylie:
  • chos rgya mtsho’i snying po
Tibetan:
  • ཆོས་རྒྱ་མཚོའི་སྙིང་པོ།
Sanskrit:
  • dharma­samudra­garbha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­390

Dharmaśrī

Wylie:
  • chos kyi dpal
Tibetan:
  • ཆོས་ཀྱི་དཔལ།
Sanskrit:
  • dharmaśrī

A bodhisattva present with the Buddha at Śrāvastī, and also the name of a buddha in the distant past. BHS verse: Dharmaśiri.

Located in 2 passages in the translation:

  • 1.­1
  • 36.­108
g.­392

Dharma­sūrya­tejas

Wylie:
  • chos kyi nyi ma’i gzi brjid
Tibetan:
  • ཆོས་ཀྱི་ཉི་མའི་གཟི་བརྗིད།
Sanskrit:
  • dharma­sūrya­tejas

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­393

Dharmāvabhāsa­svara

Wylie:
  • chos snang ba’i sgra
Tibetan:
  • ཆོས་སྣང་བའི་སྒྲ།
Sanskrit:
  • dharmāvabhāsa­svara

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­396

Dharmendrarāja

Wylie:
  • chos kyi dbang po’i rgyal po
  • chos dbang rgyal po
Tibetan:
  • ཆོས་ཀྱི་དབང་པོའི་རྒྱལ་པོ།
  • ཆོས་དབང་རྒྱལ་པོ།
Sanskrit:
  • dharmendrarāja

A bodhisattva present with the Buddha at Śrāvastī (translated as chos kyi dbang po’i rgyal po), and also the name of two buddhas in the distant past (translated as chos dbang rgyal po).

Located in 3 passages in the translation:

  • 1.­1
  • 36.­108
  • 36.­114
g.­399

Dharmodgata

Wylie:
  • chos kyis ’phags pa
  • chos ’phags
Tibetan:
  • ཆོས་ཀྱིས་འཕགས་པ།
  • ཆོས་འཕགས།
Sanskrit:
  • dharmodgata

A bodhisattva present in Śrāvastī. Also the seventy-sixth buddha in a kalpa in the distant past.

Located in 2 passages in the translation:

  • 1.­1
  • 37.­150
g.­410

dhyāna

Wylie:
  • bsam gtan
Tibetan:
  • བསམ་གཏན།
Sanskrit:
  • dhyāna

Generally, one of the synonyms for meditation referring to a state of mental stability. The specific four dhyānas are four successively subtler states of meditation that are said to lead to rebirth into the corresponding four levels of the form realm, which are composed of seventeen paradises.

Located in 44 passages in the translation:

  • 1.­31
  • 2.­43
  • 2.­54
  • 3.­63
  • 12.­9
  • 35.­7-11
  • 36.­11
  • 40.­4
  • 40.­39
  • 42.­24
  • 43.­6
  • 43.­12
  • 43.­60
  • 44.­6
  • 44.­38
  • 54.­8
  • 54.­13
  • 54.­17
  • 54.­40
  • 54.­334
  • 54.­341
  • 54.­345
  • 54.­348
  • 54.­358
  • g.­3
  • g.­56
  • g.­107
  • g.­109
  • g.­209
  • g.­210
  • g.­212
  • g.­215
  • g.­221
  • g.­666
  • g.­806
  • g.­807
  • g.­811
  • g.­868
  • g.­1219
  • g.­1325
g.­411

diamond

Wylie:
  • rdo rje
Tibetan:
  • རྡོ་རྗེ།
Sanskrit:
  • vajra

See “vajra.”

Located in 52 passages in the translation:

  • i.­62
  • 3.­32
  • 3.­66
  • 5.­7-8
  • 10.­8
  • 13.­6
  • 17.­4
  • 20.­4
  • 21.­4
  • 21.­7
  • 21.­9
  • 21.­31
  • 27.­6
  • 28.­6-7
  • 30.­2
  • 30.­18
  • 37.­4
  • 37.­36
  • 37.­49
  • 38.­52
  • 40.­77
  • 40.­80
  • 40.­140
  • 42.­56
  • 43.­102
  • 44.­29
  • 44.­31
  • 54.­300
  • 54.­302-318
  • n.­369
  • g.­1154
  • g.­1333
  • g.­1402
  • g.­1419
g.­412

Digvairocana­mukuṭa

Wylie:
  • phyogs rnam par snang ba’i cod pan
Tibetan:
  • ཕྱོགས་རྣམ་པར་སྣང་བའི་ཅོད་པན།
Sanskrit:
  • digvairocana­mukuṭa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­418

discernment

Wylie:
  • so so yang dag par rig pa
Tibetan:
  • སོ་སོ་ཡང་དག་པར་རིག་པ།
Sanskrit:
  • pratisaṃvida

When given as an enumeration, this refers to the four: the discernments of meaning, phenomena, definitions, and eloquence.

Located in 16 passages in the translation:

  • 3.­30
  • 3.­59
  • 5.­11
  • 7.­3
  • 8.­14
  • 9.­49
  • 10.­31
  • 32.­1
  • 38.­9
  • 39.­56
  • 41.­97
  • 43.­243
  • 47.­21
  • 54.­348
  • 56.­42
  • 56.­70
g.­429

Durga

Wylie:
  • bgrod dka’ ba
Tibetan:
  • བགྲོད་དཀའ་བ།
Sanskrit:
  • durga

A land in the south of India.

Located in 3 passages in the translation:

  • i.­93
  • 27.­54
  • 28.­1
g.­444

form body

Wylie:
  • gzugs kyi sku
Tibetan:
  • གཟུགས་ཀྱི་སྐུ།
Sanskrit:
  • rūpakāya

The form or physical body of a buddha, as opposed to the Dharma body or dharmakāya. In Buddhist philosophy, the form body was eventually divided into two kinds: the nirmāṇa­kāya (“emanation body”), which is a physical body, and the saṃbhogkāya (“enjoyment body”), which is an immaterial body seen only by enlightened beings.

Located in 17 passages in the translation:

  • 1.­150-152
  • 2.­31
  • 38.­7
  • 38.­10
  • 39.­67
  • 41.­5
  • 44.­33
  • 56.­58
  • 56.­62
  • n.­1882-1886
  • g.­295
g.­445

form realm

Wylie:
  • gzugs la spyod pa
  • gzugs kyi khams
Tibetan:
  • གཟུགས་ལ་སྤྱོད་པ།
  • གཟུགས་ཀྱི་ཁམས།
Sanskrit:
  • rūpāvacara

Eighteen paradises that comprise the realm of form, into which beings are reborn through the power of meditation. It is higher than the realm of desire, where beings are reborn through karma.

Located in 31 passages in the translation:

  • 9.­31
  • 26.­5
  • 42.­56
  • 42.­60
  • 54.­13
  • 56.­16
  • 56.­30
  • n.­1062
  • g.­3
  • g.­41
  • g.­56
  • g.­107
  • g.­109
  • g.­149
  • g.­166
  • g.­205
  • g.­209
  • g.­210
  • g.­212
  • g.­215
  • g.­221
  • g.­410
  • g.­666
  • g.­806
  • g.­807
  • g.­868
  • g.­1219
  • g.­1233
  • g.­1235
  • g.­1242
  • g.­1332
g.­446

formless realm

Wylie:
  • gzugs med pa’i khams
Tibetan:
  • གཟུགས་མེད་པའི་ཁམས།
Sanskrit:
  • ārūpyadhātu

One of the three realms of saṃsāra, where beings have only subtle mental form.

Located in 5 passages in the translation:

  • 54.­13
  • 56.­30
  • g.­167
  • g.­433
  • g.­1332
g.­448

Gagana­buddhi

Wylie:
  • nam mkha’i blo
Tibetan:
  • ནམ་མཁའི་བློ།
Sanskrit:
  • gagana­buddhi

A bodhisattva present with the Buddha at Śrāvastī, and also the name of a buddha in the distant past.

Located in 2 passages in the translation:

  • 1.­1
  • 36.­93
g.­450

Gagana­garbha

Wylie:
  • nam mkha’i snying po
Tibetan:
  • ནམ་མཁའི་སྙིང་པོ།
Sanskrit:
  • gagana­garbha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­455

Gagana­netra

Wylie:
  • nam mkha’i myig
Tibetan:
  • ནམ་མཁའི་མྱིག
Sanskrit:
  • gagana­netra

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­456

Gagana­nirghoṣa­svara

Wylie:
  • nam mkha’i dbyangs kyi sgra
Tibetan:
  • ནམ་མཁའི་དབྱངས་ཀྱི་སྒྲ།
Sanskrit:
  • gagana­nirghoṣa­svara

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­459

Gagana­śrī

Wylie:
  • nam mkha’i dpal
Tibetan:
  • ནམ་མཁའི་དཔལ།
Sanskrit:
  • gagana­śrī

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­474

gandharva

Wylie:
  • dri za
Tibetan:
  • དྲི་ཟ།
Sanskrit:
  • gandharva

Definition from the 84000 Glossary of Terms:

A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are ruled by the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by sentient beings during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances (gandha) in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”

Located in 50 passages in the translation:

  • 2.­54
  • 3.­1
  • 3.­22
  • 5.­7
  • 5.­15
  • 7.­11
  • 7.­13-15
  • 8.­12
  • 9.­16
  • 9.­31
  • 10.­13
  • 12.­19
  • 14.­5
  • 15.­2-3
  • 16.­38
  • 16.­41
  • 22.­8
  • 22.­13
  • 22.­28
  • 23.­7
  • 24.­5
  • 26.­5
  • 27.­20
  • 27.­48-49
  • 28.­13
  • 30.­40
  • 36.­23
  • 36.­34
  • 37.­5
  • 38.­21
  • 38.­65
  • 41.­61
  • 41.­95
  • 42.­56
  • 42.­60
  • 42.­75
  • 42.­80
  • 43.­115
  • 54.­71
  • 54.­339
  • 54.­347
  • 54.­369
  • 54.­373
  • 54.­392
  • g.­111
  • g.­407
g.­478

Gaṇendrarāja

Wylie:
  • tshogs kyi dbang po’i rgyal po
Tibetan:
  • ཚོགས་ཀྱི་དབང་པོའི་རྒྱལ་པོ།
Sanskrit:
  • gaṇendrarāja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­479

Ganges

Wylie:
  • gang gA
Tibetan:
  • གང་གཱ།
Sanskrit:
  • gaṅgā

Definition from the 84000 Glossary of Terms:

The Gaṅgā, or Ganges in English, is considered to be the most sacred river of India, particularly within the Hindu tradition. It starts in the Himalayas, flows through the northern plains of India, bathing the holy city of Vārāṇasī, and meets the sea at the Bay of Bengal, in Bangladesh. In the sūtras, however, this river is mostly mentioned not for its sacredness but for its abundant sands‍—noticeable still today on its many sandy banks and at its delta‍—which serve as a common metaphor for infinitely large numbers.

According to Buddhist cosmology, as explained in the Abhidharmakośa, it is one of the four rivers that flow from Lake Anavatapta and cross the southern continent of Jambudvīpa‍—the known human world or more specifically the Indian subcontinent.

Located in 14 passages in the translation:

  • 1.­46
  • 10.­25
  • 13.­13
  • 14.­11
  • 45.­3
  • 45.­5
  • 45.­7-10
  • 54.­175
  • g.­160
  • g.­700
  • g.­1194
g.­482

garuḍa

Wylie:
  • nam mkha’ lding
Tibetan:
  • ནམ་མཁའ་ལྡིང་།
Sanskrit:
  • garuḍa

Definition from the 84000 Glossary of Terms:

In Indian mythology, the garuḍa is an eagle-like bird that is regarded as the king of all birds, normally depicted with a sharp, owl-like beak, often holding a snake, and with large and powerful wings. They are traditionally enemies of the nāgas. In the Vedas, they are said to have brought nectar from the heavens to earth. Garuḍa can also be used as a proper name for a king of such creatures.

Located in 54 passages in the translation:

  • 2.­26
  • 2.­54
  • 3.­1
  • 3.­22
  • 5.­7
  • 5.­15
  • 6.­8
  • 7.­11
  • 7.­13-15
  • 9.­31
  • 10.­13
  • 12.­17
  • 12.­21
  • 14.­5
  • 16.­38
  • 16.­41
  • 22.­8
  • 22.­13
  • 22.­28
  • 22.­52
  • 23.­7
  • 24.­5
  • 26.­5
  • 27.­22
  • 27.­48-49
  • 28.­13
  • 30.­31
  • 30.­40
  • 34.­16
  • 36.­26
  • 36.­34
  • 37.­5
  • 38.­23
  • 41.­61
  • 42.­56
  • 42.­60
  • 42.­75
  • 42.­80
  • 43.­115
  • 54.­30
  • 54.­71
  • 54.­267
  • 54.­339
  • 54.­347
  • 54.­369
  • 54.­373
  • n.­383
  • n.­1293
  • n.­1731
  • g.­664
  • g.­690
g.­498

Guṇa­prabhāvodgata

Wylie:
  • yon tan gyi tshogs kyis ’phags pa
Tibetan:
  • ཡོན་ཏན་གྱི་ཚོགས་ཀྱིས་འཕགས་པ།
Sanskrit:
  • guṇa­prabhāvodgata

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­511

Guṇa­viśuddhi­garbha

Wylie:
  • yon tan rnam dag snying po
Tibetan:
  • ཡོན་ཏན་རྣམ་དག་སྙིང་པོ།
Sanskrit:
  • guṇa­viśuddhi­garbha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­512

Gying-ju

Wylie:
  • gying ju
Tibetan:
  • གྱིང་ཇུ།
Sanskrit:
  • —

Unidentified.

Located in 1 passage in the translation:

  • c.­6
g.­514

head merchant

Wylie:
  • tshong dpon
Tibetan:
  • ཚོང་དཔོན།
Sanskrit:
  • śreṣṭhin

Located in 324 passages in the translation:

  • i.­49-52
  • i.­55
  • i.­72
  • i.­82
  • i.­90
  • i.­93
  • i.­99
  • 3.­28
  • 3.­30-31
  • 3.­33
  • 3.­35-37
  • 3.­39
  • 3.­77
  • 3.­80
  • 3.­91
  • 3.­95
  • 4.­1
  • 4.­5
  • 4.­37
  • 5.­1
  • 5.­3
  • 5.­19
  • 6.­1
  • 6.­13
  • 6.­15
  • 6.­28
  • 7.­1
  • 7.­3-5
  • 7.­10
  • 7.­13
  • 7.­21-22
  • 8.­1-3
  • 8.­9-10
  • 8.­16-17
  • 8.­36
  • 9.­1
  • 9.­6
  • 9.­11
  • 9.­39-44
  • 9.­51-52
  • 10.­1
  • 10.­16
  • 10.­67
  • 11.­1
  • 11.­8
  • 11.­10-12
  • 11.­15
  • 11.­19
  • 12.­1
  • 12.­4
  • 12.­6
  • 12.­18
  • 12.­27-28
  • 12.­30
  • 12.­34
  • 13.­1
  • 13.­18
  • 14.­1
  • 14.­7
  • 14.­27-28
  • 15.­1
  • 15.­4
  • 15.­18
  • 16.­1
  • 16.­10
  • 16.­21
  • 16.­42
  • 17.­1
  • 17.­7
  • 17.­9
  • 17.­23
  • 17.­25
  • 18.­1
  • 18.­3
  • 18.­20
  • 19.­1
  • 19.­4
  • 19.­26
  • 20.­1
  • 20.­4
  • 20.­19
  • 20.­21-22
  • 20.­25
  • 20.­33
  • 21.­1
  • 21.­3
  • 21.­13
  • 21.­21
  • 21.­57
  • 21.­61
  • 22.­1
  • 22.­5
  • 22.­7
  • 22.­20
  • 22.­23-24
  • 22.­28
  • 22.­49-50
  • 22.­54
  • 23.­1
  • 23.­19-20
  • 24.­1-2
  • 24.­20
  • 25.­15-16
  • 26.­1-4
  • 26.­11
  • 27.­1
  • 27.­3
  • 27.­9
  • 27.­44
  • 27.­55
  • 28.­1
  • 28.­5
  • 28.­11
  • 28.­17
  • 28.­21
  • 29.­22
  • 30.­1
  • 30.­4-5
  • 30.­43
  • 30.­45
  • 31.­1
  • 31.­16
  • 32.­4
  • 32.­7-8
  • 32.­16
  • 33.­1
  • 33.­4-5
  • 33.­13
  • 34.­1
  • 34.­10
  • 34.­42
  • 34.­64
  • 34.­70
  • 34.­76
  • 34.­87
  • 35.­1
  • 35.­20
  • 35.­34
  • 36.­1
  • 36.­3
  • 36.­39
  • 36.­42
  • 36.­54
  • 36.­145
  • 37.­1-3
  • 37.­11
  • 37.­14
  • 37.­34
  • 37.­118
  • 37.­130
  • 37.­162
  • 38.­1
  • 38.­4
  • 38.­47
  • 38.­79
  • 38.­92
  • 38.­103
  • 39.­1
  • 39.­5
  • 39.­44
  • 39.­56
  • 39.­68
  • 40.­1-3
  • 40.­96-97
  • 40.­151
  • 40.­156-157
  • 40.­161
  • 40.­165
  • 40.­179
  • 41.­1-2
  • 41.­6-7
  • 41.­20-21
  • 41.­60
  • 41.­99
  • 41.­137
  • 42.­1
  • 42.­42
  • 42.­91
  • 42.­132
  • 43.­1
  • 43.­4
  • 43.­8
  • 43.­15
  • 43.­26-27
  • 43.­30-31
  • 43.­49
  • 43.­64
  • 43.­311
  • 43.­331
  • 44.­1
  • 44.­3
  • 44.­21-24
  • 44.­27
  • 44.­29
  • 44.­38-39
  • 44.­68
  • 44.­80
  • 45.­2
  • 45.­13
  • 46.­2
  • 47.­1-2
  • 47.­27
  • 48.­1
  • 48.­5
  • 49.­1
  • 49.­6
  • 50.­5
  • 51.­4
  • 52.­5
  • 53.­2
  • 53.­14
  • 53.­41
  • 54.­1
  • 54.­3
  • 54.­6
  • 54.­14
  • 54.­70
  • 54.­72
  • 54.­197
  • 54.­201
  • 54.­208
  • 54.­322
  • 54.­324
  • 54.­328-329
  • 54.­347
  • 54.­353
  • 54.­360
  • 54.­373
  • 54.­378
  • 54.­381
  • 54.­383
  • 54.­387-391
  • 54.­395-397
  • 54.­406
  • 54.­420
  • 55.­1-3
  • 56.­1-2
  • 56.­5
  • 56.­29
  • 56.­43-47
  • 56.­65
  • 56.­67-68
  • n.­291
  • g.­547
  • g.­832
  • g.­920
  • g.­1161
  • g.­1216
  • g.­1226
  • g.­1230
  • g.­1262
  • g.­1295
  • g.­1300
  • g.­1301
  • g.­1308
  • g.­1310
  • g.­1367
  • g.­1470
g.­515

heshang

Wylie:
  • hwa shang
Tibetan:
  • ཧྭ་ཤང་།
Sanskrit:
  • upādhyāya

From the Chinese 和上 (heshang) derived from the Sanskrit upādhyāya, a senior, learned monk.

Located in 1 passage in the translation:

  • c.­6
g.­517

higher cognition

Wylie:
  • mngon par shes pa
Tibetan:
  • མངོན་པར་ཤེས་པ།
Sanskrit:
  • abhijñā

The higher cognitions are usually listed as five or six. In this sūtra they are listed as five and ten. The five are clairvoyance, clairaudience, knowledge of the minds of others, remembrance of past lives, and the ability to perform miracles.

Located in 37 passages in the translation:

  • 4.­6
  • 12.­1
  • 32.­1
  • 33.­7
  • 35.­12
  • 36.­11
  • 37.­9
  • 37.­122
  • 38.­7
  • 39.­56
  • 40.­13
  • 40.­153-154
  • 41.­5
  • 41.­80
  • 42.­5
  • 42.­30
  • 43.­243
  • 53.­19
  • 53.­40
  • 54.­3
  • 54.­8
  • 54.­17
  • 54.­42
  • 54.­144
  • 54.­146
  • 54.­199
  • 54.­301
  • 54.­341
  • 54.­345
  • 54.­348
  • 54.­356
  • 54.­360
  • 54.­405
  • 55.­3
  • 56.­58
  • n.­723
g.­520

Illuminating Light of the Realm of the Dharma

Wylie:
  • chos kyi dbyings rab tu snang ba’i ’od
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས་རབ་ཏུ་སྣང་བའི་འོད།
Sanskrit:
  • dharma­dhātu­pratibhāsa­prabha

An assembly hall of the bodhisattvas.

Located in 3 passages in the translation:

  • 43.­2
  • 43.­27-28
g.­522

Indra

Wylie:
  • dbang po
Tibetan:
  • དབང་པོ།
Sanskrit:
  • indra

The deity, also called Mahendra (“Lord of the Devas”), who dwells on the summit of Mount Sumeru and wields the thunderbolt. He is also known as Śakra (Tib. brgya byin, “Hundred Offerings”). Śakra is an abbreviation of śata-kratu (“one who has performed a hundred sacrifices”). The highest Vedic sacrifice was the horse-sacrifice ritual, and there is a tradition that Indra became the lord of the gods through performing them.

Located in 25 passages in the translation:

  • i.­4
  • i.­46
  • 2.­53
  • 8.­12
  • 27.­4
  • 27.­7
  • 32.­14
  • 44.­31
  • 54.­210
  • n.­705
  • n.­792
  • n.­1016
  • n.­2132
  • g.­36
  • g.­111
  • g.­258
  • g.­259
  • g.­279
  • g.­747
  • g.­973
  • g.­1333
  • g.­1338
  • g.­1402
  • g.­1415
  • g.­1533
g.­526

intermediate kalpa

Wylie:
  • bskal pa bar ma
Tibetan:
  • བསྐལ་པ་བར་མ།
Sanskrit:
  • antarakalpa

This kalpa is one cycle of the increase and decrease of the lifespan of beings. It is also called a “small kalpa.” It consists of four ages, or yugas.

Located in 7 passages in the translation:

  • 14.­11
  • 39.­30
  • 40.­49
  • 40.­55
  • 56.­30
  • g.­127
  • g.­593
g.­532

Jagadindrarāja

Wylie:
  • ’gro ba’i dbang po’i rgyal po
Tibetan:
  • འགྲོ་བའི་དབང་པོའི་རྒྱལ་པོ།
Sanskrit:
  • jagadindrarāja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­535

Jain

Wylie:
  • zhags pa ’thub pa
Tibetan:
  • ཞགས་པ་འཐུབ་པ།
Sanskrit:
  • nirgrantha
  • pāṣaṇḍa

A religious tradition derived from Śākyamuni’s elder contemporary Mahāvīra.

