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The White Lotus of the Good Dharma
The Aspiration

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དམ་པའི་ཆོས་པད་མ་དཀར་པོ།
The White Lotus of the Good Dharma
Saddharma­puṇḍarīka
དམ་པའི་ཆོས་པད་མ་དཀར་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
dam pa’i chos pad ma dkar po zhes bya ba theg pa chen po’i mdo
The Mahāyāna Sūtra “The White Lotus of the Good Dharma”
Saddharma­puṇḍarīka­nāma­mahāyāna­sūtra
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Toh 113

Degé Kangyur, vol. 51 (mdo sde, ja), folios 1.b–180.b.

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

First published 2018
Current version v 1.14.13 (2021)
Generated by 84000 Reading Room v2.1.37

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

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co.

Table of Contents

ti.Title
im.Imprint
co.Contents
s.Summary
ac.Acknowledgements
pf.Preface
i.Introduction
+ 9 sections- 9 sections
·Introduction
·The Lotus Sūtra in India
·The Sūtra in China and Beyond
·The Sūtra in Tibet
·Translations into Western Languages
·This Translation
·Translation of the Title
·Translation of Specific Terms
·Detailed Summary of “The White Lotus of the Good Dharma”
tr.The White Lotus of the Good Dharma
+ 27 chapters- 27 chapters
1.The Introduction
2.Skill in Methods
3.The Parable
4.The Aspiration
5.Herbs
6.The Prophecies to the Śrāvakas
7.The Past
8.The Prophecy to the Five Hundred Bhikṣus
9.The Prophecies to Ānanda, Rāhula, and Two Thousand Bhikṣus
10.The Dharmabhāṇakas
11.The Appearance of the Stūpa
12.Resolutions
13.Dwelling in Happiness
14.The Bodhisattvas Emerging Out of the Ground
15.The Lifespan of the Tathāgata
16.The Extent of the Merit
17.Teaching the Merit of Rejoicing
18.The Benefits of the Purity of the Six Āyatanas
19.Sadāparibhūta
20.The Tathāgata’s Miracles
21.Dhāraṇīs
22.The Past of Bhaiṣajyarāja
23.Gadgadasvara
24.Facing Everywhere: The Teaching of the Miracles of Avalokiteśvara
25.The Past of King Śubhavyūha
26.Samantabhadra’s Encouragement
27.The Entrusting
c.Colophon
n.Notes
b.Bibliography
+ 7 sections- 7 sections
·Tibetan Editions of the Sūtra
·Sanskrit Editions of the Sūtra
·Translations of the Sūtra
·Other Kangyur Texts
·Tengyur Texts
·Secondary Tibetan Sources
·Secondary Non-Tibetan Sources
g.Glossary

s.

Summary

s.­1

The White Lotus of the Good Dharma, popularly known as the Lotus Sūtra, is taught by Buddha Śākyamuni on Vulture Peak to an audience that includes bodhisattvas from countless realms, as well as bodhisattvas who emerge out from the ground from the space below this world. Buddha Prabhūtaratna, who has long since passed into nirvāṇa, appears within a floating stūpa to hear the sūtra, and Śākyamuni enters the stūpa and sits beside him. The Lotus Sūtra is celebrated, particularly in East Asia, for its presentation of crucial elements of the Mahāyāna tradition, such as the doctrine that there is only one yāna, or “vehicle”; the distinction between expedient and definite teachings; and the notion that the Buddha’s life, enlightenment, and parinirvāṇa were simply manifestations of his transcendent buddhahood, while he continues to teach eternally. A recurring theme in the sūtra is its own significance in teaching these points during past and future eons, with many passages in which the Buddha and bodhisattvas such as Samantabhadra describe the great benefits that come from devotion to it, the history of its past devotees, and how it is the Buddha’s ultimate teaching, supreme over all other sūtras.


ac.

Acknowledgements

ac.­1

The White Lotus of the Good Dharma Sūtra was translated from Tibetan with reference to the Sanskrit by Peter Alan Roberts. Ling Lung Chen was the consultant for the Chinese versions. Emily Bower was the project manager and editor. Ben Gleason was the proofreader.

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


ac.­2

The generous sponsorship of May & George Gu, which helped make the work on this translation possible, is most gratefully acknowledged.


pf.

Preface

by Dzongsar Jamyang Khyentse Rinpoche
pf.­1

If we try to imagine 2,500 years ago, atop a small mountain in the ancient kingdom of Magadha, in the heat of the subcontinental sun, an audience—that included 1,200 bhikṣus, 2,000 bhikṣus-in-training, and 6,000 bhikṣunīs—gathering around Buddha Śākyamuni, we might have some difficulty. It is difficult to imagine historical places to which we have never been. It is also difficult to imagine such a large group of people fitting comfortably on a small mountain. And even more difficult to imagine it if one has been recently to the actual place, in the Indian state of Bihar, where all of this supposedly took place.


i.

Introduction

Introduction

i.­1

The White Lotus of the Good Dharma, popularly known as the Lotus Sūtra, not only contains one of the fullest expressions of the transcendent nature of the Buddha, but also, through its successive descriptions of astonishing events and its vivid parables, is imbued with a distinctive literary power of its own. The sūtra inspired a devoted following in India, but it is above all in east Asia that it has been particularly popular. There it has been the impetus for a range of exquisite artistic and architectural forms, and indeed, whole traditions of study and practice that thrive to this day. An extensive body of literature, too—both scholarly and popular—is based upon the sūtra.1

The Lotus Sūtra in India

The Sūtra in China and Beyond

The Sūtra in Tibet

Translations into Western Languages

This Translation

Translation of the Title

Translation of Specific Terms

Detailed Summary of “The White Lotus of the Good Dharma”


The Translation
The Mahāyāna Sūtra
The White Lotus of the Good Dharma

1.
Chapter 1

The Introduction

1.­1

[B1] [F.1.b] Homage to the buddhas and the bodhisattvas.


1.­2

Thus have I heard at one time.56 The Bhagavān was dwelling on Vulture Peak in Rājagṛha together with a great saṅgha of twelve hundred bhikṣus,57 all of whom were solely arhats whose defilements had ceased; who were without kleśas; who had mastered themselves; who had liberated minds; who had completely liberated wisdom; who were noble beings;58 who were great elephants;59 who had done what had to be done; who had accomplished what had to be accomplished; who had put down their burden; who had reached their goals; who had ended engagement with existence; and who had liberated their minds through true knowledge, had perfectly attained all the powers of the mind, were renowned for their higher knowledge,60 [F.2.a] and were mahāśrāvakas.


2.
Chapter 2

Skill in Methods

2.­1

Then the Bhagavān mindfully and knowingly arose from that samādhi. Having arisen from it, he addressed Brother Śāriputra.99

“Śāriputra, the wisdom of the buddhas, which is profound, difficult to see, and difficult to understand, has been realized by the tathāgatas, arhats, perfectly enlightened buddhas. It is difficult for all śrāvakas and pratyeka­buddhas to know. Why is that? Śāriputra, the tathāgatas, arhats, perfectly enlightened buddhas have served many hundred thousand quintillions of buddhas; they have practiced for the highest, complete enlightenment with many hundred thousand quintillions of buddhas; they have followed them for a long time; they have been diligent; [F.13.a] they have obtained marvelous, amazing Dharma; and they know the Dharma that is difficult to know.


3.
Chapter 3

The Parable

3.­1

Then at that time, Śāriputra felt contented, delighted, elated, and joyful. With happiness and gladness he bowed with palms together toward the Bhagavān. Facing the Bhagavān, gazing solely upon the Bhagavān, he said to the Bhagavān, “Bhagavān, I am astonished and amazed. I am overjoyed to have heard this kind of speech from the Bhagavān.

3.­2

“Why is that? Bhagavān, it is because I have never heard this kind of Dharma from the Bhagavān. When I saw other bodhisattvas and heard the names of the buddhas that those bodhisattvas will become in the future, and yet, still had not heard this kind of Dharma teaching from the Bhagavān, I imagined that I was deprived of that kind of vision of the tathāgatas’ wisdom,169 and was extremely grieved and extremely distressed. [F.25.a]


4.
Chapter 4

The Aspiration

4.­1

Then Brother Subhūti, Brother Mahākātyāyana, Mahākāśyapa, and Mahā­maudgalyāyana, having heard from the Bhagavān this kind of Dharma that they had never heard before, and having heard directly from the Bhagavān the prophecy of Brother Śāriputra’s attainment of the highest, supreme enlightenment, were amazed, astonished, and overjoyed.

At that time they rose from their seats, approached the Bhagavān, uncovered one shoulder, knelt on their right knees, and with palms together in homage to the Bhagavān, looking directly at the Bhagavān, they inclined their bodies, they bowed their bodies, they bowed well, bowed perfectly.

4.­2

They said to the Bhagavān, “Bhagavān, we are old, aged, and decrepit. We are esteemed to be the elders in the saṅgha of bhikṣus. We are old, infirm, and are said to have attained nirvāṇa. [F.39.b] Bhagavān, we do not make the effort to attain unsurpassable complete enlightenment. We do not have the strength to make that effort.

“When the Bhagavān teaches the Dharma, when the Bhagavān is seated for a long time, we too are in the assembly for that Dharma teaching. Bhagavān, while we are reverentially seated there for a long time, we have pains in our limbs and other parts of our bodies, and pains in our main and secondary joints.

4.­3

“Therefore, Bhagavān, although we express all the emptiness, absence of attributes, and absence of aspiration in the Dharma that the Bhagavān is teaching, we have not hoped for the display of the buddha realms, the play of bodhisattvas, or the play of tathāgatas that are in these dharmas of the Buddha.219 Why is that? Bhagavān, we have escaped from the three realms and we are said to have attained nirvāṇa. Also we are old and decrepit.

4.­4

“Therefore, Bhagavān, even though we have taught and instructed other bodhisattvas in the highest, complete enlightenment, we ourselves, Bhagavān, have not given rise to a single wish for such a thing.220 Bhagavān, we were amazed and astonished to hear from the Bhagavān just now the highest, complete enlightenment being prophesied even for the śrāvakas.

4.­5

“Bhagavān, today we have unexpectedly heard words from the Tathāgata of a kind that we have never heard before, which is a great gain. Bhagavān, we have obtained a great jewel; Bhagavān, we have obtained a priceless great jewel. Bhagavān, we have obtained this kind of jewel without searching221 for it, without seeking it, without thinking of it, and without wishing for it.

4.­6

“Bhagavān, this is how it appears to us. [F.40.a] Sugata, this is how it appears to us.

“Bhagavān, it is like the following analogy. A person leaves his father, and having left him, goes to another land. Bhagavān, for many years, for twenty, thirty, forty, until fifty years, he is gone away and has turned into a grown man. He becomes a beggar and searches for sustenance. In order to have food and clothes he travels in every direction in many other lands. His father has come to one of these other lands. The father has much property, grain, treasure, and storehouses. He has much gold, silver, jewels, pearls, beryls, conches, crystals, corals, and gold and silver plate. He has many female slaves, male slaves, workers, and hirelings. He has many elephants, horses, carriages, cattle, and sheep. He has many servants. He is a wealthy man in that great land. He has considerable revenues, interest from loans, and farming and trading businesses.

4.­7

“Then, Bhagavān, the poor man, seeking food and clothes, wanders through a succession of villages, towns, market towns, districts, countries, and capitals, and at last arrives at the town where lives his father, who has much property, grain, treasure, and storehouses. The father always thinks of his son who has been missing for fifty years. yet, although he thinks of him, he says nothing of this to anyone else, but sorrows privately. He thinks to himself, ‘I have become old and decrepit. I have much property, grain, treasure, and storehouses. [F.40.b] But I do not have even one son. When my time comes to an end, will not all of this be without an owner and be dispersed?’ In this way he thinks again and again of his son. ‘Alas! If only my son could take possession of this accumulation of wealth, I would be free of sadness.’

4.­8

“Then, Bhagavān, the poor man, wandering in search of food and clothes, comes to the residence of the man who has much money, gold, property, grain, treasure, and storehouses.

“Bhagavān, the poor man’s father is at the entrance to his home, accompanied by a great assembly of brahmins, kṣatriyas, vaiśyas, and śūdras gazing upon him. He is seated in great wealth upon a lion throne with a footstool, adorned in gold and silver. He is being fanned with yak-tail whisks, there is a canopy spread above him, the ground is bestrewn with pearls and flowers, and strings of jewels are hung as decorations.

4.­9

“Bhagavān, the poor man sees his father seated among such wealth at the entrance of his own residence encircled by a great crowd of householders as his attendants. As soon as he sees him he is shocked, frightened, afraid, and the hairs on his body stand on end. Terrified, he thinks, ‘I have suddenly come across this king or great minister. There is no reason for me to be here. I shall go to the street where the poor people live. There I can obtain food and clothing without any difficulty. I should not linger here. I do not want to be enslaved or seized,222 or encounter other kinds of harm.’

4.­10

“Then, Bhagavān, the poor man, frightened and terrified by the thought of continuous suffering,223 does not stay there but runs far away.

4.­11

“However, Bhagavān, the wealthy man, seated on the lion throne at the entrance to his residence, [F.41.a] recognizes224 his son as soon as he sees him. The sight makes him happy, thrilled, overjoyed, and delighted. He thinks, ‘This is marvelous! I have seen the one who is to inherit my money, gold, property, grain, treasures, and storehouses. I have become old and aged. I have been thinking of this over and over, and he has arrived here!’

4.­12

“Then, Bhagavān, that man who had been pained by longing for his son, in that very instant, that very moment, commands some people who can run quickly, ‘Friends, go and quickly bring that man to me.’

“So, Bhagavān, those men run quickly to catch the poor man.

4.­13

“However, Bhagavān, the poor man then becomes frightened, terrified, and alarmed. The hairs on his body stand on end. In dismay, he yells and screams dreadful cries of distress. He cries out, ‘I have done you no wrong!’

“But those men forcibly bring back the poor man, wailing. The poor man, afraid, frightened, terrified, and alarmed, his hairs standing on end, in dismay, thinks, ‘I should not be killed!’225 He faints and falls to the ground, unconscious.226

4.­14

“His father comes near and says to the men, ‘Don’t bring this man in this way!’ He sprinkles cold water on him and says nothing more. Why? The householder knows that the poor man aspires for something inferior, while he has a high status. He also knows that this is his son.

“At the time, Bhagavān, the householder, using a skillful method, does not at all declare, ‘This is my son!’

4.­15

“Then, Bhagavān, that householder instructs another man, [F.41.b] ‘Hey, you there,227 go to that poor man and say to him, “Oh, you have been freed, go wherever you want to!” ’

“That man listens to this order, goes to the poor man, and says to him, ‘Hey, you have been freed, go wherever you want to!’

“When the poor man hears those words he is amazed and astonished. He gets up from the ground, leaves that place, and goes to the street of the poor people in order to seek clothing and food.

4.­16

“The householder then uses a skillful method in order to bring the poor man to himself. He employs two people of low caste and shoddy appearance228 and says to them, ‘Go to the man who came here, taking my instruction that he be given a daily wage229 to induce him to work in my home. If he asks, “What work can I do?” say to him, “You can work with the two of us clearing away the rubbish heap.” ’

4.­17

“So the two men go looking for the poor man, and they perform their task. Those two men and the poor man are then employed by the wealthy man and clear away the rubbish heap in his residence. They make their home in a straw hut beside the wealthy man’s house.

4.­18

“The rich man, through a round window, sees his son clearing away the rubbish, and seeing him he is again astonished. The householder then takes off his garlands and jewelry, takes off his soft, clean, beautiful clothes, puts on dirty clothes, and comes down out from his residence, holding a basket in his left hand, and with his limbs dirtied with earth.

4.­19

“He greets his son from afar, and approaches him. Having approached, he says, ‘Don’t stay here, take baskets and carry the rubbish away.’ Using this method he is able to converse with his son. Then he says, ‘Oh, you should work here. You should not go elsewhere. I shall give you a greater wage. [F.42.a] Whatever it is you need you can unhesitatingly ask me for it, whether it is the price of a bowl, the price of a water pot, the price of a cooking pot, the price of wood, the price of salt, or the price of food or clothes. I have an old cloth, sir, and if you need it ask for it and I will give to you. Oh, whatever kind of utensil it is that you need, sir, I will give it to you. You230 be happy! Think of me as if I were your father. Why? It is because I am older and you are younger. You have done much work for me by clearing away the rubbish heap. My, you have done this work without deceit, deception, dishonesty, pride, hypocrisy, or ingratitude. My, I have not seen you to have even one fault, such as I have perceived in other men who work. From this day on you will be like my own son born from me.’

4.­20

“Then, Bhagavān, that householder calls that that poor man ‘son,’ and the poor man thinks of the householder as being his father.

“Bhagavān, the householder who longed for his son in that way has him clearing away the rubbish heaps for twenty years. After twenty years have passed, the poor man has no anxiety about coming in and out of the householder’s residence, and lives there in the straw hut.

4.­21

“By that time, Bhagavān, the householder has become weaker, and he perceives that he is approaching the time of his death. He says to the poor man, ‘Oh, you, come here! I have much money, gold, property, grain, treasure, and storehouses. I have become very weak. I wish to give them to [F.42.b] someone who will take them, who will preserve them. All this you should know. Why is that? Just as I have been the owner of this wealth, so are you. You will not waste anything of mine.’

4.­22

“So, Bhagavān, the poor man in this way comes to know of that householder’s great amount of money, gold, property, grain, treasure, and storehouses. He has no desire for them. He does not ask for any of it, not even something the value of a prastha of flour.231 He continues to live in the straw hut, thinking the thoughts of a poor person.

“Then, Bhagavān, the householder sees that his son has developed, and is capable of preserving his wealth; he sees that his mind is refined, such that his outlook is heightened232 and he is distressed by his previous poor man’s way of thinking—he is disgusted by it, ashamed of it, and loathes it.

4.­23

“As he is approaching the time of his death he summons the poor man and presents him to a great gathering of many kinsmen. Then he openly pronounces in the presence of the king, the ministers, the townspeople, and the citizens of the land, ‘Listen, all of you, this is my own rightful son, of such and such a town, whom I lost fifty years ago. His name is such and such. My name is such and such. In order to find him I came here from that town. This is my son. I am his father. Whatever it is that I own, all of it I bestow upon him. He has full knowledge of even the least of the possessions that I have.’

4.­24

“Then, Bhagavān, the poor man, hearing at that time those words, is amazed and astonished. He thinks, ‘Suddenly I have obtained such money, gold, property, grain, treasure, and storehouses!’

“Bhagavān, in the same way we are like the Tathāgata’s sons [F.43.a] and the Tathāgata, just like that householder, has said to us, ‘You are my sons.’

4.­25

“Bhagavān, we are pained by the three sufferings. What are those three? They are the suffering of suffering, the suffering of the composite, and the suffering of change. Within saṃsāra, we have had an inferior aspiration. Therefore, Bhagavān, we have contemplated many Dharma teachings that are similar to a rubbish heap, and we have been devoted to them, intent upon them, and dedicated to them.

4.­26

“Bhagavān, we have sought and requested nirvāṇa alone, just like that daily wage. Therefore, Bhagavān, we have been satisfied by the attainment of nirvāṇa. We thought that we had obtained a great deal, and were devoted to, intent upon, and dedicated to these dharmas from the Tathāgata.

4.­27

“The Tathāgata knew our inferior aspiration, and therefore the Bhagavān tolerated us233 and did not say to us, ‘This is the Tathāgata’s treasure of wisdom, which will be yours.’

“Bhagavān, through a skillful method you have bestowed upon us our inheritance of the Tathāgata’s treasure of wisdom.

4.­28

“Bhagavān, we had no desire for it. We thought, ‘We have obtained a great deal,’ meaning nirvāṇa from the Tathāgata, which is like that daily wage.

4.­29

“Bhagavān, beginning with the Tathāgata’s wisdom, we have explained his whole immense Dharma teaching to the bodhisattva mahāsattvas; we have revealed, taught, and explained the Tathāgata’s wisdom, Bhagavān, but we ourselves have had no aspiration for it. Why is that? The Tathāgata, with a skillful method, knew our aspirations, and we did not know, did not understand when the Bhagavān said that we are true sons of the Tathāgata.234 [F.43.b]

4.­30

“The Bhagavān has made us remember our inheritance of the Tathāgata’s wisdom. Why is that? It is because we are true sons of the Tathāgata, but we have also had inferior aspiration. If the Bhagavān sees strength in our aspiration, the Bhagavān declares us to be bodhisattvas.

4.­31

“The Bhagavān has given us two tasks to perform: in the presence of the bodhisattvas we are said to be those with inferior aspiration; and this, in turn, inspires them to the enlightenment of buddhahood. When the Bhagavān sees strength in our motivation then he declares this.

4.­32

“In this way, Bhagavān, we say, ‘We have unexpectedly, without desiring it, obtained the jewel of omniscience that we did not long for, did not search for, did not seek for, did not think of, and did not wish for, just like the sons of the Tathāgata.’ ”

4.­33

Then at that time Mahākāśyapa recited these verses:

“We are amazed and astonished
And overjoyed to have heard your words.
We have on this day unexpectedly
Heard the pleasant speech of the Guide. {1}
4.­34
“In just a moment we have obtained today
A multitude of great, excellent jewels.
We are all astonished to have heard
That which we had not thought of nor wished for at all. {2}
4.­35
“It is like when a person who is foolish
And who is influenced by foolish people
Abandons his father’s residence
And wanders through other lands.235 {3}
4.­36
“The father at that time is sorrowful,
Knowing that his son has fled,
And for no fewer than fifty years
In sorrow he searches the ten directions. {4}
4.­37
“Then in seeking for his son [F.44.a]
He arrives at another great city
Where he establishes a residence
And possesses the five sensory pleasures. {5}
4.­38
“He has much money, gold, and silver;236
Property, grain, conch,237 crystal, and coral;
And many elephants, horses, and foot soldiers,
Cows, cattle, and also sheep. {6}
4.­39
“He has revenues, interest from loans, and similarly land,
Male slaves, female slaves, and a crowd of servants.
He is attended to by billions of beings
And is always a favorite238 of the king. {7}
4.­40
“The citizens make the gesture of homage to him
As do the villagers who live in the villages.
Many merchants come to see him,
And through many activities pay him service.239 {8}
4.­41
“That man who is wealthy in that way
Has become old, aged, and feeble.
Continually, day and night,
His thoughts are of sadness over his son. {9}
4.­42
“ ‘My son, who was so foolish,
Ran away fifty years ago.
I possess such vast treasure as this,
And I am close to the time of my death.’ {10}
4.­43
“At that time, his son, the fool,
Is always poor and wretched.
He wanders from village to village
Seeking food and also a garment. {11}
4.­44
“While he is searching he sometimes
Obtains something and sometimes nothing.
He becomes emaciated and seeks refuge240 from others,
His body covered by skin infections and itches. {12}
4.­45
“He arrives at the city
Where his father lives.
While he is seeking food and clothing
He eventually comes to his own father’s house. {13}
4.­46
“The rich man who has great wealth
Is seated on a lion throne at the entrance.
He is encircled by many hundreds of people
And a canopy is spread in the air above him. {14}
4.­47
“All around him are his trusted people.
Some are counting wealth and money,
Some are writing out documents,
And some are calculating interest. {15}
4.­48
“When the poor man sees there
This beautified residence of the householder, [F.44.b]
He thinks, ‘Where have I arrived today?
This must be the home of a king or a minister. {16}
4.­49
“ ‘May I do nothing wrong here
Or be seized and pressed into forced labor!’
Thinking this, the man runs away,
Asking where is the street of the poor people. {17}
4.­50
“The rich man, sitting on his lion throne,
Becomes overjoyed on seeing his son.
He dispatches some messengers after him,
Saying, ‘Bring me this poor man!’ {18}
4.­51
“They immediately seize that man,
Who faints as soon as he is seized,
Thinking, ‘I am certainly about to be slain!
What use are food and clothes to me now?’ {19}
4.­52
“The wise, rich man sees this and thinks,
‘This unwise fool has inferior aspiration,
And he will not believe, “This wealth is for me!”
He will not believe, “This is my father!” ’ {20}
4.­53
“He arranges there for some people,
Inferior beings in ragged clothes,241
Crooked, one-eyed, and maimed,
Saying, ‘Seek that working man! {21}
4.­54
“ ‘Say that I will give him a double wage
To do the work of clearing away
My rotting heap of rubbish
And unhealthy urine and feces.’ {22}
4.­55
“The man hears those words and
Comes and cleans that place.
He makes his abode there
In a straw hut beside that residence. {23}
4.­56
“The rich man is always looking
Through a round window at the man,
Thinking, ‘My son, with inferior aspiration,
Works at clearing away rubbish heaps.’ {24}
4.­57
“He comes down, holding a basket
And wearing dirty clothes.
He comes up to that man and scolds him,
Saying, ‘You are not working!’ {25}
4.­58
“ ‘I give you double wages,
I give you double oil for the feet,
I give you food with salt,
I also give you vegetables and cloth!’ {26}
4.­59
“In that way he rebukes him at that time,
And then the wise one increases their bond,
Saying, ‘You do your work well here! [F.45.a]
You are truly my son, have no doubt about it.’ {27}
4.­60
“Then, gradually, he brings him into the house,
And for an entire twenty years
He gives that man work to do,
And by degrees makes the man confident. {28}
4.­61
“He stores242 the crystal, money, and pearls
There inside this residence.
He keeps a count of it all
And keeps all that wealth in mind. {29}
4.­62
“The fool lives alone in the hut
Outside of that residence.
In his mind he has the thoughts of a poor person,
Thinking, ‘I do not own any of this property.’ {30}
4.­63
“When the rich man knows, ‘My son has
In this way heightened his outlook,’
He invites a crowd of friends and kinsmen
And says, ‘On this one I shall bestow all my wealth.’ {31}
4.­64
“He holds a gathering of the royal family,
The citizens, and many merchants.
He states in the middle of that assembly,
‘This is my son, whom I lost a long time ago. {32}
4.­65
“ ‘Fifty full years passed by after that,
And since I saw him another twenty.
I lost him in the city of such and such a name,
And it was in search of him that I came here. {33}
4.­66
“ ‘This man is the owner of all that I possess.
I bestow it all without remainder upon him.
He may use his father’s wealth
And I give to him my entire family fortune.’243 {34}
4.­67
“That man is astonished;
He thinks of his previous poverty,
His inferior aspiration, and his father’s qualities:
‘Today I have obtained my family fortune and I am happy.’ {35}
4.­68
“In that same way the Guide,
Knowing we had inferior aspiration,
Did not proclaim, ‘You will become buddhas!’
But said, ‘You, śrāvakas, are my sons!’ {36}
4.­69
“The Lord of the World has said to us,
‘Kāśyapa, teach the unsurpassable path
To those set upon supreme enlightenment.
Through meditation on that path they will become buddhas.’ {37}
4.­70
“Thus instructed by the Sugata,
We teach the highest path
With quintillions of causes and parables [F.45.b]
To many bodhisattvas with great strength. {38}
4.­71
“The sons of the Jina, having listened to us,
Meditate on the supreme path to enlightenment244
And immediately receive the prophecy,
‘You will become buddhas in this world.’ {39}
4.­72
“In that way we work for the Guide
Just like that trustworthy man,
Taking care of this treasure of the Dharma
And teaching it to the sons of the Jina. {40}
4.­73
“Thinking with a poor man’s outlook,
Though we gave to others the treasure of the Buddha
And taught them the wisdom of the Jina,
We did not wish for the wisdom of the Jina. {41}
4.­74
“We believe we have personal nirvāṇa
And have no other wisdom than that.
We were never gladdened by hearing
Descriptions of the realms of the buddhas. {42}
4.­75
“ ‘All these dharmas are immaculate, peaceful,
And devoid of cessation and birth.
And there is no dharma that exists in this.’
When we contemplated that we had no faith in it. {43}
4.­76
“For a long time we have had no wish
For the highest wisdom of buddhahood.
We never made any prayers of aspiration
For the ultimate conclusion taught by the Jina. {44}
4.­77
“In this body that concludes in nirvāṇa,
We have meditated a long time on emptiness.
We are freed from the pain of suffering in the three realms.
We have carried out the teaching of the Jina. {45}
4.­78
“We have never developed a longing
For that which we teach to the progeny of the Jina,
That Dharma that we have taught to those
Who are set upon supreme enlightenment. {46}
4.­79
“The self-arisen Master of the World
Tolerated us, awaiting the right time.
Examining our aspiration, he did not teach us
The true meaning of the teachings with implied meaning. {47}
4.­80
“With timely skillful method
That very wealthy man [F.46.a]
Constantly trained his son who had inferior aspiration,
And when he was trained bestowed his wealth upon him. {48}
4.­81
“The Lord of the World has accomplished what is difficult,
Through teaching with skillful methods.
He has trained the sons who have inferior aspiration
And, having trained them, given them this wisdom of the buddhas. {49}
4.­82
“Just like the poor man who obtained wealth,
We are astonished that suddenly today
We have obtained in the Buddha’s teaching
This principal, immaculate, chief result. {50}
4.­83
“We have maintained for a long time the good conduct
In the teachings of the Knower of the World
And today, Lord, we have obtained the result
Of that good conduct we have previously practiced. {51}
4.­84
“We have practiced in the teachings of the Guide
The completely pure, highest celibacy.
And today we have obtained its exceptional result,
Which is a vast and immaculate peace. {52}
4.­85
“Today, Lord, we who are śrāvakas245
Will proclaim the highest enlightenment.
We will teach the word enlightenment,
Therefore we will be formidable śrāvakas. {53}
4.­86
“Today, Lord, we who are arhats246
Have become worthy of receiving the offerings
Of the world and its devas, māras,
Brahmakāyikas, and by all beings. {54}
4.­87
“Who is there who could repay you
Even by striving for many millions of eons?
You accomplish that which is difficult to do,
The difficult deeds that are in this mortal world. {55}
4.­88
“It would be difficult to repay your kindness
Even with one’s hands, feet, and head;
Even if one were to carry you on one’s head and shoulders
For as many eons as sand grains in the Ganges; {56}
4.­89
“Even if one were to give meals, food, drink, and clothes,
Bedding and seats, and stainless247 upper robes;
Even if one were to give temples constructed from sandalwood,
Which are spread with sewn-together calico cloths; {57}
4.­90
“Even if one were to always make offerings to the Sugata
Of many different kinds of medicine when there is sickness [F.46.b]
For as many eons as there are sand grains in the Ganges—
Even that would never be able to repay your kindness. {58}
4.­91
“Those who have the qualities of greatness, who are unequaled,
Who have great miraculous powers and are established in the strength of patience,
The buddhas, those great immaculate kings, the jinas,
Have patience for such fools as these. {59}
4.­92
“The Lord of Dharma, the Lord of the Entire World,
The Great Lord, the Lord who is the Guide of the World
Teaches the Dharma to those who are involved in the characteristics of appearances,
At all times adapting to them in that way. {60}
4.­93
“Knowing the various states of beings,
He teaches many kinds of accomplishment.
Knowing their various aspirations,
He teaches the Dharma through thousands of causes.248 {61}
4.­94
“The Tathāgata, knowing the conduct
Of all beings and individuals,249
Teaches the Dharma in various ways
And reveals this highest enlightenment.” {62}
4.­95

This concludes “The Aspiration,” the fourth chapter of the Dharma teaching of “The White Lotus of the Good Dharma.”


5.
Chapter 5

Herbs

5.­1

Then the Bhagavān said to Brother Mahākāśyapa and the other great sthaviras, “Excellent! Excellent, Kāśyapa! It is excellent, Kāśyapa, that you have praised the true qualities of the Tathāgata. Kāśyapa, those are qualities of the Tathāgata. There are immeasurably and innumerably more than those. It would not be easy to enumerate them entirely even in countless eons.


6.
Chapter 6

The Prophecies to the Śrāvakas

6.­1

When the Bhagavān had finished reciting those verses, he announced to the complete saṅgha of bhikṣus, “Oh bhikṣus! I declare to you,278 I make it known to you, that this śrāvaka bhikṣu of mine, Kāśyapa, will serve three hundred billion buddhas, will venerate them, honor them, make offerings to them, praise them, and respect them.279 He will hold the Dharma of those buddha bhagavāns. [F.55.a] In his last life, in an eon named Mahāvyūha, in a world named Avabhāsaprāptā, he will appear in the world as the tathāgata, the arhat, the perfectly enlightened buddha, the one with perfect wisdom and conduct,280 the sugata, the one who knows the world, the unsurpassable guide who tames beings, the teacher of devas and humans, the buddha, the bhagavān named Raśmiprabhāsa. His lifespan will be twelve intermediate eons. His Dharma will remain for twenty intermediate eons, and the outer form of his Dharma will remain for a further twenty intermediate eons. His buddha realm will be pure and clean, without stones, pebbles, or gravel, without chasms or cliffs, without drains or cesspools.281 It will be flat, pleasant, beautiful, delightful, made of beryl, adorned by jewel trees, divided eightfold like a checkerboard by golden cords,282 and filled with flowers. There will be many hundred thousands of bodhisattvas there. There will be countless hundred thousand quintillions of śrāvakas there. The evil Māra and his followers will not appear there. Even if Māra and Māra’s followers were to appear there they would become dedicated to maintaining the Dharma taught by the bhagavān tathāgata Raśmiprabhāsa.”


7.
Chapter 7

The Past

7.­1

“Bhikṣus, in the past, in a time gone by, beyond and even further beyond the most countless, innumerable, incalculable, unquantifiable, inconceivable asaṃkhyeya eons ago, at that time, in that era, in an eon named Mahārūpa, in a world named Saṃbhavā, there appeared in that world the tathāgata, the arhat, the perfectly enlightened buddha, the one with perfect wisdom and conduct, the sugata, the one who knows the world, the unsurpassable guide who tames beings, the teacher of devas and humans, the buddha, the bhagavān named Mahābhijñā­jñānābhi­bhū.


8.
Chapter 8

The Prophecy to the Five Hundred Bhikṣus

8.­1

Brother Pūrṇa Maitrāyaṇī­putra, having heard directly from the Bhagavān about this wisdom insight into skillful methods, about the teachings with implied meaning, and having heard the prophecies made to the great śrāvakas, and having heard of the connections with the past, and having heard of the preeminence of the Bhagavān, was astonished and amazed, without worldly concerns, and filled with delight and joy. Then with great delight and joy and great reverence for the Dharma, he rose from his seat, bowed down to the feet of the Bhagavān, [F.75.b] and thought, “Bhagavān, it is wonderful! Sugata, it is wonderful! The tathāgatas, arhats, perfectly enlightened buddhas accomplish that which is extremely difficult—they teach the Dharma to beings according to the different concerns of the world, through many wisdom insights into skillful methods, and they liberate330 beings attached to this and that.331 Bhagavān, what are we able to do? The Tathāgata is the one who knows our aspirations and our past.”


9.
Chapter 9

The Prophecies to Ānanda, Rāhula, and Two Thousand Bhikṣus

9.­1

At that time, Brother Ānanda thought, “May I obtain a prophecy like these!” Thinking that, contemplating it, and wishing for it, he rose from his seat and bowed down to the Bhagavān’s feet. Brother Rāhula also, thinking, contemplating, and wishing for the same thing, bowed down to the Bhagavān’s feet, and they said, “Bhagavān, may we have such an opportunity! Sugata, may we have such an opportunity! Bhagavān, you are our father, our progenitor, our refuge, our support, and our protector. Bhagavān, we are honored by the world with its devas, humans, and asuras as the sons of the Bhagavān, the attendants of the Bhagavān, and the keepers of the Dharma treasure of the Bhagavān. Therefore, Bhagavān, it would be fitting if the Bhagavān were quickly to give us the prophecy of our attainment of the highest, complete enlightenment.”


10.
Chapter 10

The Dharmabhāṇakas

10.­1

Then the Bhagavān said to the bodhisattva Bhaiṣajyarāja and eighty thousand other bodhisattvas, “Bhaiṣajyarāja, do you see this assembly’s numerous devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and nonhumans, bhikṣus and bhikṣunīs, upāsakas and upāsikās, and followers of the Śrāvakayāna and the Bodhisattva­yāna who have heard this Dharma teaching directly from the Tathāgata?” [F.84.a]


11.
Chapter 11

The Appearance of the Stūpa

11.­1

Then a stūpa made of the seven precious materials arose from the center of the assembly, directly in front of the Bhagavān. It was five hundred yojanas tall and of a corresponding circumference. Having risen up, it remained suspended in the air, bright and beautiful, adorned with five thousand encircling railings358 covered in flowers, and beautified by many thousands of toraṇas, hung with thousands of sacred flags and banners of victory, [F.89.a] hung with thousands of strings of jewels, hung with thousands of streamers and bells, and emitting the aroma of bay leaves and sandalwood. That aroma spread throughout the entire all-containing world. Its crowning parasol reached as high as the palaces in the paradises of the Four Mahārājas. It was made of the seven precious materials, which are gold, silver, beryl, white coral, emerald, red pearl, and chrysoberyl. At the stūpa, devas of the Trāyastriṃśa paradise scattered coral tree and great coral tree flowers on the precious stūpa, bestrewing it with them, and covering it with them.


12.
Chapter 12

Resolutions

12.­1

Then the bodhisattva mahāsattva Bhaiṣajyarāja and the bodhisattva mahāsattva Mahāpratibhāna, together with a following of two hundred thousand bodhisattvas, facing the Bhagavān, said, “Bhagavān, have no concern over this matter. Bhagavān, we will teach, we will expound this Dharma teaching to beings after the nirvāṇa of the Tathāgata.

“Bhagavān, in that time beings will be wicked, have few roots of merit, be arrogant, be devoted to gain and honor, engage in roots of demerit, be difficult to guide, have no interest, and be filled with disinterest, but, Bhagavān, we will demonstrate the power of patience and in that time we will teach this sūtra, we will uphold it, we will expound it, we will write it out, we will honor it, we will venerate it, and we will make offerings to it. Bhagavān, we will cast aside body and life and teach this sūtra. Therefore, Bhagavān, have no concern.”


13.
Chapter 13

Dwelling in Happiness

13.­1

Then Mañjuśrī Kumārabhūta said to the Bhagavān, “Bhagavān, what these bodhisattva mahāsattvas are resolved to do because of their reverence for the Bhagavān is a difficult task, extremely difficult. Bhagavān, how should these bodhisattva mahāsattvas expound this Dharma teaching in the later times, in a later era?”

The Bhagavān said to Mañjuśrī Kumārabhūta, “Mañjuśrī, bodhisattva mahāsattvas should expound this Dharma teaching in the later times, in a later era, by maintaining four qualities. What are these four?


14.
Chapter 14

The Bodhisattvas Emerging Out of the Ground

14.­1

Then the bodhisattvas who had arrived from other world realms, who were as numerous as the grains of sand in eight Ganges Rivers, stood up in the circle of the assembly, bowed to the Bhagavān with hands together in homage, and said these words:

“Bhagavān, if the Bhagavān will permit us, [F.111.a] after the Tathāgata has passed into nirvāṇa, we too will teach this Dharma teaching in the Sahā world realm. We will read it, write it, and make offerings to it. We shall be dedicated to this Dharma teaching. Bhagavān, teach well this Dharma teaching to us.”


15.
Chapter 15

The Lifespan of the Tathāgata

15.­1

Then the Bhagavān said to the complete assembly of bodhisattvas, “Noble ones, have faith and certainty in the true words that I, the Tathāgata, will speak.”

The Bhagavān said a second time, and a third time, to those bodhisattvas, “Noble ones, have faith and certainty in the true words that I, the Tathāgata, will speak. Noble ones, have faith and certainty in the true words that I, the Tathāgata, will speak.”


16.
Chapter 16

The Extent of the Merit

16.­1

When the teaching of the Tathāgata’s lifespan was taught it benefited innumerable, countless beings. The Bhagavān said at that time to the bodhisattva mahāsattva Maitreya, “Ajita, when the Dharma teaching that teaches the Tathāgata’s lifespan was given, a hundred thousand quintillion bodhisattvas, as numerous as the grains of sand in sixty-eight Ganges Rivers, developed receptivity to the birthlessness of phenomena.


17.
Chapter 17

Teaching the Merit of Rejoicing

17.­1

Then the bodhisattva mahāsattva Maitreya asked the Bhagavān, [F.129.a] “Bhagavān, if a noble man or noble woman rejoices after hearing this Dharma teaching explained, how much merit, Bhagavān, does that noble man or noble woman create?” And at that time the bodhisattva mahāsattva Maitreya also addressed to him this verse:

17.­2
“After the nirvāṇa of the great Hero,
How much merit will there be
For someone who listens to this kind of sūtra,
And having heard it, rejoices?” {1}

18.
Chapter 18

The Benefits of the Purity of the Six Āyatanas

18.­1

Then the Bhagavān said to the bodhisattva mahāsattva Satata­samitābhiyukta, “If any noble man or noble woman possesses, reads, teaches, or asks questions about this Dharma teaching, that noble man or noble woman will gain eight hundred qualities of the eyes, will gain twelve hundred qualities of the nose, will gain eight hundred qualities of the ears, will gain twelve hundred qualities of the tongue, will gain eight hundred qualities of the body, and will gain twelve hundred qualities of mind.


19.
Chapter 19

Sadāparibhūta

19.­1

Then the Bhagavān said to the bodhisattva mahāsattva Mahā­sthāma­prāpta, “Mahā­sthāma­prāpta, you should know that this Dharma teaching is like this: Whoever rejects this Dharma teaching, and scolds, rebukes, and speaks crudely489 and harshly to the bhikṣus, [F.139.b] bhikṣunīs, upāsakas, and upāsikās who possess such a sūtra as this, will experience the undesirable result ripening from that, which is that they will be unable to speak words. Whoever possesses such a sūtra as this, reads it, studies it, teaches it, and teaches it extensively to others will have the desirable result ripening from that, which is, as I have said before, that they will attain purified eyes, nose, ears, tongue, body, and mind.


20.
Chapter 20

The Tathāgata’s Miracles

20.­1

Then those hundreds of millions of quintillions of bodhisattvas who had emerged from out of the ground, as numerous as the atoms in a world realm, placed their hands together in homage and said to the Bhagavān, “Bhagavān, we will teach this Dharma teaching in all the buddha realms where the Tathāgata has passed into nirvāṇa, and in the buddha realms where the Bhagavān will pass into nirvāṇa.


21.
Chapter 21

Dhāraṇīs

21.­1

498Then the bodhisattva mahāsattva Bhaiṣajyarāja rose from his seat, removed his upper robe from one shoulder, knelt on his right knee, [F.147.a] and with his hands together in homage bowed toward the Bhagavān and said to the Bhagavān, “Bhagavān, how much merit will a noble man or noble woman generate by carrying this Dharma teaching The White Lotus of the Good Dharma on their body or making a text of it?”


22.
Chapter 22

The Past of Bhaiṣajyarāja

22.­1

Then the bodhisattva mahāsattva Nakṣatra­rāja­saṃkusumitābhi­jña said to the Bhagavān, “Bhagavān, through what cause is the bodhisattva mahāsattva Bhaiṣajyarāja active in this Sahā world realm? Bhagavān, he must have undergone many hundred thousands of quintillions of hardships. I request the Tathāgata, the Arhat, the perfectly enlightened Buddha to speak of just a fraction of what the bodhisattva mahāsattva Bhaiṣajyarāja has practiced, so that those who have heard the Bhagavān—the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and nonhumans, and the bodhisattva mahāsattvas who have arrived here from other world realms and these great śrāvakas—will all be pleased, delighted, and happy.”


23.
Chapter 23

Gadgadasvara

23.­1

Then at that time the tathāgata, the arhat, the perfectly enlightened buddha Śākyamuni emitted light from the ūrṇā hair between his eyebrows, which was a sign of a great being. That light shone throughout hundreds of thousands of quintillions of buddha realms in the east, which were as numerous as the grains of sand in eighteen Ganges Rivers. Beyond those hundreds of thousands of quintillions of buddha realms, which were as numerous as the grains of sand in eighteen Ganges Rivers, there was the world realm named Vairocana­raśmi­prati­maṇḍitā, in which there lived, was present, and remained the tathāgata, the arhat, the perfectly enlightened buddha named Kamala­dala­vimala­nakṣatra­rāja­saṃkusumitābhi­jña. He was accompanied and revered by an immeasurably great saṅgha of bodhisattvas. Then the ray of light emitted by the bhagavān tathāgata, the arhat, the perfectly enlightened buddha Śākyamuni from his ūrṇā hair shone at that time throughout the world realm Vairocana­raśmi­prati­maṇḍitā.


24.
Chapter 24

Facing Everywhere: The Teaching of the Miracles of Avalokiteśvara

24.­1

596Then the bodhisattva mahāsattva Akṣayamati rose from his seat, removed his upper robe from one shoulder, knelt on his right knee, and with his hands together in homage bowed toward the Bhagavān and asked the Bhagavān, “Bhagavān, why is the bodhisattva mahāsattva Avalokiteśvara called Avalokiteśvara?” [F.164.b]


25.
Chapter 25

The Past of King Śubhavyūha

25.­1

Then the Bhagavān said to the all-inclusive assembly of bodhisattvas, “Noble ones, in the past, in a time gone by, countless eons ago, at that time, in that era, in an eon named Priyadarśana, in a world named Vairocana­raśmi­prati­maṇḍitā, there appeared in that world the tathāgata, the arhat, the perfectly enlightened buddha, the one with perfect wisdom and conduct, the sugata, the one who knows the world’s beings, the unsurpassable guide who tamed beings, the teacher of devas and humans, the buddha, the bhagavān named Jala­dhara­garjita­ghoṣa­susvarana­kṣatra­rāja­saṃkusumitābhi­jña­.


26.
Chapter 26

Samantabhadra’s Encouragement

26.­1

The bodhisattva mahāsattva Samantabhadra, leading a following of countless bodhisattva mahāsattvas, and leading a following of countless devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, humans, and nonhumans, came from the east, and the realms shook, a rain of lotuses fell, and a hundred thousand quintillion musical instruments played. With the great power of a bodhisattva, with the great manifestations of a bodhisattva, with the great miraculous power of a bodhisattva, with the great majesty636 of a bodhisattva, with the great brilliant magnificence of a bodhisattva, with the great way637 of a bodhisattva, with the great miracles of a bodhisattva, and with the great miraculous manifestation of leading a following638 of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans—it was with such an inconceivable miraculous manifestation that the bodhisattva mahāsattva Samantabhadra came to this Sahā world realm.


27.
Chapter 27

The Entrusting

27.­1

Then the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Śākyamuni [F.179.b] rose from his Dharma seat and manifested the miracle of his right hand taking hold of the right hands of those in the entire gathering of bodhisattvas. At that time he said, “Noble ones, this highest, complete enlightenment that I accomplished after a hundred thousand quintillion asaṃkhyeya eons I place in your hands: I entrust it to you, I present it to you, and I pass it on to you. Noble ones, you should do whatever will make it extensively widespread.”


c.

Colophon

c.­1

Translated, revised, and finalized by the Indian Upādhyāya Surendrabodhi and the chief editor Lotsawa Bandé Nanam Yeshé Dé.


n.