Located in 13 passages in the translation:

  • i.­9
  • i.­106
  • 41.­60
  • 41.­78
  • 41.­109
  • g.­265
  • g.­441
  • g.­447
  • g.­808
  • g.­1152
  • g.­1153
  • g.­1329
  • g.­1334
g.­548

Jeta

Wylie:
  • dze ta
Tibetan:
  • ཛེ་ཏ།
Sanskrit:
  • jeta

A short form of Jetavana, a park in Śrāvastī, the capital of Kosala, which had been owned by Prince Jeta. Anāthapiṇḍada bought it from him at a high price in order to offer it to the Buddha as a place to house the monks during the monsoon period, thus creating the first Buddhist monastery. See also “Jetavana, Anāthapiṇḍada’s Park.”

Located in 5 passages in the translation:

  • 1.­64
  • 1.­74
  • g.­64
  • g.­549
  • g.­550
g.­549

Jetadhvaja

Wylie:
  • dze ta’i rgyal mtshan
Tibetan:
  • ཛེ་ཏའི་རྒྱལ་མཚན།
Sanskrit:
  • jetadhvaja

An alternative name for Jetavana Park in Śrāvastī, the capital of Kosala, which had been owned by Prince Jeta. Anāthapiṇḍada bought it from him at a high price in order to offer it to the Buddha as a place to house the monks during the monsoon period, thus creating the first Buddhist monastery. See also “Jetavana, Anāthapiṇḍada’s Park.”

Located in 2 passages in the translation:

  • 1.­60
  • g.­550
g.­550

Jetavana, Anāthapiṇḍada’s Park

Wylie:
  • dze ta’i tshal skyabs myed pa la zas sbyin gyi kun dga’ ra ba
Tibetan:
  • ཛེ་ཏའི་ཚལ་སྐྱབས་མྱེད་པ་ལ་ཟས་སྦྱིན་གྱི་ཀུན་དགའ་ར་བ།
Sanskrit:
  • jetavanam anāthapiṇḍadasyārāmaḥ AO

Definition from the 84000 Glossary of Terms:

One of the first Buddhist monasteries, located in a park outside Śrāvastī, the capital of the ancient kingdom of Kośala in northern India. This park was originally owned by Prince Jeta, hence the name Jetavana, meaning Jeta’s grove. The wealthy merchant Anāthapiṇḍada, wishing to offer it to the Buddha, sought to buy it from him, but the prince, not wishing to sell, said he would only do so if Anāthapiṇḍada covered the entire property with gold coins. Anāthapiṇḍada agreed, and managed to cover all of the park except the entrance, hence the name Anāthapiṇḍadasyārāmaḥ, meaning Anāthapiṇḍada’s park. The place is usually referred to in the sūtras as “Jetavana, Anāthapiṇḍada’s park,” and according to the Saṃghabhedavastu the Buddha used Prince Jeta’s name in first place because that was Prince Jeta’s own unspoken wish while Anāthapiṇḍada was offering the park. Inspired by the occasion and the Buddha’s use of his name, Prince Jeta then offered the rest of the property and had an entrance gate built. The Buddha specifically instructed those who recite the sūtras to use Prince Jeta’s name in first place to commemorate the mutual effort of both benefactors.

Anāthapiṇḍada built residences for the monks, to house them during the monsoon season, thus creating the first Buddhist monastery. It was one of the Buddha’s main residences, where he spent around nineteen rainy season retreats, and it was therefore the setting for many of the Buddha’s discourses and events. According to the travel accounts of Chinese monks, it was still in use as a Buddhist monastery in the early fifth century ᴄᴇ, but by the sixth century it had been reduced to ruins.

Located in 30 passages in the translation:

  • i.­5
  • i.­66
  • 1.­1
  • 1.­11
  • 1.­13
  • 1.­34-35
  • 1.­41
  • 1.­43
  • 1.­45-46
  • 1.­49
  • 1.­51
  • 1.­53
  • 1.­58
  • 2.­25
  • 2.­36-38
  • 2.­40
  • 2.­45-46
  • 2.­52
  • 2.­55
  • 3.­3
  • n.­256
  • g.­64
  • g.­548
  • g.­549
  • g.­1194
g.­552

Jinamitra

Wylie:
  • dzi na mi tra
Tibetan:
  • ཛི་ན་མི་ཏྲ།
Sanskrit:
  • jinamitra

Jinamitra was invited to Tibet during the reign of King Trisong Detsen (khri srong lde btsan, r. 742–98 ᴄᴇ) and was involved with the translation of nearly two hundred texts, continuing into the reign of King Ralpachen (ral pa can, r. 815–38 ᴄᴇ). He was one of the small group of paṇḍitas responsible for the Mahāvyutpatti Sanskrit–Tibetan dictionary.

Located in 2 passages in the translation:

  • i.­24
  • c.­1
g.­556

Jñānabuddhi

Wylie:
  • ye shes ri bo’i blo
Tibetan:
  • ཡེ་ཤེས་རི་བོའི་བློ།
Sanskrit:
  • jñānabuddhi

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­558

Jñānaketu (the bodhisattva)

Wylie:
  • ye shes dpal
Tibetan:
  • ཡེ་ཤེས་དཔལ།
Sanskrit:
  • jñānaketu

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­569

Jñāna­saṃbhārodgata

Wylie:
  • ye shes rgya mtshos ’phags pa
Tibetan:
  • ཡེ་ཤེས་རྒྱ་མཚོས་འཕགས་པ།
Sanskrit:
  • jñāna­saṃbhārodgata

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­572

Jñāna­śrī (the bodhisattva)

Wylie:
  • ye shes kyi dpal
Tibetan:
  • ཡེ་ཤེས་ཀྱི་དཔལ།
Sanskrit:
  • jñāna­śrī

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­576

Jñānāvabhāsa­tejas

Wylie:
  • ye shes snang ba’i gzi brjid
Tibetan:
  • ཡེ་ཤེས་སྣང་བའི་གཟི་བརྗིད།
Sanskrit:
  • jñānāvabhāsa­tejas

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­578

Jñāna­vajra­tejas

Wylie:
  • ye shes rdo rje’i gzi brjid
Tibetan:
  • ཡེ་ཤེས་རྡོ་རྗེའི་གཟི་བརྗིད།
Sanskrit:
  • jñāna­vajra­tejas

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­579

Jñānodgata

Wylie:
  • ye shes kyis ’phags pa
Tibetan:
  • ཡེ་ཤེས་ཀྱིས་འཕགས་པ།
Sanskrit:
  • jñānodgata

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­581

Jñānottara­jñānin

Wylie:
  • shes pa dam pa’i ye shes
Tibetan:
  • ཤེས་པ་དམ་པའི་ཡེ་ཤེས།
Sanskrit:
  • jñānottara­jñānin

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­587

Jyotirarci­nayanā

Wylie:
  • snang ba ’od ’phro mig
Tibetan:
  • སྣང་བ་འོད་འཕྲོ་མིག
Sanskrit:
  • jyotirarci­nayanā

Refers to night goddess Pramudita­nayana­jagad­virocanā.

Located in 2 passages in the translation:

  • 35.­33
  • g.­836
g.­588

Jyotirdhvaja

Wylie:
  • skar ma’i rgyal mtshan
Tibetan:
  • སྐར་མའི་རྒྱལ་མཚན།
Sanskrit:
  • jyotirdhvaja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­589

Jyotiṣprabha (the bodhisattva)

Wylie:
  • skar ma’i ’od
Tibetan:
  • སྐར་མའི་འོད།
Sanskrit:
  • jyotiṣprabha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­592

Kaliṅgavana

Wylie:
  • ka ling ga’i nags tshal
Tibetan:
  • ཀ་ལིང་གའི་ནགས་ཚལ།
Sanskrit:
  • kaliṅgavana

A town in South India.

Located in 6 passages in the translation:

  • i.­92
  • 26.­10
  • 27.­1-2
  • g.­545
  • g.­1287
g.­593

kalpa

Wylie:
  • bskal pa
Tibetan:
  • བསྐལ་པ།
Sanskrit:
  • kalpa

The Indian concept of a period of millions of years, sometimes equivalent to the time when a world appears, exists, and disappears. There are also the intermediate kalpas during the existence of a world, the longest of which is called asamkhyeya, (literally “incalculable,” even though the number of its years is calculated).

Located in 802 passages in the translation:

  • i.­1
  • i.­76
  • i.­87
  • i.­96
  • i.­98-99
  • i.­101-102
  • i.­104-110
  • 1.­1
  • 1.­12
  • 1.­119-120
  • 1.­141
  • 1.­148
  • 1.­150
  • 1.­161-162
  • 1.­165
  • 2.­3
  • 2.­9
  • 2.­20
  • 2.­28
  • 2.­34
  • 2.­36
  • 2.­52
  • 3.­16
  • 3.­74
  • 3.­88-89
  • 4.­20
  • 5.­9
  • 5.­17
  • 6.­14
  • 6.­16
  • 6.­20
  • 8.­32
  • 9.­29
  • 9.­41
  • 10.­25
  • 10.­28
  • 10.­48
  • 10.­59
  • 11.­14
  • 14.­11
  • 15.­13
  • 18.­14
  • 18.­19
  • 19.­11
  • 19.­14
  • 22.­28
  • 22.­33
  • 22.­37
  • 22.­45
  • 23.­18
  • 24.­1
  • 26.­3
  • 27.­53
  • 30.­16
  • 30.­34
  • 31.­10
  • 33.­8-9
  • 34.­44
  • 34.­65
  • 34.­68-69
  • 34.­72
  • 34.­85-86
  • 35.­30
  • 36.­3
  • 36.­14-15
  • 36.­17
  • 36.­32
  • 36.­43
  • 36.­49
  • 36.­55
  • 36.­71
  • 36.­86
  • 36.­90
  • 36.­95
  • 36.­101
  • 36.­106-107
  • 36.­112
  • 36.­117
  • 36.­120
  • 36.­124
  • 36.­142-143
  • 37.­1
  • 37.­31
  • 37.­35-36
  • 37.­52
  • 37.­83
  • 37.­85-87
  • 37.­98
  • 37.­105
  • 37.­109
  • 37.­116
  • 37.­125
  • 37.­133-134
  • 37.­157-159
  • 38.­49
  • 38.­53
  • 38.­65-66
  • 38.­76-77
  • 38.­81-82
  • 38.­89-90
  • 38.­95
  • 39.­25-28
  • 39.­31
  • 39.­36
  • 39.­39
  • 39.­47-48
  • 39.­55
  • 39.­65
  • 40.­17
  • 40.­26
  • 40.­43
  • 40.­45
  • 40.­47
  • 40.­49
  • 40.­88-89
  • 40.­120
  • 40.­170-171
  • 40.­176
  • 41.­5
  • 41.­11
  • 41.­19
  • 41.­24-25
  • 41.­28
  • 41.­30
  • 41.­33
  • 41.­38
  • 41.­40-42
  • 41.­74-76
  • 41.­78
  • 41.­89-98
  • 41.­101-102
  • 41.­115
  • 41.­117-118
  • 41.­120
  • 41.­122
  • 41.­131
  • 41.­136
  • 42.­18
  • 42.­33
  • 42.­39
  • 42.­41
  • 42.­54-55
  • 42.­67
  • 42.­91-92
  • 42.­97
  • 42.­106
  • 42.­108-109
  • 42.­116
  • 42.­129-130
  • 43.­2
  • 43.­17
  • 43.­23
  • 43.­44
  • 43.­50-61
  • 43.­64
  • 43.­139
  • 43.­174-175
  • 43.­180
  • 43.­184
  • 43.­193
  • 43.­195
  • 43.­258
  • 43.­279
  • 43.­282
  • 43.­285
  • 43.­295
  • 43.­297-298
  • 43.­301
  • 43.­314
  • 43.­316
  • 43.­319
  • 43.­326
  • 43.­330
  • 44.­62
  • 44.­64
  • 44.­67
  • 44.­69
  • 44.­73
  • 45.­3
  • 45.­5-10
  • 53.­19-20
  • 54.­2
  • 54.­10
  • 54.­32-34
  • 54.­36-38
  • 54.­40
  • 54.­50
  • 54.­52
  • 54.­54-55
  • 54.­59
  • 54.­62-64
  • 54.­67
  • 54.­151
  • 54.­161
  • 54.­169
  • 54.­175
  • 54.­207
  • 54.­210
  • 54.­225
  • 54.­227
  • 54.­255
  • 54.­260
  • 54.­265
  • 54.­267
  • 54.­285
  • 54.­312
  • 54.­316
  • 54.­329
  • 54.­349
  • 54.­357
  • 54.­359
  • 54.­378
  • 54.­389
  • 54.­411
  • 56.­1
  • 56.­6
  • 56.­30
  • 56.­32
  • 56.­42
  • 56.­48
  • 56.­54-57
  • 56.­59
  • 56.­62
  • 56.­69-71
  • 56.­82
  • 56.­93
  • 56.­96-97
  • 56.­100
  • 56.­103
  • 56.­111
  • 56.­115
  • 56.­118
  • c.­12
  • n.­248
  • n.­439
  • n.­512
  • n.­758
  • n.­958
  • n.­1389
  • n.­1409-1411
  • n.­1467
  • n.­1476
  • n.­1580
  • n.­1660
  • n.­1685
  • n.­1696
  • n.­1737
  • g.­2
  • g.­6
  • g.­10
  • g.­11
  • g.­12
  • g.­13
  • g.­14
  • g.­16
  • g.­17
  • g.­21
  • g.­22
  • g.­26
  • g.­27
  • g.­33
  • g.­34
  • g.­35
  • g.­39
  • g.­40
  • g.­46
  • g.­47
  • g.­48
  • g.­55
  • g.­58
  • g.­60
  • g.­62
  • g.­65
  • g.­67
  • g.­68
  • g.­71
  • g.­72
  • g.­73
  • g.­74
  • g.­75
  • g.­78
  • g.­80
  • g.­81
  • g.­82
  • g.­83
  • g.­84
  • g.­85
  • g.­86
  • g.­88
  • g.­89
  • g.­90
  • g.­91
  • g.­92
  • g.­93
  • g.­95
  • g.­96
  • g.­97
  • g.­98
  • g.­99
  • g.­101
  • g.­102
  • g.­103
  • g.­104
  • g.­106
  • g.­114
  • g.­116
  • g.­117
  • g.­118
  • g.­119
  • g.­121
  • g.­127
  • g.­135
  • g.­145
  • g.­150
  • g.­151
  • g.­153
  • g.­154
  • g.­156
  • g.­158
  • g.­163
  • g.­168
  • g.­170
  • g.­174
  • g.­180
  • g.­185
  • g.­189
  • g.­193
  • g.­202
  • g.­207
  • g.­213
  • g.­214
  • g.­234
  • g.­236
  • g.­237
  • g.­243
  • g.­246
  • g.­247
  • g.­249
  • g.­258
  • g.­275
  • g.­278
  • g.­293
  • g.­297
  • g.­298
  • g.­300
  • g.­301
  • g.­302
  • g.­306
  • g.­310
  • g.­311
  • g.­317
  • g.­318
  • g.­319
  • g.­321
  • g.­327
  • g.­328
  • g.­336
  • g.­337
  • g.­339
  • g.­340
  • g.­341
  • g.­342
  • g.­344
  • g.­345
  • g.­347
  • g.­348
  • g.­349
  • g.­350
  • g.­351
  • g.­352
  • g.­353
  • g.­355
  • g.­357
  • g.­359
  • g.­360
  • g.­361
  • g.­363
  • g.­365
  • g.­370
  • g.­371
  • g.­375
  • g.­378
  • g.­379
  • g.­380
  • g.­385
  • g.­386
  • g.­389
  • g.­391
  • g.­397
  • g.­399
  • g.­403
  • g.­404
  • g.­406
  • g.­408
  • g.­414
  • g.­415
  • g.­416
  • g.­417
  • g.­422
  • g.­425
  • g.­426
  • g.­427
  • g.­431
  • g.­435
  • g.­436
  • g.­451
  • g.­453
  • g.­454
  • g.­457
  • g.­460
  • g.­462
  • g.­468
  • g.­472
  • g.­473
  • g.­475
  • g.­483
  • g.­484
  • g.­485
  • g.­488
  • g.­489
  • g.­490
  • g.­491
  • g.­493
  • g.­494
  • g.­496
  • g.­497
  • g.­503
  • g.­505
  • g.­509
  • g.­510
  • g.­513
  • g.­516
  • g.­524
  • g.­526
  • g.­528
  • g.­529
  • g.­533
  • g.­534
  • g.­544
  • g.­557
  • g.­561
  • g.­565
  • g.­566
  • g.­567
  • g.­570
  • g.­571
  • g.­573
  • g.­574
  • g.­584
  • g.­595
  • g.­596
  • g.­597
  • g.­599
  • g.­608
  • g.­610
  • g.­613
  • g.­614
  • g.­621
  • g.­623
  • g.­625
  • g.­628
  • g.­629
  • g.­636
  • g.­644
  • g.­645
  • g.­648
  • g.­649
  • g.­656
  • g.­657
  • g.­669
  • g.­671
  • g.­672
  • g.­673
  • g.­677
  • g.­682
  • g.­685
  • g.­692
  • g.­693
  • g.­694
  • g.­695
  • g.­697
  • g.­699
  • g.­707
  • g.­711
  • g.­714
  • g.­725
  • g.­733
  • g.­739
  • g.­748
  • g.­757
  • g.­764
  • g.­768
  • g.­769
  • g.­770
  • g.­771
  • g.­773
  • g.­774
  • g.­776
  • g.­778
  • g.­786
  • g.­793
  • g.­794
  • g.­796
  • g.­797
  • g.­798
  • g.­799
  • g.­801
  • g.­803
  • g.­804
  • g.­805
  • g.­806
  • g.­819
  • g.­820
  • g.­821
  • g.­826
  • g.­827
  • g.­828
  • g.­829
  • g.­831
  • g.­833
  • g.­837
  • g.­840
  • g.­842
  • g.­844
  • g.­845
  • g.­852
  • g.­854
  • g.­860
  • g.­864
  • g.­866
  • g.­874
  • g.­886
  • g.­887
  • g.­888
  • g.­889
  • g.­890
  • g.­891
  • g.­899
  • g.­903
  • g.­911
  • g.­918
  • g.­919
  • g.­922
  • g.­925
  • g.­928
  • g.­929
  • g.­937
  • g.­939
  • g.­946
  • g.­951
  • g.­960
  • g.­968
  • g.­969
  • g.­972
  • g.­977
  • g.­978
  • g.­981
  • g.­987
  • g.­993
  • g.­994
  • g.­996
  • g.­999
  • g.­1001
  • g.­1006
  • g.­1011
  • g.­1012
  • g.­1013
  • g.­1017
  • g.­1019
  • g.­1023
  • g.­1025
  • g.­1026
  • g.­1027
  • g.­1028
  • g.­1037
  • g.­1039
  • g.­1041
  • g.­1043
  • g.­1044
  • g.­1052
  • g.­1069
  • g.­1071
  • g.­1073
  • g.­1074
  • g.­1077
  • g.­1079
  • g.­1084
  • g.­1091
  • g.­1093
  • g.­1095
  • g.­1099
  • g.­1101
  • g.­1103
  • g.­1110
  • g.­1122
  • g.­1125
  • g.­1129
  • g.­1131
  • g.­1146
  • g.­1150
  • g.­1159
  • g.­1162
  • g.­1170
  • g.­1172
  • g.­1173
  • g.­1174
  • g.­1178
  • g.­1180
  • g.­1182
  • g.­1184
  • g.­1195
  • g.­1197
  • g.­1198
  • g.­1206
  • g.­1210
  • g.­1218
  • g.­1221
  • g.­1222
  • g.­1224
  • g.­1228
  • g.­1247
  • g.­1252
  • g.­1256
  • g.­1261
  • g.­1268
  • g.­1271
  • g.­1275
  • g.­1276
  • g.­1277
  • g.­1290
  • g.­1291
  • g.­1293
  • g.­1299
  • g.­1304
  • g.­1305
  • g.­1311
  • g.­1313
  • g.­1320
  • g.­1323
  • g.­1335
  • g.­1343
  • g.­1346
  • g.­1350
  • g.­1352
  • g.­1354
  • g.­1358
  • g.­1364
  • g.­1365
  • g.­1366
  • g.­1369
  • g.­1370
  • g.­1371
  • g.­1373
  • g.­1374
  • g.­1382
  • g.­1395
  • g.­1400
  • g.­1403
  • g.­1405
  • g.­1406
  • g.­1407
  • g.­1409
  • g.­1420
  • g.­1423
  • g.­1424
  • g.­1426
  • g.­1427
  • g.­1429
  • g.­1433
  • g.­1434
  • g.­1438
  • g.­1439
  • g.­1441
  • g.­1443
  • g.­1444
  • g.­1445
  • g.­1450
  • g.­1451
  • g.­1452
  • g.­1453
  • g.­1455
  • g.­1456
  • g.­1457
  • g.­1458
  • g.­1459
  • g.­1460
  • g.­1461
  • g.­1462
  • g.­1464
  • g.­1469
  • g.­1471
  • g.­1474
  • g.­1478
  • g.­1492
  • g.­1493
  • g.­1494
  • g.­1495
  • g.­1497
  • g.­1498
  • g.­1503
  • g.­1506
  • g.­1512
  • g.­1515
  • g.­1516
  • g.­1519
  • g.­1520
  • g.­1523
  • g.­1524
  • g.­1525
  • g.­1527
  • g.­1529
  • g.­1539
  • g.­1540
  • g.­1541
  • g.­1542
g.­594

kalyāṇamitra

Wylie:
  • dge ba’i bshes gnyen
Tibetan:
  • དགེ་བའི་བཤེས་གཉེན།
Sanskrit:
  • kalyāṇamitra

The Sanskrit can mean “good friend” or “beneficial friend.” The Tibetan can mean “virtuous friend” or “friend of virtue.” A title for a teacher of the spiritual path.