Notes

n.­1
See Jamieson (2002) for a list of the numerous scholarly works.
n.­2
Karashima (2015).
n.­3
Dessein (2009): 36–37.
n.­4
Zhongxin (1997).
n.­5
Karashima (2001).
n.­6
Karashima (2001): 212.
n.­7
Lopez (2016): 21.
n.­8
Deeg (1999).
n.­9
Groner and Stone (2014): 5.
n.­10
For an English translation of this important text, see Tiantai Lotus Texts (2013).
n.­11
Lopez (2016): 28.
n.­12
Nāgārjuna: folios 148b, 187a, 188b.
n.­13
Maitreya-Asaṅga: folio 64b; verse 2.58.
n.­14
Asaṅga: folio 119b.
n.­15
Vasubandhu: folio 187b.
n.­16
Candrakīrti, dbu ma la ’jug pa’i bshad pa (Madhyamakāvatāra­bhāṣya): folio 345b.
n.­17
Candrakīrti, dbu ma la ’jug pa’i bshad pa (Madhyamakāvatāra­bhāṣya): folio 222a.
n.­18
Śāntideva: folios 56b and 190a.
n.­19
Kamalaśīla: folio 91b.
n.­20
Dharmamitra: folio 21a.
n.­21
Dharmamitra: folio 36b.
n.­22
Dharmamitra: folio 65b.
n.­23
Jānavajra: folios 33a, 119b, 122b, 123b.
n.­24
Daṃṣṭrāsena (ascr.): folio 34a.
n.­25
Abhayākaragupta: folios 148a and 179b.
n.­26
Saitsalak: folios 175b–302a.
n.­27
Lopez (2016): 28–9.
n.­28
Schoening (1996): 119.
n.­29
Wantsik: folios Ti 1a–Di 175a.
n.­30
von Hinüber (2012): 52–67. Also von Hinüber (online lecture 2010).
n.­31
von Hinüber (2012): 1.
n.­32
The other eight are the Lalitavistara (The Play in Full, Toh 95), Prajñāpāramitā (The Perfection of Wisdom in Eight Thousand Verses), Daśabhūmika (The Ten Bhūmis, which became a chapter within the Avatamsaka Sūtra), Gaṇḍhavyūha (Array of a Stem, according to the Tibetan translation, which is the last chapter of the Avatamsaka Sūtra), Laṅkāvatāra (The Entry into Laṅka), Samādhirāja (King of Samādhis, Toh 127), Su­varṇa­prabhāsa (The Golden Light), and the Tathāgata­guhyaka (The Secret of the Tathāgatas, better known as the Guhya­samāja Tantra).
n.­33
Lopez (2016): 43.
n.­34
Boucher (2006): 24.
n.­35
Boucher (2006): 14.
n.­36
Lopez (2016): 44.
n.­37
Yuyama (1970): 65–9.
n.­38
Lopez (2016): 44–5.
n.­39
Zengwen (2000): 21.
n.­40
Yuyama (1970): 69.
n.­41
Lopez (2016): 47.
n.­42
Lopez (2016): 47–60.
n.­43
Lopez (2016): 61.
n.­44
Lopez (2016): 78.
n.­45
Lopez (2016): 78–81.
n.­46
Lopez (2016): 83.
n.­47
Lopez (2016): 84–90.
n.­48
Lopez (2016): 105–8.
n.­49
Lopez (2016): 189.
n.­50
Lopez (2016): 193–96, 200–204.
n.­51
Lopez (2016): 204.
n.­52
Lopez (2016): 116–22.
n.­53
For discussion about the background and influence of Burnouf’s translation, see Lopez (2016): 122–67.
n.­54
Lopez (2016): 169.
n.­55
Yuyama (1970): 67.
n.­56
There have been two ways to interpret this traditional beginning of a sūtra, with such Indian masters as Kamalaśīla claiming that both are equally correct. The alternative interpretation is “Thus have I heard: at one time, the Bhagavān…,” and so on. The various arguments, both traditional and modern, for either side are given by Brian Galloway in “Thus have I heard: At one time…,” Indo-Iranian Journal 34, no. 2 (April 1991): 87–104.
n.­57
This figure is from the Sanskrit. The Tibetan in all Kangyurs has twelve thousand, as do the Chinese translations by Kumārajīva (T.262, early fifth century) and by Jñānagupta and Dharmagupta (T.264, early seventh century). The Chinese translation by Dharmarakṣa (T.263, late third century), however, has 1,200 like the Sanskrit, while the other early Chinese translation, which is anonymous, has 42,000 (大比丘眾四萬二千人俱).
n.­58
Sanskrit ājāneya; Tibetan cang shes. Ājāneya was incorrectly defined as meaning “all-knowing” and was translated therefore into Tibetan as cang shes (“all-knowing”). The term ājāneya was primarily used for thoroughbred horses, but was also applied to people in a laudatory sense.
n.­59
This term probably has its origins in being a translation into Sanskrit from the Middle Indic mahānāga, the Sanskrit equivalent of which should have been mahānagna, which has the meaning of “a great champion, a man of distinction and nobility.”
n.­60
According to the BHS abhi­jñatābhijña­ta, where the same word is repeated with different meanings. The Tibetan translates both identically in most Kangyurs as mngon par shes pa mngon par shes pa, and in others such as Degé and Lhasa as mngon par shes pas mngon par shes pa.
n.­61
According to the Tibetan. Sanskrit: Mahānanda.
n.­62
According to the Sanskrit, Yongle, Lithang, Narthang, Choné, Lhasa, and Stok Palace Kangyurs. The Degé and Comparative Edition have mes byin (“given by fire”) in error for mis byin (“given by men”).
n.­63
According to the Tibetan (literally “hundred thousand ten millions”). The Sanskrit omits the koṭī (“ten million”).
n.­64
The Sanskrit has additionally “divine flowers” and “great flowers.”
n.­65
The Sanskrit is simply pratyekayāna.
n.­66
Literally “a thousand ten-millions” or “tens of billions.”
n.­67
From the Sanskrit śaṅkhaśilā, though the meaning is uncertain. The Tibetan is man shel, which appears to indicate a form of crystal.
n.­68
According to the Sanskrit, which accords with the Yongle, Lithang, Kangxi, Narthang, and Choné Kangyurs. The Degé and Stok Palace read: “supreme yāna” (theg mchog).
n.­69
According to the Tibetan. Sanskrit: putrī (“daughters”).
n.­70
From the Sanskrit upalakṣayanti and the Stok Palace nye bar rtog par byed. The Degé and all other versions recorded in the Comparative Edition read: nye bar rtogs par byed.
n.­71
From the Sanskrit sabalaṃ savāhanaṃ. The Tibetan translates the words as “with their strength and steeds.”
n.­72
According to the Tibetan; “aggressive” is absent from the Sanskrit.
n.­73
According to the Tibetan. Sanskrit: “And similarly toward abuse, criticism, and threats.”
n.­74
According to the Sanskrit mūlya. The Tibetan has ri (“mountain”) in error for rin (“value”).
n.­75
According to the Tibetan, presumably translating from anya. The Sanskrit has bhūya (“many”).
n.­76
According to the Tibetan. Sanskrit: “and the constant sound of a multitude of bells.”
n.­77
According to the Yongle, Lithang, Kangxi, and Choné Kangyurs: sol. The Degé and Stok Palace read: rtsol.
n.­78
According to the Tibetan. Sanskrit: “Dispel our curiosity, son of the Buddha!”
n.­79
According to the Tibetan. In the Sanskrit, the second half of this verse is the first half of verse 52, and vice versa.
n.­80
According to the Tibetan. The Sanskrit here repeats the first half of verse 49. The equivalent Sanskrit for these lines forms the second half of verse 53.
n.­81
According to the Stok Palace Kangyur, cung, which accords with the Sanskrit alpa. The Degé and all other witnesses recorded in the Comparative Edition read: chud.
n.­82
Sanskrit: bherī. There is a variety of kettledrums and the bherī is described as a conical or bowl-shaped kettledrum, with an upper surface that is beaten with sticks.
n.­83
According to the Sanskrit. The Tibetan appears to have translated pratibhāti as the noun spobs pa.
n.­84
It becomes evident that this is another name for Varaprabha.
n.­85
In the verse the Sanskrit is candrasya sūryasya pradīpa (“The lamp of the sun [and] of the moon”).
n.­86
Sanskrit: “many bodhisattvas in the highest wisdom of buddhahood.”
n.­87
According to the Sanskrit, where vināyakānāṃ is clearly plural. Otherwise, one would assume from the Tibetan that this is referring to Śākyamuni’s light ray, as it preserves the order of the Sanskrit so so’i zhing du rnam par ’dren pa yi instead of rnam par ’dren pa yi so so’i zhing du.
n.­88
This is a synonym for Candra­sūrya­pradīpa, presumably used to match the meter of the verse.
n.­89
According to the Sanskrit saṃsthapayitvā, literally translated into Tibetan as kun bkod, which would be “completely established or arranged,” the primary meaning of the Sanskrit word.
n.­90
According to the Sanskrit. There appears to be an error in the Tibetan, which reads “my enlightenment.”
n.­91
According to the Tibetan and Chinese. The Sanskrit has Vimalāgranetra (“Stainless Highest Eyes”) instead of Vimalāṅganetra (“Stainless Limbs and Eyes”). This is synonymous with Vimalanetra.
n.­92
Nirvāṇa means the state of being extinguished, and often in this sūtra, as here, is the past passive participle of the verb “to extinguish”: parinirvṛta. It has here been translated into English as “extinguished” to make intelligible the reference to a flame.
n.­93
According to the Sanskrit śāsane. The Tibetan has bskal pa (kalpa, “eon”) instead.
n.­94
According to the Stok Palace Kangyur, mang pos mchod, which accords with the Sanskrit saṃghapūjita. The Degé and other Kangyurs recorded in the Comparative Edition instead read mang po’i mchog.
n.­95
According to the Tibetan and Chinese. The Sanskrit has tenākuśalena (“through that not-good karma”).
n.­96
The Tibetan ’dren mar is an alternative form of ’dres mar, “mixed,” as it reflects the Sanskrit kalmāṣabhūtena (“mixed,” “alloyed,” or “spotted”).
n.­97
According to Tibetan. Sanskrit: “He will attain the highest, supreme enlightenment.”
n.­98
According to the Yongle, Lithang, Kangxi, Narthang, Choné, Lhasa, and Stok Palace Kangyurs: gzhis. The Degé has bzhis (“through four”).
n.­99
According to the Sanskrit. Tibetan: Śāridvataputra.
n.­100
This begins a section that plays with the multiple interlinked valences of the term “dharma” (chos) as “teaching” or “doctrine” (Dharma), which describes the “reality” (dharma) of all “phenomena” (dharmas), the “trainings” (dharmas) necessary to awakened to that reality, and the awakened “qualities” (dharmas) of one who has so awakened. The sense in this particular instance is of course the awakened “qualities” of a thus-gone one. We leave “dharma(s)” (chos) untranslated throughout this section in an attempt to not overly constrain the term’s multiple entendre.
n.­101
According to the Sanskrit compound, while the Tibetan lists “strength” as a distinct unit in the list, resulting in it being mentioned twice.
n.­102
According to the Sanskrit tathāgatasya. The Tibetan translates as de bzhin gshegs pa nyid la, which would more likely render the Sanskrit tathāgatatve; this was perhaps the reading reflected in the Sanskrit manuscript used by the Tibetan translators. The most obvious English translation of tathāgatatve would be, “in tathagātahood,” or “in tathagātaness,” but the term might also involve an idiomatic use of the abstract tva (see Speijer, Sanskrit Syntax, p. 184 #238), in which case the phrase would be rendered: “The tathāgatas should teach the dharmas as tathāgathas.” “As” here would have the sense of “having the status of / in the role of.”
n.­103
According to the Tibetan mkhyen. The Sanskrit has pratyakṣo ’parokṣaḥ (“directly perceived”).
n.­104
“Dharmas” here and throughout the rest of this passage most likely signals awakened “qualities” and “phenomena” in general.
n.­105
According to the Tibetan. Sanskrit: “Enough, Śāriputra!”
n.­106
According to the Tibetan. Sanskrit: “Highest of jinas.”
n.­107
See n.­105.
n.­108
According to the Tibetan. “Parables” is not present in the Sanskrit.
n.­109
According to the Tibetan, translating from taddharma. The Sanskrit has saddharma.
n.­110
According to the Sanskrit. The Tibetan has pas instead of pa’i.
n.­111
See n.­108.
n.­112
The Sanskrit also has “according to the various aspirations, natures, and thoughts of beings.”
n.­113
See n.­108.
n.­114
The Sanskrit also has “according to the various aspirations, natures, and thoughts of beings.”
n.­115
See n.­108.
n.­116
See n.­114.
n.­117
See n.­108.
n.­118
See n.­114.
n.­119
According to the Sanskrit saṃksobha. The Tibetan appears to have ’khrul pa in error for ’khrug pa.
n.­120
According to the Tibetan. The Sanskrit has: “when many beings are bewildered and have few roots of merit.”
n.­121
According to the Lithang, Kangxi, Narthang, and Choné Kangyurs: ’chad, and the Sanskrit deśakāḥ. The Degé has the scribal corruption ’chang (“hold”).
n.­122
According to the BHS avakalpayata. The Tibetan translates as rtogs (“realize”).
n.­123
The Tibetan translates chidra as “torn,” which is one of the other meanings of the word.
n.­124
According to the Tibetan, which is a conceivable rendering of the Classical Sanskrit understanding of the verse and better accords with the sense of the corresponding prose passage above. The Sanskrit reads: apaśyanta imaṃ doṣaṃ chidra­śikṣā­samanvitāḥ / vraṇāṃśca pari­rakṣantaḥ pra­krāntā bāla­buddhayaḥ //. The BHS understanding of this verse would be: “They have impaired training / And do not see this wrong of theirs; / They maintain their flaws, / Have foolish understanding, and have departed.”
n.­125
According to the Sanskrit nāyakāḥ, which is usually translated into Tibetan as ’dren pa, but here as skyobs pa (“refuge,” “protector”).
n.­126
According to the Tibetan. Sanskrit: “all beings.”
n.­127
Literally, sūtra. However, in terms of the classification of the twelve aspects of the Dharma, sūtra refers to the prose passages within the sūtras.
n.­128
According to the Sanskrit balābala (literally, “strength and nonstrength”). Tibetan: mthus dang stobs (“power and strength”).
n.­129
Literally, “sons of the buddhas”: sangs rgyas sras; buddhaputrāḥ.
n.­130
According to the BHS vyakta. The Tibetan translates in accordance with the classical Sanskrit meaning as gsal ba (“clear”), which appears to be less appropriate in this context.
n.­131
According to the Tibetan. The Sanskrit has “my highest teaching.”
n.­132
According to the Sanskrit: yathā ca paśyāmi yathā ca cintaye yathā ca saṃ­kalpa mamāsi pūrvam / pari­pūrṇametat pra­ṇidhānu mahyaṃ buddhā ca bodhiṃ ca pra­kāśayāmi //. The Tibetan, however, might very well also make sense in the context. It reads as follows: “Just as I see and just as I thought / And just as I resolved in the past, / My aspirations have been fulfilled, / But having awakened to awakening, I have not taught it” (/ji ltar mthong zhing ji ltar bsams pa dang/ /nga yis sngon chad ji ltar brnags pa de/ /nga yi smon lam de dag yongs rdzogs te/ /byang chub sangs rgyas nas ni ma bstan/).
n.­133
According to Sanskrit bhrameyuḥ, which could also mean “become dizzy.” The Tibetan translates as “become insane.”
n.­134
Literally, buddhaputras.
n.­135
According to the Stok Palace Kangyur mang, which accords with the Sanskrit [a]neke. The other Tibetan versions consulted appear to have a corruption of mang to ngam.
n.­136
According to the Sanskrit. The Tibetan translates as “piled up from earth and bricks.”
n.­137
This and the previous verse were quoted by Śāntideva in his A Compendium of Trainings (bslab pa kun las btus pa; Śikṣāsamuccaya), 56b. The Tibetan translation had Yeshé Dé as chief editor and therefore used the verses from his committee’s translation of the Lotus Sūtra.
n.­138
According to the Sanskrit pustakarman. The Tibetan interprets it as “modeled from clay” (’jib) even though clay (mṛttika; sa) already appears in the list.
n.­139
According to the Tibetan. Sanskrit: paṭaha drums. The paṭaha is a cylindrical drum hung from the body and usually played standing up, beating it with drumsticks.
n.­140
A conical or bowl kettledrum, also called a nagada. The upper surface is beaten with sticks; often in pairs, one larger than the other.
n.­141
According to the Tibetan. Sanskrit: “Those who play and cause others to play music / with the pleasing sounds of bherī drums, conches, and paṭaha drums, / making music and beating drums / as an offering to the perfectly enlightened ones” (See Vaidya ed.: vādyā ca vādāpita yehi tatra bheryo ’tha śaṅkhāḥ paṭahāḥ sughoṣakāḥ / nirnāditā dundubhayaśca yehi pūjā­vidhānāya varāgra­bodhinām //).
n.­142
A kettledrum played horizontally, with the hands. It is wider in the middle, with the skin at both ends. One drumhead is smaller than the other. It is a South Indian drum, and maintains the rhythm in Karnataka music.
n.­143
According to the Tibetan rgyud gcig. The Sanskrit for this should be ekatantri. The ekatantri was a popular single-stringed instrument that was made of a long bamboo tube and a gourd resonator. Notes were formed by sliding a short bamboo or wooden rod along the string. However, the text of the sūtra has tunava, which the Mahāvyutpatti states is rgyud gcig, but Sanskrit dictionaries define it as a flute or a drum.
n.­144
According to the Sanskrit ekotsava, which could be interpreted as “solely joyful,” or “solely for festivity.” The Tibetan did not translate it but rendered it as e ko na. Therefore, the Tibetan was using a manuscript that appears to have had ekonnaḍa, which is a variant of ekotsava.
n.­145
According to the Tibetan lcags kyi sil khrol. The Sanskrit jhallarī at present refers to the stringed instrument from South India named jhallari. Burnouf translated as “cymbals of iron.”
n.­146
This refers to the jaltarang, an ancient Indian musical instrument that consists of a semicircle of metal bowls, each with a different quantity of water within them, that are struck with sticks. The Sanskrit here is jalamaṇḍaka, and the Tibetan is chu la brdabs.
n.­147
According to the Sanskrit vikṣipta and the context. It could also mean “distraught,” and the Tibetan ’khrug pa could mean “disturbed.” The Tibetan translates vikṣipta as g.yengs pa (“distracted”) two verses further on.
n.­148
According to the Stok Palace Kangyur and the Sanskrit. Other Tibetan versions consulted have the plural dag.
n.­149
Literally “in tathagātahood” or “in tathagātaness.” Sanskrit: tathāgatatve; Tibetan: de bzhin gshegs pa nyid. It is also possible that tathāgatatve here is an idiomatic use of the abstract tva (see Speijer, Sanskrit Syntax, p. 184 #238): “They will teach the Dharma as a tathāgatha.” “As” here has the sense of “having the status of / in the role of.”
n.­150
Some, but not all translations from the Chinese have here a verse about the insubstantiality of phenomena and buddhahood through dependent origination.
n.­151
According to the Tibetan. The Sanskrit and Chinese have: “the supreme enlightenment.”
n.­152
According to the Sanskrit and mkhas pa in the Yongle, Lithang, Kangxi, Narthang, and Choné Kangyurs. The Degé has mkhas pas.
n.­153
According to the Sanskrit adhimukta and the Tibetan translation of the same word as smos pa in the next verse. In this verse most Kangyurs have shin tu dag pa (“extreme purity”) and in the Degé it is shin tu dad pa (“strong faith”), which appears to be the intended translation.
n.­154
According to the Sanskrit. The Tibetan has ’dren pa’i instead of ’dren pa, which appears to be an early scribal error.
n.­155
According to the Sanskrit. The Tibetan omits “fools,” and translates camarī as “yak’s tail,” whereas it is the female for yak (camara). The yak’s tail is more commonly the vṛddhi form cāmara. The Chinese also translates as “yak’s tail.” The explanation in that case is that it is referring to the yak and its relationship to its tail.
n.­156
According to the Sanskrit, which is in the singular. The Tibetan is in the plural.
n.­157
The Chinese appears to add “walking around,” which is derived from the next verse.
n.­158
According to the Sanskrit. The Tibetan has phan tshun ’chag cing gnas.
n.­159
According to the Sanskrit. The Tibetan and Chinese drop “Īśvara” even though he appears earlier in the sūtra along with the four world guardians and Maheśvara. Both names are elsewhere usually synonymous with Śiva, which may be why it was omitted at this point.
n.­160
According to the Tibetan don. The Sanskrit has Dharma. The Chinese has no object.
n.­161
According to the Sanskrit. The Tibetan transposes “excellent” to the end of the verse.
n.­162
According to the Sanskrit and Tibetan. The Chinese has “supreme Dharma.”
n.­163
According to the Sanskrit adhimukta. The Tibetan translates as dad pa (“faith”). The Chinese translates as “aspiration for inferior Dharma.”
n.­164
According to the Sanskrit, and in agreement with the Chinese. The Tibetan appears to have translated this as, “They will not have faith in the buddhas.”
n.­165
According to the Sanskrit tāyina, and most Kangyurs. The Degé and Comparative Edition have spyod in error for skyob. In the Chinese the following lines are presented as the Buddha’s thoughts to himself, including the second part of verse 24.
n.­166
According to the Tibetan. There is no clear indication in the Sanskrit where the speech of the Buddha to the other buddhas ends.
n.­167
According to the Sanskrit. The Tibetan has yis in error for yi.
n.­168
According to the Tibetan. The Sanskrit has “numerous ten thousand millions.”
n.­169
According to the Tibetan. The Sanskrit has “deprived of the scope of wisdom of the tathāgatas, and of the vision of their wisdom.”
n.­170
According to bsdad in the Yongle, Lithang, Choné, Kangxi, and Narthang Kangyurs. The Degé and the Comparative Edition have bsnyad.
n.­171
The Sanskrit also has dharita (“upheld,” “maintained”).
n.­172
From the BHS śītabhūta. The Tibetan translates literally as “become cool.” Absent from the Online Digital Sanskrit Canon.
n.­173
According to the Sanskrit. Absent from the Tibetan, even though it is a repeating line.
n.­174
The Sanskrit here uses the synonym nirvṛti.
n.­175
The Sanskrit here is nirvṛta.
n.­176
According to the Stok Palace Kangyur byas, which accords with the Sanskrit and Chinese. The Degé and other witnesses recorded in the Comparative Edition appear to translate the verb in the future tense: bya.
n.­177
The Chinese translates the Sanskrit phrase dīrgharātra over-literally as “long night.”
n.­178
According to the Sanskrit. The Tibetan is literally “with good harvests.”
n.­179
According to the Sanskrit aṣṭapada, which apparently has the meaning of “eight sections” (vertically and horizontally), like a checkerboard or chessboard, the game of chess having originated in its earliest form in the first centuries of the first millennium in India, where board games were very popular. Therefore this appears to be a specific reference to the eight-by-eight squares gameboard, and has been translated by Tsugunari and Akira as “like a chessboard,” or by Kern as “like a checker board.” Other English translations of the Chinese have interpreted this as “eight intersecting roads.”
n.­180
According to the Sanskrit and Chinese. The Tibetan has interpreted bhūyasa to mean “most of.”
n.­181
According to the Sanskrit and Chinese. The Tibetan appears to be based on a corrupt text: “practiced celibacy for many hundreds of thousands of years.”
n.­182
According to the Sanskrit and Chinese. Tibetan: “dressed.”
n.­183
Commonly referred to as the Deer Park, though the Sanskrit mṛgadāva and the Tibetan ri dwags nags mean “deer forest.”
n.­184
According to the Tibetan, and Vaidya, Wogihara, Burnouf, and Kern, who follow the Nepalese Sanskrit manuscript tradition. The Central Asian fragments have adya instead of ārya. The Middle Indic form of both words was ajja, and the difference between the two manuscript traditions reflects a different choice in the Sanskritization of the Middle Indic. If ajja meant adya, the verse would read: “Great hero, we are overjoyed by / The great rishi’s words with implied meaning. / Just as in the prophecy / Today to the fearless Śāriputra…” “Fearless” translates the BHS meaning of viśārada.
n.­185
According to the Tibetan and Chinese. The Sanskrit has “and sorrow.”
n.­186
Earlier, the number of śrāvakas was said to be one thousand two hundred. This discrepancy is in both the Tibetan and Sanskrit.
n.­187
According to one of the BHS meanings of vigata-nivāraṇa (also nīvaraṇa). The Tibetan translates according to the more common Sanskrit meaning, “free of obscuration.”
n.­188
According to the Tibetan. The Sanskrit has “other carts.”
n.­189
The Sanskrit that “great cart” is translated from is mahāyāna, which in the context of Buddhist teachings is translated as “the great way” or “the great vehicle.” In translation this wordplay is lost.
n.­190
The word “listening” in Sanskrit, śrava (Tibetan: thos), is used here as this passage is describing the śrāvakas (nyan thos), literally “listeners.”
n.­191
The Sanskrit for “conditions” is pratyaya. This is explaining the reason for the term pratyeka­buddha, which is defined in other texts as “buddhahood through [contemplation of] dependent or conditional [origination]”; this is also the Chinese translation of this term. Therefore, in the original Middle Indic language of the sūtra, pratyaya and pratyeka (meaning “solitary”) may well have been homonyms, and the discrepancy here is a result of the Sanskritization of the original Middle Indic.
n.­192
According to the Sanskrit and the Chinese. The Tibetan has a scribal error in all Kangyurs consulted of bden (“truth”) for bde ba (“bliss”).
n.­193
There is a play on words in the Sanskrit that is lost in translation. Varṇa has many meanings, such as “class,” “kind,” and “caste,” but is also used for “color” in this parable.
n.­194
There is a play on words in the Sanskrit that is lost in translation. Upadarśayitva can be both “he promised,” as in the parable, and “he taught,” as in the explanation of the meaning.
n.­195
According to the Tibetan. The word for “bamboo” can also be interpreted to mean “rafter” or “beam.”
n.­196
According to the Tibetan. Sanskrit and Chinese: “those with weak merit.”
n.­197
According to the Tibetan. Sanskrit: “burning excrement.” The Chinese does not specify what is burning.
n.­198
According to the Tibetan. Sanskrit: “Are burned by hunger and heat.”
n.­199
According to the Sanskrit and Chinese. The Tibetan gives the impression that he is just thinking of doing that.
n.­200
According to the Tibetan, which may have misunderstood the Sanskrit grammar: “Of what use were my sons if I become without sons?”
n.­201
According to one meaning of the Sanskrit niśāmya. The Tibetan translates as “knowing.”
n.­202
According to the Sanskrit and the Yongle, Lithang, Kangxi, Narthang, Choné, and Lhasa Kangyurs. The Degé and the Comparative Edition have rangs (“rejoiced”) instead of rings.
n.­203
There is a play on words in the Sanskrit that is lost in translation. Nirvṛta can mean both “being happy, at peace, etc.,” and also “to have attained nirvāṇa.”
n.­204
According to the Sanskrit, Degé, and Comparative Edition. Most Kangyurs have gter instead of mthu.
n.­205
The Sanskrit has “gold coins” and the Tibetan has “cowries,” both of which were used as currency.
n.­206
According to the Tibetan. The Sanskrit has “herons and geese.”
n.­207
It is assumed that the reader will know this refers to silver coins, the raupya, which is the origin of the present-day word rupee, which was itself tied to the value of silver until the end of the nineteenth century.
n.­208
The wordplay of the Sanskrit (the Sanskrit for cart is yāna) is lost in translation.
n.­209
According to the Tibetan, which may have been translating from a corrupt manuscript that had yāneṣu instead of kāmeṣu. The Sanskrit and Chinese all have “inferior desires.”
n.­210
According to the Sanskrit and the Yongle, Kangxi, Narthang, and Lhasa Kangyurs. The others consulted have srid pa (“existence,” “becoming”).
n.­211
According to the Hybrid Sanskrit aniśrita, which could also be translated as “emancipation.” The Tibetan translates as “not dwelling.”
n.­212
According to the Tibetan. The Sanskrit does not have the negative. The Chinese interprets this as saying that both Śāriputra and the other śrāvakas can only be devotees of this sūtra through aspiration and not from direct knowledge.
n.­213
According to the Sanskrit kaśadaṇḍa. The Tibetan appears to have translated from a text that read śatadaṇda (“a hundred sticks”).
n.­214
According to the BHS kuṇṭhaka. The Tibetan translates as “black.”
n.­215
According to the Sanskrit and Chinese. The Tibetan appears to have misinterpreted this line, translating yakṣagraha as “yakṣas and demons” instead of “possessed by yakṣas,” so that the Tibetan reads: “And their bodies will be harmed by yakṣas and demons.”
n.­216
According to the Tibetan, which appears to be a rather free translation of the Sanskrit: “They will have many kinds of pain / miseries.”
n.­217
According to the Sanskrit and Chinese. “Dog” is absent from the Tibetan translation.
n.­218
According to BHS vyakta. Translated into Tibetan according to the classical meaning as gsal (“clear”), as in the Degé, but in most Kangyurs it is corrupted to btsal (“seeking”).
n.­219
According to the Tibetan. Sanskrit: tato vayaṃ bhagavan bhagavato dharmaṃ deśayamānasya śūnyatānimittāpraṇihitaṃ sarvamāviṣkurmaḥ |. The Sanskrit might be rendered as: “Therefore, Bhagavān, we did not perceive any of the emptiness, absence of attributes, and absence of aspiration in the Dharma teaching of the Bhagavān, and we did not wish for the display of the buddha realms, the play of bodhisattvas, or the play of tathāgatas that were in these dharmas of the Buddha.”
n.­220
In this intriguing statement the syntax of both the Tibetan and the Sanskrit make it clear that—surprising though it may be—the śrāvaka disciples are the subject of the first clause and that it is indeed they who taught the bodhisattvas. In Kumārajīva’s Chinese translation, the equivalent sentence is interpreted in a less unexpected way. The Tibetan in all Kangyurs has the verb lung bstan pa both for the Sanskrit ava­vadita in this sentence, as well as for the Sanskrit vyākaraṇa in the sentence that follows. The Tibetan verb can have the meaning “prophesy,” as it does in the second sentence, but it primarily means “explain” or “elucidate.” Conversely, however, the meaning of ava­vadita does not include “prophesy” (unlike vyākaraṇa, which does). For another, similar statement, see 4.­29 below; see also 8.9-10.
n.­221
According to the Sanskrit amārgita. The Degé and Comparative Edition have bslangs (“taken up”) and most other Kangyurs have bslabs (“trained”).
n.­222
According to the Sanskrit vaiṣṭiko vā gṛhyeya.
n.­223
According to the Sanskrit. The Tibetan has “continuous fear.”
n.­224
According to the BHS pratyabhi­jānīyāt. The Tibetan translates as “astonished.”
n.­225
According to Tibetan. Sanskrit: “should not be beaten, killed, and destroyed.”
n.­226
According to Sanskrit mūrchita. The Tibetan translates as “crazy.”
n.­227
Literally, “Hey, you, man.”
n.­228
According to the Sanskrit dur­varṇāvalpaujaskau. The Tibetan translates as “bad color and bad luster,” the word for “caste” and “color” being the same in Sanskrit. Ojas can mean “impressive appearance” as well as “luster” or “splendor.”
n.­229
The Sanskrit has “a double daily wage.”
n.­230
In this passage, this repeated phrase means literally “Oh, man!”
n.­231
The Sanskrit saktu specifies that it is a coarse ground meal.
n.­232
According to the Sanskrit syntax and a BHS meaning of udāra, this might mean “crude,” instead of “heightened.” The Tibetan translates according to the classical meaning of “lofty” or “vast” (rgya cher), which is also reflected in the corresponding verse below.
n.­233
The Sanskrit has in addition na saṃbhinatti that Burnouf translates as “did not mix with us” and Kern translates similarly, although “did not abandon us” is also a possible meaning.
n.­234
According to the Sanskrit syntax. The Tibetan breaks this up into two sentences.
n.­235
According to the Tibetan and Chinese. The Vaidya Sanskrit has kāṅkṣāṃ kuryuḥ su­dur­medhāstato bhraṣṭā bhrameyu te: “One with very poor intelligence would have doubts; Having gone astray, he would wander.”
n.­236
According to the Sanskrit. The Tibetan omits “much” and “silver.”
n.­237
According to the Sanskrit. The Tibetan omits “conch.”
n.­238
According to the Sanskrit vallabha (vallabhu in the sūtra’s BHS).
n.­239
According to the Sanskrit. Tibetan: “because of having power over many needs.”
n.­240
According to the Sanskrit śarana, which could also be translated as “shelter,” “home,” or as translated in the Tibetan, as “house,” but there appears to be a deliberate wordplay here.
n.­241
The Sanskrit adds “dark-skinned.”
n.­242
According to the BHS pratisāmayet = pratiśāmayet, which could also mean “arrange” (cf. the Pali paṭisāmeti). Translated into Tibetan as sbed pa, which could be interpreted as “conceal, hide.”
n.­243
According to Sanskrit kutumba, more literally “household,” “care of the family,” and so on. The Tibetan has “slaves and servants.”
n.­244
According to the Sanskrit. The Tibetan has “path to supreme enlightenment.”
n.­245
Here there is a wordplay in Sanskrit, as the Sanskrit for “we shall proclaim” is saṃśrāvayiṣyam. The Tibetan has attempted to reflect that by translating śrāvaka in this verse as sgrogs pa (“proclaimers”) instead of the usual nyan thos (“listeners,” i.e., “disciples”).
n.­246
Here there is a wordplay in the Sanskrit, as the Sanskrit for “be worthy” is arhāmahe. The Tibetan has attempted to reflect that by translating arhat in this verse as ’os pa (“worthy ones”), a more literal translation of arhat than the usual dgra bcom pa (“enemy defeaters”).
n.­247
According to the Sanskrit vimala. The Tibetan has “great.”
n.­248
According to the Sanskrit and Chinese. The Tibetan has “through a hundred thousand,” omitting “causes,” perhaps from a corrupt Sanskrit text that had śatasahasrehi instead of hetusahasrehi.
n.­249
According to the Stok Palace Kangyur, and the Sanskrit and Chinese. The other Tibetan versions consulted have kyi in error for kyis (genitive instead of instrumental) after “Tathāgata,” so that it reads as “the conduct of the Tathāgata.”
n.­250
According to the Stok Palace Kangyur rigs, and the Sanskrit yukti. The other Tibetan versions consulted have rig in error for rigs.
n.­251
According to the Tibetan. The BHS has “shoots, tender stalks, branches, leaves, foliage.”
n.­252
According to the Sanskrit and most Kangyurs consulted. The Degé and the Comparative Edition have spobs (“eloquence,” “confidence”) instead of stobs.
n.­253
In Sanskrit, martya means literally “mortals.”
n.­254
According to the Stok Palace Kangyur sman, and the Sanskrit oṣadhī. The other Tibetan versions consulted have dman (“inferior”) in error for sman (“herb”).
n.­255
According to the Tibetan. The Sanskrit has nirukti (“definitions”).
n.­256
According to the Tibetan. The Sanskrit has dharmatā (“the nature of the Dharma”).
n.­257
According to the Sanskrit niṣpādayī and the Yongle and Kangxi Kangyurs bsten. The Degé has bstan (“teach”).
n.­258
In the Chinese version the chapter concludes at this point.
n.­259
According to the Sanskrit. The Tibetan has “born” instead of “superfluous,” which appears to be a corruption.
n.­260
According to the BHS samudāgamāya. The Tibetan translates as sdud, which could be interpreted as “gathering together.”
n.­261
According to the Sanskrit, and the Lhasa and Stok Palace Kangyurs. Other Kangyurs consulted have zhi (“pacified”) in error for bzhi (“four”).
n.­262
Sarva­varṇa­rasa­sthānānugatā.
n.­263
Sarva­vyādhi­pramocanī.
n.­264
Sarva­viṣa­vināśanī.
n.­265
Yathā­sthāna­sthita­sukha­pradā.
n.­266
According to the Tibetan and in agreement with Burnouf. The Vaidya and Wogihara Sanskrit and Kern have “six.”
n.­267
The Comparative Edition has des in error for nges; the Stok Palace Kangyur has nges and the Sanskrit has niścita (online Vaidya: niṃścita).
n.­268
According to the Sanskrit vihīna. The Tibetan has btul (“subdued”).
n.­269
The second half of this verse does not appear in Tibetan: “Through hundreds of skillful methods / He constantly teaches the Dharma to beings” (See Vaidya ed., tenopāyaśatair­nityaṃ dharmaṃ deśeti prāṇinām //).
n.­270
Sarva­varṇa­rasa­sthānā. In the prose it has a longer form of the name: Sarva­varṇa­rasa­sthānānugatā.
n.­271
According to the Sanskrit mahā and the Yongle, Lithang, Kangxi, and Choné Kangyurs. The Degé and Comparative Edition have tshe in error for che.
n.­272
According to the Tibetan, which appears to be a free translation of avartmanaḥ (“to repeat,” “to continue with”).
n.­273
According to the Sanskrit sarvavid. Absent from the Tibetan.
n.­274
According to the Tibetan. The Sanskrit is in the singular.
n.­275
Only half of this verse appears to have been translated into Tibetan, thereby altering the meaning. In comparison, the Sanskrit has: “I then teach to them, / ‘This is not what is called nirvāṇa; / It is through understanding the entire Dharma / that immortal nirvāṇa is attained’ ” (see Vaidya, ed.: tāmeva tatra prakāśemi naitannirvāṇa­mucyate / sarva­dharmāvabodhāttu nirvāṇaṃ prāpyate ’mṛtam //).
n.­276
The Sanskrit has this as a six-line verse instead of the usual four lines.
n.­277
The Tibetan has the first half only of the Sanskrit verse, the second half of which is: “And all the imperfect and the immaculate, / which are peace, and are equal to space” (Vaidya, ed.: sāsravānāsravāḥ śāntāḥ sarve gagana­saṃnibhāḥ).
n.­278
According to the BHS ārocayāmi. The Tibetan mos par bya could be interpreted as “make you aspire.”
n.­279
According to the Sanskrit. The last two activities are absent from the Tibetan, but when this passage is repeated further on in this chapter they are included in the Tibetan, and so there appears to be an unintended omission here.
n.­280
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.
n.­281
According to the BHS gūtholigalla. The Tibetan translates obscurely as sme ba (“spots”).
n.­282
See n.­179.
n.­283
According to the Sanskrit bhikṣavaḥ. The Tibetan could be interpreted as meaning “this bhikṣu.”
n.­284
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.
n.­285
According to the BHS gūtholigalla. The Tibetan translates obscurely as sme ba (“spots”).
n.­286
According to the BHS ārocayāmi. The Tibetan mos par bya could be interpreted as “make you aspire.”
n.­287
See n.­286.
n.­288
According to the Sanskrit. The Tibetan has the plural here.
n.­289
Only four students are given prophecies in this chapter, the fifth presumably being Śāriputra, whose prophecy was given in chapter 3. The Chinese interprets this as “five hundred.”
n.­290
According to the Sanskrit. “Second” is absent from the Tibetan.
n.­291
See n.­290.
n.­292
According to the Sanskrit and Chinese.”Weeping” is absent from the Tibetan.
n.­293
According to the Sanskrit āryaka, which the Tibetan (and Burnouf and Kern from the Sanskrit) translates by its alternative meaning, “noble.” The Chinese translates as “grandfather,” which appears to be the intended meaning here, and explains why the sons are called “princes.”
n.­294
According to the Sanskrit and the Yongle, Kangxi, Choné, and Stok Palace Kangyurs. The Degé and the Comparative Edition are missing part of the sentence.
n.­295
The narrative is somewhat obscure at this point. It is evident later in the passage that the Brahmās have gathered in one place, and they also live in palaces that fly, and therefore this may mean that they have gathered together through each having come there in their own home.
n.­296
The Degé Kangyur’s 62b is an accidental printing of 142b and therefore this page is missing in that edition.
n.­297
This phrase is an interpolation to make the meaning clearer. For “airborne palace” (Vimāna), see glossary.
n.­298
According to the Tibetan. Sanskrit: “five quintillion” (five hundred thousand times ten million).
n.­299
See n.­295.
n.­300
The last line of this four-line verse is absent from the Tibetan. According to the Sanskrit (adhimātraṃ yaśasvinaḥ), the last two lines would be, “Today our airborne palaces are beautified / with exceptional splendor.”
n.­301
See n.­297.
n.­302
According to the Sanskrit jīvaloka and the Stok Palace Kangyur ’tsho ba’i ’jig rten. Instead of ’tsho ba, the Degé and most Kangyurs have tshol ba; Choné has tshor ba, and Yongle has tshong ba.
n.­303
According to the Sanskrit. The Chinese appears to have translated the number as a hundred and eighty, as does Burnouf, because of the tricky syntax of this verse: “it has been a hundred and eighty eons since the world has had a buddha.” The Tibetan, even with the above variant reading in the Stok Palace Kangyur, appears corrupt: “A full hundred eons in this world of beings / Has been equal to eighty buddhas.”
n.­304
According to the Vaidya and Wogihara Sanskrit. The Tibetan, and the Burnouf translation from a Hodgson manuscript, have “eighty hundred thousand.”
n.­305
According to the BHS leṇa. The Tibetan translates as gnas.
n.­306
See n.­295.
n.­307
See n.­297.
n.­308
See n.­295.
n.­309
According to the Sanskrit. The Tibetan has here translated parisphuṭa as “pervaded.”
n.­310
See n.­297.
n.­311
According to the Tibetan.
n.­312
According to the Tibetan.
n.­313
The Tibetan has interpreted this as “having doubts” and the sixteen mendicants were grouped with the śrāvakas. The question is whether vicikitsa is actually avicikitsa, which in this BHS may simply have the a elided and implied. Dharmarakṣa’s translation into Chinese has “without doubt”; Kumārajīva’s Chinese translation has “having doubt.” Burnouf translates from the Sanskrit as “having doubt,” while Kern translates as “without doubt.” In terms of the logic of the narrative it is here translated as “without doubt.”
n.­314
Sanskrit: bodhi­sattva mahā­sattva.
n.­315
According to the Sanskrit gatiṃgata. The Tibetan repeats this in what appear to be two alternate translations.
n.­316
There is a wordplay here, as the word for “relief from misery” is nirvāṇa.
n.­317
According to one meaning of the Sanskrit śīti. The Tibetan translates as “cool.”
n.­318
According to the Sanskrit. The Tibetan translation appears to interpret this as the Jina “sorrowing.”
n.­319
According to the Sanskrit deva manuṣyā and the Lhasa, Narthang, and Stok Palace Kangyurs. Other Kangyurs consulted have lha min (asuras) in error for lha mi (“devas and humans”).
n.­320
The Sanskrit has the synonym bhujaga (“serpent”).
n.­321
According to the Sanskrit, and the Stok Palace and Yongle Kangyurs. Other Kangyurs consulted have bzhi (“four”) in error for ba’i.
n.­322
According to the Tibetan. Sanskrit: “All became mendicants.”
n.­323
According to the Tibetan and Burnouf and, presumably, from jāta. The Vaidya and Wogihara Sanskrit and Kern have “supreme among all jinas.”
n.­324
According to the Sanskrit caritva. The Tibetan has spyan (“eyes”) in error for spyad.
n.­325
According to the Sanskrit vyakta. The Tibetan translates as another of its meanings: “bright.”
n.­326
According to the Tibetan dpa’. Sanskrit: dhīra (“wise”).
n.­327
According to the Sanskrit samānayitvā. The Tibetan translates as “honored them,” a possible alternate meaning.
n.­328
According to the Sanskrit and almost all Kangyurs consulted. The Degé has deng (“today”) instead of nga (“I”).
n.­329
According to the Sanskrit and Chinese. The Tibetan has “realization of suffering,” as does apparently the Hodgson manuscript as Burnouf and Kern translate in that way.
n.­330
According to the Sanskrit pramocayanti and, in part, the Stok Palace Kangyur ’grol ba. The other Tibetan versions consulted have ’grel ba; a Tibetan translation of the causative Sanskrit verb form would more likely be sgrol ba.
n.­331
The syntax is according to the Sanskrit; the Tibetan reverses the order of the sentences.
n.­332
According to the Sanskrit. The Tibetan has ngas in error for nga’i.
n.­333
According to the Sanskrit. Tibetan: “I am the last.”
n.­334
According to the Yongle, Kangxi, and Choné Kangyurs ’doms. The Comparative Edition and Degé have ’dems.
n.­335
According to the Sanskrit kṛtya and the Yongle and Kangxi Kangyurs bya. Other Kangyurs consulted have bye (“ten million”).
n.­336
Sanskrit: “Will be pure and practitioners of celibacy.”
n.­337
According to the Sanskrit sadhu, and legs in all Kangyurs consulted except the Degé and Stok Palace, which have len.
n.­338
The Sanskrit uses the synonym marut, in its BHS form marū.
n.­339
The Sanskrit has “After me, today.”
n.­340
yi du ’ong ba’i sgra mngon par bsgrags pa (“The Resounding of Beautiful Sounds”).
n.­341
According to the BHS ārocayāmi. The Tibetan translates as mos pa.
n.­342
According to the Stok Palace Kangyur (brgyad stong), Kern’s Sanskrit, and the Chinese. Vaidya’s Sanskrit and Burnouf have “a thousand”; other Tibetan Kangyurs consulted have “a hundred thousand,” brgya stong, probably a scribal error for brgyad stong.
n.­343
According to the Tibetan and Burnouf, and Kern’s translation of the Sanskrit kaḥ punarvādaḥ śrāvakāṇām. The Chinese translates as “Why is it told to the śrāvakas?”
n.­344
According to the Stok Palace Kangyur and the Sanskrit. The other Tibetan versions consulted have me tog (“flower”) in error for tog (“crest adornment”).
n.­345
In the Sanskrit, for the meter of the verse the compound name is broken into its constituents: ratnasya ketū.
n.­346
According to the Tibetan. Sanskrit: “obtains it.”
n.­347
According to the Sanskrit. The Tibetan omits one number (“equaling ten million”), presumably for reasons of brevity in the verse.
n.­348
In these last two lines, “dharmabhāṇaka” and “merit” are implied but not actually stated. The Tibetan adds “merit.” The Chinese adds “dharmabhāṇaka.”
n.­349
The Chinese interprets this passage differently as the description of someone who has made offerings to the dharmabhāṇakas for the lesser number of eighty million eons. The Chinese also has another verse here, which is in prose in the present Sanskrit and Tibetan.
n.­350
According to the Sanskrit ārocayāmi te bhaiṣajya­rāja, prati­vedayāmi te. The Tibetan appears to have “you must aspire to and understand!” The first of those verbs has been regularly mistranslated as mos pa based on its meaning in Classical Sanskrit instead of BHS.
n.­351
According to the Tibetan and apparently Burnouf’s Sanskrit. The Vaidya and Wogihara Sanskrit have ādhyātmika (“spiritual”) and not abhijña, and Kern translates accordingly.
n.­352
According to the Sanskrit. The Tibetan has “that place should be honored as if it was a stūpa,” which does not fit with what precedes and follows.
n.­353
According to the Sanskrit mukhaṃ. The Tibetan has ngo bo (“essence,” “nature”) in error for ngo.
n.­354
According to the Sanskrit singular. The Tibetan has the plural.
n.­355
According to the Tibetan. The Sanskrit has, “The wise one, unafraid, speaks [it]” (abhīto bhāṣi paṇḍitaḥ).
n.­356
According to the BHS and Pali. Could also be “swords.” The Tibetan has the more specific “short spear,” which is a possible meaning, but seems too specific in this context.
n.­357
According to the Tibetan. Sanskrit: “And the assembly also the same.”
n.­358