Located in 262 passages in the translation:

  • s.­1
  • i.­1
  • i.­3
  • i.­6
  • i.­11
  • i.­15
  • i.­23
  • i.­68
  • i.­108-109
  • i.­113
  • i.­118
  • 1.­3
  • 3.­35
  • 3.­77-78
  • 3.­93-95
  • 4.­36
  • 5.­1
  • 5.­4
  • 6.­1
  • 7.­1
  • 7.­8
  • 7.­22
  • 8.­2
  • 8.­4-5
  • 8.­36
  • 9.­38-39
  • 10.­1
  • 10.­18
  • 10.­67
  • 11.­5
  • 11.­16
  • 12.­2
  • 12.­6-7
  • 12.­27
  • 13.­1
  • 14.­27
  • 15.­18
  • 16.­1-8
  • 17.­3
  • 17.­10
  • 17.­25
  • 18.­18
  • 19.­2
  • 20.­1
  • 20.­16-18
  • 21.­3
  • 21.­14
  • 22.­1-3
  • 22.­27
  • 22.­34
  • 22.­46
  • 23.­2
  • 24.­1
  • 25.­1-2
  • 30.­3-4
  • 31.­7-8
  • 32.­9
  • 34.­3
  • 34.­9-11
  • 34.­38
  • 34.­68
  • 34.­72
  • 35.­14
  • 36.­1-3
  • 36.­12
  • 36.­17
  • 36.­32
  • 37.­1
  • 37.­8
  • 37.­80
  • 37.­103
  • 37.­105
  • 38.­3-4
  • 38.­93
  • 39.­7
  • 40.­23
  • 40.­32
  • 40.­45
  • 40.­88
  • 40.­91-92
  • 40.­97-98
  • 41.­2-3
  • 41.­7
  • 41.­17
  • 42.­67
  • 43.­7
  • 43.­19
  • 43.­25
  • 43.­33-35
  • 43.­172
  • 44.­1
  • 44.­20
  • 44.­24-28
  • 44.­42
  • 47.­26
  • 48.­1-2
  • 48.­5
  • 53.­15
  • 53.­17-18
  • 53.­20-41
  • 54.­1-3
  • 54.­5
  • 54.­10
  • 54.­15
  • 54.­76
  • 54.­87-89
  • 54.­92-94
  • 54.­96
  • 54.­98
  • 54.­115
  • 54.­156
  • 54.­173
  • 54.­176-177
  • 54.­183-184
  • 54.­195-196
  • 54.­201
  • 54.­204-207
  • 54.­209
  • 54.­329
  • 54.­357
  • 54.­377
  • 54.­379-380
  • 54.­398
  • 54.­408-409
  • 54.­415-416
  • 54.­418-419
  • 55.­2
  • 56.­1
  • 56.­58
  • 56.­68
  • 56.­134-135
  • n.­400
  • n.­428
  • n.­430
  • n.­702
  • n.­755
  • n.­953
  • n.­955
  • n.­968
  • n.­1267
  • n.­1343-1344
  • n.­1434-1435
  • n.­1602
  • n.­1630
  • n.­1792-1793
  • n.­2016
  • n.­2178
  • g.­15
  • g.­38
  • g.­63
  • g.­181
  • g.­190
  • g.­486
  • g.­525
  • g.­546
  • g.­547
  • g.­652
  • g.­678
  • g.­698
  • g.­730
  • g.­733
  • g.­749
  • g.­750
  • g.­824
  • g.­898
  • g.­957
  • g.­961
  • g.­990
  • g.­1008
  • g.­1097
  • g.­1166
  • g.­1175
  • g.­1200
  • g.­1203
  • g.­1229
  • g.­1231
  • g.­1274
  • g.­1280
  • g.­1296
  • g.­1367
  • g.­1375
  • g.­1447
  • g.­1468
  • g.­1524
g.­604

Kapilavastu

Wylie:
  • ser skya’i gnas
Tibetan:
  • སེར་སྐྱའི་གནས།
Sanskrit:
  • kapilavastu

The Buddha’s hometown. Also translated elsewhere as ser skya’i grong.

Located in 19 passages in the translation:

  • i.­5
  • i.­98-99
  • i.­107-108
  • i.­110-111
  • 33.­12
  • 34.­1-3
  • 42.­58
  • 42.­131
  • 43.­1
  • 44.­45
  • 45.­12
  • 46.­1
  • g.­144
  • g.­913
g.­616

Ketuśrī

Wylie:
  • dpal gyi dpal
Tibetan:
  • དཔལ་གྱི་དཔལ།
Sanskrit:
  • ketuśrī

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­617

Kevalaka

Wylie:
  • dag pa
Tibetan:
  • དག་པ།
Sanskrit:
  • kevalaka

A region in Magadha.

Located in 2 passages in the translation:

  • 47.­26
  • 48.­1
g.­620

kleśa

Wylie:
  • nyon mongs
Tibetan:
  • ཉོན་མོངས།
Sanskrit:
  • kleśa

Definition from the 84000 Glossary of Terms:

The essentially pure nature of mind is obscured and afflicted by various psychological defilements, which destroy the mind’s peace and composure and lead to unwholesome deeds of body, speech, and mind, acting as causes for continued existence in saṃsāra. Included among them are the primary afflictions of desire (rāga), anger (dveṣa), and ignorance (avidyā). It is said that there are eighty-four thousand of these negative mental qualities, for which the eighty-four thousand categories of the Buddha’s teachings serve as the antidote.

Kleśa is also commonly translated as “negative emotions,” “disturbing emotions,” and so on. The Pāli kilesa, Middle Indic kileśa, and Buddhist Hybrid Sanskrit kleśa all primarily mean “stain” or “defilement.” The translation “affliction” is a secondary development that derives from the more general (non-Buddhist) classical understanding of √kliś (“to harm,“ “to afflict”). Both meanings are noted by Buddhist commentators.

Located in 148 passages in the translation:

  • 2.­54
  • 3.­45
  • 3.­50-51
  • 3.­68
  • 8.­13
  • 9.­5
  • 9.­13
  • 9.­22
  • 9.­28
  • 10.­15
  • 10.­50
  • 10.­59-60
  • 10.­63
  • 10.­65
  • 11.­7
  • 12.­8
  • 12.­11
  • 12.­32
  • 13.­15
  • 18.­16
  • 19.­8
  • 19.­24
  • 21.­20
  • 21.­26
  • 22.­17-18
  • 22.­31-32
  • 22.­46
  • 22.­52
  • 24.­2
  • 24.­6
  • 24.­18
  • 25.­1
  • 26.­1
  • 26.­8
  • 27.­10
  • 30.­41
  • 32.­14
  • 34.­12
  • 34.­19
  • 34.­38
  • 34.­70
  • 34.­85
  • 35.­11
  • 35.­27
  • 36.­9
  • 36.­11
  • 36.­15
  • 36.­101
  • 36.­106
  • 36.­116
  • 36.­132
  • 37.­8
  • 38.­49
  • 38.­87
  • 39.­8
  • 39.­30-31
  • 39.­64
  • 40.­4
  • 40.­11
  • 40.­19
  • 40.­23
  • 40.­28
  • 40.­61
  • 40.­92
  • 40.­120
  • 41.­1
  • 41.­21
  • 41.­35
  • 41.­38
  • 41.­51
  • 41.­62
  • 41.­129
  • 41.­135
  • 42.­21
  • 42.­60
  • 43.­8
  • 43.­10
  • 43.­14
  • 43.­39
  • 43.­138
  • 43.­183
  • 43.­234
  • 44.­8
  • 44.­38
  • 47.­15
  • 53.­4
  • 53.­19
  • 53.­23-26
  • 54.­8
  • 54.­13
  • 54.­27-29
  • 54.­116
  • 54.­121
  • 54.­127-128
  • 54.­139
  • 54.­199
  • 54.­204
  • 54.­210
  • 54.­215
  • 54.­217
  • 54.­220-221
  • 54.­229
  • 54.­248-249
  • 54.­251
  • 54.­257
  • 54.­260
  • 54.­265
  • 54.­274
  • 54.­277-278
  • 54.­289
  • 54.­293
  • 54.­295-296
  • 54.­316-317
  • 54.­411
  • 56.­21-22
  • 56.­91
  • 56.­109
  • 56.­117
  • n.­264
  • n.­465
  • n.­699
  • n.­733
  • n.­1009
  • n.­1062
  • n.­1080
  • n.­1995
  • n.­2049
  • n.­2111
  • g.­442
  • g.­722
  • g.­967
g.­624

kṣatriya

Wylie:
  • rgyal rigs
Tibetan:
  • རྒྱལ་རིགས།
Sanskrit:
  • kṣatriya

Definition from the 84000 Glossary of Terms:

The ruling caste in the traditional four-caste hierarchy of India, associated with warriors, the aristocracy, and kings.

Located in 3 passages in the translation:

  • 9.­8
  • 43.­235
  • g.­1190
g.­627

kumbhāṇḍa

Wylie:
  • grul bum
Tibetan:
  • གྲུལ་བུམ།
Sanskrit:
  • kumbhāṇḍa

Dwarf spirits said to have either large stomachs or huge pot-sized testicles.

Located in 10 passages in the translation:

  • 3.­1
  • 10.­13
  • 12.­18
  • 26.­5
  • 36.­23
  • 40.­146
  • 41.­96
  • 44.­37
  • 56.­89
  • g.­1510
g.­630

Kusumadhvaja

Wylie:
  • me tog rgyal mtshan
Tibetan:
  • མེ་ཏོག་རྒྱལ་མཚན།
Sanskrit:
  • kusumadhvaja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­632

Kusumaketu

Wylie:
  • me tog dpal
Tibetan:
  • མེ་ཏོག་དཔལ།
Sanskrit:
  • kusumaketu

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­638

Kusumottara­jñānin

Wylie:
  • me tog dam pa’i ye shes
Tibetan:
  • མེ་ཏོག་དམ་པའི་ཡེ་ཤེས།
Sanskrit:
  • kusumottara­jñānin

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­639

kūṭāgāra

Wylie:
  • pho brang brtsegs pa
  • khang pa brtsegs pa
Tibetan:
  • ཕོ་བྲང་བརྩེགས་པ།
  • ཁང་པ་བརྩེགས་པ།
Sanskrit:
  • kūṭāgāra

Distinctive Indian assembly hall or temple with one ground-floor room and a high ornamental roof, sometimes a barrel shape with apses but more usually a tapering roof, tower, or spire, it contains at least one additional upper room within the structure. Kūṭāgāra literally means “upper chamber” and is short for kūṭāgāraśala, “hall with an upper chamber or chambers.” The Mahābodhi temple in Bodhgaya is an example of a kūṭāgāra.

Located in 100 passages in the translation:

  • i.­22
  • i.­66
  • i.­105
  • i.­107
  • i.­109
  • i.­118-119
  • 1.­1
  • 1.­7
  • 1.­10-11
  • 1.­14
  • 1.­16
  • 1.­18
  • 1.­20-22
  • 1.­24
  • 1.­26
  • 1.­28
  • 1.­30
  • 1.­32
  • 2.­38
  • 2.­56
  • 3.­1
  • 10.­3
  • 15.­8
  • 17.­23
  • 19.­22
  • 20.­23
  • 21.­7
  • 21.­9-10
  • 21.­12-13
  • 21.­31
  • 21.­37
  • 27.­3
  • 27.­6-7
  • 28.­6
  • 34.­3
  • 37.­38
  • 37.­51
  • 37.­95
  • 38.­52
  • 40.­1
  • 40.­79
  • 42.­3
  • 42.­59
  • 42.­75
  • 42.­96
  • 44.­30-31
  • 44.­53
  • 53.­14
  • 54.­3
  • 54.­6-7
  • 54.­70-71
  • 54.­321-329
  • 54.­331
  • 54.­333
  • 54.­335-342
  • 54.­344-346
  • 54.­349-351
  • 54.­372
  • 54.­376
  • 54.­379
  • 54.­381
  • 54.­396
  • 54.­414
  • n.­104
  • n.­1000
  • n.­1026
  • n.­1174
  • n.­2140
  • g.­312
  • g.­1223
  • g.­1398
g.­640

Kūṭāgāra

Wylie:
  • khang pa brtsegs pa
Tibetan:
  • ཁང་པ་བརྩེགས་པ།
Sanskrit:
  • kūṭāgāra

A seaside town in South India.

Located in 6 passages in the translation:

  • i.­90
  • 24.­19
  • 25.­1
  • 25.­3
  • 25.­6
  • 25.­8
g.­650

Laṅka

Wylie:
  • lang ka
Tibetan:
  • ལང་ཀ
Sanskrit:
  • laṅka

The island presently called Sri Lanka, it was known as Ceylon while it was a British colony.

Located in 3 passages in the translation:

  • 5.­18
  • 6.­1
  • g.­965
g.­651

level

Wylie:
  • sa
Tibetan:
  • ས།
Sanskrit:
  • bhūmi

See “bhūmi.”

Located in 93 passages in the translation:

  • 1.­4-5
  • 1.­37
  • 1.­46
  • 1.­48
  • 1.­68
  • 2.­31
  • 2.­54
  • 3.­16-17
  • 3.­55
  • 3.­74
  • 3.­87
  • 4.­36
  • 5.­14
  • 7.­8
  • 8.­2
  • 9.­30
  • 9.­45
  • 10.­22-23
  • 11.­5
  • 15.­8
  • 16.­36
  • 17.­14
  • 18.­19
  • 22.­25-26
  • 22.­37
  • 22.­46-47
  • 22.­51
  • 24.­6
  • 25.­5
  • 26.­9
  • 28.­14
  • 32.­1
  • 34.­35
  • 34.­41
  • 34.­62
  • 35.­1-2
  • 36.­13
  • 36.­38-39
  • 37.­8
  • 37.­70
  • 38.­7
  • 38.­57
  • 38.­75-76
  • 39.­7
  • 39.­42
  • 40.­23
  • 40.­29
  • 40.­35
  • 40.­60
  • 40.­173
  • 41.­5
  • 41.­16
  • 41.­23
  • 41.­132
  • 42.­5
  • 42.­10
  • 42.­33
  • 42.­38
  • 42.­40
  • 43.­30
  • 43.­63-64
  • 43.­184
  • 43.­297
  • 44.­6
  • 44.­53
  • 44.­76
  • 45.­10
  • 47.­14
  • 53.­14
  • 54.­3
  • 54.­13
  • 54.­15
  • 54.­154
  • 54.­270-271
  • 54.­279
  • 54.­354
  • 54.­381
  • 56.­1
  • 56.­6
  • n.­352
  • n.­1524
  • n.­1965
  • n.­2193
g.­652

liberations

Wylie:
  • rnam par thar ba
Tibetan:
  • རྣམ་པར་ཐར་བ།
Sanskrit:
  • vimokṣa

This can include any method for liberation. There are numerous liberations described in this sūtra, each kalyāṇamitra having a specific liberation.

Located in 50 passages in the translation:

  • 2.­54
  • 4.­6
  • 8.­32
  • 9.­1
  • 9.­31
  • 11.­17
  • 12.­1
  • 21.­3
  • 22.­48
  • 22.­51
  • 32.­1
  • 34.­53
  • 35.­12
  • 36.­32
  • 38.­9
  • 40.­164
  • 40.­177
  • 41.­21
  • 41.­135
  • 43.­6
  • 43.­51
  • 43.­60
  • 43.­63
  • 43.­282
  • 43.­284
  • 43.­297-298
  • 43.­324
  • 44.­6
  • 44.­47
  • 50.­3
  • 53.­16
  • 54.­8
  • 54.­21
  • 54.­40
  • 54.­144
  • 54.­160
  • 54.­199
  • 54.­253
  • 54.­265
  • 54.­277
  • 54.­341
  • 54.­345
  • 54.­360
  • 54.­417
  • 54.­419
  • 56.­1
  • 56.­47
  • 56.­70
  • 56.­98
g.­655

Lokendra­ghoṣa

Wylie:
  • ’jig rten dbang po’i dbyangs
Tibetan:
  • འཇིག་རྟེན་དབང་པོའི་དབྱངས།
Sanskrit:
  • lokendra­ghoṣa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­659

lotus

Wylie:
  • pad mo
  • pad+mo
  • pad ma
  • pad+ma
Tibetan:
  • པད་མོ།
  • པདྨོ།
  • པད་མ།
  • པདྨ།
Sanskrit:
  • nalinī
  • padma

See “red lotus.”

Located in 125 passages in the translation:

  • i.­70
  • i.­102
  • i.­104-105
  • i.­109
  • 1.­10-11
  • 1.­13-14
  • 1.­16
  • 1.­18
  • 1.­20-24
  • 1.­26
  • 1.­28
  • 1.­30
  • 1.­32
  • 1.­73
  • 2.­15
  • 2.­34
  • 2.­36
  • 4.­33
  • 5.­7
  • 5.­9-10
  • 5.­14
  • 9.­11
  • 10.­4
  • 10.­6
  • 10.­10
  • 14.­6
  • 16.­5
  • 20.­4
  • 21.­14
  • 21.­43
  • 21.­52
  • 24.­11
  • 27.­3-4
  • 27.­6
  • 27.­10
  • 29.­20
  • 30.­4
  • 30.­18
  • 30.­26
  • 34.­3
  • 34.­32
  • 36.­59
  • 37.­17
  • 37.­41
  • 37.­51-53
  • 37.­68
  • 37.­93
  • 37.­109
  • 37.­113
  • 37.­121-122
  • 37.­161
  • 39.­2
  • 39.­26
  • 40.­3
  • 40.­125
  • 40.­127
  • 40.­129-131
  • 40.­137
  • 40.­139
  • 41.­21
  • 41.­43
  • 41.­65
  • 42.­3
  • 42.­56
  • 42.­59
  • 42.­79
  • 42.­130
  • 43.­28
  • 43.­59
  • 43.­93
  • 43.­140
  • 43.­142
  • 43.­147
  • 43.­149
  • 43.­151
  • 43.­210
  • 43.­213
  • 43.­222
  • 43.­298
  • 44.­29-31
  • 44.­60
  • 53.­38
  • 54.­83
  • 54.­210
  • 54.­225
  • 54.­324
  • 54.­352
  • 54.­415
  • 56.­1
  • 56.­3
  • 56.­7
  • 56.­35-37
  • 56.­91
  • 56.­130
  • n.­364
  • n.­1254
  • n.­1465
  • n.­1617
  • n.­1665
  • n.­1820
  • n.­2122
  • n.­2188
  • g.­312
  • g.­440
  • g.­767
  • g.­943
  • g.­1140
g.­660

Lumbinī

Wylie:
  • lum bi ni
Tibetan:
  • ལུམ་བི་ནི།
Sanskrit:
  • lumbinī

The place where the Buddha Śākyamuni was born.

Located in 33 passages in the translation:

  • i.­1
  • i.­106-107
  • 41.­136
  • 42.­1-5
  • 42.­42
  • 42.­56
  • 42.­58-59
  • 42.­61
  • 42.­63
  • 42.­66
  • 42.­68
  • 42.­70
  • 42.­72-76
  • 42.­78
  • 42.­81-82
  • 42.­85
  • 42.­91
  • 42.­99
  • 42.­106
  • 42.­132
  • 43.­1
  • g.­1296
g.­662

Magadha

Wylie:
  • ma ga dha
Tibetan:
  • མ་ག་དྷ།
Sanskrit:
  • magadha

The ancient kingdom in what is now southern Bihar, within which the Buddha attained enlightenment. During most of the life of the Buddha it was ruled by King Bimbisāra. During the Buddha’s later years it began to expand greatly under the reign of King Ajātaśatru, and in the third century, during the reign of Aśoka, it become an empire that controlled most of India.

Located in 11 passages in the translation:

  • i.­97-98
  • i.­112
  • 32.­15
  • 33.­1
  • 33.­12
  • 34.­75
  • 47.­26
  • g.­617
  • g.­1194
  • g.­1430
g.­665

Mahābrahmā

Wylie:
  • tshangs pa chen po
Tibetan:
  • ཚངས་པ་ཆེན་པོ།
Sanskrit:
  • mahābrahmā

The principal deity in the Brahmā paradises. Also called Brahmā.

Located in 12 passages in the translation:

  • 9.­20
  • 10.­13-14
  • 22.­18
  • 23.­2
  • 27.­7
  • 27.­10
  • 54.­352
  • 54.­390
  • n.­1062
  • g.­205
  • g.­1106
g.­670

Mahā­karuṇānaya­megha­nigarjita­ghoṣa

Wylie:
  • snying rje chen po’i tshul gyi sprin rab tu sgrog pa’i dbyangs
Tibetan:
  • སྙིང་རྗེ་ཆེན་པོའི་ཚུལ་གྱི་སྤྲིན་རབ་ཏུ་སྒྲོག་པའི་དབྱངས།
Sanskrit:
  • mahā­karuṇānaya­megha­nigarjita­ghoṣa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­674

Mahā­maitryudgata

Wylie:
  • byams pa chen pos ’phags pa
Tibetan:
  • བྱམས་པ་ཆེན་པོས་འཕགས་པ།
Sanskrit:
  • mahā­maitryudgata

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­678

Mahāprabha

Wylie:
  • rgya chen po’i ’od
  • ’od chen po
Tibetan:
  • རྒྱ་ཆེན་པོའི་འོད།
  • འོད་ཆེན་པོ།
Sanskrit:
  • mahāprabha

The name of one of the bodhisattvas in the Buddha Śākyamuni’s presence in Śrāvastī in chapter 1 (where it is translated as rgya chen po’i ’od), and the name of the king, one of Sudhana’s kalyāṇamitras, in chapter 22 (where it is translated as ’od chen po).

Located in 26 passages in the translation:

  • i.­85-86
  • 1.­1
  • 20.­32
  • 21.­2
  • 21.­10
  • 21.­12
  • 21.­15-16
  • 21.­21
  • 21.­23
  • 21.­35
  • 21.­37-43
  • 21.­45
  • 21.­53-54
  • 21.­57
  • 21.­61
  • 22.­1
  • n.­1026
g.­688

Mahātejas

Wylie:
  • blo gros chen po’i gzi brjid
Tibetan:
  • བློ་གྲོས་ཆེན་པོའི་གཟི་བརྗིད།
Sanskrit:
  • mahātejas

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­696

mahoraga

Wylie:
  • lto ’phye chen po
Tibetan:
  • ལྟོ་འཕྱེ་ཆེན་པོ།
Sanskrit:
  • mahoraga

Definition from the 84000 Glossary of Terms:

Literally “great serpents,” mahoragas are supernatural beings depicted as large, subterranean beings with human torsos and heads and the lower bodies of serpents. Their movements are said to cause earthquakes, and they make up a class of subterranean geomantic spirits whose movement through the seasons and months of the year is deemed significant for construction projects.

Located in 49 passages in the translation:

  • 2.­26
  • 2.­54
  • 3.­1
  • 3.­22
  • 5.­7
  • 5.­15
  • 6.­6
  • 7.­11
  • 7.­13-15
  • 9.­31
  • 10.­13
  • 14.­5
  • 16.­38
  • 16.­41
  • 21.­54
  • 22.­8
  • 22.­13
  • 22.­28
  • 23.­7
  • 24.­5
  • 26.­5
  • 27.­24
  • 27.­48-49
  • 28.­13
  • 30.­40
  • 34.­16
  • 36.­25
  • 36.­34
  • 37.­5
  • 38.­25
  • 38.­65
  • 41.­61
  • 42.­56
  • 42.­60
  • 42.­75
  • 42.­80
  • 43.­115
  • 44.­37
  • 54.­71
  • 54.­339
  • 54.­347
  • 54.­369
  • 54.­373
  • n.­1293
  • g.­191
  • g.­1253
g.­699

Maitreya

Wylie:
  • byams pa
Tibetan:
  • བྱམས་པ།
Sanskrit:
  • maitreya

The bodhisattva who became Śākyamuni’s regent and is prophesied to be the next buddha, the fifth buddha in the Bhadra kalpa. In early Buddhism he appears as the human disciple sent to pay his respects by his teacher; the Buddha gives him the gift a of a robe and prophesies that he will be the next buddha, while his companion Ajita will be the next cakravartin. As a bodhisattva he has both these names.