According to the Sanskrit vedikā. The Tibetan translates as stegs bu, “platforms,” Burnouf as “balconies,” and Kern as “terraces.” However, vedikā here refers to the railings in which the toraṇas, or “gateways,” are set. While the vedikās do serve as railings for elevated platforms, which serve as circumambulatory walkways, they also encircle the stūpa on the surrounding flat ground.
n.­359
The following passage spoken by the stūpa is only found in certain Tibetan versions. It is absent from the Sanskrit and Chinese. Among the Kangyurs consulted, it is absent from the Yongle, Lithang, Kangxi, and Choné Kangyurs, but it is found in the Degé (and therefore the Comparative Edition), Narthang, Lhasa, and Stok Palace editions. This translation is based primarily on the Degé / Comparative Edition version and therefore includes this passage.
n.­360
According to ’dul ba in the Narthang, Lhasa, and Stok Palace Kangyurs. The Degé / Comparative Edition has ’dus ba (“gathered”).
n.­361
Among the Kangyurs consulted, the conclusion of the passage is found only in the Degé, Narthang, Lhasa, and Stok Palace editions.
n.­362
According to the Tibetan. Sanskrit: “hundred of thousands of quintillions.”
n.­363
According to the Sanskrit and Chinese. The Tibetan appears to have misinterpreted the first sentence as a prayer also and added the verb “to pray” within the sentence, which is understandable because it follows the statement that the Buddha made a prayer, but the verbs in this sentence are in the past tense. The Tibetan by necessity of its interpretation translates them as being in the future, even though this contradicts the other narratives in the sūtra where bodhisattvas do not previously know about the existence of this sūtra: “In the past when I was practicing bodhisattva conduct, I prayed, ‘May the highest, complete enlightenment not arise while I have not heard the instruction to bodhisattvas, the Dharma teaching, The White Lotus of the Good Dharma. May I attain the highest, complete enlightenment after I have heard this Dharma teaching, The White Lotus of the Good Dharma.’ ”
n.­364
From the BHS meaning of adhiṣṭhāna, translated into Tibetan as byin gyis brlabs, which is usually translated into English as “blessing.” The following passage is clearly in the optative and is the prayer made by the Buddha.
n.­365
Literally, “through the power of the Bhagavān.”
n.­366
From the BHS guruka. The Tibetan translates as lci ba (“heavy”) here in the sense of “weighty,” “important.”
n.­367
According to the Sanskrit, literally “self [and] second, self [and] third.” The Tibetan reads as “self and two or self and three.”
n.­368
See n.­179.
n.­369
According to the Stok Palace Kangyur rim bzhin; the Degé and other Kangyurs consulted have ri bzhin. The Sanskrit and Chinese have “corresponding size.”
n.­370
According to the Sanskrit pṛthivīpradeśa, which the Tibetan translates simply as phyogs, which could be interpreted to mean “direction.”
n.­371
According to the Sanskrit and the Yongle, Lithang, Kangxi, Narthang, Choné, and Stok Palace Kangyurs yongs su dag pa. The Lhasa and Degé / Comparative Edition have yongs su gang ba (“completely filled”).
n.­372
According to the Tibetan. Sanskrit: “The Bhagavān Tathāgata offers this, wishing for the precious stūpa to be opened.”
n.­373
According to the Tibetan bskams and the Sanskrit pariśuṣka. Kern translates from the Sanskrit as “emaciated.” However, Burnouf, having first translated as desséchés (“dessicated”), corrected himself on seeing another Sanskrit manuscript with pariśuddha (“perfectly pure”), and the Chinese translation was evidently from such a version. However, the eighth-century Gilgit rock drawings depicting Śākyamuni, Prabhūtaratna, and the stūpa clearly show Prabhūtaratna to have a withered body, and therefore must have been based on a text that had pariśuṣka, while in Chinese depictions, Śākyamuni and Prabhūtaratna have identical bodies.
n.­374
The Sanskrit adds “in the middle of the assembly.”
n.­375
According to the Sanskrit dṛṣṭvā and the Yongle and Kangxi Kangyurs mthong. Other Kangyurs consulted have thos (“heard”).
n.­376
According to the Sanskrit. The Tibetan conjoins “together with the Tathāgata” with the following sentence.
n.­377
According to the Tibetan, apparently translating from mūrchita. Others have interpreted mūrchita to mean “intoxicates” (Burnouf and Kern) or “brings joy” (Chinese), which is another of its meanings.
n.­378
In this verse in the Sanskrit, Prabhūtaratna’s name is given an extra syllable: Prabhūtaratana.
n.­379
According to the Tibetan. Sanskrit: “teach for a moment.”
n.­380
According to the Sanskrit adahyanta and the Chinese translation. Tibetan: “a load of straw while it is burning.”
n.­381
According to the Tibetan. Sanskrit: “five higher knowledges.”
n.­382
According to the Sanskrit priyaṃ, the Chinese, and dga’ in the Yongle, Lithang, Kangxi, Narthang, and Choné Kangyurs. The Degé, Lhasa, and Stok Palace have dka’ (“difficulty”). The Central Asian version has mama instead of mahat so that the line would read, “Brings pleasure to me and the lords of the world.”
n.­383
According to the Tibetan. Sanskrit: “Guide / leader of humans.”
n.­384
According to the Tibetan. The Sanskrit could be interpreted as being by the bed and holding his feet, as in Burnouf and Kern. The Chinese interprets it as meaning he offered his own body as the bed.
n.­385
According to the BHS ārocayāmi. The Tibetan mos par bya could be interpreted as “make you aspire.”
n.­386
The Sanskrit has the longer series of epithets more common in prophecies.
n.­387
According to the Tibetan, Chinese, two Hodgson Sanskrit manuscripts, and Kern. The Vaidya and Wogihara have “sixty hundred” and Burnouf translated from a manuscript that read “sixty hundred,” i.e., “six thousand,” although he admits that sixty is already “suffisamment merveilleux” (“marvelous enough”).
n.­388
According to the Tibetan. The Sanskrit has in addition, “have no uncertainty.”
n.­389
Earlier in this chapter it was said to be in the east.
n.­390
According to the Sanskrit sattva and sems can in the Yongle, Lithang, Kangxi, Narthang, and Choné Kangyurs. The Degé, Lhasa, and Stok Palace have sems (“mind”).
n.­391
According to the Tibetan and Burnouf. Vaidya and Wogihara Sanskrit, and Kern: “who is named a wise one because of his wisdom.”
n.­392
According to the Sanskrit niścitaṃ, and the Degé nges. The Comparative Edition has des.
n.­393
According to the Tibetan and the Vaidya and Wogihara Sanskrit. Burnouf translated from śuddham śuddhaṃ (“pure, pure”) instead of puṇyaṃ puṇyaṃ.
n.­394
According to the Tibetan. In the Sanskrit and Chinese it is a question: “Why are you standing…?”
n.­395
According to the Sanskrit: ārocayāmi te bhaiṣajya­rāja, prati­vedayāmi te. The Tibetan appears to have, “you must aspire to and understand!” The first of those verbs has been regularly mistranslated as mos pa based on its meaning in Classical Sanskrit instead of BHS.
n.­396
Kern and Burnouf: “eight hundred thousand.” Vaidya and Wogihara: “eighty hundred thousand quintillion.” Chinese: “eighty quintillion.”
n.­397
According to the Sanskrit suduṣkara. The Degé and Comparative Edition have dga’ (“joy”) in error for dka’ (“difficult”).
n.­398
The Sanskrit is in the BHS form: tīrthya.
n.­399
According to the Tibetan sil khrol byed pa. The Sanskrit jhalla has the meaning of “prize-fighter,” i.e., “boxer.” The Chinese translates as “boxer.”
n.­400
According to the Tibetan. The Sanskrit has in addition “does not delight in.”
n.­401
According to the Tibetan. The Sanskrit also has śauṇḍa (“drunks”). Burnouf: “liquor-sellers”; Kern: “jugglers.” There appears to be no obvious parallel in the Chinese.
n.­402
According to the Sanskrit. The Tibetan has the non-gender-specific dge bsnyen rnams instead of dge bsnyen ma.
n.­403
According to the BHS tā, while the Tibetan is not gender specific.
n.­404
According to one meaning of kauśalya. The Tibetan translates as mkhas (“wise”).
n.­405
According to the Sanskrit aurabhrika. The Tibetan translates as shan pa (“slaughterer”).
n.­406
See n.­399.
n.­407
According to the Sanskrit jātātha (jāta + atha). Translated into Tibetan as yang dag nyid, presumably from a corruption in a Sanskrit manuscript.
n.­408
According to the BHS manyana (which also occurs elsewhere in the form manyanā). The Tibetan has translated it according to its alternative meaning of “pride,” which does not appear to fit the context here.
n.­409
According to the Stok Palace Kangyur gtong and the Sanskrit vijahati. The Degé and other Kangyurs consulted have mthong (“see”) in error for btong (“relinquish,” “give up,” and so on).
n.­410
According to the Sanskrit tṛtīyena dharmeṇa. The Tibetan translates as “these three qualities.”
n.­411
According to the Stok Palace Kangyur yang dag par bgro ba and the Sanskrit saṃgīti. The Degé and other Kangyurs consulted have yang dag par ’gro ba (“going correctly”).
n.­412
According to all Kangyurs consulted except for Stok Palace. Stok accords with the Sanskrit in not having the negative, but instead having “beings who are dedicated…” The translations from Sanskrit of Burnouf and Kern follow suit. The Chinese has “beings who are not bodhisattvas.”
n.­413
According to the Sanskrit and Chinese. This chapter is primarily describing at length the four qualities referred to at the beginning of the chapter. Tibetan: “four qualities.”
n.­414
According to the Sanskrit. “Anklets” is absent from the Tibetan.
n.­415
Elephant riders, cavalry, charioteers, and infantry.
n.­416
According to the Tibetan. Sanskrit: “attracting / seducing them with nirvāṇa.”
n.­417
According to the Tibetan. Sanskrit: “the last of his possessions.”
n.­418
According to the Stok Palace Kangyur mtha’o and the Sanskrit paścima. The Degé / Comparative Edition and other Kangyurs consulted instead have mthu’o.
n.­419
According to the Tibetan and Chinese. The Sanskrit and the translations of Burnouf and Kern do not have the negative.
n.­420
According to the Tibetan. In the Sanskrit the bodhisattva teaches them and therefore this is in the form of a wish: “Having heard the Dharma may they not denounce it!”
n.­421
Literally “tathāgatahood.”
n.­422
According to the Sanskrit upāneṣyi. Tibetan: khyod la sbyin (“will give to you”), which does not match the preceding thought that is not being directly addressed to those he is not teaching.
n.­423
This is equivalent to units of currency in ancient India.
n.­424
According to the BHS vihanyamānān. The Tibetan ’tshe ba’i sems could be interpreted as “violent minds.” Burnouf translates as “les êtres qui combatant” (“the beings who are battling”) to conform with the parable. Kern has “how creatures are in trouble.”
n.­425
According to the Sanskrit and the Mahāvyutpatti. Here the Tibetan is stobs (“strength”), which is also used in the next verse to translate bala (“strength”). The Sanskrit parākrama is translated by Burnouf according to another of its meanings: l’heroïsme (“heroism”), in accordance with the parable, as it is by Kern. The Chinese translation is too free to be relevant. According to the Mahāvyutpatti, parākrama should be translated as pha rol gnon pa (“the subjugation of others”), pha rol brtul po (“weakening others”), or dpa’ ba (“heroism”).
n.­426
In the context of ancient India this would have been a reference to lower castes rather than to other races.
n.­427
According to the Stok Palace Kangyur, the Sanskrit, and the Chinese. The other Tibetan versions consulted have lha mi or lha mis (in the Yongle, Lithang, Kangxi, and Choné Kangyurs) in error for lha min.
n.­428
According to the BHS ābādha, translated into Tibetan as gnod (“harm”).
n.­429
According to the Tibetan, Chinese, Burnouf, and Kern. The Vaidya and Wogihara also have “and the level of the pratyeka­buddhas.”
n.­430
According to the Stok Palace Kangyur sems can and the Sanskrit sattva. The Degé and other Tibetan versions consulted have just sems (“mind”) instead of sems can (“beings”).
n.­431
According to the Tibetan; the Sanskrit includes more verbs.
n.­432
According to the Stok Palace Kangyur gang gi and the Sanskrit kasya. The Degé and the other Tibetan versions consulted have gis instead of gi.
n.­433
According to the Tibetan. The BHS niropadhe means to be free of upadhi, which means “substratum” or “basis (of continued existence or rebirth)” and therefore can be synonymous with skandhas, but also with kleśas.
n.­434
According to the Stok Palace Kangyur and the Sanskrit. The Degé and other Kangyurs consulted have “of the ten directions” (phyogs bcu’i), modifying “other worlds.”
n.­435
According to the Sanskrit parākrama. The Tibetan translates as “subjugation of adversaries.”
n.­436
From the BHS ananyatha. The Tibetan translates literally as gzhan ma yin pa (“not other”).
n.­437
From the BHS ananyatha. The Tibetan translates literally as gzhan du gsung ma yin (“not spoken as other”).
n.­438
According to the Sanskrit prakāśayiṣye, which is in the future tense. The Tibetan is curiously in the past, presumably a scribal error of byas for bya.
n.­439
According to the BHS ārocayāmi te ajita, prati­vedayāmi, which the Tibetan appears to translate as “aspire and comprehend.”
n.­440
According to the BHS pariṇamitāḥ. The Tibetan translates as yongs su bsngos (“dedicated”).
n.­441
Although the text literally states, “in the town of Gayā,” this must mean in the district of Gayā. The place called Uruvilvā (Pali Uruvelā) probably included the village now called Bodhgaya, where the Buddha attained enlightenment, and possibly extended to include parts of the area that is now the actual town of Gayā some kilometers to the north.
n.­442
According to the Sanskrit parākrama. The Tibetan translates as “subjugation of adversaries.”
n.­443
According to the Sanskrit parisaṃstutā and bstod in the Lithang, Choné, Lhasa, and Stok Palace Kangyurs. Other Kangyurs consulted have bstong.
n.­444
According to the Tibetan ting nge ’dzin, and the Burnouf meditation. The Vaidya and Wogihara have adhiṣṭhāna instead of samādhi, and Kern translates adhiṣṭhāna as “strong resolve.” Kumārajīva’s Chinese appears to be too dissimilar to know what he was translating from.
n.­445
According to the Tibetan. Absent from the Sanskrit.
n.­446
The Sanskrit has here “for a hundred thousand quintillion eons.”
n.­447
According to the BHS ārocayāmi te ajita, prati­vedayāmi, which the Tibetan appears to translate as “aspire and comprehend.”
n.­448
This passage has been translated in various ways from the Chinese. The Sanskrit is clearly in the third person, but presumably the Buddha is talking about himself.
n.­449
According to the Sanskrit syntax; in the Tibetan the verb comes after the description of the nature of the three realms.
n.­450
BHS: kilīkṛta-saṃjñā. According to Edgerton kilīkṛta means “joyous,” but in this instance is an error for kiṇīkṛta (“callous”), which would mean that they have grown callous. However, Burnouf translates as “ils s’imagineraient qu’il n’y a là rien que d’aisé à recontrer” (“they will imagine that he will be nothing other than easy to meet”), and Kern has: “fancy that all is child’s play.” The Tibetan has slebs par ’dzin pa (Degé), sleb par ’dzin pa (Stok Palace), or slabs par ’dzin pa (Lithang and Choné) for kilīkṛta, which may be scribal errors for sla bar ’dzin pa (“hold as easy,” “believe to be easy”).
n.­451
According to the Tibetan, Burnouf, Kern, Vaidya Sanskrit, and Wogihara Sanskrit: “Tathāgata Arhat Samyaksambuddha.”
n.­452
According to the Sanskrit sukuśala and the Tibetan shin tu byang ba in the Yongle, Narthang, Urga, Lhasa, and Stok Palace Kangyurs. Others consulted have shin tu byung ba.
n.­453
According to the BHS samādapemī. Translated into the Tibetan as bzung (“held”).
n.­454
According to the Tibetan, Burnouf, and Kern. The Vaidya and Wogihara have kāma (“desires”) instead of kāya (“bodies”).
n.­455
According to the Tibetan, and the Chinese is similar. The Vaidya Sanskrit, Burnouf, and Kern have, “I do not leave Vulture Peak for other millions of other dwellings (literally: “seats and beds”).”
n.­456
According to the Stok Palace Kangyur shin tu ’jigs pa and the Sanskrit subhairava. Other Kangyurs consulted have ’jig (“destroyed”) in error for ’jigs.
n.­457
According to the Tibetan.
n.­458
According to the Sanskrit and Tibetan. The number is absent from Kumārajīva’s Chinese.
n.­459
According to the Vaidya and Wogihara Sanskrit, and Kern. Literally “two thousand,” apparently meaning “thousand squared” or “thousand times a thousand.” The number is absent from the Tibetan, Burnouf (translating from a Hodgson manuscript), and Kumārajīva’s Chinese. In this context of an ever-increasing number it appears to be an accidental omission that occurred in a later Sanskrit manuscript.
n.­460
Alternatively this may be referring to the dhāraṇīs that are mnemonic phrases.
n.­461
According to the Chinese, Vaidya and Wogihara Sanskrit, and Kern. Literally “three thousand,” apparently meaning “thousand tripled,” as it is interpreted in the Sarvāstivāda tradition. In the Chinese Tiantai School it was taken as literally meaning “three thousand.” The Tibetan and Burnouf (translating from a Hodgson manuscript) have only “thousand.” In this context of an ever-increasing number it appears to be an accidental omission that occurred in a later Sanskrit manuscript.
n.­462
This is a synonym for “the two thousand” or “thousand squared” world realm.
n.­463
This is a synonym for “the thousand” world realm, which contains a thousand worlds.
n.­464
According to the Stok Palace Kangyur byang chub dam pa, which partially reflects the Sanskrit vara­bodhi­cittam. The other Tibetan versions consulted appear to be in error with byang chub sems dpa’ (“bodhisattva”).
n.­465
According to the Tibetan. Sanskrit: “are not afraid of it.”
n.­466
According to the Sanskrit dehin (literally, “having a body”) and the lus can of the Narthang, Urga, Lhasa, and Stok Palace Kangyurs. The Degé and other Kangyurs consulted have lus chen (“great bodies”).
n.­467
According to the Sanskrit. The Tibetan division of the sentences runs counter to the intended meaning.
n.­468
According to the Sanskrit, and the Lithang, Kangxi, Narthang, and Choné Kangyurs. Others have sgra (“sound”) instead of rnga (“drum”).
n.­469
Jāti is also used to refer to nutmeg, although here that meaning does not appear to fit the context.
n.­470
According to the Sanskrit, and the Yongle, Kangxi, and Stok Palace Kangyurs de bzhin. Other Kangyurs consulted have bde bzhin (“blissfully”).
n.­471
Literally buddhaputra (“son of the Buddha”).
n.­472
According to the BHS ārocayāmi. The Tibetan mos par bya could be interpreted as “make you aspire.”
n.­473
According to the Tibetan and Burnouf. The Vaidya has goyana and Wogihara has gopana.
n.­474
According to the Sanskrit khaṇḍa. Most Kangyurs consulted have the obscure ngo le. The Degé / Comparative Edition and Stok Palace have sngo ba (literally, “blue,” but with the meaning of “blackened,” which has already appeared earlier in this list).
n.­475
According to the Tibetan, Burnouf, and Kern. The Vaidya and Wogihara have dharma instead of karma.
n.­476
According to the Sanskrit grāma, which is translated into Tibetan by its more usual meaning of “village” or “town.”
n.­477
According to the Sanskrit śaila, translated into Tibetan by its more usual meaning of “rocks.”
n.­478
According to the Tibetan and Burnouf, presumably from yaśa. The Chinese, Vaidya, and Wogihara have “forests (khaṇḍa),” as in “mountains, forests, and oceans.”
n.­479
According to the Sanskrit yaṃ yaṃ. The Degé and other Kangyurs recorded in the Comparative Edition have su dang su (“by whomever”); the Stok Palace has instead su.
n.­480
According to the Sanskrit and the Choné glu’i. The other Kangyurs consulted have klu’i or klu yi, thereby meaning “songs of the nāgas.”
n.­481
According to the Tibetan and Burnouf. Kern interprets this as referring only to women; the Chinese refers to “devas.”
n.­482
According to the Sanskrit ṛddhibala. The Tibetan translates as just “power” (mthu stobs), which, according to the Mahāvyutpatti, is the translation for prabhāva.
n.­483
According to the Sanskrit abhiprāya. The Tibetan bsam pa could have been understood to mean “thoughts.”
n.­484
According to the Sanskrit and Chinese. The Tibetan appears to have accidentally omitted “male and female mahoragas” from the list.
n.­485
According to the Sanskrit arcanām. Translated into Tibetan as gsol ba.
n.­486
According to the Sanskrit and Chinese. “Towns” is missing in the Tibetan.
n.­487
According to the Sanskrit abhimukhaṃ, which could also mean “facing.” The Tibetan translates as gzigs (“seeing”), which could be interpreted as the act of the Tathāgata.
n.­488
According to the Tibetan (phyis pa literally means “wiped” but also “cleaned”) and the Chinese. Sanskrit: “the surface of a mirror.”
n.­489
According to the Tibetan tshogs par mi dbyung ba (“unfit for a gathering”), which will have been a translation of asabhya. The Sanskrit has asatya (“falsely”), which appears to have been the source of the Chinese translation.
n.­490
This description of the teachings to the śrāvakas and bodhisattvas is a repeat of passages such as 1.­74 and 1.­78, although the Tibetan has, while maintaining the same meaning, translated it differently.
n.­491
According to the Tibetan dkrigs and its definition in Butön’s (bu ston rin chen grub) Collected Works (bde bar gshegs pa’i bstan pa’i gsal byed chos kyi ’byung gnas gsung rab rin po che’i mdzod, in The Collected Works of Bu-ston, edited by Lokesh Chandra from the collections of Raghu Vira, 28 volumes, Zhol bka’ ’gyur par khang edition, New Delhi: International Academy of Indian Culture, 1965–71), vol. 24, pp. 726–7. All subsequent references to Butön’s system of calculation are drawn from this passage. The BHS equivalent is viṃvara or bimbara. The Vaidya and Wogihara editions have viṃśati (“twenty”) as do Kern and Burnouf, but it is absent from the Chinese.
n.­492
See n.­485.
n.­493
See n.­485.
n.­494
According to the Tibetan and Sanskrit. The paragraph on Vi­śiṣṭa­cāritra is absent from the Chinese.
n.­495
According to the Sanskrit civara. The list repeats, but the Tibetan translates first as na bza’ (“clothing” in general) and as chos gos (literally “Dharma robes”) in the repetition.
n.­496
According to the Sanskrit dharmatā. The Tibetan has chos ni in error for chos nyid.
n.­497
According to the Tibetan and Burnouf. Vaidya and Wogihara: “and the secret knowledge of the supreme beings.”
n.­498
In the Chinese translation this chapter is later, following the chapter on Avalokiteśvara.
n.­499
According to the Sanskrit ārocayāmi te bhaiṣajyarāja, prativedayāmi te. The Tibetan appears to have “you must aspire to and understand!” The first of those verbs has been regularly mistranslated as mos pa based on its meaning in Classical Sanskrit instead of BHS.
n.­500
According to the Tibetan. “It is thus” in Sanskrit is the introduction to the dhāraṇī-mantra and not a part of it.
n.­501
Yongle and Kangxi: mene. Absent from Stok Palace. Burnouf: anye manye arau parau amane.