Located in 65 passages in the translation:

  • s.­1
  • i.­5
  • i.­11
  • i.­13
  • i.­22-23
  • i.­41
  • i.­102
  • i.­118-119
  • 29.­9
  • 37.­111
  • 44.­62-64
  • 44.­66
  • 53.­14
  • 53.­16
  • 54.­15
  • 54.­69-72
  • 54.­189
  • 54.­191
  • 54.­193
  • 54.­197-198
  • 54.­201
  • 54.­208
  • 54.­322-323
  • 54.­329
  • 54.­331
  • 54.­333
  • 54.­335-336
  • 54.­338-342
  • 54.­344-345
  • 54.­352
  • 54.­377-379
  • 54.­383
  • 54.­389
  • 54.­395-398
  • 54.­400-401
  • 54.­404
  • 54.­407
  • 54.­420
  • n.­2155
  • g.­487
  • g.­641
  • g.­701
  • g.­1162
  • g.­1398
g.­709

Maṇiketu

Wylie:
  • rin po che’i dpal
Tibetan:
  • རིན་པོ་ཆེའི་དཔལ།
Sanskrit:
  • maṇiketu

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­718

Mañjuśrī

Wylie:
  • ’jam dpal
Tibetan:
  • འཇམ་དཔལ།
Sanskrit:
  • mañjuśrī

Definition from the 84000 Glossary of Terms:

Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva who embodies wisdom. He is a major figure in the Mahāyāna sūtras, appearing often as an interlocutor of the Buddha. In his most well-known iconographic form, he is portrayed bearing the sword of wisdom in his right hand and a volume of the Prajñā­pāramitā­sūtra in his left. To his name, Mañjuśrī, meaning “Gentle and Glorious One,” is often added the epithet Kumārabhūta, “having a youthful form.” He is also called Mañjughoṣa, Mañjusvara, and Pañcaśikha.

Located in 41 passages in the translation:

  • s.­1
  • i.­1
  • i.­5
  • i.­13
  • i.­15
  • i.­22-23
  • i.­49
  • i.­67-68
  • i.­80
  • i.­93
  • i.­119-120
  • 1.­1
  • 2.­39
  • 3.­2
  • 3.­6
  • 3.­10
  • 3.­13
  • 30.­4
  • 34.­77
  • 54.­83
  • 54.­97
  • 54.­152
  • 54.­188
  • 54.­192
  • 54.­194
  • 54.­196
  • 54.­209
  • 54.­415-416
  • 54.­419
  • 56.­115
  • 56.­126
  • c.­6
  • n.­1254
  • n.­2041
  • n.­2231
  • g.­719
  • g.­1269
g.­719

Mañjuśrī Kumāra­bhūta

Wylie:
  • ’jam dpal gzhon nur gyur pa
Tibetan:
  • འཇམ་དཔལ་གཞོན་ནུར་གྱུར་པ།
Sanskrit:
  • mañjuśrī kumāra­bhūta

See “Mañjuśrī.”

Located in 38 passages in the translation:

  • 3.­1
  • 3.­3-5
  • 3.­11
  • 3.­13-16
  • 3.­20-30
  • 3.­36-37
  • 3.­39
  • 3.­77
  • 3.­80
  • 3.­91
  • 3.­95
  • 8.­9
  • 15.­7
  • 28.­18
  • 36.­140
  • 44.­42
  • 54.­201
  • 54.­417
  • 54.­419
  • 55.­1-3
g.­720

Mañjuśrīkīrti

Wylie:
  • ’jam dpal grags pa
Tibetan:
  • འཇམ་དཔལ་གྲགས་པ།
Sanskrit:
  • mañjuśrīkīrti

A disciple of Āryadeva.

Located in 1 passage in the translation:

  • c.­7
g.­722

māra

Wylie:
  • bdud
Tibetan:
  • བདུད།
Sanskrit:
  • māra

The deities ruled over by Māra, who attempted to prevent the Buddha’s enlightenment; they do not wish any being to escape from saṃsāra. Also, they are symbolic of the defects within a person that prevents enlightenment. These four personifications are devaputra māra (lha’i bu’i bdud) the “divine māra,” which is the distraction of pleasures; mṛtyumāra (’chi bdag gi bdud) the “māra of death”; skandhamāra (phung po’i bdud) the “māra of the aggregates,” which is the body; and kleśamāra (nyon mongs pa’i bdud) the “māra of the kleśas.”

Located in 61 passages in the translation:

  • 1.­33
  • 2.­36
  • 2.­54
  • 3.­17
  • 3.­42
  • 3.­49
  • 3.­68
  • 5.­2
  • 5.­12
  • 7.­9
  • 9.­13
  • 9.­29
  • 9.­37
  • 11.­1
  • 12.­7
  • 12.­10
  • 14.­25
  • 17.­17
  • 24.­18
  • 26.­5
  • 27.­9
  • 28.­2
  • 29.­7
  • 29.­10
  • 36.­10
  • 36.­15
  • 40.­92
  • 43.­7
  • 43.­14
  • 44.­8
  • 44.­70-71
  • 44.­75
  • 53.­19
  • 53.­23
  • 53.­39
  • 54.­10
  • 54.­12-13
  • 54.­49
  • 54.­116
  • 54.­127
  • 54.­199
  • 54.­203
  • 54.­207
  • 54.­218
  • 54.­226
  • 54.­269
  • 54.­280
  • 54.­284
  • 54.­318
  • 54.­352
  • 54.­410-411
  • 56.­109
  • 56.­123
  • n.­516
  • n.­1235
  • n.­1997
  • g.­723
  • g.­1297
g.­723

Māra

Wylie:
  • bdud
Tibetan:
  • བདུད།
Sanskrit:
  • māra

The deity that attempted to prevent the Buddha’s enlightenment, also one of the names of Kāma, the god of desire, in the Vedic tradition. Sometimes portrayed as the lord of the highest paradise in the desire realm, and the devas he rules are therefore all called “māras”; he does not wish any being to escape from that realm. He is also symbolic of the defects within a person that prevent enlightenment.

Located in 26 passages in the translation:

  • 1.­29
  • 8.­12
  • 9.­31
  • 12.­7
  • 12.­22
  • 16.­31-34
  • 34.­34
  • 36.­11
  • 36.­15
  • 37.­88
  • 40.­23
  • 41.­51
  • 41.­74
  • 43.­7
  • 44.­34
  • 44.­38
  • 53.­24
  • 54.­26
  • 54.­334
  • 54.­338
  • 56.­91
  • 56.­124
  • g.­722
g.­724

Māra­maṇḍala­nirghoṣa­svara

Wylie:
  • bdud kyi dkyil ’khor bcom zhing myed par byed pa’i sgra
Tibetan:
  • བདུད་ཀྱི་དཀྱིལ་འཁོར་བཅོམ་ཞིང་མྱེད་པར་བྱེད་པའི་སྒྲ།
Sanskrit:
  • māra­maṇḍala­nirghoṣa­svara

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­727

Māyādevī

Wylie:
  • lha mo sgyu ma
Tibetan:
  • ལྷ་མོ་སྒྱུ་མ།
Sanskrit:
  • māyādevī

The queen who was the mother of Śākyamuni Buddha.

Located in 36 passages in the translation:

  • i.­5
  • i.­105
  • i.­108-109
  • 40.­159
  • 42.­58
  • 42.­60
  • 42.­62
  • 42.­64-65
  • 42.­67
  • 42.­69
  • 42.­71
  • 42.­73
  • 42.­75
  • 42.­77
  • 42.­79
  • 42.­83-84
  • 42.­94
  • 42.­100
  • 43.­255
  • 43.­298
  • 44.­1
  • 44.­21
  • 44.­32-34
  • 44.­38-40
  • 44.­42-43
  • 44.­68-69
  • 44.­80
g.­731

Megha­nirghoṣa­svara

Wylie:
  • sprin gyi dbyangs kyi sgra
Tibetan:
  • སྤྲིན་གྱི་དབྱངས་ཀྱི་སྒྲ།
Sanskrit:
  • megha­nirghoṣa­svara

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­733

Meghaśrī

Wylie:
  • sprin gyi dpal
Tibetan:
  • སྤྲིན་གྱི་དཔལ།
Sanskrit:
  • meghaśrī

In chapter 4, the kalyāṇamitra bhikṣu in South India. In chapter 36, the name of a buddha in the distant past. In chapter 44, this is the name of a future buddha in this kalpa. BHS verse: Meghaśiri.

Located in 10 passages in the translation:

  • i.­68-69
  • 3.­94
  • 4.­1-3
  • 4.­5
  • 4.­37
  • 36.­93
  • 44.­63
g.­736

Meru

Wylie:
  • ri rab
Tibetan:
  • རི་རབ།
Sanskrit:
  • meru

Definition from the 84000 Glossary of Terms:

According to ancient Buddhist cosmology, this is the great mountain forming the axis of the universe. At its summit is Sudarśana, home of Śakra and his thirty-two gods, and on its flanks live the asuras. The mount has four sides facing the cardinal directions, each of which is made of a different precious stone. Surrounding it are several mountain ranges and the great ocean where the four principal island continents lie: in the south, Jambudvīpa (our world); in the west, Godānīya; in the north, Uttarakuru; and in the east, Pūrvavideha. Above it are the abodes of the desire realm gods. It is variously referred to as Meru, Mount Meru, Sumeru, and Mount Sumeru.

Located in 16 passages in the translation:

  • 1.­95
  • 3.­50
  • 10.­65
  • 12.­16
  • 34.­77
  • 37.­19
  • 38.­37
  • 39.­50
  • 54.­210
  • 56.­77
  • n.­2051
  • g.­111
  • g.­231
  • g.­270
  • g.­683
  • g.­1254
g.­738

Merudhvaja

Wylie:
  • ri rab rgyal mtshan
Tibetan:
  • རི་རབ་རྒྱལ་མཚན།
Sanskrit:
  • merudhvaja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­745

methods of gathering pupils

Wylie:
  • bsdu ba’i dngos po
  • yongs su bsdu ba’i tshul
Tibetan:
  • བསྡུ་བའི་དངོས་པོ།
  • ཡོངས་སུ་བསྡུ་བའི་ཚུལ།
Sanskrit:
  • saṃgrahavastu

The four methods of attracting pupils are generosity, pleasant speech, beneficial conduct, and conduct that accords with the wishes of pupils.

Located in 18 passages in the translation:

  • 1.­51
  • 2.­29
  • 3.­61
  • 9.­1
  • 9.­8
  • 21.­32
  • 22.­52
  • 23.­9
  • 25.­14
  • 32.­8
  • 40.­7
  • 40.­15
  • 40.­162
  • 43.­294
  • 54.­210
  • 54.­348
  • 54.­408
  • n.­454
g.­749

Muktaka

Wylie:
  • btang brjod
Tibetan:
  • བཏང་བརྗོད།
Sanskrit:
  • muktaka

A merchant, the kalyāṇamitra of chapter 8.

Located in 13 passages in the translation:

  • i.­49
  • i.­51
  • i.­72-73
  • 7.­21
  • 8.­3
  • 8.­9-10
  • 8.­17
  • 8.­36
  • 9.­1
  • g.­1377
  • g.­1380
g.­750

Muktāsāra

Wylie:
  • gces pa gtong ba
Tibetan:
  • གཅེས་པ་གཏོང་བ།
Sanskrit:
  • muktāsāra

A goldsmith, the kalyāṇamitra of chapter 49.

Located in 6 passages in the translation:

  • i.­113-114
  • 48.­4
  • 49.­1
  • 49.­3
  • 49.­6
g.­751

Nābhigarbha

Wylie:
  • gtsug gi snying po
Tibetan:
  • གཙུག་གི་སྙིང་པོ།
Sanskrit:
  • nābhigarbha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­752

nāga

Wylie:
  • klu
Tibetan:
  • ཀླུ།
Sanskrit:
  • nāga

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who live in subterranean aquatic environments, where they guard wealth and sometimes also teachings. Nāgas are associated with serpents and have a snakelike appearance. In Buddhist art and in written accounts, they are regularly portrayed as half human and half snake, and they are also said to have the ability to change into human form. Some nāgas are Dharma protectors, but they can also bring retribution if they are disturbed. They may likewise fight one another, wage war, and destroy the lands of others by causing lightning, hail, and flooding.

Located in 91 passages in the translation:

  • 1.­25
  • 1.­113
  • 2.­26
  • 2.­38
  • 2.­54
  • 3.­1
  • 3.­22-23
  • 5.­7
  • 5.­15
  • 6.­4
  • 7.­6
  • 7.­11
  • 7.­13-15
  • 8.­12
  • 9.­11
  • 9.­31
  • 10.­13
  • 12.­17
  • 14.­5
  • 15.­2-3
  • 16.­38
  • 16.­41
  • 21.­44
  • 22.­8
  • 22.­13
  • 22.­28
  • 23.­7
  • 24.­5
  • 24.­7
  • 25.­10
  • 26.­5
  • 27.­4
  • 27.­18
  • 27.­48-49
  • 28.­13
  • 30.­18
  • 30.­31
  • 30.­40
  • 33.­3
  • 36.­24
  • 36.­34
  • 36.­67
  • 37.­5
  • 37.­8
  • 37.­95
  • 37.­120
  • 38.­19
  • 38.­65
  • 41.­61
  • 42.­56
  • 42.­60
  • 42.­75
  • 42.­80
  • 43.­115
  • 44.­53
  • 53.­30
  • 54.­71
  • 54.­109
  • 54.­172
  • 54.­210
  • 54.­231
  • 54.­236
  • 54.­248
  • 54.­339
  • 54.­347
  • 54.­369
  • 54.­373
  • 54.­389
  • 54.­402
  • 56.­30
  • 56.­89
  • n.­440
  • n.­954-955
  • n.­1093
  • n.­1180
  • g.­37
  • g.­69
  • g.­482
  • g.­703
  • g.­758
  • g.­809
  • g.­955
  • g.­1148
  • g.­1356
  • g.­1511
g.­753

Nāgārjuna

Wylie:
  • klu sgrub
Tibetan:
  • ཀླུ་སྒྲུབ།
Sanskrit:
  • nāgārjuna

The second- or third-century master whose teaching forms the basis of the Madhyamaka tradition.

Located in 4 passages in the translation:

  • c.­5-7
  • g.­124
g.­754

Nāgendracūḍa

Wylie:
  • klu’i dbang po’i gtsug phud
Tibetan:
  • ཀླུའི་དབང་པོའི་གཙུག་ཕུད།
Sanskrit:
  • nāgendracūḍa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­756

Nālayu

Wylie:
  • chu ba gtsang ma
Tibetan:
  • ཆུ་བ་གཙང་མ།
Sanskrit:
  • nālayu

A place in the south of India.

Located in 4 passages in the translation:

  • i.­75-76
  • 10.­66
  • 11.­1
g.­762

Nārāyaṇa

Wylie:
  • mthu bo che
Tibetan:
  • མཐུ་བོ་ཆེ།
Sanskrit:
  • nārāyaṇa

An alternate name for Viṣṇu (khyab ’jug), which is also used for Brahmā and for Kṛṣṇa. The Sanskrit is variously interpreted as “the path of human beings” and “the son of man.” In Buddhist texts it is used for powerful beings such as Śakra. The usual Tibetan translation is sred med kyi bu, meaning “the son of Nāra,” with Nāra translated as “one without craving.” However, here it appears to be translated as mthu bo che (“great power”).

Located in 4 passages in the translation:

  • 11.­1
  • 12.­32
  • 54.­311
  • n.­705
g.­766

Ngorchen Könchok Lhundrup

Wylie:
  • ngor chen dkon mchog lhun grub
Tibetan:
  • ངོར་ཆེན་དཀོན་མཆོག་ལྷུན་གྲུབ།
Sanskrit:
  • —

(1497−1557). The tenth abbot of Ngor Monastery and a prominent master of the Sakya tradition who wrote a history of Buddhism.

Located in 4 passages in the translation:

  • i.­26
  • i.­32
  • n.­2233-2234
g.­767

night lotus

Wylie:
  • ku mu ta
Tibetan:
  • ཀུ་མུ་ཏ།
Sanskrit:
  • kumuda

Nymphaea pubescens. This night-blossoming water lily, which can be red, pink, or white, is not actually a lotus. It does not have the lotus’s distinctive pericarp. Nevertheless, it is commonly called the “night lotus.” It is also known as “hairy water lily,” because of the hairs on the stem and the underside of the leaves.

Located in 9 passages in the translation:

  • 11.­2
  • 21.­4
  • 21.­11
  • 22.­52
  • 27.­3
  • 28.­5
  • 43.­64
  • 54.­369
  • g.­943
g.­784

Padma­garbha (the bodhisattva)

Wylie:
  • pad+ma’i snying po
Tibetan:
  • པདྨའི་སྙིང་པོ།
Sanskrit:
  • padma­garbha

A bodhisattva in the presence of Śākyamuni at Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­790

Padma­śrī­garbha

Wylie:
  • pad+mo dpal gyi snying po
Tibetan:
  • པདྨོ་དཔལ་གྱི་སྙིང་པོ།
Sanskrit:
  • padma­śrī­garbha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­800

Para­nirmita­vaśa­vartin

Wylie:
  • gzhan ’phrul dbang byed
Tibetan:
  • གཞན་འཕྲུལ་དབང་བྱེད།
Sanskrit:
  • para­nirmita­vaśa­vartin

“Ruling Others’ Emanations.” The highest paradise in the desire realm, so named because the inhabitants have power over the emanations of others. Also called Vaśavartin.

Located in 10 passages in the translation:

  • i.­4
  • i.­46
  • 9.­31
  • 10.­13-14
  • 26.­5
  • 27.­13
  • g.­942
  • g.­1436
  • g.­1437
g.­811

perfections

Wylie:
  • pha rol tu phyin pa
Tibetan:
  • ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • pāramitā

The six perfections of generosity, conduct, patience, diligence, dhyāna, and wisdom.

Located in 66 passages in the translation:

  • 1.­5
  • 1.­29
  • 1.­33
  • 1.­37
  • 2.­31
  • 3.­11
  • 3.­16
  • 3.­19
  • 4.­36
  • 8.­5
  • 9.­13
  • 9.­21
  • 9.­31
  • 9.­45
  • 14.­12
  • 14.­14
  • 15.­16
  • 17.­12
  • 22.­46
  • 23.­9
  • 25.­1
  • 29.­7
  • 29.­10
  • 32.­13
  • 34.­41
  • 35.­1
  • 35.­17
  • 36.­5
  • 36.­17
  • 36.­137
  • 37.­70
  • 38.­17
  • 40.­20
  • 41.­16
  • 41.­33
  • 42.­5
  • 42.­47
  • 42.­59
  • 43.­29
  • 43.­51
  • 43.­174
  • 43.­181
  • 43.­289
  • 43.­291
  • 53.­15-16
  • 53.­18-19
  • 53.­24
  • 53.­40
  • 54.­12
  • 54.­95
  • 54.­199
  • 54.­207
  • 54.­210
  • 54.­264
  • 54.­332
  • 54.­341
  • 54.­348
  • 54.­356
  • 54.­360
  • 54.­378
  • 54.­408
  • 56.­90
  • n.­2000
  • n.­2126
g.­815

Potalaka

Wylie:
  • gru ’dzin
Tibetan:
  • གྲུ་འཛིན།
Sanskrit:
  • potalaka

A mountain in South India, presently known as Potikai, that was of great importance to both Tamil Buddhists and Śaivists (who saw it as the residence of Śiva, known as Lokeśvara). This is the first mention in a sūtra that has identified Avalokiteśvara with this mountain as his residence rather than the pure realm of Sukhāvatī. However, in this sūtra the verse appears to locate it in the ocean, while the prose appears to describe it on land. In Tibet and China, Potalaka was believed to be an island. In Tibet it is usually referred to by the shortened form Potala.

Located in 7 passages in the translation:

  • i.­10
  • i.­18
  • i.­95
  • 29.­19-20
  • 30.­1
  • g.­162
g.­818

Prabhāketu

Wylie:
  • ’od kyi dpal
Tibetan:
  • འོད་ཀྱི་དཔལ།
Sanskrit:
  • prabhāketu

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­823

Prabhāśrī

Wylie:
  • ’od kyi dpal
Tibetan:
  • འོད་ཀྱི་དཔལ།
Sanskrit:
  • prabhāśrī

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­836

Pramudita­nayana­jagad­virocanā

Wylie:
  • rab tu dga’ ba’i mig ’gro bar rnam par snang ba
Tibetan:
  • རབ་ཏུ་དགའ་བའི་མིག་འགྲོ་བར་རྣམ་པར་སྣང་བ།
Sanskrit:
  • pramudita­nayana­jagad­virocanā

A night goddess. Also called Jyotirarci­nayanā.

Located in 21 passages in the translation:

  • i.­100-101
  • 35.­19
  • 36.­1-4
  • 36.­17
  • 36.­32
  • 36.­34-35
  • 36.­41-42
  • 36.­53-54
  • 36.­145
  • 37.­1
  • 37.­4
  • n.­1435
  • g.­176
  • g.­587
g.­847

Praśanta­ruta­sāgara­vatī

Wylie:
  • sgra rgya mtsho rab tu zhi ba dang ldan pa
Tibetan:
  • སྒྲ་རྒྱ་མཚོ་རབ་ཏུ་ཞི་བ་དང་ལྡན་པ།
Sanskrit:
  • praśanta­ruta­sāgara­vatī

A night goddess.

Located in 15 passages in the translation:

  • i.­102-103
  • 37.­112
  • 37.­161
  • 38.­1-2
  • 38.­4
  • 38.­47
  • 38.­79
  • 38.­92
  • 38.­103
  • 39.­1
  • g.­574
  • g.­866
  • g.­867
g.­848

Praśānta­svara

Wylie:
  • rab tu zhi ba’i sgra
Tibetan:
  • རབ་ཏུ་ཞི་བའི་སྒྲ།
Sanskrit:
  • praśānta­svara

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­852

Pravaraśrī

Wylie:
  • mchog gi dpal
Tibetan:
  • མཆོག་གི་དཔལ།
Sanskrit:
  • pravaraśrī

In chapter 1 the name of a bodhisattva in the presence of Śākyamuni at Śrāvastī. In chapter 44 the name of one of the future buddhas in this kalpa.

Located in 2 passages in the translation:

  • 1.­1
  • 44.­63
g.­853

Pravarendra­rāja

Wylie:
  • mchog gi dbang po’i rgyal po
Tibetan:
  • མཆོག་གི་དབང་པོའི་རྒྱལ་པོ།
Sanskrit:
  • pravarendra­rāja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­855

predisposition

Wylie:
  • bag chags
Tibetan:
  • བག་ཆགས།
Sanskrit:
  • vāsana

A tendency toward certain actions and thoughts as the result of a lasting impression on one’s being from previous lives.

Located in 10 passages in the translation:

  • 1.­2
  • 2.­54
  • 8.­1
  • 8.­13
  • 10.­63
  • 43.­12
  • 53.­19
  • 54.­210
  • 54.­268
  • n.­264
g.­856

preta

Wylie:
  • yi dwags
Tibetan:
  • ཡི་དྭགས།
Sanskrit:
  • preta

Definition from the 84000 Glossary of Terms:

One of the five or six classes of sentient beings, into which beings are born as the karmic fruition of past miserliness. As the term in Sanskrit means “the departed,” they are analogous to the ancestral spirits of Vedic tradition, the pitṛs, who starve without the offerings of descendants. It is also commonly translated as “hungry ghost” or “starving spirit,” as in the Chinese 餓鬼 e gui.

They are sometimes said to reside in the realm of Yama, but are also frequently described as roaming charnel grounds and other inhospitable or frightening places along with piśācas and other such beings. They are particularly known to suffer from great hunger and thirst and the inability to acquire sustenance. Detailed descriptions of their realm and experience, including a list of the thirty-six classes of pretas, can be found in The Application of Mindfulness of the Sacred Dharma, Toh 287, 2.­1281– 2.1482.

Located in 22 passages in the translation:

  • i.­41
  • 1.­46
  • 2.­54
  • 3.­1
  • 3.­44
  • 10.­13
  • 15.­8
  • 16.­37
  • 26.­5
  • 30.­33
  • 34.­68
  • 40.­102
  • 40.­111
  • 54.­336
  • 54.­361
  • 54.­384
  • n.­267
  • n.­414
  • n.­510
  • g.­433
  • g.­1331
  • g.­1536
g.­859

Puṇya­ketu

Wylie:
  • bsod nams dpal
Tibetan:
  • བསོད་ནམས་དཔལ།
Sanskrit:
  • puṇya­ketu

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­861

Puṇya­parvata­tejas

Wylie:
  • bsod nams ri bo’i gzi brjid
Tibetan:
  • བསོད་ནམས་རི་བོའི་གཟི་བརྗིད།
Sanskrit:
  • puṇya­parvata­tejas

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­870

Puṇya­sumerūdgata

Wylie:
  • bsod nams ri bos ’phags pa
Tibetan:
  • བསོད་ནམས་རི་བོས་འཕགས་པ།
Sanskrit:
  • puṇya­sumerūdgata

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­872

Pūrva­praṇidhāna­saṃcodana­svara

Wylie:
  • sngon gyi smon lam yongs su bskul ba’i sgra
Tibetan:
  • སྔོན་གྱི་སྨོན་ལམ་ཡོངས་སུ་བསྐུལ་བའི་སྒྲ།
Sanskrit:
  • pūrva­praṇidhāna­saṃcodana­svara

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­883

Ralpachen

Wylie:
  • ral pa can
Tibetan:
  • རལ་པ་ཅན།
Sanskrit:
  • —

A king of Tibet, born circa 806, who reigned from 815 to 838. His formal name was Tritsuk Detsen (khri gtsug lde btsan).

Located in 3 passages in the translation:

  • i.­24
  • g.­552
  • g.­1281
g.­884

Rāmāvarānta

Wylie:
  • mi mo gya nom mchog
Tibetan:
  • མི་མོ་གྱ་ནོམ་མཆོག
Sanskrit:
  • rāmāvarānta

A land in South India.

Located in 4 passages in the translation:

  • i.­68-69
  • 3.­94
  • 4.­1
g.­895

Ratnabuddhi

Wylie:
  • rin po che’i blo
Tibetan:
  • རིན་པོ་ཆེའི་བློ།
Sanskrit:
  • ratnabuddhi

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­900

Ratnadhvaja

Wylie:
  • rin chen rgyal mtshan
Tibetan:
  • རིན་ཆེན་རྒྱལ་མཚན།
Sanskrit:
  • ratnadhvaja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­902

Ratnagarbha

Wylie:
  • rin po che’i snying po
Tibetan:
  • རིན་པོ་ཆེའི་སྙིང་པོ།
Sanskrit:
  • ratnagarbha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­914

Ratnanetra (the bodhisattva)

Wylie:
  • rin po che’i myig
Tibetan:
  • རིན་པོ་ཆེའི་མྱིག
Sanskrit:
  • ratnanetra

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­919

Ratnaprabha

Wylie:
  • rin po che’i ’od
  • rin chen ’od
Tibetan:
  • རིན་པོ་ཆེའི་འོད།
  • རིན་ཆེན་འོད།
Sanskrit:
  • ratnaprabha

A bodhisattva present in Śrāvastī (translated as rin po che’i ’od), and also the name of the forty-second buddha in a kalpa in the distant past (translated as rin chen ’od).

Located in 2 passages in the translation:

  • 1.­1
  • 37.­143
g.­933

Ratnaśrī

Wylie:
  • rin po che’i dpal
Tibetan:
  • རིན་པོ་ཆེའི་དཔལ།
Sanskrit:
  • ratnaśrī

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­938

Ratnatejas

Wylie:
  • rin chen gzi brjid
Tibetan:
  • རིན་ཆེན་གཟི་བརྗིད།
Sanskrit:
  • ratnatejas

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­941

Ratnavyūha

Wylie:
  • rin po che’i rgyan
Tibetan:
  • རིན་པོ་ཆེའི་རྒྱན།
Sanskrit:
  • ratnavyūha

A city in South India.

Located in 4 passages in the translation:

  • i.­93
  • 27.­54
  • 28.­1
  • g.­1442
g.­942

realm of desire

Wylie:
  • ’dod pa’i khams
Tibetan:
  • འདོད་པའི་ཁམས།
Sanskrit:
  • kāmadhātu

The worlds where beings are reborn through their karma, from the hells up to the Para­nirmita­vaśa­vartin paradise.

Located in 10 passages in the translation:

  • i.­4
  • i.­46
  • 10.­63
  • 12.­26
  • 24.­18
  • 54.­231
  • 54.­415
  • n.­1062
  • g.­445
  • g.­1235
g.­943

red lotus

Wylie:
  • pad mo
  • pad+mo
  • pad ma
  • pad+ma
Tibetan:
  • པད་མོ།
  • པདྨོ།
  • པད་མ།
  • པདྨ།
Sanskrit:
  • nalinī
  • padma

Nelumbo nucifera. The true lotus that has a central pericarp, while the “night lotus” and the “blue lotus” are actually lilies. Padma or nalinī refers to the red variety of the lotus, while the white lotus is called puṇḍarīka.

Located in 7 passages in the translation:

  • 11.­2
  • 21.­4
  • 28.­5
  • 43.­64
  • 54.­369
  • g.­659
  • g.­1532
g.­944

retention

Wylie:
  • gzungs
Tibetan:
  • གཟུངས།
Sanskrit:
  • dhāraṇī

According to context this term can also mean sentences or phrases for recitation that are said to hold the essence of a teaching or meaning. This term is also rendered in this translation as “dhāraṇī.”

Located in 60 passages in the translation:

  • i.­72-73
  • i.­104
  • 2.­36
  • 3.­59
  • 3.­64
  • 3.­73
  • 4.­7
  • 5.­14
  • 7.­3
  • 7.­13
  • 7.­20
  • 8.­1
  • 8.­9
  • 8.­14
  • 9.­49
  • 10.­15
  • 10.­29
  • 11.­13
  • 13.­14-15
  • 14.­19
  • 18.­7-8
  • 20.­31
  • 22.­2
  • 22.­25
  • 22.­30
  • 22.­46-47
  • 22.­51
  • 23.­8
  • 24.­2
  • 28.­1
  • 32.­1
  • 34.­35
  • 36.­130
  • 38.­75
  • 39.­12-13
  • 39.­32
  • 39.­34
  • 39.­41-42
  • 39.­56
  • 41.­5
  • 41.­80
  • 41.­97
  • 43.­60
  • 53.­19
  • 53.­22
  • 53.­40
  • 54.­40
  • 54.­199
  • 54.­348
  • 55.­3
  • n.­790-791
  • n.­1536
  • g.­287
g.­947

Roruka

Wylie:
  • ri dags gnas
Tibetan:
  • རི་དགས་གནས།
Sanskrit:
  • roruka

A town in South India.

Located in 3 passages in the translation:

  • i.­115
  • 50.­4
  • 51.­1
g.­949

Ṛṣabhendrarāja

Wylie:
  • khyu mchog gi dbang po’i rgyal po
Tibetan:
  • ཁྱུ་མཆོག་གི་དབང་པོའི་རྒྱལ་པོ།
Sanskrit:
  • ṛṣabhendrarāja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­953

Rucira­dhvaja

Wylie:
  • mdzes pa’i rgyal mtshan
Tibetan:
  • མཛེས་པའི་རྒྱལ་མཚན།
Sanskrit:
  • rucira­dhvaja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­959

Sāgara­ghoṣa

Wylie:
  • rgya mtsho’i dbyangs
Tibetan:
  • རྒྱ་མཚོའི་དབྱངས།
Sanskrit:
  • sāgara­ghoṣa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­961

Sāgara­megha

Wylie:
  • rgya mtsho’i sprin
Tibetan:
  • རྒྱ་མཚོའི་སྤྲིན།
Sanskrit:
  • sāgara­megha

A bhikṣu, the kalyāṇamitra of chapter 5.

Located in 7 passages in the translation:

  • i.­1
  • i.­69-70
  • 4.­35
  • 5.­2-3
  • 5.­19
g.­963

Sāgara­nigarjita­svara

Wylie:
  • rgya mtsho’i ’brug gi sgra
Tibetan:
  • རྒྱ་མཚོའི་འབྲུག་གི་སྒྲ།
Sanskrit:
  • sāgara­nigarjita­svara

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­965

Sāgara­tīra

Wylie:
  • rgya mtsho’i ngogs
Tibetan:
  • རྒྱ་མཚོའི་ངོགས།
Sanskrit:
  • sāgara­tīra

An area in the Laṅka region of South India.

Located in 3 passages in the translation:

  • i.­70
  • 5.­18
  • 6.­1
g.­970

Śailendra­rāja

Wylie:
  • ri’i dbang po’i rgyal po
Tibetan:
  • རིའི་དབང་པོའི་རྒྱལ་པོ།
Sanskrit:
  • śailendra­rāja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­971

Śailendra­rāja­saṃghaṭṭana­ghoṣa

Wylie:
  • ri dbang rgyal po ’thab pa’i dbyangs
Tibetan:
  • རི་དབང་རྒྱལ་པོ་འཐབ་པའི་དབྱངས།
Sanskrit:
  • śailendra­rāja­saṃghaṭṭana­ghoṣa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­973

Śakra

Wylie:
  • brgya byin
Tibetan:
  • བརྒྱ་བྱིན།
Sanskrit:
  • śakra

Also commonly known as Indra, he is the deity, called “lord of the devas,” who dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation is based on an etymology that śakra is an abbreviation of śata-kratu: one who has performed a hundred sacrifices. The highest Vedic sacrifice was the horse sacrifice, and there is a tradition that he became the lord of the gods through performing them.

Located in 35 passages in the translation:

  • 1.­47
  • 3.­50
  • 9.­31
  • 10.­8
  • 10.­65
  • 12.­15
  • 14.­5
  • 16.­8
  • 21.­45
  • 27.­17
  • 30.­40
  • 36.­22
  • 40.­83
  • 40.­89
  • 41.­85
  • 44.­57
  • 54.­71
  • 54.­90
  • 54.­232
  • 54.­284
  • 54.­334
  • 54.­338
  • 54.­347
  • 54.­352
  • 54.­369
  • 54.­373
  • n.­543
  • g.­36
  • g.­111
  • g.­279
  • g.­522
  • g.­762
  • g.­1338
  • g.­1415
  • g.­1533
g.­979

samādhi

Wylie:
  • ting nge ’dzin
Tibetan:
  • ཏིང་ངེ་འཛིན།
Sanskrit:
  • samādhi

Definition from the 84000 Glossary of Terms:

In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.

In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The Drajor Bamponyipa (sgra sbyor bam po gnyis pa) commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.

Located in 255 passages in the translation:

  • i.­66-67
  • i.­74
  • i.­77
  • i.­86-88
  • i.­94
  • i.­102-103
  • i.­108-109
  • i.­113
  • i.­119
  • 1.­3
  • 1.­5-6
  • 1.­14
  • 1.­36
  • 1.­41
  • 1.­44
  • 1.­48-49
  • 1.­51
  • 1.­53-55
  • 1.­58
  • 1.­69
  • 2.­1
  • 2.­12-13
  • 2.­24
  • 2.­26-28
  • 2.­31-36
  • 2.­53-54
  • 3.­16
  • 3.­18-19
  • 3.­50
  • 3.­60
  • 3.­63
  • 5.­1
  • 5.­4
  • 7.­3
  • 8.­2
  • 8.­5
  • 8.­7
  • 8.­9-10
  • 8.­16-17
  • 8.­34
  • 9.­1
  • 9.­3
  • 9.­44-49
  • 9.­51-52
  • 10.­15
  • 10.­29
  • 11.­13
  • 11.­17
  • 12.­1
  • 12.­8
  • 12.­30
  • 13.­15
  • 14.­13-14
  • 14.­21
  • 15.­16
  • 18.­7-8
  • 18.­19
  • 20.­31
  • 21.­3
  • 21.­33-36
  • 21.­56-59
  • 22.­1-2
  • 22.­5
  • 22.­7
  • 22.­25-26
  • 22.­30
  • 22.­40
  • 22.­46-51
  • 23.­6
  • 23.­18
  • 24.­1-2
  • 24.­12
  • 25.­5
  • 26.­1-2
  • 27.­29-37
  • 27.­39
  • 27.­48
  • 28.­14
  • 29.­5-6
  • 29.­18
  • 30.­4
  • 30.­16
  • 32.­1
  • 33.­7
  • 34.­1
  • 34.­3
  • 34.­8
  • 34.­72
  • 34.­74
  • 35.­2
  • 35.­5
  • 35.­12
  • 36.­4
  • 36.­11-12
  • 36.­17
  • 36.­32
  • 36.­49
  • 36.­130
  • 37.­1
  • 37.­3
  • 37.­9
  • 37.­26
  • 37.­70
  • 37.­101-102
  • 38.­9
  • 38.­54
  • 38.­56-64
  • 38.­68-70
  • 38.­75
  • 39.­32
  • 39.­34
  • 39.­56
  • 40.­170
  • 41.­5
  • 41.­80
  • 41.­97
  • 41.­135
  • 42.­18
  • 42.­24
  • 42.­27
  • 42.­33
  • 42.­50
  • 42.­97
  • 43.­6
  • 43.­43
  • 43.­49-51
  • 43.­60
  • 43.­62-64
  • 43.­224-230
  • 43.­243
  • 43.­258
  • 43.­278
  • 43.­280
  • 43.­282
  • 43.­321
  • 43.­324
  • 44.­6
  • 44.­25-26
  • 44.­28
  • 44.­41-42
  • 48.­2
  • 53.­19
  • 53.­40
  • 54.­8
  • 54.­40
  • 54.­53
  • 54.­56
  • 54.­107
  • 54.­144
  • 54.­199
  • 54.­210
  • 54.­253
  • 54.­331
  • 54.­341
  • 54.­345-346
  • 54.­348
  • 54.­360
  • 54.­397
  • 55.­3
  • 56.­44
  • 56.­98
  • 56.­108
  • n.­234
  • n.­432
  • n.­1060
  • n.­1203
  • n.­1345
  • n.­1377
  • n.­1440
  • n.­1514
  • n.­1705
  • g.­146
  • g.­173
  • g.­434
  • g.­653
  • g.­1042
  • g.­1325
g.­982

Samanta­bhadra

Wylie:
  • kun tu bzang po
Tibetan:
  • ཀུན་ཏུ་བཟང་པོ།
Sanskrit:
  • samanta­bhadra

Presently classed as one of the eight principal bodhisattvas, he is distinct from the primordial buddha with the same name in the Tibetan Nyingma tradition. He is prominent in the Gaṇḍa­vyūha, and also in The White Lotus of the Good Dharma (Toh 113, Saddharma­puṇḍarīka) and The White Lotus of Compassion Sūtra (Toh 111, Mahā­karuṇā­puṇḍarīka­sūtra).

Located in 72 passages in the translation:

  • s.­1
  • i.­5-6
  • i.­13
  • i.­22
  • i.­64
  • i.­67
  • i.­102
  • i.­104
  • i.­121
  • 1.­1
  • 2.­1
  • 2.­13
  • 2.­44
  • 36.­140
  • 37.­73
  • 37.­75-76
  • 37.­78-79
  • 37.­98-99
  • 37.­109-110
  • 37.­113
  • 39.­33
  • 56.­1-6
  • 56.­26-27
  • 56.­29-30
  • 56.­32
  • 56.­34-37
  • 56.­41-48
  • 56.­65
  • 56.­67-71
  • 56.­113
  • 56.­121
  • 56.­126
  • n.­62
  • n.­187
  • n.­259
  • n.­286
  • n.­1427
  • n.­1473
  • n.­1491
  • n.­1631
  • n.­2185
  • n.­2191
  • n.­2193
  • n.­2196
  • n.­2229
  • n.­2231
g.­985

Samanta­darśana­netra

Wylie:
  • kun nas lta ba’i myig
Tibetan:
  • ཀུན་ནས་ལྟ་བའི་མྱིག
Sanskrit:
  • samanta­darśana­netra

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­986

Samanta­dharma­dhātu­gagana­pratibhāsa­mukuṭa

Wylie:
  • chos kyi dbyings nam mkha’ kun nas snang ba’i cod pan
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས་ནམ་མཁའ་ཀུན་ནས་སྣང་བའི་ཅོད་པན།
Sanskrit:
  • samanta­dharma­dhātu­gagana­pratibhāsa­mukuṭa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­990

Samanta­gambhīra­śrī­vimala­prabhā

Wylie:
  • kun tu zab pa’i dpal dri ma med pa’i ’od
Tibetan:
  • ཀུན་ཏུ་ཟབ་པའི་དཔལ་དྲི་མ་མེད་པའི་འོད།
Sanskrit:
  • samanta­gambhīra­śrī­vimala­prabhā

A night goddess at the bodhimaṇḍa, the kalyāṇamitra of chapter 35.

Located in 6 passages in the translation:

  • i.­99-100
  • 34.­75
  • 35.­1
  • 35.­20
  • 35.­34
g.­1010

Samanta­prabha­śrī­tejas

Wylie:
  • kun nas ’od dpal gzi brjid
Tibetan:
  • ཀུན་ནས་འོད་དཔལ་གཟི་བརྗིད།
Sanskrit:
  • samanta­prabha­śrī­tejas

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1018

Samanta­sattva­trāṇojaḥ­śrī

Wylie:
  • sems can kun tu skyong ba’i gzi brjid dpal
Tibetan:
  • སེམས་ཅན་ཀུན་ཏུ་སྐྱོང་བའི་གཟི་བརྗིད་དཔལ།
Sanskrit:
  • samanta­sattva­trāṇojaḥ­śrī

A night goddess.

Located in 18 passages in the translation:

  • i.­101-102
  • 36.­144
  • 37.­1-2
  • 37.­4
  • 37.­6
  • 37.­11-14
  • 37.­34-35
  • 37.­130
  • 37.­162
  • 38.­1
  • n.­1434
  • n.­1438
g.­1022

Samanta­śrī­tejas

Wylie:
  • kun nas dpal gyi gzi brjid
Tibetan:
  • ཀུན་ནས་དཔལ་གྱི་གཟི་བརྗིད།
Sanskrit:
  • samanta­śrī­tejas

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1029

Samantāvabhāsa­ketu

Wylie:
  • kun nas snang ba’i dpal
Tibetan:
  • ཀུན་ནས་སྣང་བའི་དཔལ།
Sanskrit:
  • samantāvabhāsa­ketu

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1032

Samantāvabhāsodgata

Wylie:
  • kun tu snang bas ’phags pa
Tibetan:
  • ཀུན་ཏུ་སྣང་བས་འཕགས་པ།
Sanskrit:
  • samantāvabhāsodgata

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1034

Samanta­vairocana­mukuṭa

Wylie:
  • kun nas rnam par snang ba’i cod pan
Tibetan:
  • ཀུན་ནས་རྣམ་པར་སྣང་བའི་ཅོད་པན།
Sanskrit:
  • samanta­vairocana­mukuṭa

 A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1036

Samantāvaloka­buddhi

Wylie:
  • kun tu snang ba’i blo
Tibetan:
  • ཀུན་ཏུ་སྣང་བའི་བློ།
Sanskrit:
  • samantāvaloka­buddhi

A bodhisattva present in Śrāvastī. 

Located in 1 passage in the translation:

  • 1.­1
g.­1042

samāpatti

Wylie:
  • snyoms par ’jug pa
Tibetan:
  • སྙོམས་པར་འཇུག་པ།
Sanskrit:
  • samāpatti

One of the synonyms for the meditative state. The Tibetan translation interpreted it as sama-āpatti, which brings in the idea of “equal,” or “level,” whereas it may be intended as sam-āpatti, with a meaning similar to “samādhi” or “concentration,” but also to “completion.”

Located in 10 passages in the translation:

  • 36.­11
  • 43.­6
  • 43.­60
  • 44.­6
  • 54.­8
  • 54.­13
  • 54.­341
  • 54.­348
  • 54.­391
  • g.­1325
g.­1056

Samudgataśrī

Wylie:
  • kun tu ’phags pa’i dpal
Tibetan:
  • ཀུན་ཏུ་འཕགས་པའི་དཔལ།
Sanskrit:
  • samudgataśrī

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1070

Śāntendrarāja

Wylie:
  • zhi ba’i dbang po’i rgyal po
Tibetan:
  • ཞི་བའི་དབང་པོའི་རྒྱལ་པོ།
Sanskrit:
  • śāntendrarāja

A bodhisattva present in Śrāvastī. 

Located in 1 passage in the translation:

  • 1.­1
g.­1072

Śānti­prabha

Wylie:
  • zhi ba’i ’od
Tibetan:
  • ཞི་བའི་འོད།
Sanskrit:
  • śānti­prabha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1075

Sarasvatī

Wylie:
  • dbyangs dang ldan pa
Tibetan:
  • དབྱངས་དང་ལྡན་པ།
Sanskrit:
  • sarasvatī

The Indian goddess of eloquence and music. Also translated elsewhere as dbyangs can.

Located in 4 passages in the translation:

  • i.­72
  • 7.­13
  • 7.­20
  • 8.­1
g.­1082

Sarva­buddha­nirmāṇa­pratibhāsa­cūḍa

Wylie:
  • sangs rgyas thams cad kyi sprul pa snang ba’i gtsug phud
Tibetan:
  • སངས་རྒྱས་ཐམས་ཅད་ཀྱི་སྤྲུལ་པ་སྣང་བའི་གཙུག་ཕུད།
Sanskrit:
  • sarva­buddha­nirmāṇa­pratibhāsa­cūḍa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1083

Sarva­buddha­saṃbhūta­garbha­maṇi­mukuṭa

Wylie:
  • sangs rgyas thams cad yang dag par ’byung ba’i snying po
Tibetan:
  • སངས་རྒྱས་ཐམས་ཅད་ཡང་དག་པར་འབྱུང་བའི་སྙིང་པོ།
Sanskrit:
  • sarva­buddha­saṃbhūta­garbha­maṇi­mukuṭa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1085

Sarva­dharma­dhātu­sāgara­nigarjita­ghoṣa

Wylie:
  • chos rgya mtsho thams cad rab tu sgrog pa’i dbyangs
Tibetan:
  • ཆོས་རྒྱ་མཚོ་ཐམས་ཅད་རབ་ཏུ་སྒྲོག་པའི་དབྱངས།
Sanskrit:
  • sarva­dharma­dhātu­sāgara­nigarjita­ghoṣa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1086

Sarva­dharma­dhātu­spharaṇa­ghoṣa

Wylie:
  • chos kyi dbyings kun tu rgyas pa’i dbyangs
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས་ཀུན་ཏུ་རྒྱས་པའི་དབྱངས།
Sanskrit:
  • sarva­dharma­dhātu­spharaṇa­ghoṣa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1104

Sarva­jagad­duḥkha­praśāntyāśvāsana­ghoṣa

Wylie:
  • ’gro ba thams cad sdug bsngal rab tu zhi bar bya ba’i dbugs ’byin pa’i dbyangs
Tibetan:
  • འགྲོ་བ་ཐམས་ཅད་སྡུག་བསྔལ་རབ་ཏུ་ཞི་བར་བྱ་བའི་དབུགས་འབྱིན་པའི་དབྱངས།
Sanskrit:
  • sarva­jagad­duḥkha­praśāntyāśvāsana­ghoṣa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1105

Sarva­jagad­rakṣā­praṇidhāna­vīrya­prabhā

Wylie:
  • ’gro ba thams cad bsrung ba’i smon lam la brtson pa’i ’od
Tibetan:
  • འགྲོ་བ་ཐམས་ཅད་བསྲུང་བའི་སྨོན་ལམ་ལ་བརྩོན་པའི་འོད།
Sanskrit:
  • sarva­jagad­rakṣā­praṇidhāna­vīrya­prabhā

A night goddess at the bodhimaṇḍa.