n.­502
Stok Palace: manane.
n.­503
Yongle: cidte.
n.­504
Yongle: cari.
n.­505
Chinese, Vaidya, Wogihara, and Kern: same.
n.­506
Yongle, Narthang: śameyitābi śante. Lhasa: śameyitābhi śante. Kangxi, Choné: śamayihābi śānte. Lithang: śamayitābi santé. Vaidya and Wogihara: samitā viśānte. Burnouf: śamitā viśante. Stok Palace: śameśami tābi śānte. Kern: samitāvi santé.
n.­507
Stok Palace: mukate.
n.­508
Kangxi and Yongle: mugtemagta. Stok Palace: mu gatatame.
n.­509
According to the Sanskrit. Tibetan: aviśame.
n.­510
Burnouf: same avisamasame. Vaidya and Wogihara: same aviṣame samasame.
n.­511
According to the Sanskrit. Degé: akṣiṇi. Yongle: agkṣiṇi. Lithang, Kangxi, Narthang, Choné, Urga, and Lhasa: akṣaṇo.
n.­512
Lithang, Kangxi, and Choné: śānta.
n.­513
Vaidya and Wogihara: samite. Kern: sanī. Yongle: śamiṅ. Stok Palace: śamidhi. Kangxi: śamito. Choné: śamiti.
n.­514
Lithang, Kangxi, Narthang, Choné, and Lhasa: dhāriṇī. Urga: dhārini. Stok Palace: dhariṇi.
n.­515
Stok Palace: patyavekṣaṇi. Yongle and Kangxi: pradyavekṣaṇi.
n.­516
According to the Tibetan. Burnouf: dhiru viviru. Vaidya and Wogihara: nidhiru. Kern: nidhini.
n.­517
Vaidya and Tibetan separate (except for Choné, Yongle, and Kangxi) abhyantarani viṣṭe. Kern: abhyantaranivisiṣte. Yongle: abhyantaraniviṣṭa. Lithang: abhyanta raniviṣṭe. Kangxi: abhyantarāṇiśiṣṭe abhyantārśiṣṭe. Narthang and Lhasa: abhyanta raniviṣṭe abhyantaraniviṣṭi. Choné: abhyantaraniviṣṭe abhyantaranviṣṭa. Stok Palace: abhyantarani vaṣṭe.
n.­518
Burnouf: abhyantarapāriśuddhi utkule mutkule. Kern: (abhyantara­pāriśuddhi is absent) utkule mutkule. Stok Palace: atyantavariśhima utkule mutakule. Kangxi and Choné: adyantaberiśuddhi (with be having an anomalous subscribed a-chung). Narthang and Lhasa: atyantaipāriśuddhi.
n.­519
Yongle, Narthang, and Lhasa: udkule. Absent in Vaidya. Burnouf and Kern: utkule. Stok Palace: ma utkule. Wogihara and Kyoto: mutkule. Others: udkulo.
n.­520
Burnouf: mukule. Kern, Lhasa, and Narthang: mutkule. Stok Palace: mutagule. Others: mudkule.
n.­521
Vaidya and Wogihara: araḍe. Kern: asaḍe. Lhasa, Lithang, and Kangxi: arte.
n.­522
Tibetan, Vaidya, Wogihara, and Kern: paraḍe. Stok Palace and Lhasa: paraṭe. Lithang and Kangxi: marate.
n.­523
Stok Palace, Kangxi, and Lithang: śukākṣi. Yongle: śukrakṣī. Lhasa: śrukākṣī.
n.­524
Burnouf: buddhivilokite.
n.­525
Burnouf: dharma­parīkṣite pratyavekṣaṇi.
n.­526
Urga: saṃgha­nerghoṣaṇi. Narthang and Lhasa: saṃgha­nirghoṣaṇī. Lithang, Kangxi, and Choné: saṃgha­niraghoṣaṇī. Degé: saṃgha­niraghoṣaṇi.
n.­527
Vaidya and Wogihara: nirghoṇi. Burnouf: nirghoṣaṇi. Kern: nirghoṣaṇī. Absent from Stok Palace. Narthang and Lhasa: nirghoṣaṇī. Degé and Yongle: niraghoṣaṇi. Lithang, Kangxi, and Choné: niraghoṣaṇī.
n.­528
Burnouf: bhayaviśodhani. Kern, Lithang, Choné, Narthang, and Lhasa: bhayābhaya­viśodhanī. Stok Palace: baya abhaya­śodhani. Yongle: bāyabāya­śodhani.
n.­529
Yongle: mandra. Lithang and Lhasa: mantra. Kangxi: manadre.
n.­530
Stok Palace: mantrekṣayate. Degé: mantrā kṣaytre. Yongle: mandra kṣayete. Lithang and Choné: mantrā kṣayate. Kangxi: manadra kṣayete. Narthang and Lhasa: manantrā kṣayate.
n.­531
Yongle, Lithang, Kangxi, Lhasa, Narthang, and Choné: rutakauśale. Stok Palace: rudrakauśalye. Burnouf: rutakauśalya. Degé: rudrakauśalye. Kern: rutakauśalye. Vaidya: rute ruta­kauśalye.
n.­532
Absent from Burnouf. Yongle: akṣaya. Narthang and Lhasa: akṣa e.
n.­533
Burnouf: akṣayavanatā. Kern: akṣayavanatāya. Vaidya and Wogihara: akṣayavanatāye. Stok Palace: akṣaya vanātāyā. Yongle: akṣayava tānatāya. Lithang: akṣavarahāyā. Kangxi: akṣa vara tānatāya. Narthang and Lhasa: akṣāvanatāyā. Choné: akṣavartāyā. Degé: akṣā vanatāyā.
n.­534
Burnouf: vakkulavaloka. Kern: vakule valoḍa. Vaidya: vakkule valoḍra. Lithang, Choné, and Degé: palo. Yongle and Kangxi: vakule valorā. Kangxi: vakule valorā.
n.­535
Burnouf: amanyatāye. Kern: amanyatāya. Vaidya: amanyanatāye svāhā. Degé and Stok Palace: amanyanatāya. Lithang, Narthang, and Choné: amanyanatāyā.
n.­536
Burnouf and Kern: “sixty-two.”
n.­537
Tibetan: “we.”
n.­538
See n.­500.
n.­539
Kyoto: jrale mahājrale. Stok Palace: jvale mahājāle.
n.­540
Vaidya and Wogihara: ukke tukke mukke. Yongle: ugge mugke. Stok Palace: ukake mugge.
n.­541
Burnouf, Lithang, and Narthang: ate. Yongle: aḍi.
n.­542
Burnouf, Lithang, and Narthang: atāvati. Kyoto: aḍavati. Stok Palace: aḍevati. Yongle: aḍavati.
n.­543
Kern: tritye trityāvati. Lithang and Narthang: nṛṭyo nṛtāvati. Kyoto: nṛtyavati. Stok Palace: nīḍye nīḍye (with an anomalous subscribed a-chung) vati. Yongle: triṭrye treṭyavati.
n.­544
Kern and Stok Palace: itini. Yongle and Kangxi: idṭini.
n.­545
According to the Vaidya, Wogihara, and Burnouf. Kern: vitini. Yongle: vidṭini. Degé, Lithang, Narthang, and Lhasa: viṭṭi. Choné: viḍḍi. Absent from Stok Palace.
n.­546
Kern: kitini. Stok Palace: ciṭininri. Yongle: cidṭini. Kangxi: cidaṭini.
n.­547
Absent from the Burnouf. Kern: tritti. Vaidya: nṛtyani. Absent from Stok Palace. Yongle and Kangxi: kudṭini. Kyoto, Degé, Lithang, Lhasa, Choné, and Narthang: nṛṭaṭini.
n.­548
Kern: trityāvati. Kyoto and Degé: nṛtatūvati. Stok Palace: nriṭyavati. Yongle and Kangxi: kudṭavati. Lithang and Choné: nṛṭaṭāpati. Lhasa and Narthang: nṛṭṭāvati.
n.­549
See n.­500.
n.­550
Yongle and Peking: adṭe. Narthang and Burnouf: aṭṭa. Stok Palace: adaṭe.
n.­551
Yongle: vadṭe nadṭe. Kangxi: vadṭe nadke. Burnouf: haṭṭe naṭṭe. Stok Palace: nadaṭe.
n.­552
Vaidya, Wogihara, and Kern: vanaṭṭe. Burnouf: vanaṭe. Stok Palace: nunate. Yongle and Kangxi: nanadaṭya. Narthang and Degé: tanaṭṭe.
n.­553
Vaidya, Wogihara, Burnouf, and Kern: anaḍe. Stok Palace: anado. Yongle and Kangxi: anaḍo. Narthang and Degé: anaṭe.
n.­554
Vaidya, Wogihara, Burnouf, and Kern: nāḍi. Stok Palace: naḍi. Yongle and Kangxi: naḍi. Narthang and Degé: nāti.
n.­555
Vaidya, Wogihara, Burnouf, and Kern: kunaḍi. Stok Palace: kunati. Yongle and Kangxi: kunaḍi. Narthang and Degé: kunāti.
n.­556
According to the Sanskrit. The Tibetan has gandharvas (dri za) instead of kumbhāṇḍas (grul bum), even though Virūḍhaka is traditionally the leader of the kumbhāṇḍas.
n.­557
See n.­500.
n.­558
Yongle and Kangxi: ne gane. Lithang: no gano. Choné, Narthang, and Lhasa: ṇo gaṇo. Gaṇe is absent from Stok Palace.
n.­559
Yongle and Kangxi: gori. Stok Palace: gaurī.
n.­560
According to the Burnouf. Degé, Lhasa, Yongle, and Kangxi: gandhari. Lithang, Narthang, Vaidya, and Kern: gandhāri. Stok Palace: gandharī.
n.­561
According to the Burnouf. Degé, Kangxi, Yongle, and Lhasa: caṇḍali. Vaidya, Wogihara, Lithang, Choné, and Narthang: caṇḍāli. Kern: kaṇḍāli. Stok Palace: caṇḍalī.
n.­562
According to the Burnouf, Kern, Lithang, Wogihara, and Vaidya. Degé, Kangxi, Yongle, and Stok Palace: mataṅgi. Narthang: ātiṅga. Lhasa: matiṅga.
n.­563
Kangxi, Yongle, Lithang, and Choné: pukakasi. Stok Palace: bukusī.
n.­564
According to the Burnouf and Vaidya. Degé, Kern, and Stok Palace: saṅkule. Kangxi and Yongle: sisadku. Lithang, Choné, Narthang, and Lhasa: kule.
n.­565
Burnouf: vrūlasisi. Vaidya and Wogihara: vrūśali sisi. Degé: vruśalī. Kern: vruśali. Kangxi and Yongle: vrusala. Lithang, Narthang, and Lhasa: vruhi. Choné: pruhi. Stok Palace: vruśale (with an anomalous subscribed a-chung under le).
n.­566
See n.­500.
n.­567
Yongle and Kangxi: iteme iteme iteme iteme iteme.
n.­568
Stok Palace: rusahe.
n.­569
Stok Palace: rusahe.
n.­570
According to the Burnouf, Kern, Wogihara, and Vaidya. Kangxi, Yongle, and Stok Palace: stahe stahe stahe stahe stahe. Degé and other Tibetan versions consulted: haste haste haste haste haste.
n.­571
Absent from Kangxi, Yongle, and Stok Palace.
n.­572
Vaidya and Wogihara: “omāraka, ostāraka.” Burnouf: “utsāraka, autsāraka.”
n.­573
This presumably refers to the cluster of around eight leaves that open at the top of the stem of a basil plant. Here mañjari (translated obscurely into Tibetan as dog) refers to these, rather than the vertical line of tiny flowers that is produced. Kern interprets as the lodhra tree (Symplocos racemosa).
n.­574
According to the Sanskrit saṃkrama. The Tibetan appears to translate according to its more common meaning of “walk.”
n.­575
According to the Tibetan. Sanskrit: “one karṣa of which is the value of the entire Sahā world realm.” Chinese: “six karṣa of which is the value of the entire Sahā world realm.”
n.­576
According to svakam adhi­ṣṭhānam akarot. The Tibetan byin rlabs could be interpreted as “blessing” as is its usual use. Bunrouf translates as “bless,” and Kern and the Chinese as “resolve,” as does Edgerton in discussing this passage. Alternative translations would be “empowers himself,” or “blesses himself.”
n.­577
According to the Sanskrit aśītibhir gāthā­koṭī­nayuta­śata­sahasraiḥ. The Tibetan appears to transfer “eighty times” to the last number in the list.
n.­578
BHS: kaṅkara. Tibetan: gtams pa. According to Butön this is “a thousand million million,” i.e., “a thousand trillion.”
n.­579
BHS: vivara.Variations include viṃvara, vimbara, bimbara, vivana, viśvara, visvara, and vipatha. The Tibetan can be yal yol, bsnyad yas, or in this Tibetan translation dkrigs pa, although the Mahāvyutpatti translates kaṅkara. A vivara or bimbara is a hundred kaṅkaras or vice versa. Here it appears to be a hundred kaṅkaras as we have three numbers of increasing value. Here the value appears to be “a hundred thousand million million,” i.e., “a hundred thousand trillion,” which is the value given in Butön’s collected works.
n.­580
BHS: akṣobhya. Tibetan: mi ’khrugs pa. A hundred vivaras, which is the preceding number and therefore equal to ten million million million, in other words ten quintillion. As in Butön’s collected works, mi ’khrugs pa is equivalent to ten quintillion.
n.­581
According to the Sanskrit. Absent in the Tibetan.
n.­582
The gender changes as the woman is reborn as a male in Sukhāvatī.
n.­583
According to the Sanskrit apkṛṭsna, and the Yongle, Lithang, Kangxi, Narthang, and Choné Kangyurs. The others consulted have chub pa’i in error for chu’i (“of water”) and here the Tibetan zad pa is used in its meaning of “completion” rather than “exhaustion.”
n.­584
According to the BHS gūthoḍilla. Not a Sanskrit word. Most Tibetan versions consulted have, perhaps euphemistically, ’jim ngan (“bad mud”). Stok Palace: ’jig ngan.
n.­585
The Sanskrit at this point has, “I will do as the Tathāgata has commanded.” Absent in the Tibetan and Chinese.
n.­586
The Tibetan is unclear here. Kiṃśuka (“flame of the forest”), which in Sanskrit literally means “what parrot,” seems to have been translated literally into Tibetan as ne tso’am ci (which would literally mean, “parrot or what”). “Lotus” (padma) is repeated here in the Vaidya and Wogihara Sanskrit, while garbha is missing, and there is a corruption of varṇa. It seems it should have been garbha­kiṃśuka­varṇāni instead of padma­kiṃśukarvaṇāni, which Kern and Burnouf translate as “the color of lotuses and kiṃśuka flowers.” The Chinese translates as “calyxes of a gem named kiṃśuka.”
n.­587
The Sanskrit is in the optative case. Tibetan does not distinguish between future and optative. Also the Sanskrit and Chinese are plural, “we,” as is the verb. The Tibetan appears to be in the singular.
n.­588
The Tibetan is mtshan, the same as for the signs (lakṣaṇa) of a great being, but the Sanskrit here is liṅga.
n.­589
According to the Chinese and Sanskrit. The analogy of the moons is absent in the Vaidya, Wogihara, Burnouf, and Kern.
n.­590
Literally it is, “Do you have little harm, little distress?” Also “in good health” translates the Sanskrit laghūtthānatā. The Tibetan translates obscurely as bskyod pa, rendering the meaning of “being in movement.”
n.­591
According to the Tibetan and Burnouf. The Vaidya and Wogihara have “Bhagavān, Tathāgata, Arhat, perfectly enlightened Buddha.”
n.­592
According to the Tibetan and Chinese. The Sanskrit mentions “countless innumerable asaṃkhyeya eons ago.”
n.­593
According to the Tibetan. The Vaidya and Wogihara have śrī (“splendor”), translated by Burnouf and Kern as “beauty.” Translations from Chinese: “supernatural power,” “divine power,” “transcendent power,” and so on.
n.­594
According to the Tibetan and Chinese. The Vaidya and Wogihara have “Rudra” (another of Śiva’s names) instead, and earlier in the list. Burnouf translates this as “Śiva.”
n.­595
According to the Sanskrit. The Tibetan here has only mchog.
n.­596
“Facing everywhere” in the chapter title is translated according to the Sanskrit samantamukha, which has also became an epithet for the many-faced forms of Avalokiteśvara. The Tibetan translates as kun nas sgo (taking the alternative meaning of “door” from mukha) which could be literally translated as “doors on all sides.” However, in the Mahāvyutpatti we find samanta-spharaṇa-mukha translated as bzhin kun tu khyab pa (“face that pervades everywhere”). Other translations have included “all-sided one” and “all-sidedness.” Burnouf translates as “Celui dont la face regarde de tous les côtés,” correcting his earlier translation based on a misreading of samantamukha as samantasukha (“complete bliss”). The meaning, however translated, refers to Avalokiteśvara regarding all beings.
n.­597
According to the Sanskrit. “And possess his name” is absent in the Tibetan.
n.­598
According to the Tibetan and Sanskrit. The list of forms he assumes is longer in the Chinese.
n.­599
Sanskrit: “The Bhagavān recited these verses.” The Chinese has Akṣayamati reciting the verses.
n.­600
This has been translated into Tibetan, and by Burnouf and Kern, as someone named Citradhvaja (who does not occur elsewhere in this or any other sūtra) asking Akṣayamati the question. The following verses are then Akṣayamati’s answers to Citradhvaja. This is in contradiction to the preceding prose passage. In the presently available Sanskrit neither citradhvaja nor akṣayamati is in the accusative case, but presumably akṣayamati was in the accusative case in the version used by the Tibetan translators, Burnouf, and Kern. In the Chinese the first verse describes Akṣayamati asking the Buddha the question and the following verses are the Buddha’s reply, as in the preceding prose. Therefore it appears that the later translations are the result of a scribal corruption in the Sanskrit. The Tibetan translation reads thus: “Citradhvaja asked Akṣayamati / about the cause of that meaning: / ‘Jinaputra, what is the reason / that [he] is called Avalokiteśvara?’ ” And in the next Tibetan verse Akṣayamati is giving Citradhvaja the answer.
n.­601
In the Middle Indic verse it is Akṣayomatī.
n.­602
According to the preceding prose. In the second verse in the available Sanskrit citradhvaja (“multicolored banner”), praṇidhīsāgara (“ocean of prayer”), and akṣayamati are all in the nominative case and therefore could not be the object of the speech, but must be the one who is speaking. The Tibetan translates as Akṣayamati speaking to a Citradhvaja. The Chinese translation has citradhvaja, or a similar term, translated as an epithet of the Buddha and “gazing into directions” and “ocean of prayers” as descriptions of Avalokiteśvara. The Tibetan version is: “Then he looked into the directions / and the ocean of prayers, Akṣayamati, / said these words to Citradhvaja.”
n.­603
The object is not mentioned; “this” is interpolated as this presumably refers back to the previous verse (as translated by Burnouf; Kern adds no object). The Chinese has interpolated Avalokiteśvara.
n.­604
According to the BHS sāgaradurgi. The Degé Kangyur has “ocean and desert” (rgya mtsho dang ni mya ngam). The Kangxi and Choné Kangyurs have “anguish” (mya ngan) instead of “desert” (mya ngam). The Stok Palace has “bad men” (mi ngan) instead of “desert” (mya ngam). The Vaidya and Wogihara have “thrown into” (pātayet) instead of “crossing.”
n.­605
According to the Sanskrit and Chinese; omitted in the Tibetan.
n.­606
According to all Kangyurs consulted except Stok Palace, which reads “kings of waters” (chu yi rgyal po rnams). The Sanskrit has “in the king of waters” (jalarāje) meaning “ocean,” although Burnouf interpreted this as referring to Avalokiteśvara.
n.­607
Literally “those with poisonous eyes,” which is a euphemism for “snakes.”
n.­608
According to the Tibetan.
n.­609
The Sanskrit gambhīra can mean “deep” or “profound,” but also “a deep sound.” Inexplicably, the Tibetan here is bzang po’i (“good”), although this may well be a scribal corruption of zab po’i (“deep”).
n.­610
The Sanskrit is vilokiyā, and the verb is translated into Tibetan as spyan ras gzigs.
n.­611
According to the Stok Palace Kangyur gshin rjes bsgo ba and the Sanskrit yamasya śāsane. The Degé and all Kangyurs recorded in the Comparative Edition read gshin rjes bskor ba, “surrounded by yamas.”
n.­612
At this point in the Vaidya and Wogihara Sanskrit and Burnouf there is the line, “Then Akṣamati (Akṣayamati) recited these verses of praise,” which is also absent from the Chinese.
n.­613
According to the Tibetan. Sanskrit: “knowledge and wisdom.”
n.­614
According to the Tibetan and Chinese. Sanskrit: “pure.”
n.­615
According to the Tibetan and Burnouf. Vaidya and Wogihara Sanskrit: “The renowned compassion, good qualities, and kindness.”
n.­616
Sanskrit: “The wicked host of enemies will be pacified.”
n.­617
The Sanskrit is jala­dhara­garjita (“roar of the water holders,” i.e., clouds)
n.­618
This is the final verse in the Chinese translation.
n.­619
Sanskrit: “all suffering, fear, and misery.”
n.­620
Sanskrit: “I bow down to Avalokiteśvara.”
n.­621
Sanskrit: “Lokeśvara.”
n.­622
According to the Tibetan. The Sanskrit has “Amitābha.”
n.­623
See n.­622.
n.­624
Literally “equal to the unequaled.”
n.­625
According to the Sanskrit śubha and the Kangxi dpal. Other Kangyurs consulted have dpa’ (“heroic”).
n.­626
According to one of the meanings of the Sanskrit prasāda. Tibetan translates as dad pa, which normally means “faith.”
n.­627
According to the Tibetan. Māra and Brahmā are absent from the Sanskrit and Chinese.
n.­628
According to Yongle, Lithang, Choné, Urga, Stok Palace, and Kangxi Kangyurs. The Degé, Lhasa, and Narthang have yul (“land”).
n.­629
According to the Tibetan. In the Chinese, Vimalanetra is said to be practicing, and Vimalagarbha thinking.
n.­630
According to the Sanskrit. In the Tibetan “the king’s people” has become part of the following sentence, perhaps through scribal corruption as it is evidently anomalous.
n.­631
According to the Sanskrit. The Tibetan separates “retinue” by itself in the list.
n.­632
The Sanskrit has only bimbā. The Tibetan incorrectly interpolated “flower.” This is a standard description of lips in Indian literature.
n.­633
According to the Tibetan and the Vaidya and Wogihara Sanskrit. The Burnouf and Kern have the king not wishing to leave the Buddha’s presence because of his possession of good qualities. It is absent from the Chinese.
n.­634
Although there is no indication, other than the content, it appears that from this point Śākyamuni has concluded repeating the words of the past buddha, and is directly addressing his present audience.
n.­635
The Sanskrit has bodhi­sattva mahā­sattvas.
n.­636
According to the Sanskrit. “Great” is absent from the Tibetan. The Sanskrit mahata bodhi­sattva­māhātmyena manages to keep the two similar words apart.
n.­637
According to the Sanskrit mahatā bodhi­sattvayānena. The Tibetan could be interpreted to mean specifically the mahāyāna.
n.­638
“leading a following” is absent from the Tibetan.
n.­639
Sanskrit: “However, this…”
n.­640
“The limit of reality, and the essence of phenomena” is absent from the Sanskrit.
n.­641
According to the BHS nityarāśi, translated into Tibetan as nges pa’i phung po. This refers to three groups or classifications of individuals: those with false views, the undetermined, and the determined.
n.­642
See n.­500.
n.­643
According to the Sanskrit and the Yongle Kangyur. The Lithang and Choné have sudaṇḍā. Lhasa: sudaṇḍa. Narthang: sudaṇtra. Kangxi: sudaṇḍē (with an anomalous subscribed a-chung). Other Kangyurs consulted have sudaṇḍe.
n.­644
According to the Vaidya, Wogihara, and Kern. Burnouf: daṇdayati. Degé: daṇḍavati. Kangxi: daṇdāvati. Choné: daṇa dāvati. Narthang: daṇtravati. Urga: daṇatāvati.
n.­645
According to the Sanskrit and most Kangyurs consulted. Narthang: daṇtravartani.
n.­646
According to the Sanskrit and most Kangyurs consulted. Yongle: daṇḍakuśali. Lithang and Kangxi: daṇḍakuśala.
n.­647
Burnouf: daṇḍa­sudhāri sudhāri. Kern: daṇḍa­sudhāri dhāri. Lhasa and Narthang: daṇḍā­sudhāri. Kangxi: daṇḍāsudhari. Yongle: daṇḍasudhari. Urga: sudhāraparti.
n.­648
Burnouf: sudhāryati. Yongle: sudharapati.
n.­649
Kangxi: buddhāpaśyane. Degé and Urga: buddhapaśyani.
n.­650
Yongle: dharaṇi. Vaidya and Wogihara: sarvadhāraṇi.
n.­651
Yongle: avartani.
n.­652
According to the Sanskrit. Degé and most Kangyurs consulted: āvartani. Yongle: avartani. Kangxi: māvartani.
n.­653
According to the Sanskrit. Tibetan: saṅgha­parīkṣite. Yongle: saṅgaparīkite. Choné and Urga: saṅgha­parīkṣiti.
n.­654
According to the Vaidya, Wogihara, and Kern. Yongle: saṅgha­nirgasadani. Burnouf: saṃgha­nighātane. Degé: saṅgha­nirghasate. Lithang, Kangxi, Narthang, Choné, and Lhasa: saṅgha­nirgasate.
n.­655
Yongle: dhamaparikṣite. Choné and Urga: dharma­parīkṣiti.
n.­656
Vaidya, Wogihara, and Kern: sarva­sattva­ruta­kauśalyānugate. Burnouf: sarva­ruta­kauśalyānugate. Degé: sarva­satva­ruhekauśalye kauśalyānugate. Lithang, Kangxi, Narthang, Choné, and Lhasa: sarva­satva­ruta­kauśalya kauśalyānugate. Yongle: sarva­satva­ruta­kauśalya kauśalyānagate.
n.­657
Degé: siṅhavikrīḍite. Urga: siṅhavigrīḍiti.
n.­658
Urga: anuvarti.
n.­659
According to the Vaidya, Wogihara, and Burnouf. Tibetan: vartali.
n.­660
anuvarte vartani vartāli svāhā is absent from the Kern.
n.­661
According to the Sanskrit; “who write out this sūtra and who uphold it” is absent from the Tibetan.
n.­662
According to the Sanskrit, bherī­mātreṇa mukuṭena te deva­putrāstāsām­apsarasāṃ madhye sthāsyanti, which accords with the Chinese. The Tibetan should be emended to read: lha’i bu de dag rnga po che tsam gyi cod pan can lha’i bu mo de dag gi nang na gnas par ’gyur ro/. The Stok Palace Kangyur starts with the nearly correct lha’i bu dag rna po che tsam gyis cod pan dang, but in the second section of the passage has the incorrect lha’i bu de dag gi nang na.... The Degé and other Tibetan versions consulted start with the incorrect lha’i bu mo de dag, but follow with the correct lha’i bu mo de dag gi nang na....
n.­663
According to the Tibetan. Sanskrit: “should be honored.”
n.­664
The Sanskrit adds “for the happiness of many beings, and for the sake of a great multitude of beings.”
n.­665
According to the Sanskrit īrṣya; absent in the Tibetan.
n.­666
The Sanskrit kalicakra is literally “wheel of fighting.” The Tibetan has ’thab mo (“fighting”) and appears to have omitted “the wheel.”
n.­667
This refers to what is usually called “the three doorways to liberation”: emptiness, the absence of aspiration, and the absence of attributes.

b.

Bibliography

Tibetan Editions of the Sūtra

dam chos padma dkar po’i mdo (Saddharma­puṇḍarīka­sūtra) [The White Lotus of the Good Dharma]. Toh 113, Degé Kangyur, 103 vols. New Delhi: Karmapae Chodhey Gyalwae Sungrab Patrun Khang, 1976–79, vol. 51 (mdo sde, ja), folios 1a–180b.

———. 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), 2006–2009, vol. 51 (mdo sde, ja), pp. 3–427.

———. Choné Kangyur (co ne bka’ ’gyur). 108 vols. Choné: co ne par khang, 1926, vol. 31 (mdo sde, ja), folios 1–212b.

———. Lhasa Kangyur (lha sa bka’ ’gyur). 100 vols. Lhasa: zhol bka’ ’gyur par khang, 1934, vol. 53 (mdo sde, ja), folios 1b–285b.

———. Narthang Kangyur (snar thang bka’ ’gyur). 102 vols. Narthang: snar thang par khang, eighteenth century, vol. 53 (mdo sde, ja), folios 1b–281b.

———. Stok Palace Kangyur (stog pho brang bris ma bka’ ’gyur). 109 vols. Leh: smad rtsis shes rig dpe mdzod, 1975–80. vol. 67 (mdo sde, ma), folios 1a–270b.

———. Urga Kangyur (ur ga bka’ ’gyur). New Delhi: International Academy of Indian Culture, 1990–94. vol. 51 (mdo sde, ja), folios 1a–180b.

Khangkar, Tsultrim Kelsang (ed.) bod gyur dam pa’i chos padma dkar po zhes bya ba theg pa chen po’i mdo: Tibetan Translation of Saddharmapuṇḍarīka-sūtra. Nyin bod nang rig deb grangs (Japanese and Tibetan Buddhist Culture Series) XI. Kyoto: Tibetan Buddhist Culture Association, 2009.

Sanskrit Editions of the Sūtra

Zhongxin, Jiang. Sanskrit Lotus Sutra Fragments from the Lüshun Museum Collection. Tokyo: Sōka Gakkai, 1997.

Vaidya, P. L. Saddharma­puṇḍarīka­sūtra. Darbhanga: The Mithila Institute of Post-Graduate Studies and Research in Sanskrit Learning, 1960.

Watanabe, Shōkō. Saddharmapuṇḍarīka Manuscripts Found in Gilgit. Tokyo: Reiyukai, 1972–75.

Wogihara, Unrai and Tsuchida, Chikao. Saddharmapuṇḍarīka-sūtram: Romanized and Revised Text of the Bibliotheca Buddhica publication by consulting a Sanskrit Ms. & Tibetan and Chinese translations. Tōkyō: Seigo-Kenkyūkai, 1934–35.

Translations of the Sūtra

Borsig, Margareta von. Lotos-Sutra: Das Große Erleuchtungsbuch des Buddhismus. Freiburg: Herder, 2003.

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

Hurvitz, Leon. Scripture of the Lotus Blossom of the Fine Dharma. New York: Columbia University Press, 1976.

Katō, Bunnō. “The Sutra of the Lotus Flower of the Wonderful Law.” In The Threefold Lotus Sutra, translated by Bunnō Katō, Yoshirō Tamura, and Kōjirō Miyasaka, with revisions by W. E. Soothill, Wilhelm Schiffer, and Pier P. Del Campana, 18–213. New York and Tokyo: Weatherhill and Kosei, 1993.

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

Kubo, Tsugunari and Akira Yuyama. The Lotus Sutra. Berkeley: Numata Center for Buddhist Translation and Research (revised second edition), 2007.

Montgomery, Daniel B. The Lotus Sutra: The Sutra of the Lotus Flower of the Wonderful Dharma. Tokyo: Nichiren Shu Headquarters, 1991.

Murano, Senchū. The Lotus Sutra: Sutra of the Lotus of the Wonderful Dharma. Hayward, CA: Nichiren Buddhist International Center, 1974.

Reeves, Gene. The Lotus Sutra: A Contemporary Translation of a Buddhist Classic. Somerville, MA: Wisdom Publications, 2008.

Soothill, W.E. The Lotus of the Wonderful Law, or The Lotus Gospel. Richmond: Curzon Press, 1987.

Watson, Burton. The Lotus Sutra. New York: Columbia University Press, 1993.

Other Kangyur Texts

rgya cher rol pa’i mdo (Lalita­vistara­sūtra, Toh 95. Degé Kangyur vol. 46 (mdo sde, kha), folios 1b–216b. English translation: The Play in Full. 84000: Translating the Words of the Buddha, 2013.

ting nge ’dzin gyi rgyal po’i mdo (Samādhi­rāja­sūtra), Toh 127, Degé Kangyur vol. 55 (mdo sde, da), folios 1a–175b. English translation: The King of Samādhis Sūtra. 84000: Translating the Words of the Buddha, 2018.

de bzhin gshegs pa thams cad kyi gsang ba’i mdo (Tathāgata­ghuyaka­sūtra) [The Secret of the Tathāgatas Sūtra]. Toh 443, Degé Kangyur vol. 81 (rgyud, ca), folios 90a–157b.

phal po che’i mdo (Avataṁsaka­sūtra) [A Multitude of Buddhas Sūtra]. Toh 44, Degé Kangyur vols. 35–38 (phal chen, ka–a), folios ka 1a–nga 363a.

lang kar gshegs pa’i mdo (Laṅkā­vatāra­sūtra) [The Entry into Laṅka Sutra]. Toh 107, Degé Kangyur vol. 49 (mdo sde, ca), folios 56a–191b.

shes rab pha rol tu phyin pa brgyad stong pa (Aṣṭa­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in Eight Thousand Verses]. Toh 12, Degé Kangyur vol. 33 (brgyad stong pa, ka), folios 1b–286a.

sa bcu pa’i mdo (Daśa­bhūmika­sūtra) [The Sūtra of the Ten Bhūmis]. Chapter 31, in Toh 44, Degé Kangyur vol. 36 (phal chen, kha), folios 166a–283a.

gser ’od dam pa’i mdo (Su­varṇa­prabhā­sūtra) [The Golden Light Sūtra]. Toh 556, Degé Kangyur vol. 89 (rgyud, pa), folios 151b–273a.

Tengyur Texts

Abhayākaragupta. thub pa’i dgongs pa’i rgyan (Muni­matālaṁkāra). Toh 3903, Degé Tengyur vol. 210 (dbu ma, a), folios 73b–293a.

Asaṅga. theg pa chen po rgyud bla ma’i bstan bcos rnam par bshad pa (Mahāyānottara­tantra­śāstra­vyākhyā). Toh 4025, Degé Tengyur vol. 225 (sems tsam, phi), folios 74b–129a.

Candrakīrti. dbu ma la ’jug pa’i bshad pa (Madhyamakāvatāra­bhāṣya). Toh 3862, Degé Tengyur vol. 204 (dbu ma, ’a), folios 220b–348a.

———. byang chub sems dpa’i rnal ’byor spyod pa bzhi brgya pa’i ’grel pa (Bodhi­sattva­yoga­caryā­catuḥ­śataka­ṭīkā) Toh 3865, Degé Tengyur vol. 205 (dbu ma, ya), folios 30b–239a.

Daṃṣṭrāsena, Vasubandhu, or neither. shes rab kyi pha rol tu phyin pa ’bum pa dang nyi khri lnga stong pa dang khri brgyad stong pa’i rgya cher bshad pa (Śata­sāhasrikā­pañca­viṁśati­sāhasrika­ṣṭāda­śasāhasrikā­prajñā­pāramitā­bṛhaṭṭīkā). Toh 3808, Degé Tengyur vol. 93 (sher phyin, pha), folios 1a–292b. English translation: Sparham, Gareth. The Long Explanation of the One Hundred Thousand, Twenty-five Thousand, and Eighteen Thousand Perfection of Wisdom Sūtras. 84000: Translating the Words of the Buddha, forthcoming.

Dharmamitra. tshig rab tu gsal ba (Prasphuṭapadā). Toh 3796, Degé Tengyur vol. 87 (sher phyin, nya), folios 1a–110a.

Jānavajra. de bzhin gshegs pa’i snying po’i rgyan (Tathāgata­hṛdayālaṁkāra). Toh 4019, Degé Tengyur vol. 224 (mdo ’grel, pi), folios 1a–310a.

Kamalaśīla. shes rab kyi pha rol tu phyin pa bdun brgya pa rgya cher bshad pa (Sapta­śatikā­prajñā­pāramitā­ṭīkā). Toh 3815, Degé Tengyur vol. 95 (sher phyin, ma), folios 89a–178a.

Maitreya-Asaṅga. theg pa chen po rgyud bla ma’i bstan bcos (Mahāyānottara­tantra­śāstra) [A Mahāyāna Treatise on the Supreme Continuum]. Toh 4024, Degé Tengyur vol. 225 (sems tsam, phi), folios 54b–73a.

Nāgārjuna. mdo kun las btus pa (Sūtrasamuccaya). Toh 3934, Degé Tengyur vol. 212 (dbu ma, ki), folios 148b–215a.

Saitsalak (sa’i rtsa lag, Kuiji, Pṛthivībandhu). dam pa’i chos padma dkar po’i ’grel pa. Toh 4017, Degé Tengyur, vol. 120 (mdo ’grel, di), folios 175b–302a.

———. dam pa’i chos padma dkar po’i ’grel pa. bstan ’gyur (dpe bsdur ma) [Comparative Edition of the Tengyur], 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). 120 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 1994–2008, vol. 69 (mdo sde, di, vol. 135), pp. 476–826.

Śāntideva. bslab pa kun las btus pa (Śikṣāsamuccaya). Toh 3940, Degé Tengyur vol. 111 (dbu ma, khi), folios 3a–194b.

Vasubandhu. theg pa chen po bsdus pa’i ’grel pa (Mahā­yāna­saṁgraha­bhāṣya). Toh 4050, Degé Tengyur vol. 225 (sems tsam, yi), folios 121b–190a.

Wantsik (wan tshig, Yuan Tso). dgongs pa zab mo nges par ’grel pa (Gambhīra­saṁdhi­nirmocana­sūtra­ṭīkā). Toh 4016, Degé Tengyur vols. 220–22 (mdo ’grel, ti–ti), folios ti 1a–di 175a.

Secondary Tibetan Sources

Lodrö Gyaltsen (blo gros rgyal mtshan). dam chos pad dkar gyi tshig don la gzhan gyi log par rtog pa dgag pa. In Sa skya bka’ ’bum vol. 15, Kathmandu: Sachen International, 2006, folios 469–485.

Butön Rinchen Drup (bu ston rin chen grub). bde bar gshegs pa’i bstan pa’i gsal byed chos kyi ’byung gnas gsung rab rin po che’i mdzod. In The Collected Works of Bu-ston. Edited by Lokesh Chandra from the collections of Raghu Vira. 28 volumes. Zhol bka’ ’gyur par khang edition. New Delhi: International Academy of Indian Culture, 1965–71, 633–1056.

Changkya Rölpai Dorjé (lcang skya rol pa’i rdo rje). dam chos pad ma dkar po’i kha byang. In lcang skya rol pa’i rdo rje’i gsung ’bum, vol. 5 (ca), Dharamsala: Library of Tibetan Works and Archives, 2003, folios 525–532.

Pekar Zangpo (pad dkar bzang po). ’phags pa dam chos padma dkar po’i mdo. In mdo sde spyi’i rnam bzhag, Beijing: mi rigs dpe skrun khang, 2006, pp. 187–189.

Secondary Non-Tibetan Sources

Abbott, Terry Rae. “Vasubandhu’s Commentary on the Saddharma­puṇḍarīka­sūtra: A Study of its History and Significance.” PhD diss., University of California at Berkeley, 1985.

Boucher, Daniel. “Dharmarakṣa and the Transmission of Buddhism to China.” Asia Major 19 (2006): 13–37.

Deeg, Max. “The Saṅgha of Devadatta: Fiction and History of a Heresy in the Buddhist Tradition.” Journal of the International College for Advanced Buddhist Studies (March 31, 1999): 195–230.

Dessein, Bart. “The Mahāsāṃghikas and the Origins of Mahāyāna Buddhism: Evidence Provided in the *Abhi­dharma­mahā­vibhāṣa­śāstra.” The Eastern Buddhist 40, no. 1 (2009): 25–61.

Galloway, Brian. “Thus have I heard: At one time….” Indo-Iranian Journal 34, no. 2 (April 1991): 87–104.

Groner, Paul and Jacqueline I. Stone. “Editors’ Introduction: The Lotus Sutra in Japan.” Japanese Journal of Religious Studies vol. 41, no. 1 (2014): 1–23.

Hanh, Thich Nhat. Peaceful Action, Open Heart: Lessons from the Lotus Sutra. Berkeley: Parallax Press, 2008.

Heirman, Ann. “Yijing’s View on the Bhikṣunīs’ Standard Robes.” Chung-Hwa Buddhist Journal 21 (2008): 145–158.

Hinüber, Oskar von. “A Saddharmapuṇḍarīkasūtra Manuscript from Khotan: The Gift of a Pious Khotanese Family.” Journal of Oriental Studies 24 (2014): 134–156.

———. “The Saddharmapuṇḍarīkasūtra at Gilgit: Manuscripts, Worshippers, and Artists.” Journal of Oriental Studies22 (2012): 52–67.

———. Bronzes of the Ancient Kingdom of Gilgit and Royal Patronage in Early North-Western India and Pakistan. Online lecture: The Metropolitan Museum of Art, New York (2010).

Jamieson, R. C. “Sanskrit Lotus Sutra Manuscripts from Cambridge University Library (Add. 1682 and Add. 1683).” Journal of Oriental Studies 12, no. 6 (2002): 165–173.

Jeffus, Ryusho. Lotus Sutra Practice Guide: 35-Day Practice Outline. Charlotte, NC: Myosho-ji, 2012.

Karashima, Seishi. “Who Composed the Mahāyāna Scriptures?—the Mahāsāṃghikas and Vaitulya Scriptures.” ARIRIAB XVIII (2015): 113–162.

———. “Some Features of the Language of the Saddharmapuṇḍarīkasūtra.” Indo-Iranian Journal 44 (2001): 207–230.

Kim, Young-ho. Tao-sheng’s Commentary on the Lotus Sūtra: A Study and Translation. Albany: State University of New York Press, 1990.

Lancaster, L. R. The Korean Buddhist Canon: A Descriptive Catalogue.

Laufer, Berthold. “Sanskrit Karketana.” Mémoires de la Société de Linguistique 22 (1922): 43–46.

Lopez Jr., Donald S. The Lotus Sutra: A Biography. Princeton, NJ: Princeton University Press, 2016.

Miller, Robert, et al. The Chapter on Going Forth (Toh 1, ch. 1). 84000: Translating the Words of the Buddha, 2018.

Mookerji, Radha Kumud. Ancient Indian Education: Brahmanical and Buddhist. Delhi: Motilal Banarsidass, 1989.

Reeves, Gene. The Stories of the Lotus Sutra. Somerville, MA: Wisdom Publications, 2010.

Schoening, Jeffrey. “Translated Sutra Commentaries in Tibet.” In Tibetan Literature: Studies in Genre, edited by José Cabezón and Roger Jackson, 111–124. Ithaca, NY: Snow Lion, 1996.

Silk, Jonathan Alan. “The Yogācāra Bhikṣu.” In Beiju: Buddhist Studies in Honor of Professor Gadjin M. Nagao, edited by J. Silk, 256–314. Studies in the Buddhist Traditions 3. Honolulu: University of Hawaii Press, 1997.

Suguro, Shinjō. Introduction to the Lotus Sutra. Fremont, CA: Jain Publishing Company, 1998.

Tanabe, George J. and Willa Jane Tanabe. The Lotus Sutra in Japanese Culture. Honolulu: University of Hawaii Press, 1989.

Teiser, Stephen F. and Jacqueline I. Stone. Readings of the Lotus Sūtra. New York: Columbia University Press, 2009.

Tiantai Lotus Texts. BDK English Tripiṭaka Series. Berkeley, CA: Bukkyō Dendō Kyōkai America, 2013, 93–149.

Tola, Fernando and Carmen Dragonetti. Buddhist Positiveness: Studies on the Lotus Sūtra. Delhi: Motilal Banarsidass, 2009.

Winder, Marianne. “Vaidurya.” Studies on Indian Medical History (1987): 85–94.

Yuyama, Akira. A Bibliography of the Sanskrit Texts of the “Saddharmapuṇḍarīkasūtra.” Canberra: Faculty of Asian Studies in Association with Australian National University Press, 1970.

Zengwen, Yang. “Saddharmapundarikasutra in Chinese History and its Significance in the 21st Centry.” Journal of Oriental Studies vol. 10 (2000): 10–20.

Zhongxin, Jiang. Sanskrit Lotus Sutra Fragments from the Lüshun Museum Collection (Tokyo: Sōka Gakkai, 1997).


g.

Glossary

g.­1

Ābhāsvara

  • ’od gsal
  • འོད་གསལ།
  • Ābhāsvara

The highest of the three paradises that are the second dhyāna paradises in the form realm.


2 passages contain this term

  • 18.­19
  • 18.­54
g.­2

Abhi­jñā­jñānābhi­bhū

  • mngon shes ye shes zil gnon
  • མངོན་ཤེས་ཡེ་ཤེས་ཟིལ་གནོན།
  • Abhi­jñā­jñānābhi­bhū

A shorter form of the name of Buddha Mahābhijñā­jñānābhi­bhū.


2 passages contain this term

  • 7.­6
  • 7.­141
g.­3

Abhijñaprāpta

  • mngon par shes thob
  • མངོན་པར་ཤེས་ཐོབ།
  • Abhijñaprāpta

A short form of Sāgara­vara­dhara­buddhi­vikrīḍitābhijña, the name that Ānanda will have when he is a buddha.


1 passage contains this term

  • 9.­8
g.­4

Abhirati

  • mngon par dga’ ba
  • མངོན་པར་དགའ་བ།
  • Abhirati

The realm of Buddha Akṣobhya in the east.


2 passages contain this term

  • 7.­126
  • g.­21
g.­5

Abhyudgatarāja

  • mngon ’phags rgyal po
  • མངོན་འཕགས་རྒྱལ་པོ།
  • Abhyudgatarāja

An eon in the future.


1 passage contains this term

  • 25.­30
g.­6

Absence of aspiration

  • smon pa med pa
  • སྨོན་པ་མེད་པ།
  • apraṇihita

The absence of any conceptual goal that one is focused upon achieving, knowing that all composite phenomena create suffering. One of the three doorways to liberation.


4 passages contain this term

  • 4.­3
  • 5.­72
  • n.­219
  • n.­667
g.­7

Absence of attributes

  • mtshan ma med pa
  • མཚན་མ་མེད་པ།
  • animitta

The absence of the conceptual identification of perceptions. Knowing that the true nature has no attributes, such as color, shape, etc. One of the three doorways to liberation.


5 passages contain this term

  • 4.­3
  • 5.­72
  • 5.­105
  • n.­219
  • n.­667
g.­8

Acalā

  • me
  • མེ།
  • Acalā

A rākṣasī known only from this sūtra.


1 passage contains this term

  • 21.­17
g.­9

Ācārya

  • slob dpon
  • སློབ་དཔོན།
  • ācārya

A spiritual teacher, meaning one who knows the conduct or practice (caryā) to be performed. It can also be a title for a scholar, though that is not the context in this sūtra.


1 passage contains this term

  • 18.­96
g.­10

Accounts of miracles

  • rmad byung
  • རྨད་བྱུང་།
  • adbhuta

One of the nine aspects of the Dharma according to this sūtra. More commonly there are said to be twelve that include these nine.


1 passage contains this term

  • 2.­72
g.­11

Adhi­mātra­kāruṇika

  • rab tu snying rje can
  • རབ་ཏུ་སྙིང་རྗེ་ཅན།
  • Adhi­mātra­kāruṇika

A Mahābrahmā in the southeast.


1 passage contains this term

  • 7.­54
g.­12

Adorned by Great Jewels

  • rin po che chen pos brgyan pa
  • རིན་པོ་ཆེ་ཆེན་པོས་བརྒྱན་པ།
  • Mahā­ratna­prati­maṇḍita

The name of the eon in which Śāriputra will become a buddha.


1 passage contains this term

  • 3.­31
g.­13

Agarwood

  • a ga ru
  • ཨ་ག་རུ།
  • agaru

The resinous heartwood of the Aquilaria and Gyirnops evergreen trees in India and southeast Asia.


6 passages contain this term

  • 2.­107
  • 16.­8
  • 16.­18
  • 18.­27
  • 18.­32
  • 22.­7
g.­14

Airborne palace

  • gzhal med khang
  • གཞལ་མེད་ཁང་།
  • vimāna

Vimāna, translated here as “airborne palace,” can mean a divine chariot or palace, or a combination of the two, as in this translation. These flying palaces of the deities are well known in Indian mythology. Burnouf translates as “chariots”; Kern has “aerial cars.”


43 passages contain this term

  • 7.­34
  • 7.­35
  • 7.­38
  • 7.­41
  • 7.­42
  • 7.­43
  • 7.­45
  • 7.­46
  • 7.­52
  • 7.­53
  • 7.­55
  • 7.­56
  • 7.­60
  • 7.­61
  • 7.­62
  • 7.­70
  • 7.­71
  • 7.­72
  • 7.­74
  • 7.­75
  • 7.­76
  • 7.­78
  • 7.­84
  • 7.­85
  • 7.­86
  • 7.­89
  • 7.­90
  • 7.­91
  • 7.­100
  • 7.­147
  • 7.­148
  • 7.­149
  • 7.­152
  • 8.­5
  • 8.­35
  • 15.­29
  • 17.­13
  • 18.­49
  • 18.­53
  • 18.­82
  • n.­297
  • n.­300
  • g.­14
g.­15

Ajātaśatru

  • ma skyes dgra
  • མ་སྐྱེས་དགྲ།
  • Ajātaśatru

A king of Magadha, the son of King Bimbisāra and Queen Vaidehī. He reigned during the last ten years of the Buddha’s life and about twenty years after. He overthrew his father and through invasion expanded the kingdom of Magadha. According to the Buddhist tradition he was murdered by his own son Udayabhadra.


2 passages contain this term

  • 1.­8
  • g.­444
g.­16

Ajita

  • ma pham pa
  • མ་ཕམ་པ།
  • Ajita

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


40 passages contain this term

  • 1.­77
  • 1.­79
  • 1.­80
  • 1.­82
  • 1.­83
  • 1.­85
  • 1.­86
  • 1.­88
  • 14.­49
  • 14.­55
  • 14.­56
  • 16.­1
  • 16.­25
  • 16.­26
  • 16.­27
  • 16.­48
  • 16.­49
  • 16.­50
  • 16.­51
  • 16.­52
  • 16.­53
  • 16.­54
  • 16.­55
  • 16.­56
  • 16.­59
  • 16.­60
  • 16.­61
  • 17.­3
  • 17.­4
  • 17.­5
  • 17.­6
  • 17.­7
  • 17.­8
  • 17.­10
  • 17.­11
  • 17.­12
  • 17.­13
  • 17.­15
  • 17.­16
  • g.­235
g.­17

Ājñāta­kauṇḍinya

  • kun shes kauN+di n+ya
  • ཀུན་ཤེས་ཀཽཎྡི་ནྱ།
  • Ājñāta­kauṇḍinya

See “Kauṇḍinya.”


4 passages contain this term

  • 1.­3
  • 2.­26
  • 8.­50
  • g.­182
g.­18

Akaniṣṭha

  • ’og min
  • འོག་མིན།
  • Akaniṣṭha

The highest of the seventeen paradises in the form realm. Within the form realm is the highest of the eight paradises of the fourth dhyāna. Within the fourth dhyāna is the highest of the five Śuddhāvāsika (“pure abode”) paradises.


1 passage contains this term

  • 18.­19
g.­19

Ākāśa­pratiṣṭhita

  • nam mkha’ la gnas pa
  • ནམ་མཁའ་ལ་གནས་པ།
  • Ākāśa­pratiṣṭhita

A buddha in the southern direction.