Located in 15 passages in the translation:

  • i.­105-106
  • 40.­178
  • 41.­1-2
  • 41.­4
  • 41.­6-8
  • 41.­20-21
  • 41.­99
  • 41.­137
  • 42.­1
  • n.­1630
g.­1107

Sarvākāśa­talāsaṃbheda­vijñapti­maṇi­ratna­vibhūṣita­cūḍa

Wylie:
  • nam mkha’i dbyings thams cad tha myi dad par rnam par dmyigs pa’i rin chen rgyal pos brgyan pa’i gtsug phud
Tibetan:
  • ནམ་མཁའི་དབྱིངས་ཐམས་ཅད་ཐ་མྱི་དད་པར་རྣམ་པར་དམྱིགས་པའི་རིན་ཆེན་རྒྱལ་པོས་བརྒྱན་པའི་གཙུག་ཕུད།
Sanskrit:
  • sarvākāśa­talāsaṃbheda­vijñapti­maṇi­ratna­vibhūṣita­cūḍa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1109

Sarva­loka­dhātūdgata­mukuṭa

Wylie:
  • ’jig rten thams cad las mngon par ’phags pa’i cod pan
Tibetan:
  • འཇིག་རྟེན་ཐམས་ཅད་ལས་མངོན་པར་འཕགས་པའི་ཅོད་པན།
Sanskrit:
  • sarva­loka­dhātūdgata­mukuṭa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1112

Sarva­māra­maṇḍala­pramardaṇa­ghoṣa

Wylie:
  • bdud kyi dkyil ’khor thams cad rab tu ’dul ba’i dbyangs
Tibetan:
  • བདུད་ཀྱི་དཀྱིལ་འཁོར་ཐམས་ཅད་རབ་ཏུ་འདུལ་བའི་དབྱངས།
Sanskrit:
  • sarva­māra­maṇḍala­pramardaṇa­ghoṣa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1115

Sarva­nagara­rakṣā­saṃbhava­tejaḥ­śrī

Wylie:
  • grong khyer thams cad bsrung ba ’byung ba’i gzi brjid dpal
Tibetan:
  • གྲོང་ཁྱེར་ཐམས་ཅད་བསྲུང་བ་འབྱུང་བའི་གཟི་བརྗིད་དཔལ།
Sanskrit:
  • sarva­nagara­rakṣā­saṃbhava­tejaḥ­śrī

A night goddess in Bodhgaya.

Located in 11 passages in the translation:

  • i.­103-104
  • 38.­91
  • 39.­1-3
  • 39.­5
  • 39.­44
  • 39.­57
  • 39.­68
  • g.­304
g.­1116

Sarva­praṇidhāna­sāgara­nirghoṣa­maṇi­rāja­cūḍa

Wylie:
  • smon lam rgya mtsho thams cad rab tu sgrog pa’i rin chen rgyal po’i gtsug phud
Tibetan:
  • སྨོན་ལམ་རྒྱ་མཚོ་ཐམས་ཅད་རབ་ཏུ་སྒྲོག་པའི་རིན་ཆེན་རྒྱལ་པོའི་གཙུག་ཕུད།
Sanskrit:
  • sarva­praṇidhāna­sāgara­nirghoṣa­maṇi­rāja­cūḍa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1127

Sarva­sattva­kuśala­mūla­nigarjita­svara

Wylie:
  • sems can kun gyi dge ba’i rtsa ba rab tu sgrog pa’i sgra
Tibetan:
  • སེམས་ཅན་ཀུན་གྱི་དགེ་བའི་རྩ་བ་རབ་ཏུ་སྒྲོག་པའི་སྒྲ།
Sanskrit:
  • sarva­sattva­kuśala­mūla­nigarjita­svara

A bodhisattva present in Śrāvastī. 

Located in 1 passage in the translation:

  • 1.­1
g.­1132

Sarva­tathāgata­dharma­cakra­nirghoṣa­cūḍa

Wylie:
  • de bzhin gshegs pa thams cad kyi chos kyi ’khor lo sgrog pa’i gtsug phud
Tibetan:
  • དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་ཆོས་ཀྱི་འཁོར་ལོ་སྒྲོག་པའི་གཙུག་ཕུད།
Sanskrit:
  • sarva­tathāgata­dharma­cakra­nirghoṣa­cūḍa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1133

Sarva­tathāgata­prabhā­maṇḍala­pramuñcana­maṇi­ratna­nigarjita­cūḍa

Wylie:
  • de bzhin gshegs pa thams cad kyi ’od kyi dkyil ’khor rab tu ’gyed pa’i nor bu rin chen ’brug sgra’i gtsug phud
Tibetan:
  • དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་འོད་ཀྱི་དཀྱིལ་འཁོར་རབ་ཏུ་འགྱེད་པའི་ནོར་བུ་རིན་ཆེན་འབྲུག་སྒྲའི་གཙུག་ཕུད།
Sanskrit:
  • sarva­tathāgata­prabhā­maṇḍala­pramuñcana­maṇi­ratna­nigarjita­cūḍa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1136

Sarva­tathāgata­siṃhāsana­saṃpratiṣṭhita­maṇi­mukuṭa

Wylie:
  • de bzhin gshegs pa thams cad kyi seng ge’i khri ’dzin pa’i cod pan
Tibetan:
  • དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་སེང་གེའི་ཁྲི་འཛིན་པའི་ཅོད་པན།
Sanskrit:
  • sarva­tathāgata­siṃhāsana­saṃpratiṣṭhita­maṇi­mukuṭa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1137

Sarva­tathāgata­vikurvita­pratibhāsa­dhvaja­maṇi­rāja­jāla­saṃchādita­cūḍa

Wylie:
  • de bzhin gshegs pa thams cad rnam par ’phrul pa snang ba’i rgyal mtshan dang rin po che’i rgyal po’i dra bas kun nas yog pa’i gtsug phud
Tibetan:
  • དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་རྣམ་པར་འཕྲུལ་པ་སྣང་བའི་རྒྱལ་མཚན་དང་རིན་པོ་ཆེའི་རྒྱལ་པོའི་དྲ་བས་ཀུན་ནས་ཡོག་པའི་གཙུག་ཕུད།
Sanskrit:
  • sarva­tathāgata­vikurvita­pratibhāsa­dhvaja­maṇi­rāja­jāla­saṃchādita­cūḍa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1139

Sarva­tryadhva­nāma­cakra­nirghoṣa­cūḍa

Wylie:
  • dus gsum gyi mying thams cad rab tu sgrog pa’i gtsug phud
Tibetan:
  • དུས་གསུམ་གྱི་མྱིང་ཐམས་ཅད་རབ་ཏུ་སྒྲོག་པའི་གཙུག་ཕུད།
Sanskrit:
  • sarva­tryadhva­nāma­cakra­nirghoṣa­cūḍa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1144

Sarva­vṛkṣpraphullana­sukha­saṃvāsā

Wylie:
  • shing thams cad kyi me tog rgyas par bde bar gnas pa
Tibetan:
  • ཤིང་ཐམས་ཅད་ཀྱི་མེ་ཏོག་རྒྱས་པར་བདེ་བར་གནས་པ།
Sanskrit:
  • sarva­vṛkṣpraphullana­sukha­saṃvāsā

A goddess of the night at the bodhimaṇḍa.

Located in 10 passages in the translation:

  • i.­104-105
  • 39.­43
  • 40.­1-3
  • 40.­25
  • 40.­158
  • 40.­165
  • 40.­179
g.­1151

Sattvottara­jñānin

Wylie:
  • brtan pa dam pa’i ye shes
Tibetan:
  • བརྟན་པ་དམ་པའི་ཡེ་ཤེས།
Sanskrit:
  • sattvottara­jñānin

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1160

Śikṣānanda

Wylie:
  • dga’ ba
Tibetan:
  • དགའ་བ།
Sanskrit:
  • śikṣānanda

652−710 ᴄᴇ. He went from Khotan to China, where he translated the Avataṃsaka Sūtra. The Tibetan should be bslab pa dga’ ba but translates only the nanda half of the name.

Located in 8 passages in the translation:

  • i.­18-19
  • i.­36
  • i.­56
  • c.­5
  • n.­38
  • n.­537
  • n.­1380
g.­1161

Śilpābhijña

Wylie:
  • bzo mngon par shes pa
Tibetan:
  • བཟོ་མངོན་པར་ཤེས་པ།
Sanskrit:
  • śilpābhijña

A head merchant’s son.

Located in 6 passages in the translation:

  • i.­111-112
  • 46.­2
  • 47.­1-2
  • 47.­27
g.­1166

Siṃha­vijṛmbhitā

Wylie:
  • seng ge rnam par bsgyings pa
Tibetan:
  • སེང་གེ་རྣམ་པར་བསྒྱིངས་པ།
Sanskrit:
  • siṃha­vijṛmbhitā

A bhikṣuṇī, the kalyāṇamitra of chapter 27.

Located in 45 passages in the translation:

  • i.­91-92
  • 26.­10
  • 27.­1-2
  • 27.­8-44
  • 27.­55
  • n.­1199
  • g.­545
g.­1175

Śivarāgra

Wylie:
  • zhi ’dzin mchog
Tibetan:
  • ཞི་འཛིན་མཆོག
Sanskrit:
  • śivarāgra

A brahmin, the kalyāṇamitra of chapter 52.

Located in 6 passages in the translation:

  • i.­116-117
  • 51.­3
  • 52.­1-2
  • 52.­5
g.­1179

Smṛtimat

Wylie:
  • dran pa dang ldan pa
Tibetan:
  • དྲན་པ་དང་ལྡན་པ།
Sanskrit:
  • smṛtimat

A deva in Trāyastriṃśa.

Located in 2 passages in the translation:

  • 44.­79
  • 45.­1
g.­1188

soul

Wylie:
  • srog
Tibetan:
  • སྲོག
Sanskrit:
  • prāṇa

Located in 2 passages in the translation:

  • 1.­1
  • 34.­34
g.­1190

śramaṇa

Wylie:
  • dge sbyong
Tibetan:
  • དགེ་སྦྱོང་།
Sanskrit:
  • śramaṇa

A renunciate who lives his life as a mendicant. In Buddhist contexts the term usually refers to a Buddhist monk, although it can also designate a renunciant practitioner from other spiritual traditions. The epithet Great Śramaṇa is often applied the Buddha.

The common phrase “śramaṇas and brahmins” sometimes refers to Buddhist practitioners but can also mean any religious practitioners, the brahmins being the settled hereditary priestly caste following the ancient Vedic practices while the śramaṇas are the itinerant followers (often of kṣatriya caste) of the newer, non-Vedic spiritual trends.

Located in 5 passages in the translation:

  • 2.­56
  • 31.­6
  • 34.­34
  • 54.­410
  • c.­15
g.­1191

Śramaṇa­maṇḍala

Wylie:
  • dge sbyong gi dkyil ’khor
Tibetan:
  • དགེ་སྦྱོང་གི་དཀྱིལ་འཁོར།
Sanskrit:
  • śramaṇa­maṇḍala

A land in South India.

Located in 2 passages in the translation:

  • 14.­26
  • 15.­2
g.­1194

Śrāvastī

Wylie:
  • mnyan du yod pa
Tibetan:
  • མཉན་དུ་ཡོད་པ།
Sanskrit:
  • śrāvastī

Śrāvastī (Pali: Sāvatthi) was the capital of the kingdom of Kosala in the Ganges plains to the west of Magadha and was incorporated into Magadha in the fourth century ʙᴄᴇ. The area is now the Awadh or Oudh region of Uttar Pradesh. The Buddha Śākyamuni spent twenty-four monsoon retreats there at Jetavana. Also translated as mnyan yod.

Located in 160 passages in the translation:

  • s.­1
  • i.­5
  • i.­66
  • 1.­1
  • g.­5
  • g.­18
  • g.­52
  • g.­64
  • g.­130
  • g.­132
  • g.­137
  • g.­140
  • g.­141
  • g.­161
  • g.­198
  • g.­200
  • g.­201
  • g.­208
  • g.­211
  • g.­217
  • g.­218
  • g.­244
  • g.­248
  • g.­264
  • g.­273
  • g.­274
  • g.­282
  • g.­288
  • g.­289
  • g.­290
  • g.­320
  • g.­326
  • g.­343
  • g.­364
  • g.­383
  • g.­390
  • g.­392
  • g.­393
  • g.­396
  • g.­399
  • g.­412
  • g.­448
  • g.­450
  • g.­455
  • g.­456
  • g.­459
  • g.­478
  • g.­498
  • g.­511
  • g.­532
  • g.­548
  • g.­549
  • g.­550
  • g.­556
  • g.­558
  • g.­569
  • g.­572
  • g.­576
  • g.­578
  • g.­579
  • g.­581
  • g.­588
  • g.­589
  • g.­616
  • g.­630
  • g.­632
  • g.­638
  • g.­655
  • g.­670
  • g.­674
  • g.­678
  • g.­688
  • g.­709
  • g.­724
  • g.­731
  • g.­738
  • g.­751
  • g.­754
  • g.­761
  • g.­784
  • g.­790
  • g.­818
  • g.­823
  • g.­848
  • g.­852
  • g.­853
  • g.­859
  • g.­861
  • g.­870
  • g.­872
  • g.­895
  • g.­900
  • g.­902
  • g.­914
  • g.­919
  • g.­933
  • g.­938
  • g.­949
  • g.­953
  • g.­959
  • g.­963
  • g.­970
  • g.­971
  • g.­985
  • g.­986
  • g.­1010
  • g.­1022
  • g.­1029
  • g.­1032
  • g.­1034
  • g.­1036
  • g.­1056
  • g.­1070
  • g.­1072
  • g.­1082
  • g.­1083
  • g.­1085
  • g.­1086
  • g.­1104
  • g.­1107
  • g.­1109
  • g.­1112
  • g.­1116
  • g.­1127
  • g.­1132
  • g.­1133
  • g.­1136
  • g.­1137
  • g.­1139
  • g.­1151
  • g.­1260
  • g.­1282
  • g.­1283
  • g.­1286
  • g.­1292
  • g.­1303
  • g.­1319
  • g.­1347
  • g.­1368
  • g.­1378
  • g.­1380
  • g.­1391
  • g.­1399
  • g.­1412
  • g.­1425
  • g.­1475
  • g.­1479
  • g.­1481
  • g.­1483
  • g.­1484
  • g.­1487
  • g.­1488
  • g.­1504
  • g.­1505
  • g.­1507
  • g.­1513
  • g.­1514
  • g.­1517
  • g.­1521
  • g.­1544
g.­1200

Śrīmati

Wylie:
  • dpal gyi blo gros ma
Tibetan:
  • དཔལ་གྱི་བློ་གྲོས་མ།
Sanskrit:
  • śrīmati

A girl, one of the two kalyāṇamitras in Chapter 53.

Located in 7 passages in the translation:

  • i.­117-118
  • 52.­4
  • 53.­1-2
  • 53.­14
  • 53.­41
g.­1203

Śrīsaṃbhava

Wylie:
  • dpal ’byung
Tibetan:
  • དཔལ་འབྱུང་།
Sanskrit:
  • śrīsaṃbhava

A boy, one of the two kalyāṇamitras in Chapter 53.

Located in 7 passages in the translation:

  • i.­117-118
  • 52.­4
  • 53.­1-2
  • 53.­14
  • 53.­41
g.­1209

Śroṇāparānta

Wylie:
  • shu ma phyi ma’i mtha’
Tibetan:
  • ཤུ་མ་ཕྱི་མའི་མཐའ།
Sanskrit:
  • śroṇāparānta

A region in South India.

Located in 3 passages in the translation:

  • i.­92
  • 26.­10
  • 27.­1
g.­1212

Sthāvarā

Wylie:
  • brtan ma
Tibetan:
  • བརྟན་མ།
Sanskrit:
  • sthāvarā

An earth goddess at the bodhimaṇḍa.

Located in 10 passages in the translation:

  • i.­97-98
  • 32.­15
  • 33.­1-2
  • 33.­4-6
  • 33.­13
  • 34.­1
g.­1215

strengths

Wylie:
  • stobs
Tibetan:
  • སྟོབས།
Sanskrit:
  • bala

See “ten strengths.”

Located in 37 passages in the translation:

  • 1.­3
  • 2.­31
  • 8.­5
  • 8.­7
  • 9.­48
  • 11.­12
  • 13.­15
  • 14.­13
  • 15.­16
  • 16.­36
  • 22.­32
  • 34.­47
  • 36.­14
  • 36.­50
  • 36.­131
  • 37.­46
  • 38.­49
  • 39.­7
  • 40.­32
  • 41.­71
  • 41.­80
  • 42.­9
  • 42.­29-31
  • 42.­49
  • 42.­52
  • 43.­29
  • 43.­60
  • 44.­38
  • 53.­19
  • 54.­348
  • 56.­1
  • n.­487
  • n.­1422
  • n.­1526
  • g.­1325
g.­1220

Śubhapāraṃgama

Wylie:
  • dge ba’i pha rol tu phyin pa
Tibetan:
  • དགེ་བའི་ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • śubhapāraṃgama

A town in South India.

Located in 3 passages in the translation:

  • i.­94
  • 28.­20
  • 29.­1
g.­1229

Sucandra

Wylie:
  • zla ba bzang po
Tibetan:
  • ཟླ་བ་བཟང་པོ།
Sanskrit:
  • sucandra

A householder, the kalyāṇamitra in chapter 50.

Located in 6 passages in the translation:

  • i.­114-115
  • 49.­5
  • 50.­1-2
  • 50.­5
g.­1231

Sudarśana

Wylie:
  • lta na sdug pa
Tibetan:
  • ལྟ་ན་སྡུག་པ།
Sanskrit:
  • sudarśana

A bhikṣu, the kalyāṇamitra of chapter 14.

Located in 11 passages in the translation:

  • i.­78-79
  • 13.­17
  • 14.­2-3
  • 14.­6-8
  • 14.­10
  • 14.­28
  • 15.­1
g.­1237

Sudhana

Wylie:
  • nor bzang
  • nor bzangs
Tibetan:
  • ནོར་བཟང་།
  • ནོར་བཟངས།
Sanskrit:
  • sudhana

The son of a prominent upāsaka, he is the main protagonist of the Gaṇḍavyūha Sūtra.

Located in 519 passages in the translation:

  • s.­1
  • i.­1
  • i.­3
  • i.­5-6
  • i.­9
  • i.­11
  • i.­23
  • i.­40-41
  • i.­49-50
  • i.­61
  • i.­68-121
  • 3.­28
  • 3.­30-31
  • 3.­33-37
  • 3.­39
  • 3.­77
  • 3.­79-80
  • 3.­91
  • 3.­95
  • 4.­1
  • 4.­5
  • 4.­37
  • 5.­1
  • 5.­3
  • 5.­19
  • 6.­1
  • 6.­13
  • 6.­15
  • 6.­28
  • 7.­1
  • 7.­3-5
  • 7.­10
  • 7.­13
  • 7.­22
  • 8.­1-2
  • 8.­16-17
  • 8.­36
  • 9.­1
  • 9.­3-4
  • 9.­6-9
  • 9.­11
  • 9.­13-45
  • 9.­48
  • 9.­51-52
  • 10.­1
  • 10.­16
  • 10.­24
  • 10.­32
  • 10.­64
  • 10.­67
  • 11.­1
  • 11.­3-5
  • 11.­8
  • 11.­10-12
  • 11.­15-16
  • 11.­19
  • 12.­1-2
  • 12.­4
  • 12.­6
  • 12.­8
  • 12.­18
  • 12.­27-28
  • 12.­30-31
  • 12.­34
  • 13.­1-5
  • 13.­8-9
  • 13.­11-12
  • 13.­14
  • 13.­18
  • 14.­1
  • 14.­7-8
  • 14.­27-28
  • 15.­1
  • 15.­4
  • 15.­11
  • 15.­18-19
  • 16.­1
  • 16.­10
  • 16.­12
  • 16.­16-17
  • 16.­21
  • 16.­35
  • 16.­42
  • 16.­44
  • 17.­1
  • 17.­7
  • 17.­9
  • 17.­11
  • 17.­23
  • 17.­25-26
  • 18.­1-5
  • 18.­21
  • 19.­1-4
  • 19.­26
  • 20.­1-2
  • 20.­4
  • 20.­9
  • 20.­11-12
  • 20.­16-17
  • 20.­19
  • 20.­21-25
  • 20.­33
  • 21.­1
  • 21.­3-4
  • 21.­13
  • 21.­16-21
  • 21.­57
  • 21.­61
  • 22.­1
  • 22.­5
  • 22.­7-8
  • 22.­20
  • 22.­23-24
  • 22.­26-28
  • 22.­47
  • 22.­49-50
  • 22.­54
  • 23.­1-3
  • 23.­20
  • 24.­1-2
  • 24.­20
  • 25.­1
  • 25.­4
  • 25.­16
  • 26.­1
  • 26.­3-4
  • 26.­11
  • 27.­1
  • 27.­3
  • 27.­9
  • 27.­44
  • 27.­47-48
  • 27.­55
  • 28.­1
  • 28.­5
  • 28.­7
  • 28.­10-11
  • 28.­15
  • 28.­21
  • 29.­1
  • 29.­6
  • 29.­20-22
  • 30.­1
  • 30.­3-5
  • 30.­7
  • 30.­17
  • 30.­19-20
  • 30.­43
  • 30.­45
  • 31.­1
  • 31.­5
  • 31.­8
  • 31.­16
  • 32.­1
  • 32.­3-4
  • 32.­6-8
  • 32.­16
  • 33.­1
  • 33.­4-5
  • 33.­13
  • 34.­1
  • 34.­10
  • 34.­42
  • 34.­44-45
  • 34.­64
  • 34.­76
  • 34.­87
  • 35.­1
  • 35.­20
  • 35.­34
  • 36.­1
  • 36.­3
  • 36.­39
  • 36.­42
  • 36.­53-54
  • 36.­145
  • 37.­1-3
  • 37.­11
  • 37.­14
  • 37.­34
  • 37.­130-131
  • 37.­162
  • 38.­1
  • 38.­4-5
  • 38.­47
  • 38.­51
  • 38.­79-80
  • 38.­92
  • 38.­103
  • 39.­1
  • 39.­3
  • 39.­5
  • 39.­26
  • 39.­44
  • 39.­56
  • 39.­68
  • 40.­1-3
  • 40.­6
  • 40.­22
  • 40.­158
  • 40.­165
  • 40.­179
  • 41.­1-2
  • 41.­6-7
  • 41.­20-21
  • 41.­99
  • 41.­137
  • 42.­1
  • 42.­42
  • 42.­55
  • 42.­91
  • 42.­132
  • 43.­1
  • 43.­4
  • 43.­8
  • 43.­15
  • 43.­26-27
  • 43.­30-31
  • 43.­49-50
  • 43.­64
  • 43.­331
  • 44.­1
  • 44.­3
  • 44.­21-24
  • 44.­27
  • 44.­29
  • 44.­38-39
  • 44.­68
  • 44.­80
  • 45.­1-2
  • 45.­13
  • 46.­1-2
  • 47.­1
  • 47.­27
  • 48.­1
  • 48.­5
  • 49.­1
  • 49.­6
  • 50.­1
  • 50.­5
  • 51.­1
  • 51.­4
  • 52.­1
  • 52.­5
  • 53.­1-2
  • 53.­14
  • 53.­41
  • 54.­1
  • 54.­3
  • 54.­6
  • 54.­14
  • 54.­70-73
  • 54.­84
  • 54.­91
  • 54.­122
  • 54.­133
  • 54.­148-150
  • 54.­162-164
  • 54.­166
  • 54.­170-171
  • 54.­173
  • 54.­183
  • 54.­187-195
  • 54.­197
  • 54.­201
  • 54.­208
  • 54.­322
  • 54.­324
  • 54.­328-329
  • 54.­353
  • 54.­360
  • 54.­378
  • 54.­380-381
  • 54.­383
  • 54.­387-391
  • 54.­395-398
  • 54.­400-401
  • 54.­404
  • 54.­407
  • 54.­419-420
  • 55.­1-3
  • 56.­1-2
  • 56.­5
  • 56.­29
  • 56.­43-47
  • 56.­65
  • 56.­67-69
  • 56.­134-135
  • n.­405
  • n.­1267
  • n.­1318
  • n.­1435
  • n.­1441
  • n.­1544
  • n.­2028
  • n.­2159
  • g.­678
  • g.­1269
g.­1243

sugata

Wylie:
  • bde bar gshegs pa
Tibetan:
  • བདེ་བར་གཤེགས་པ།
Sanskrit:
  • sugata

Definition from the 84000 Glossary of Terms:

One of the standard epithets of the buddhas. A recurrent explanation offers three different meanings for su- that are meant to show the special qualities of “accomplishment of one’s own purpose” (svārthasampad) for a complete buddha. Thus, the Sugata is “well” gone, as in the expression su-rūpa (“having a good form”); he is gone “in a way that he shall not come back,” as in the expression su-naṣṭa-jvara (“a fever that has utterly gone”); and he has gone “without any remainder” as in the expression su-pūrṇa-ghaṭa (“a pot that is completely full”). According to Buddhaghoṣa, the term means that the way the Buddha went (Skt. gata) is good (Skt. su) and where he went (Skt. gata) is good (Skt. su).

Located in 70 passages in the translation:

  • 1.­71
  • 1.­74
  • 1.­84
  • 1.­115
  • 2.­23
  • 2.­41-42
  • 2.­44-45
  • 2.­51
  • 3.­56
  • 18.­14
  • 28.­15
  • 34.­70
  • 35.­21
  • 35.­23
  • 35.­32
  • 36.­49
  • 36.­91
  • 36.­95
  • 36.­99
  • 36.­103
  • 36.­123
  • 37.­135
  • 37.­137
  • 37.­141
  • 37.­148
  • 37.­150
  • 37.­158
  • 38.­82-83
  • 39.­48
  • 39.­50
  • 39.­52
  • 39.­67
  • 40.­46
  • 40.­120
  • 40.­168
  • 40.­174
  • 41.­13
  • 41.­42
  • 41.­63
  • 41.­100
  • 41.­111-112
  • 41.­114
  • 41.­117
  • 42.­92
  • 42.­115
  • 43.­42
  • 43.­114
  • 43.­135
  • 43.­204
  • 43.­232
  • 43.­305
  • 54.­34
  • 54.­40
  • 54.­58
  • 54.­85-86
  • 54.­161
  • 54.­164-165
  • 54.­177
  • 54.­180
  • 56.­75
  • c.­2
  • n.­190
  • n.­1392
  • n.­1814
g.­1245

Sugrīva

Wylie:
  • mgul legs pa
Tibetan:
  • མགུལ་ལེགས་པ།
Sanskrit:
  • sugrīva

A mountain in South India.

Located in 3 passages in the translation:

  • i.­68
  • 3.­94
  • 4.­1
g.­1248

Sukhāvatī

Wylie:
  • bde ba yod pa
  • bde ba can
Tibetan:
  • བདེ་བ་ཡོད་པ།
  • བདེ་བ་ཅན།
Sanskrit:
  • sukhāvatī

The realm of the Buddha Amitābha, also known as Amitāyus, which was first described in the Sukhāvatīvyūha Sūtra (Toh 115, The Display of the Pure Land of Sukhāvatī).

Located in 5 passages in the translation:

  • i.­10
  • 8.­29
  • 56.­128
  • g.­48
  • g.­815
g.­1251

Sumanāmukha

Wylie:
  • yid bzang po’i sgo
  • yid bde ba mngon du ’gyur ba
Tibetan:
  • ཡིད་བཟང་པོའི་སྒོ།
  • ཡིད་བདེ་བ་མངོན་དུ་འགྱུར་བ།
Sanskrit:
  • sumanāmukha

A town and region in South India in chapters 53 and 55. In chapter 53 it is translated as yid bzang po’i sgo, and in chapter 55 as yi bde ba mngon du ’gyur ba.

Located in 5 passages in the translation:

  • i.­120
  • 52.­4
  • 53.­1
  • 55.­1-2
g.­1254

Sumeru

Wylie:
  • ri rab
Tibetan:
  • རི་རབ།
Sanskrit:
  • sumeru

Definition from the 84000 Glossary of Terms:

According to ancient Buddhist cosmology, this is the great mountain forming the axis of the universe. At its summit is Sudarśana, home of Śakra and his thirty-two gods, and on its flanks live the asuras. The mount has four sides facing the cardinal directions, each of which is made of a different precious stone. Surrounding it are several mountain ranges and the great ocean where the four principal island continents lie: in the south, Jambudvīpa (our world); in the west, Godānīya; in the north, Uttarakuru; and in the east, Pūrvavideha. Above it are the abodes of the desire realm gods. It is variously referred to as Meru, Mount Meru, Sumeru, and Mount Sumeru.

Located in 55 passages in the translation:

  • i.­4
  • i.­46
  • 1.­11
  • 1.­17
  • 1.­47
  • 2.­36
  • 5.­13
  • 7.­9
  • 14.­6
  • 20.­12
  • 21.­15
  • 22.­28
  • 33.­8
  • 34.­65
  • 34.­68-69
  • 34.­72
  • 36.­73
  • 37.­36
  • 37.­52
  • 37.­67
  • 37.­115
  • 37.­134
  • 37.­157
  • 39.­26-28
  • 39.­36-38
  • 39.­48
  • 40.­53
  • 40.­86
  • 40.­139
  • 41.­21
  • 41.­74
  • 42.­46
  • 43.­59
  • 43.­172
  • 44.­69
  • 53.­38
  • 54.­252
  • 54.­382
  • 56.­30
  • n.­504
  • n.­985
  • n.­1179
  • n.­1805
  • g.­231
  • g.­522
  • g.­736
  • g.­747
  • g.­973
  • g.­1238
  • g.­1338
g.­1257

Sumukha

Wylie:
  • sgo bzang po
Tibetan:
  • སྒོ་བཟང་པོ།
Sanskrit:
  • sumukha

A city in South India.

Located in 4 passages in the translation:

  • i.­79
  • 14.­26
  • 15.­2
  • 15.­4
g.­1260

Sunetra (the bodhisattva)

Wylie:
  • bzang po’i myig
  • bzang po’i mig
Tibetan:
  • བཟང་པོའི་མྱིག
  • བཟང་པོའི་མིག
Sanskrit:
  • sunetra

A bodhisattva present with the Buddha at Śrāvastī in chapter 1.

Located in 1 passage in the translation:

  • 1.­1
g.­1271

Suprabha

Wylie:
  • ’od bzang po
Tibetan:
  • འོད་བཟང་པོ།
Sanskrit:
  • suprabha

In chapter 21 it is the name of a city in the south of India. It is also the name of a forest in another world in the distant past during the kalpa of that name. The name means “excellent light.”

Located in 13 passages in the translation:

  • i.­85-86
  • 20.­32
  • 21.­2-4
  • 21.­10
  • 21.­29
  • 21.­31
  • 21.­36
  • 21.­38
  • 22.­1
  • 41.­43
g.­1274

Supratiṣṭhita

Wylie:
  • shin tu brtan pa
Tibetan:
  • ཤིན་ཏུ་བརྟན་པ།
Sanskrit:
  • supratiṣṭhita

A bhikṣu, the kalyāṇamitra of chapter 6.

Located in 13 passages in the translation:

  • i.­70-71
  • 5.­18
  • 6.­1-3
  • 6.­6
  • 6.­9-10
  • 6.­12-13
  • 6.­15
  • 6.­28
g.­1280

Surendrābhā

Wylie:
  • lha dbang ’od
Tibetan:
  • ལྷ་དབང་འོད།
Sanskrit:
  • surendrābhā

The kalyāṇamitra of chapter 45, a goddess of the Trāyastriṃśa paradise.

Located in 6 passages in the translation:

  • i.­109-110
  • 44.­79
  • 45.­1-2
  • 45.­13
g.­1281

Surendrabodhi

Wylie:
  • su ren+t+ra bo d+hi
  • su ren+d+ra bo d+hi
Tibetan:
  • སུ་རེནྟྲ་བོ་དྷི།
  • སུ་རེནྡྲ་བོ་དྷི།
Sanskrit:
  • surendrabodhi

Surendrabodhi came to Tibet during reign of King Ralpachen (ral pa can, r. 815–38 ᴄᴇ). He is listed as the translator of forty-three texts and was one of the small group of paṇḍitas responsible for the Mahāvyutpatti Sanskrit–Tibetan dictionary.

Located in 4 passages in the translation:

  • i.­24
  • i.­33
  • c.­1
  • c.­5
g.­1282

Sūrya­dhvaja

Wylie:
  • nyi ma’i rgyal mtshan
Tibetan:
  • ཉི་མའི་རྒྱལ་མཚན།
Sanskrit:
  • sūrya­dhvaja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1283

Sūrya­garbha

Wylie:
  • nyi ma’i snying po
Tibetan:
  • ཉི་མའི་སྙིང་པོ།
Sanskrit:
  • sūrya­garbha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1286

Sūrya­prabha

Wylie:
  • nyi ma’i ’od
Tibetan:
  • ཉི་མའི་འོད།
Sanskrit:
  • sūrya­prabha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1292

Sūryottara­jñānin

Wylie:
  • nyi ma dam pa’i ye shes
Tibetan:
  • ཉི་མ་དམ་པའི་ཡེ་ཤེས།
Sanskrit:
  • sūryottara­jñānin

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1296

Sutejomaṇḍala­rati­śrī

Wylie:
  • gzi brjid kyi dkyil ’khor bzang pos dga’ ba’i dpal
Tibetan:
  • གཟི་བརྗིད་ཀྱི་དཀྱིལ་འཁོར་བཟང་པོས་དགའ་བའི་དཔལ།
Sanskrit:
  • sutejomaṇḍala­rati­śrī

The forest goddess of Lumbinī and the kalyāṇamitra of chapter 42.

Located in 12 passages in the translation:

  • i.­106-107
  • 41.­136
  • 42.­2-5
  • 42.­42
  • 42.­91
  • 42.­106
  • 42.­132
  • 43.­1
g.­1303

Suvilokita­netra

Wylie:
  • shin tu rnam par lta ba’i myig
Tibetan:
  • ཤིན་ཏུ་རྣམ་པར་ལྟ་བའི་མྱིག
Sanskrit:
  • suvilokita­netra

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1314

Tai Situpa

Wylie:
  • ta’i si tu pa
Tibetan:
  • ཏའི་སི་ཏུ་པ།
Sanskrit:
  • —

A Chinese title, meaning “Great Preceptor.” It was conferred by the Chinese emperor in 1407 on Chökyi Gyaltsen (chos kyi rgyal mtshan), a prominent Karma Kagyü lama. Following his death there have been recognitions of continuous rebirths up to the present time.

Located in 3 passages in the translation:

  • i.­31
  • n.­2254
  • g.­255
g.­1316

Tāreśvararāja

Wylie:
  • skar ma’i dbang phyug rgyal po
Tibetan:
  • སྐར་མའི་དབང་ཕྱུག་རྒྱལ་པོ།
Sanskrit:
  • tāreśvararāja

A buddha in an eastern realm.

Located in 2 passages in the translation:

  • 8.­18
  • g.­1380
g.­1317

Tashi Wangchuk

Wylie:
  • bkra shis dbang phyug
Tibetan:
  • བཀྲ་ཤིས་དབང་ཕྱུག
Sanskrit:
  • —

An editor of the Degé version of the Gaṇḍa­vyūha.

Located in 3 passages in the translation:

  • i.­26
  • i.­33
  • c.­14
g.­1318

tathāgata

Wylie:
  • de bzhin gshegs pa
Tibetan:
  • དེ་བཞིན་གཤེགས་པ།
Sanskrit:
  • tathāgata

A title of for a buddha. Gata, although literally meaning “gone,” is a past-passive participle used to describe a state or condition of existence. As buddhahood is indescribable it means “one who is thus.”

Located in 677 passages in the translation:

  • i.­69
  • i.­107
  • i.­114
  • 1.­1-5
  • 1.­10-15
  • 1.­17
  • 1.­19
  • 1.­21
  • 1.­23
  • 1.­25
  • 1.­27
  • 1.­29-40
  • 1.­45
  • 1.­48-49
  • 1.­51
  • 1.­53-58
  • 1.­157
  • 1.­160
  • 2.­1
  • 2.­3-5
  • 2.­12-13
  • 2.­27-28
  • 2.­30-31
  • 2.­33-38
  • 2.­54-56
  • 3.­1
  • 3.­5
  • 3.­9
  • 3.­15-18
  • 3.­21-23
  • 4.­7-9
  • 4.­11-12
  • 4.­14-17
  • 4.­19-21
  • 4.­23-27
  • 4.­31
  • 4.­34
  • 5.­2
  • 5.­4-5
  • 5.­9-10
  • 5.­12
  • 5.­15
  • 5.­17
  • 6.­1
  • 6.­14
  • 6.­20
  • 6.­23
  • 6.­25
  • 7.­6
  • 7.­17
  • 8.­2
  • 8.­9
  • 8.­12
  • 8.­14-15
  • 8.­17-31
  • 8.­33-34
  • 9.­1
  • 9.­5
  • 9.­11-12
  • 9.­22-31
  • 9.­38-39
  • 9.­41
  • 10.­20-21
  • 10.­24-26
  • 10.­40
  • 10.­44
  • 10.­55
  • 11.­7
  • 11.­12
  • 11.­14
  • 11.­17
  • 12.­22-23
  • 13.­1
  • 13.­11
  • 13.­13
  • 14.­4
  • 14.­11
  • 14.­13-14
  • 14.­18-19
  • 14.­25
  • 15.­8
  • 17.­3
  • 17.­12
  • 17.­22-23
  • 18.­9-10
  • 18.­12
  • 18.­14-16
  • 18.­18-19
  • 19.­12-13
  • 19.­21-22
  • 22.­7
  • 22.­10-15
  • 22.­28-29
  • 22.­31-32
  • 22.­38
  • 22.­41
  • 22.­49
  • 23.­11-12
  • 24.­1
  • 24.­16
  • 26.­3
  • 26.­8-9
  • 27.­10
  • 27.­49
  • 27.­52-53
  • 28.­1
  • 28.­15-18
  • 28.­20
  • 29.­4-13
  • 29.­15-18
  • 30.­1
  • 30.­4
  • 30.­11
  • 31.­5
  • 31.­9
  • 31.­11
  • 31.­14
  • 32.­8
  • 33.­1
  • 33.­7-11
  • 34.­34-35
  • 34.­38
  • 34.­65-66
  • 34.­68
  • 34.­70-72
  • 34.­74
  • 35.­2
  • 35.­5-7
  • 35.­18
  • 35.­31
  • 36.­3
  • 36.­8-10
  • 36.­12
  • 36.­14
  • 36.­16-17
  • 36.­35
  • 36.­41-42
  • 36.­78
  • 36.­142-144
  • 37.­10
  • 37.­35
  • 37.­49
  • 37.­52-65
  • 37.­67
  • 37.­69
  • 37.­71-72
  • 37.­78
  • 37.­83
  • 37.­96
  • 37.­98-105
  • 37.­108-110
  • 37.­113-128
  • 38.­6-7
  • 38.­9
  • 38.­15-16
  • 38.­38
  • 38.­44
  • 38.­49
  • 38.­53-65
  • 38.­68-71
  • 38.­73-77
  • 39.­4-5
  • 39.­7
  • 39.­10
  • 39.­12
  • 39.­16
  • 39.­18-22
  • 39.­25-29
  • 39.­31-38
  • 39.­49
  • 39.­51
  • 40.­7-10
  • 40.­21
  • 40.­23-25
  • 40.­31
  • 40.­48-49
  • 40.­52
  • 40.­60
  • 40.­68
  • 40.­92
  • 40.­153
  • 40.­158
  • 40.­177-178
  • 41.­1
  • 41.­3
  • 41.­5
  • 41.­21-22
  • 41.­30
  • 41.­42-43
  • 41.­61-63
  • 41.­66-67
  • 41.­71
  • 41.­75-76
  • 41.­78-79
  • 41.­84-89
  • 41.­91-98
  • 41.­112
  • 41.­136
  • 42.­3-5
  • 42.­8
  • 42.­10-11
  • 42.­14-15
  • 42.­21
  • 42.­24
  • 42.­26-28
  • 42.­30
  • 42.­33
  • 42.­38-40
  • 42.­53
  • 42.­56
  • 42.­64-65
  • 42.­73
  • 42.­92
  • 42.­94
  • 42.­96-97
  • 42.­100
  • 42.­103-105
  • 42.­109
  • 42.­130
  • 43.­4-6
  • 43.­13
  • 43.­30
  • 43.­33
  • 43.­39
  • 43.­42
  • 43.­51
  • 43.­60-61
  • 43.­63
  • 43.­114-116
  • 43.­174
  • 43.­177
  • 43.­180
  • 43.­200
  • 43.­202
  • 43.­205
  • 43.­218-220
  • 43.­223
  • 43.­225
  • 43.­229
  • 43.­231-232
  • 43.­234
  • 43.­236
  • 43.­243
  • 43.­249-255
  • 43.­258-279
  • 43.­282
  • 43.­284
  • 43.­287
  • 43.­297-298
  • 44.­4
  • 44.­6-9
  • 44.­13-15
  • 44.­17
  • 44.­19
  • 44.­22-26
  • 44.­31
  • 44.­38
  • 44.­46
  • 44.­49-50
  • 44.­56
  • 44.­60
  • 44.­62
  • 44.­64
  • 44.­66-67
  • 44.­71
  • 44.­73
  • 44.­75
  • 44.­77-78
  • 45.­3
  • 45.­5-10
  • 49.­3
  • 53.­16
  • 53.­19
  • 54.­2-6
  • 54.­10
  • 54.­182
  • 54.­198-200
  • 54.­244
  • 54.­259
  • 54.­263
  • 54.­265
  • 54.­267
  • 54.­291
  • 54.­299
  • 54.­318
  • 54.­329-330
  • 54.­332
  • 54.­347
  • 54.­349
  • 54.­356-359
  • 54.­361
  • 54.­370
  • 54.­377
  • 54.­397
  • 54.­405
  • 54.­408-410
  • 54.­413
  • 54.­415
  • 54.­417-418
  • 56.­1-7
  • 56.­10-12
  • 56.­14-15
  • 56.­17-18
  • 56.­35-37
  • 56.­40
  • 56.­42
  • 56.­45
  • 56.­47
  • 56.­49
  • 56.­54-55
  • 56.­57-58
  • 56.­65
  • 56.­70
  • c.­15
  • n.­68
  • n.­220
  • n.­356
  • n.­759
  • n.­791
  • n.­1241
  • n.­1326
  • n.­1331
  • n.­1404
  • n.­1422
  • n.­1491
  • n.­1514
  • n.­1520
  • n.­1524
  • n.­1526
  • n.­1532
  • n.­1558
  • n.­1639
  • n.­1701
  • n.­1734
  • n.­1816
  • n.­1829
  • n.­1832
  • n.­1983
  • n.­2010
  • n.­2176
  • n.­2193
  • n.­2224
  • g.­1138
  • g.­1140
  • g.­1325
  • g.­1526
g.­1319

Tathāgata­kula­gotrodgata

Wylie:
  • de bzhin gshegs pa’i rgyud kyi gdung gis ’phags pa
Tibetan:
  • དེ་བཞིན་གཤེགས་པའི་རྒྱུད་ཀྱི་གདུང་གིས་འཕགས་པ།
Sanskrit:
  • tathāgata­kula­gotrodgata

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1324

ten good actions

Wylie:
  • dge ba bcu’i las
Tibetan:
  • དགེ་བ་བཅུའི་ལས།
Sanskrit:
  • daśa­kuśala­karma

Abstaining from killing, taking what is not given, sexual misconduct, lying, uttering divisive talk, speaking harsh words, gossiping, covetousness, ill will, and wrong views.

Located in 6 passages in the translation:

  • 20.­28
  • 37.­40
  • 40.­55
  • 54.­333
  • 54.­377
  • c.­13
g.­1325

ten strengths

Wylie:
  • stobs bcu
Tibetan:
  • སྟོབས་བཅུ།
Sanskrit:
  • daśabala

The ten strengths of a tathāgata are (1) the knowledge of what is possible and not possible, (2) the knowledge of the ripening of karma, (3) the knowledge of the variety of aspirations, (4) the knowledge of the variety of natures, (5) the knowledge of the levels of capabilities, (6) the knowledge of the destinations of all paths, (7) the knowledge of dhyāna, liberation, samādhi, samāpatti, and so on, (8) the knowledge of remembering past lives, (9) the knowledge of deaths and rebirths, and (10) the knowledge of the cessation of defilements.

Located in 34 passages in the translation:

  • 1.­33
  • 2.­32-34
  • 4.­16
  • 5.­17
  • 8.­33
  • 11.­5
  • 12.­1
  • 12.­12
  • 12.­20
  • 14.­17
  • 17.­3
  • 17.­12
  • 20.­1
  • 22.­48
  • 22.­52
  • 30.­3
  • 34.­9
  • 34.­35
  • 36.­39
  • 36.­96
  • 36.­135
  • 37.­103
  • 37.­134
  • 40.­13
  • 40.­23
  • 41.­5
  • 42.­118
  • 43.­5
  • 44.­4
  • 45.­11
  • n.­724
  • g.­1215
g.­1326

Tenpa Tsering

Wylie:
  • bstan pa tshe ring
Tibetan:
  • བསྟན་པ་ཚེ་རིང་།
Sanskrit:
  • —

(1678–1738). King of Degé.

Located in 2 passages in the translation:

  • i.­31
  • c.­13
g.­1332

three realms

Wylie:
  • khams gsum
Tibetan:
  • ཁམས་གསུམ།
Sanskrit:
  • traidhātuka

The three realms that contain all the various kinds of existence in saṃsāra: the desire realm, the form realm, and the formless realm.

Located in 30 passages in the translation:

  • 1.­130
  • 3.­41
  • 3.­51
  • 5.­2
  • 9.­45
  • 15.­18
  • 17.­7
  • 22.­52
  • 36.­13
  • 38.­7-8
  • 38.­87
  • 39.­40
  • 40.­4
  • 41.­51
  • 41.­71
  • 43.­199
  • 53.­7
  • 53.­19
  • 54.­105
  • 54.­120
  • 54.­204
  • 54.­232
  • 54.­299
  • 54.­383
  • 56.­123
  • n.­1080
  • n.­1945
  • g.­268
  • g.­446
g.­1333

thunderbolt

Wylie:
  • rdo rje
Tibetan:
  • རྡོ་རྗེ།
Sanskrit:
  • vajra

The word vajra refers to the “thunderbolt,” the indestructible and irresistible weapon that first appears in Indian literature in the hand of the Vedic deity Indra. The word vajra is also used for “diamond.”

Located in 12 passages in the translation:

  • i.­62
  • 3.­74
  • 32.­14
  • 33.­1
  • 40.­13
  • 40.­81
  • 41.­71
  • 54.­101
  • 56.­6
  • g.­522
  • g.­973
  • g.­1402
g.­1338

Trāyastriṃśa

Wylie:
  • sum cu rtsa gsum pa
Tibetan:
  • སུམ་ཅུ་རྩ་གསུམ་པ།
Sanskrit:
  • trāyastriṃśa
  • tridaśaloka
  • tridaśa

The paradise of Śakra, also known as Indra, on the summit of Sumeru. The names means “Thirty-Three,” from the thirty-three principal deities that dwell there.

Located in 21 passages in the translation:

  • i.­4-5
  • i.­46
  • i.­109-111
  • 10.­13
  • 16.­8
  • 26.­5
  • 27.­3
  • 27.­7
  • 27.­17
  • 44.­36
  • 44.­79
  • 45.­1
  • 46.­1
  • n.­504
  • n.­1147
  • n.­1156
  • g.­1179
  • g.­1280
g.­1340

Trisong Detsen

Wylie:
  • khri srong lde btsan
Tibetan:
  • ཁྲི་སྲོང་ལྡེ་བཙན།
Sanskrit:
  • —

King of Tibet who reigned circa 742/55–798/804 ᴄᴇ.

Located in 3 passages in the translation:

  • i.­24
  • g.­552
  • g.­618
g.­1347

Tryadhvāvabhāsa­buddhi

Wylie:
  • dus gsum snang ba’i blo
Tibetan:
  • དུས་གསུམ་སྣང་བའི་བློ།
Sanskrit:
  • tryadhvāvabhāsa­buddhi

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1348

Tushun

Wylie:
  • thu thu zhun
Tibetan:
  • ཐུ་ཐུ་ཞུན།
Sanskrit:
  • —

Also written Dushun (557–640). The first patriarch of the Huayan School, which is based on the Avataṃsaka Sūtra.

Located in 1 passage in the translation:

  • c.­6
g.­1353

Üpa Sangyé Bum

Wylie:
  • dbus pa sangs rgyas ’bum
Tibetan:
  • དབུས་པ་སངས་རྒྱས་འབུམ།
Sanskrit:
  • —

A scholar of Narthang (1270–1355) also known as Üpa Losal (dbus pa blo gsal). He was a student of Chomden Rikpai Raltri (bcom ldan rig pa'i ral gri) and worked on the gathering of translations and compiling of the contents of the earliest Kangyurs. Lotsawa Chokden (q.v.) was one of his students.

Located in 1 passage in the translation:

  • c.­6
g.­1355

upādhyāya

Wylie:
  • mkhan po
Tibetan:
  • མཁན་པོ།
Sanskrit:
  • upādhyāya

In India, a person’s particular preceptor within the monastic tradition, guiding that person for the taking of full vows and the maintenance of conduct and practice. The Tibetan translation mkhan po has also come to mean “a learned scholar,” the equivalent of a paṇḍita, but that is not the intended meaning in the sūtras.

Located in 4 passages in the translation:

  • 3.­12
  • 3.­15
  • c.­1
  • g.­515
g.­1357

upāsaka

Wylie:
  • dge bsnyen
Tibetan:
  • དགེ་བསྙེན།
Sanskrit:
  • upāsaka

A male who has taken the layperson’s vows.

Located in 18 passages in the translation:

  • i.­49
  • i.­68
  • 3.­25-26
  • 54.­373
  • g.­178
  • g.­443
  • g.­676
  • g.­680
  • g.­863
  • g.­879
  • g.­1183
  • g.­1185
  • g.­1234
  • g.­1237
  • g.­1253
  • g.­1440
  • g.­1543
g.­1359

upāsikā

Wylie:
  • dge bsnyen ma
Tibetan:
  • དགེ་བསྙེན་མ།
Sanskrit:
  • upāsikā

A female who has taken the layperson’s vows.

Located in 62 passages in the translation:

  • i.­49
  • i.­74-75
  • i.­80
  • i.­86-87
  • 3.­25
  • 3.­27
  • 9.­50
  • 10.­12-13
  • 10.­15-17
  • 10.­24
  • 10.­67
  • 15.­17
  • 16.­9-13
  • 16.­21-22
  • 16.­36
  • 16.­39
  • 16.­42
  • 16.­44
  • 21.­60
  • 22.­4-7
  • 22.­16-21
  • 22.­23-24
  • 22.­28
  • 22.­48-51
  • 22.­54
  • 23.­1
  • 54.­373
  • g.­15
  • g.­125
  • g.­179
  • g.­242
  • g.­443
  • g.­615
  • g.­681
  • g.­824
  • g.­1196
  • g.­1217
  • g.­1244
  • g.­1250
  • g.­1270
g.­1368

Utpalanetra

Wylie:
  • ut+pa la’i myig
Tibetan:
  • ཨུཏྤ་ལའི་མྱིག
Sanskrit:
  • utpalanetra

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1378

Vairocana­dhvaja

Wylie:
  • rnam par snang ba’i rgyal mtshan
Tibetan:
  • རྣམ་པར་སྣང་བའི་རྒྱལ་མཚན།
Sanskrit:
  • vairocana­dhvaja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1380

Vairocana­garbha

Wylie:
  • rnam par snang ba’i snying po
Tibetan:
  • རྣམ་པར་སྣང་བའི་སྙིང་པོ།
Sanskrit:
  • vairocana­garbha

The name of a bodhisattva in the presence of the Buddha at Śrāvastī, and also the name of a bodhisattva seen by Muktaka in the buddha realm of the Buddha Tāreśvararāja in the east.

Located in 2 passages in the translation:

  • 1.­1
  • 8.­18
g.­1389

Vairocana­rakṣita

Wylie:
  • bai ro tsa na rak+Shi ta
Tibetan:
  • བཻ་རོ་ཙ་ན་རཀྵི་ཏ།
Sanskrit:
  • vairocana­rakṣita

Eighth-century Tibetan master and translator, usually referred to simply as Vairocana or Bairotsana.

Located in 4 passages in the translation:

  • i.­32-33
  • c.­5
  • n.­2233
g.­1391

Vairocana­śrī

Wylie:
  • rnam par snang ba’i dpal
Tibetan:
  • རྣམ་པར་སྣང་བའི་དཔལ།
Sanskrit:
  • vairocana­śrī

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1399

Vairocanottara­jñānin

Wylie:
  • rnam par snang ba dam pa’i ye shes
Tibetan:
  • རྣམ་པར་སྣང་བ་དམ་པའི་ཡེ་ཤེས།
Sanskrit:
  • vairocanottara­jñānin

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1402

vajra

Wylie:
  • rdo rje
Tibetan:
  • རྡོ་རྗེ།
Sanskrit:
  • vajra

The word vajra refers to the “thunderbolt,” the indestructible and irresistible weapon that first appears in Indian literature in the hand of the Vedic deity Indra. The word vajra is also used for “diamond.”

Located in 57 passages in the translation:

  • i.­62
  • 1.­7
  • 1.­11
  • 1.­15
  • 1.­17
  • 1.­21
  • 1.­24
  • 1.­32
  • 1.­76
  • 1.­93
  • 2.­33-34
  • 2.­36
  • 3.­58
  • 8.­2
  • 9.­29
  • 9.­31
  • 10.­6
  • 11.­1
  • 12.­8
  • 12.­32
  • 14.­3
  • 14.­25
  • 20.­5
  • 22.­22
  • 22.­32
  • 27.­4
  • 27.­40
  • 34.­74
  • 36.­12
  • 38.­43
  • 39.­7
  • 42.­21
  • 42.­46
  • 42.­79
  • 43.­102
  • 44.­30
  • 47.­6
  • 53.­26
  • 54.­33
  • 54.­210
  • 54.­284
  • 56.­1
  • n.­369
  • n.­443
  • n.­488
  • n.­506
  • n.­705
  • n.­1041
  • n.­1409
  • n.­1724
  • n.­1869
  • g.­45
  • g.­411
  • g.­1333
  • g.­1414
  • g.­1415
g.­1412

Vajranetra

Wylie:
  • rdo rje’i myig
Tibetan:
  • རྡོ་རྗེའི་མྱིག
Sanskrit:
  • vajranetra

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1414

vajrapāṇi

Wylie:
  • lag na rdo rje
Tibetan:
  • ལག་ན་རྡོ་རྗེ།
Sanskrit:
  • vajrapāṇi

These vajra wielders are like the Vajrapāṇi who was the yakṣa that acted as the Buddha’s bodyguard. In the Mantrayāna there appeared the bodhisattva named Vajrapāṇi.

Located in 2 passages in the translation:

  • 3.­1
  • 27.­40
g.­1415

Vajrapāṇi

Wylie:
  • lag na rdo rje
Tibetan:
  • ལག་ན་རྡོ་རྗེ།
Sanskrit:
  • vajrapāṇi

In the sūtra tradition, Vajrapāṇi was a yakṣa who acted as the Buddha Śākyamuni’s bodyguard. Also identified as being a manifestation of Śakra and could appear as a number of vajrapāṇis to guard the Buddha. With the advent of the Mantrayāna he is a bodhisattva. Also a euphemism for Indra or a group of vajra-wielding deities in Indra’s realm.

Located in 3 passages in the translation:

  • 9.­15
  • 36.­31
  • g.­1414
g.­1422

Vajrāsana

Wylie:
  • rdo rje gdan pa
Tibetan:
  • རྡོ་རྗེ་གདན་པ།
Sanskrit:
  • vajrāsana

This is Amoghavajra, Vajrāsana the younger (eleventh century), who was the successor of Vajrāsana the elder. They were both the abbots of the Vajrāsana Monastery in what is now Bodhgaya. His teachings are important in the Sakya tradition.

Located in 2 passages in the translation:

  • c.­7
  • g.­172
g.­1425

Vajrottara­jñānin

Wylie:
  • rdo rje dam pa’i ye shes
Tibetan:
  • རྡོ་རྗེ་དམ་པའི་ཡེ་ཤེས།
Sanskrit:
  • vajrottara­jñānin

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1430

Vartanaka

Wylie:
  • ’tsho ba
Tibetan:
  • འཚོ་བ།
Sanskrit:
  • vartanaka

A town in Magadha.

Located in 3 passages in the translation:

  • i.­112
  • 47.­26
  • 48.­1
g.­1435

Vāsantī

Wylie:
  • dpyid dang ldan pa
Tibetan:
  • དཔྱིད་དང་ལྡན་པ།
Sanskrit:
  • vāsantī

A night goddess.

Located in 12 passages in the translation:

  • i.­98-99
  • 33.­12
  • 34.­3
  • 34.­9-10
  • 34.­42
  • 34.­64-65
  • 34.­76
  • 34.­87
  • 35.­1
g.­1437

Vaśavartin

Wylie:
  • dbang sgyur
Tibetan:
  • དབང་སྒྱུར།
Sanskrit:
  • vaśavartin

“Mastery.” The highest paradise in the desire realm, so named because the inhabitants have power over the emanations of others. Also called Para­nirmita­vaśa­vartin.

Located in 5 passages in the translation:

  • 12.­11
  • 27.­7
  • 54.­334
  • 54.­338
  • g.­800
g.­1442

Vasumitrā

Wylie:
  • lha’i bshes gnyen
Tibetan:
  • ལྷའི་བཤེས་གཉེན།
Sanskrit:
  • vasumitrā

An courtesan in Ratnavyūha.

Located in 14 passages in the translation:

  • i.­92-93
  • 27.­54
  • 28.­1-5
  • 28.­7
  • 28.­11-12
  • 28.­15
  • 28.­21
  • g.­1253
g.­1447

Veṣṭhila

Wylie:
  • nan khugs
Tibetan:
  • ནན་ཁུགས།
Sanskrit:
  • veṣṭhila

A householder, the kalyāṇamitra of chapter 29.

Located in 10 passages in the translation:

  • i.­18
  • i.­93-94
  • 28.­20
  • 29.­1
  • 29.­3
  • 29.­6
  • 29.­22
  • 30.­1
  • g.­1377
g.­1475

Vikurvita­prabha

Wylie:
  • rnam par ’phrul pa’i ’od
Tibetan:
  • རྣམ་པར་འཕྲུལ་པའི་འོད།
Sanskrit:
  • vikurvita­prabha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1479

Vimala­buddhi

Wylie:
  • dri ma myed pa’i blo
Tibetan:
  • དྲི་མ་མྱེད་པའི་བློ།
Sanskrit:
  • vimala­buddhi

A bodhisattva present in Śrāvastī.

Located in 2 passages in the translation:

  • 1.­1
  • n.­60
g.­1481

Vimala­dhvaja

Wylie:
  • dri myed rgyal mtshan
  • rgyal mtshan dri ma med pa
Tibetan:
  • དྲི་མྱེད་རྒྱལ་མཚན།
  • རྒྱལ་མཚན་དྲི་མ་མེད་པ།
Sanskrit:
  • vimala­dhvaja

In chapter 1 it is the name of one of the bodhisattvas in the presence of the Buddha at Śrāvastī (translated as dri myed rgyal mtshan). In chapter 44 it is the name of a bodhisattva in another world in the distant past (translated as rgyal mtshan dri ma med pa).

Located in 3 passages in the translation:

  • 1.­1
  • 44.­70-71
g.­1483

Vimala­netra

Wylie:
  • dri ma myed pa’i myig
  • mig dri ma med pa
Tibetan:
  • དྲི་མ་མྱེད་པའི་མྱིག
  • མིག་དྲི་མ་མེད་པ།
Sanskrit:
  • vimala­netra

In chapter 1, dri ma myed pa’i myig is the name of a bodhisattva present with the Buddha Śākyamuni in Śrāvastī; in chapter 43, mig dri ma med pa is the name of the precious minister of a cakravartin.

Located in 2 passages in the translation:

  • 1.­1
  • 43.­244
g.­1484

Vimala­prabha

Wylie:
  • dri ma myed pa’i ’od
Tibetan:
  • དྲི་མ་མྱེད་པའི་འོད།
Sanskrit:
  • vimala­prabha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1487

Vimala­tejaḥ­prabha

Wylie:
  • gzi brjid dri ma myed pa’i ’od
Tibetan:
  • གཟི་བརྗིད་དྲི་མ་མྱེད་པའི་འོད།
Sanskrit:
  • vimala­tejaḥ­prabha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1488

Vimala­tejas

Wylie:
  • dri ma myed pa’i gzi brjid
Tibetan:
  • དྲི་མ་མྱེད་པའི་གཟི་བརྗིད།
Sanskrit:
  • vimala­tejas

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1491

Vimalottara­jñānin

Wylie:
  • dri myed dam pa’i ye shes
Tibetan:
  • དྲི་མྱེད་དམ་པའི་ཡེ་ཤེས།
Sanskrit:
  • vimalottara­jñānin

A bodhisattva.

Located in 1 passage in the translation:

  • 1.­1
g.­1496

vipaśyanā

Wylie:
  • lhag mthong
Tibetan:
  • ལྷག་མཐོང་།
Sanskrit:
  • vipaśyanā

Insight meditation.

Located in 5 passages in the translation:

  • 54.­13
  • 54.­242
  • 54.­348
  • 54.­381
  • 56.­1
g.­1504

Virajadhvaja

Wylie:
  • rdul myed rgyal mtshan
Tibetan:
  • རྡུལ་མྱེད་རྒྱལ་མཚན།
Sanskrit:
  • virajadhvaja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1505

Virajaprabha

Wylie:
  • rdul dang bral ba’i ’od
Tibetan:
  • རྡུལ་དང་བྲལ་བའི་འོད།
Sanskrit:
  • virajaprabha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1507

Virajottara­jñānin

Wylie:
  • rdul myed dam pa’i ye shes
Tibetan:
  • རྡུལ་མྱེད་དམ་པའི་ཡེ་ཤེས།
Sanskrit:
  • virajottara­jñānin

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1513

Viśālabuddhi

Wylie:
  • yangs pa’i blo
Tibetan:
  • ཡངས་པའི་བློ།
Sanskrit:
  • viśālabuddhi

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1514

Viśeṣodgata

Wylie:
  • khyad par gyis ’phags pa
Tibetan:
  • ཁྱད་པར་གྱིས་འཕགས་པ།
Sanskrit:
  • viśeṣodgata

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1517

Viśuddhabuddhi

Wylie:
  • rnam par sangs rgyas pa’i blo
Tibetan:
  • རྣམ་པར་སངས་རྒྱས་པའི་བློ།
Sanskrit:
  • viśuddhabuddhi

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1521

Viśuddhanetra

Wylie:
  • rnam par dag pa’i myig
Tibetan:
  • རྣམ་པར་དག་པའི་མྱིག
Sanskrit:
  • viśuddhanetra

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1524

Viśvāmitra

Wylie:
  • kun gyi bshes gnyen
Tibetan:
  • ཀུན་གྱི་བཤེས་གཉེན།
Sanskrit:
  • viśvāmitra

In chapter 44 it is the name of one of the future buddhas of this kalpa. It is also the name of the kalyāṇamitra in chapter 46, the teacher of children.

Located in 6 passages in the translation:

  • i.­110-111
  • 44.­63
  • 45.­12
  • 46.­1-2
g.­1532

white lotus

Wylie:
  • pun da ri ka
Tibetan:
  • པུན་ད་རི་ཀ
Sanskrit:
  • puṇḍarīka

Nelumbo nucifera. The white variant of the red lotus, which is otherwise the same species.

Located in 13 passages in the translation:

  • 1.­10
  • 16.­5
  • 21.­4
  • 21.­11
  • 27.­3
  • 28.­5
  • 32.­4
  • 43.­64
  • 43.­146
  • 54.­210
  • 54.­324
  • 54.­369
  • g.­943
g.­1534

yakṣa

Wylie:
  • gnod sbyin
Tibetan:
  • གནོད་སྦྱིན།
Sanskrit:
  • yakṣa

A class of supernatural beings, often represented as the attendants of the god of wealth, although the term is also applied to spirits. Although they are generally portrayed as benevolent, the Tibetan translation means “harm giver,” as they are also capable of causing harm.

Located in 58 passages in the translation:

  • 2.­26
  • 2.­54
  • 3.­1
  • 3.­22
  • 5.­15
  • 6.­9
  • 7.­6
  • 7.­11
  • 7.­13-15
  • 8.­12
  • 9.­15
  • 9.­31
  • 10.­13
  • 12.­18
  • 14.­5
  • 15.­2-3
  • 16.­38
  • 16.­41
  • 21.­54
  • 22.­8
  • 22.­13
  • 22.­28
  • 23.­7
  • 24.­5
  • 25.­10
  • 26.­5
  • 27.­19
  • 27.­48-49
  • 28.­13
  • 30.­40
  • 36.­24
  • 36.­34
  • 37.­5
  • 38.­20
  • 38.­65
  • 40.­146
  • 41.­61
  • 42.­56
  • 42.­60
  • 42.­75
  • 42.­80
  • 43.­115
  • 54.­71
  • 54.­339
  • 54.­347
  • 54.­369
  • 54.­373
  • 54.­393
  • 56.­89
  • n.­506
  • g.­809
  • g.­1401
  • g.­1414
  • g.­1415
g.­1536

Yama

Wylie:
  • gshin rje
Tibetan:
  • གཤིན་རྗེ།
Sanskrit:
  • yama

The lord of death, who judges the dead and rules over the hells; the realm of Yama is synonymous with the world of the pretas.

Located in 22 passages in the translation:

  • 2.­54
  • 7.­16
  • 9.­31
  • 10.­13
  • 11.­8
  • 20.­9
  • 23.­7
  • 26.­6
  • 30.­41
  • 36.­27
  • 37.­5
  • 37.­8
  • 42.­60
  • 54.­335
  • 54.­384
  • 56.­30
  • n.­266
  • n.­414
  • g.­856
  • g.­1533
  • g.­1535
  • g.­1537
g.­1544

Yaśodgata

Wylie:
  • grags pas ’phags pa
Tibetan:
  • གྲགས་པས་འཕགས་པ།
Sanskrit:
  • yaśodgata

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1547

Yeshé Dé

Wylie:
  • ye shes sde
Tibetan:
  • ཡེ་ཤེས་སྡེ།
Sanskrit:
  • —

Chief editor of the translation program based in Samyé Monastery from the late eighth to early ninth century in Tibet. He was from the Nanam (sna nam) clan, and so is often called Nanam Yeshé Dé.

Located in 3 passages in the translation:

  • i.­24
  • c.­1
  • n.­2225
g.­1548

yojana

Wylie:
  • dpag tshad
Tibetan:
  • དཔག་ཚད།
Sanskrit:
  • yojana

The longest unit of distance in classical India. The lack of a uniform standard for the smaller units means that there is no precise equivalent, especially as its theoretical length tended to increase over time. Therefore it can mean between four and ten miles.

Located in 17 passages in the translation:

  • i.­120
  • 5.­18
  • 8.­15
  • 15.­11
  • 20.­13
  • 21.­5
  • 21.­10
  • 27.­3
  • 36.­63
  • 37.­44
  • 37.­81
  • 40.­53
  • 54.­244
  • 54.­324
  • 54.­382
  • 55.­2
  • n.­2150
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    The Stem Array

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    84000. The Stem Array (Gaṇḍa­vyūha, sdong pos brgyan pa, Toh 44-45). Translated by Peter Alan Roberts and team, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh44-45/UT22084-037-007-end-notes.Copy
    84000. (2025) The Stem Array (Gaṇḍa­vyūha, sdong pos brgyan pa, Toh 44-45). (Peter Alan Roberts and team, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh44-45/UT22084-037-007-end-notes.Copy

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