1 passage contains this term

  • 7.­127
g.­20

Akṣayamati

  • blo gros mi zad pa
  • བློ་གྲོས་མི་ཟད་པ།
  • Akṣayamati

A bodhisattva present at the sūtra’s teaching.


16 passages contain this term

  • i.­62
  • 1.­4
  • 24.­1
  • 24.­2
  • 24.­9
  • 24.­11
  • 24.­12
  • 24.­14
  • 24.­15
  • 24.­16
  • 24.­18
  • 24.­19
  • n.­599
  • n.­600
  • n.­602
  • n.­612
g.­21

Akṣobhya

  • mi ’khrugs pa
  • མི་འཁྲུགས་པ།
  • Akṣobhya

The buddha in the eastern realm of Abhirati. A well-known buddha in early Mahāyāna who became the head of one of the five buddha families, the eastern vajra family, in the higher tantras.


3 passages contain this term

  • 7.­126
  • n.­580
  • g.­4
g.­22

Amitābha

  • snang ba mtha’ yas
  • སྣང་བ་མཐའ་ཡས།
  • Amitābha

More commonly known as Amitāyus in the sūtras, he is the buddha of the western realm of Sukhāvatī. Rebirth in that realm has been an important goal since early Mahāyāna.


6 passages contain this term

  • i.­62
  • 24.­46
  • n.­622
  • g.­23
  • g.­49
  • g.­402
g.­23

Amitāyus

  • tshe dpag med
  • ཚེ་དཔག་མེད།
  • Amitāyus

The Buddha in the western realm of Sukhāvatī. Later and presently better known by his alternative name Amitābha. Not to be confused with the buddha of long life, Aparimitāyus, whose name has been incorrectly back-translated into Sanskrit as Amitāyus also.


6 passages contain this term

  • 7.­128
  • 22.­35
  • 24.­47
  • 24.­49
  • g.­22
  • g.­402
g.­24

Amoghadarśin

  • mthong ba don yod
  • མཐོང་བ་དོན་ཡོད།
  • Amoghadarśin

One of “the sixteen excellent men.”


1 passage contains this term

  • 1.­4
g.­25

Amrita

  • bdud rtsi
  • བདུད་རྩི།
  • amṛta

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


2 passages contain this term

  • 6.­13
  • 9.­32
g.­26

Anābhibhū

  • zil gnon
  • ཟིལ་གནོན།
  • Anābhibhū

Short form of Mahābhijñā­jñānābhi­bhū.


1 passage contains this term

  • 7.­144
g.­27

Ānanda

  • kun dga’ bo
  • ཀུན་དགའ་བོ།
  • Ānanda

Buddha Sākyamuni’s cousin, who was his attendant for the last twenty years of his life. He was the subject of criticism and opposition from the monastic community after the Buddha’s passing, but eventually succeeded to the position of the patriarch of Buddhism in India after the passing of the first patriarch, Mahākāśyapa.


20 passages contain this term

  • i.­47
  • 1.­3
  • 9.­1
  • 9.­3
  • 9.­5
  • 9.­6
  • 9.­7
  • 9.­13
  • 9.­14
  • 9.­15
  • 9.­24
  • 9.­25
  • 9.­26
  • 9.­34
  • g.­3
  • g.­31
  • g.­32
  • g.­246
  • g.­343
  • g.­344
g.­28

Anantacāritra

  • spyod pa mtha’ yas
  • སྤྱོད་པ་མཐའ་ཡས།
  • Anantacāritra

One of the four principal bodhisattvas that emerged from the ground at the time of the teaching of the Lotus Sūtra.


2 passages contain this term

  • i.­52
  • 14.­9
g.­29

Anantamati

  • mtha’ yas blo gros
  • མཐའ་ཡས་བློ་གྲོས།
  • Anantamati

A prince in the distant past.


1 passage contains this term

  • 1.­79
g.­30

Anantavikrāmiṇ

  • mtha’ yas gnon
  • མཐའ་ཡས་གནོན།
  • Anantavikrāmiṇ

A bodhisattva present at the sūtra’s teaching.


1 passage contains this term

  • 1.­4
g.­31

An­avanāmita­vaijayantī

  • ma bsnyal ba’i rgyal mtshan
  • མ་བསྙལ་བའི་རྒྱལ་མཚན།
  • An­avanāmita­vaijayantī

The realm of Ānanda when he becomes a buddha as given in the prose. (An­avana­tā Dhvaja­vaijayantī in the verse.)


2 passages contain this term

  • 9.­5
  • g.­32
g.­32

An­avana­tā Dhvaja­vaijayantī

  • ma bsnyal rgyal mtshan rgyal ba’i ba dan
  • མ་བསྙལ་རྒྱལ་མཚན་རྒྱལ་བའི་བ་དན།
  • An­avana­tā Dhvaja­vaijayantī

The realm of Ānanda when he becomes a buddha, as given in the verse. (An­avanāmita­vaijayantī in the prose.)


2 passages contain this term

  • 9.­8
  • g.­31
g.­33

Anavatapta

  • ma dros pa
  • མ་དྲོས་པ།
  • Anavatapta

The nāga king who is said to dwell in Lake Mansarovar near Kailash.


1 passage contains this term

  • 1.­6
g.­34

Anikṣiptadhura

  • brtson pa mi gtong ba
  • བརྩོན་པ་མི་གཏོང་བ།
  • Anikṣiptadhura

A bodhisattva present at the sūtra’s teaching.


1 passage contains this term

  • 1.­4
g.­35

Aniruddha

  • ma ’gags pa
  • མ་འགགས་པ།
  • Aniruddha

The Buddha’s cousin, and one of his ten principal pupils. Renowned for his clairvoyance.


2 passages contain this term

  • 1.­3
  • 8.­31
g.­36

Anupamamati

  • dpe med blo gros
  • དཔེ་མེད་བློ་གྲོས།
  • Anupamamati

One of “the sixteen excellent men.”


1 passage contains this term

  • 1.­4
g.­37

Apasmāraka

  • brjed byed
  • བརྗེད་བྱེད།
  • apasmāraka

A spirit that causes epilepsy.


1 passage contains this term

  • 21.­19
g.­38

Apsara

  • lha mo
  • ལྷ་མོ།
  • apsaras

Popular figures in Indian culture, they are said to be goddesses of the clouds and water.


1 passage contains this term

  • 1.­98
g.­39

Arhat

  • dgra bcom pa
  • དགྲ་བཅོམ་པ།
  • arhat

Used as both as an epithet of the Buddha and the final accomplishment of early Buddhism, or the Hīnayāna.


213 passages contain this term

  • i.­11
  • i.­46
  • i.­55
  • 1.­2
  • 1.­13
  • 1.­71
  • 1.­72
  • 1.­76
  • 1.­77
  • 1.­79
  • 1.­80
  • 1.­84
  • 1.­85
  • 1.­86
  • 2.­1
  • 2.­2
  • 2.­3
  • 2.­26
  • 2.­51
  • 2.­53
  • 2.­54
  • 2.­55
  • 2.­56
  • 2.­57
  • 2.­58
  • 2.­59
  • 2.­61
  • 2.­62
  • 2.­63
  • 2.­64
  • 2.­153
  • 3.­4
  • 3.­29
  • 3.­31
  • 3.­34
  • 3.­54
  • 3.­65
  • 3.­70
  • 3.­74
  • 3.­75
  • 3.­76
  • 4.­86
  • 5.­2
  • 5.­5
  • 5.­6
  • 5.­8
  • 5.­11
  • 5.­50
  • 5.­57
  • 6.­1
  • 6.­12
  • 6.­19
  • 6.­28
  • 6.­34
  • 7.­1
  • 7.­13
  • 7.­17
  • 7.­19
  • 7.­28
  • 7.­32
  • 7.­42
  • 7.­47
  • 7.­60
  • 7.­66
  • 7.­75
  • 7.­79
  • 7.­90
  • 7.­102
  • 7.­105
  • 7.­108
  • 7.­113
  • 7.­115
  • 7.­116
  • 7.­117
  • 7.­118
  • 7.­122
  • 7.­126
  • 7.­127
  • 7.­128
  • 7.­129
  • 7.­138
  • 7.­139
  • 7.­140
  • 7.­185
  • 7.­186
  • 8.­1
  • 8.­4
  • 8.­7
  • 8.­30
  • 8.­45
  • 8.­49
  • 9.­3
  • 9.­5
  • 9.­6
  • 9.­13
  • 9.­17
  • 9.­18
  • 9.­19
  • 9.­25
  • 10.­5
  • 10.­31
  • 11.­7
  • 11.­8
  • 11.­10
  • 11.­14
  • 11.­18
  • 11.­24
  • 11.­25
  • 11.­26
  • 11.­27
  • 11.­61
  • 11.­82
  • 11.­83
  • 12.­5
  • 12.­6
  • 13.­13
  • 13.­60
  • 13.­62
  • 13.­63
  • 14.­5
  • 14.­6
  • 14.­47
  • 14.­48
  • 14.­50
  • 15.­6
  • 16.­8
  • 17.­7
  • 17.­9
  • 17.­10
  • 17.­11
  • 17.­21
  • 18.­30
  • 19.­2
  • 19.­3
  • 19.­4
  • 19.­5
  • 19.­6
  • 19.­7
  • 19.­8
  • 19.­11
  • 19.­13
  • 19.­15
  • 19.­17
  • 19.­18
  • 20.­4
  • 20.­5
  • 20.­6
  • 20.­8
  • 20.­9
  • 21.­10
  • 22.­1
  • 22.­2
  • 22.­3
  • 22.­4
  • 22.­5
  • 22.­11
  • 22.­13
  • 22.­16
  • 22.­17
  • 22.­18
  • 22.­29
  • 22.­35
  • 22.­41
  • 23.­1
  • 23.­2
  • 23.­3
  • 23.­4
  • 23.­5
  • 23.­7
  • 23.­9
  • 23.­10
  • 23.­11
  • 23.­12
  • 23.­13
  • 23.­14
  • 23.­15
  • 23.­23
  • 23.­25
  • 23.­26
  • 24.­16
  • 25.­1
  • 25.­4
  • 25.­6
  • 25.­9
  • 25.­15
  • 25.­18
  • 25.­19
  • 25.­20
  • 25.­23
  • 25.­24
  • 25.­25
  • 25.­26
  • 25.­27
  • 25.­28
  • 25.­29
  • 25.­30
  • 26.­2
  • 26.­18
  • 27.­1
  • 27.­4
  • 27.­5
  • 27.­6
  • n.­246
  • n.­451
  • n.­591
  • g.­45
  • g.­77
  • g.­147
  • g.­182
  • g.­217
  • g.­294
  • g.­356
  • g.­422
g.­40

Ārya

  • ’phags pa
  • འཕགས་པ།
  • ārya

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


15 passages contain this term

  • i.­2
  • i.­45
  • 1.­74
  • 1.­78
  • 3.­50
  • 3.­71
  • 3.­72
  • 3.­75
  • 3.­138
  • 13.­62
  • 13.­63
  • 18.­9
  • 18.­86
  • 19.­3
  • n.­184
g.­41

Asaṃkhyeya

  • grangs med pa
  • གྲངས་མེད་པ།
  • asaṃkhyeya

The designation of a measure of time on the scale of eons, literally meaning “incalculable.” The number of years in such an eon differs in various sūtras that give a number. Also, twenty intermediate eons are said to be one incalculable eon, and four incalculable eons are one great eon. In that case those four incalculable eons represent the eons of the creation, presence, destruction, and absence of a world. Buddhas are often described as appearing in a second incalculable eon.


6 passages contain this term

  • 1.­72
  • 7.­1
  • 19.­2
  • 27.­1
  • 27.­2
  • n.­592
g.­42

Asaṅga

  • thogs med
  • ཐོགས་མེད།
  • Asaṅga

Fourth-century Indian founder of the Yogācāra tradition.


1 passage contains this term

  • i.­8
g.­43

Aspects of enlightenment

  • byang chub kyi yan lag
  • བྱང་ཆུབ་ཀྱི་ཡན་ལག
  • bodhyaṅga

The seven aspects of enlightenment are: mindfulness, analysis of phenomena, diligence, joy, tranquility, samādhi, and equanimity.


3 passages contain this term

  • 2.­3
  • 3.­71
  • g.­135
g.­44

Asura

  • lha ma yin
  • ལྷ་མ་ཡིན།
  • asura

The asuras are the enemies of the devas, fighting with them for supremacy.


54 passages contain this term

  • 1.­8
  • 1.­10
  • 1.­13
  • 1.­81
  • 3.­46
  • 5.­5
  • 5.­6
  • 6.­28
  • 7.­42
  • 7.­48
  • 7.­60
  • 7.­66
  • 7.­68
  • 7.­75
  • 7.­79
  • 7.­90
  • 7.­94
  • 7.­102
  • 7.­142
  • 7.­144
  • 9.­1
  • 10.­1
  • 10.­36
  • 11.­6
  • 11.­15
  • 11.­19
  • 11.­21
  • 11.­71
  • 11.­103
  • 13.­81
  • 15.­3
  • 18.­9
  • 18.­17
  • 18.­41
  • 18.­70
  • 18.­81
  • 18.­89
  • 19.­3
  • 20.­2
  • 20.­6
  • 22.­1
  • 22.­3
  • 22.­20
  • 23.­19
  • 24.­16
  • 24.­23
  • 24.­30
  • 26.­1
  • 27.­6
  • n.­319
  • g.­54
  • g.­185
  • g.­315
  • g.­459
g.­45

Aśvajit

  • rta thul
  • རྟ་ཐུལ།
  • Aśvajit

The son of one of the seven brahmins who predicted that Śākyamuni would become a great king. He was one of the five companions with Śākyamuni in the beginning of his spiritual path, abandoning him when he gave up asceticism, but then becoming one of his first five pupils after his buddhahood. He was the last of the five to attain the realization of a “stream entrant” and became an arhat on hearing the Sūtra on the Characteristics of Selflessness (An­ātma­lakṣaṇa­sūtra), which was not translated into Tibetan. Aśvajit was the one who converted Śariputra and Maudgalyāyana into becoming followers of the Buddha.


1 passage contains this term

  • 1.­3
g.­46

Avabhāsaprabha

  • snang ’od
  • སྣང་འོད།
  • Avabhāsaprabha

A deity in the retinue of Śakra.


1 passage contains this term

  • 1.­5
g.­47

Avabhāsaprāptā

  • snang ba thob pa
  • སྣང་བ་ཐོབ་པ།
  • Avabhāsaprāptā

“Attainment of Light,” the world in which Kāśyapa will become a buddha.


2 passages contain this term

  • i.­44
  • 6.­1
g.­48

Avadavat

  • ka la ping ka
  • ཀ་ལ་པིང་ཀ
  • kalaviṅka

Also called red avadavats, strawberry finches, and kalaviṅka sparrows. Dictionaries have erroneously identified them as cuckoos, and kalaviṅka birds outside India have evolved into a mythical half human bird. The avadavat is a significant bird in the Ganges plain and renowned for its beautiful song.


2 passages contain this term

  • 7.­62
  • 18.­15
g.­49

Avalokiteśvara

  • spyan ras gzigs dbang phyug
  • སྤྱན་རས་གཟིགས་དབང་ཕྱུག
  • Avalokiteśvara

First appeared as a bodhisattva beside Amitābha in the Sukhāvati Sūtra. The name has been variously interpreted. In “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 southern India became important in southern Indian Buddhism as his residence in this world, but Potalaka does not yet feature in the Kāraṇḍa­vyūha Sūtra, which emphasized the premeninence of Avalokiteśvara above all buddhas and bodhisattvas and introduced the mantra oṁ maṇi­padme hūṁ.


50 passages contain this term

  • i.­27
  • i.­62
  • 1.­4
  • 24.­1
  • 24.­2
  • 24.­3
  • 24.­4
  • 24.­5
  • 24.­6
  • 24.­7
  • 24.­8
  • 24.­9
  • 24.­10
  • 24.­11
  • 24.­12
  • 24.­13
  • 24.­14
  • 24.­15
  • 24.­16
  • 24.­17
  • 24.­18
  • 24.­19
  • 24.­22
  • 24.­23
  • 24.­24
  • 24.­25
  • 24.­26
  • 24.­27
  • 24.­28
  • 24.­29
  • 24.­30
  • 24.­31
  • 24.­32
  • 24.­33
  • 24.­40
  • 24.­41
  • 24.­42
  • 24.­43
  • 24.­44
  • 24.­50
  • 24.­51
  • 24.­53
  • n.­498
  • n.­596
  • n.­600
  • n.­602
  • n.­603
  • n.­606
  • n.­620
  • g.­154
g.­50

Avīci

  • mnar med
  • མནར་མེད།
  • Avīci

The lowest hell, the eighth of the eight hot hells.


9 passages contain this term

  • 1.­11
  • 1.­19
  • 3.­152
  • 18.­2
  • 18.­7
  • 18.­9
  • 18.­23
  • 18.­77
  • 19.­19
g.­51

Āyatana

  • skye mched
  • སྐྱེ་མཆེད།
  • āyatana

The twelve bases of sensory perception: the six sensory faculties (eyes, nose, ears, tongue, body, and mind), which form in the womb and eventually have contact with the six external bases of sensory perception: form, smell, sound, taste, touch, and mental phenomena.


5 passages contain this term

  • i.­56
  • 7.­106
  • 7.­107
  • 11.­2
  • 18.­97
g.­52

Bakkula

  • bakku la
  • བཀཀུ་ལ།
  • Bakkula

From a wealthy brahmin family, Bakkula is said to have become a monk at the age of eighty and lived to be a hundred and sixty! He is also said to have had two families, because as a baby he was swallowed by a large fish and the family who discovered him alive in the fish’s stomach also claimed him as their child. The Buddha’s foremost pupil in terms of health and longevity. It is also said he could remember many previous lifetimes and was a pupil of the previous buddhas Padmottara, Vipaśyin, and Kāśyapa.


2 passages contain this term

  • 1.­3
  • 8.­31
g.­53

Bala­cakra­vartin

  • stobs kyi ’khor los sgyur ba
  • སྟོབས་ཀྱི་འཁོར་ལོས་སྒྱུར་བ།
  • bala­cakra­vartin

A cakravartin is a king who rules over at least one continent, and gains his territory by the rolling of his magic wheel over the land. Therefore he is called a “king with the revolving wheel.” This is as the result of the merit he has accumulated in previous lifetimes. A bala­cakra­vartin king is a lesser kind of cakravartin who has attained his dominion through his great might and his powerful army.


7 passages contain this term

  • 1.­10
  • 13.­61
  • 13.­63
  • 13.­64
  • 13.­68
  • 18.­34
  • 18.­65
g.­54

Bali

  • stobs can
  • སྟོབས་ཅན།
  • Bali

Bali wrested control of the world from the devas, establishing a period of peace and prosperity with no caste distinction. Indra requested Viṣṇu to use his wiles so that the devas could gain the world back from him. He appeared as a dwarf asking for two steps of ground, was offered three and then traversed the world in two steps. Bali, keeping faithful to his promise, accepted the banishment of the asuras into the underworld. A great Bali festival in his honor is held annually in southern India. In The Basket Display (Kāraṇḍa­vyūha Sūtra, Toh 116), he is described as abusing his power by imprisoning the kṣatriyas, so that Viṣṇu has just cause to banish him to the underworld.


1 passage contains this term

  • 1.­8
g.­55

Bandé

  • ban de
  • བན་དེ།
  • bande

A Middle Indic word derived from the Sanskrit bhadanta. Meaning “venerable one” it is a term of respectful title for Buddhist monks.


1 passage contains this term

  • c.­1
g.­56

Basil

  • a rdza ka
  • ཨ་རྫ་ཀ
  • arjaka

Ocimum basilicum. Commonly known in India as tulsi. A sacred plant in the Hindu tradition.


2 passages contain this term

  • 21.­20
  • n.­573
g.­57

Bay leaves

  • ta ma la’i ’dab ma
  • ཏ་མ་ལའི་འདབ་མ།
  • tamālapatra

Cinnamomum tamala, which is specifically the Indian bay leaf. Called tamalpatra in Marathi, and tejpatta in Hindi. The Sanskrit and Marathi means “dark-tree leaves.” Also called Malabar leaves, after the name of the northern area of present-day Kerala in southwest India.


3 passages contain this term

  • 11.­1
  • 18.­27
  • 18.­32
g.­58

Benzoin resin

  • dus kyi rjes su ’brang ba
  • དུས་ཀྱི་རྗེས་སུ་འབྲང་བ།
  • kālānusārin

Also called gum benzoin and gum benjamin. Not to be confused with the unrelated chemical called benzoin. It is the resin of styrax trees.


1 passage contains this term

  • 22.­6
g.­59

Beryl

  • bai dU rya
  • བཻ་དཱུ་རྱ།
  • vaiḍūrya

Although this has often been translated as lapis lazuli, the descriptions and references in the literature, both Sanskrit and Tibetan, match beryl. The Pāli form is veḷuriya. The Prākrit form verulia is the source for the English beryl. This normally refers to the blue or aquamarine beryl, but there are also white, yellow, and green beryls, though green beryl is called “emerald.”


25 passages contain this term

  • i.­56
  • 1.­97
  • 1.­99
  • 2.­106
  • 3.­30
  • 3.­39
  • 4.­6
  • 6.­1
  • 6.­28
  • 6.­34
  • 9.­5
  • 11.­1
  • 11.­15
  • 11.­18
  • 11.­22
  • 11.­71
  • 13.­61
  • 16.­49
  • 17.­5
  • 18.­76
  • 18.­79
  • 22.­3
  • 24.­3
  • g.­98
  • g.­375
g.­60

Bhadrā

  • bzang po
  • བཟང་པོ།
  • Bhadrā

The world realm where Yaśodharā will become a buddha.


1 passage contains this term

  • 12.­6
g.­61

Bhadrapāla

  • bzang skyong
  • བཟང་སྐྱོང་།
  • Bhadrapāla

One of “the sixteen excellent men.” A bodhisattva who appears prominently in certain sūtras, such as The Samādhi of the Presence of the Buddhas, and perhaps also the merchant of that name who is the principal interlocutor in The Questions of Bhadrapāla the Merchant (tshong dpon bzang skyong gyis zhus pa zhes bya ba theg pa chen po’i mdo, toh 83).


3 passages contain this term

  • 1.­4
  • 19.­20
  • g.­61
g.­62

Bhadrika

  • bzang po
  • བཟང་པོ།
  • Bhadrika

One of the five companions of Śākyamuni in asceticism, who abandoned him when he renounced asceticism. Later they became the Buddha’s first five pupils, with Bhadrika the second of them to become his follower.


1 passage contains this term

  • 1.­3
g.­63

Bhagavān

  • bcom ldan ’das
  • བཅོམ་ལྡན་འདས།
  • 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.


408 passages contain this term

  • i.­63
  • 1.­2
  • 1.­9
  • 1.­10
  • 1.­11
  • 1.­12
  • 1.­13
  • 1.­14
  • 1.­72
  • 1.­79
  • 1.­80
  • 1.­81
  • 1.­82
  • 1.­83
  • 1.­84
  • 1.­85
  • 1.­86
  • 1.­88
  • 1.­126
  • 2.­1
  • 2.­5
  • 2.­26
  • 2.­27
  • 2.­39
  • 2.­41
  • 2.­42
  • 2.­43
  • 2.­47
  • 2.­48
  • 2.­49
  • 2.­50
  • 3.­1
  • 3.­2
  • 3.­3
  • 3.­4
  • 3.­5
  • 3.­12
  • 3.­27
  • 3.­29
  • 3.­30
  • 3.­34
  • 3.­36
  • 3.­45
  • 3.­46
  • 3.­53
  • 3.­54
  • 3.­64
  • 3.­65
  • 3.­77
  • 4.­1
  • 4.­2
  • 4.­3
  • 4.­4
  • 4.­5
  • 4.­6
  • 4.­7
  • 4.­8
  • 4.­9
  • 4.­10
  • 4.­11
  • 4.­12
  • 4.­13
  • 4.­14
  • 4.­15
  • 4.­20
  • 4.­21
  • 4.­22
  • 4.­24
  • 4.­25
  • 4.­26
  • 4.­27
  • 4.­28
  • 4.­29
  • 4.­30
  • 4.­31
  • 4.­32
  • 5.­1
  • 5.­12
  • 5.­30
  • 5.­59
  • 5.­60
  • 5.­70
  • 5.­74
  • 5.­80
  • 6.­1
  • 6.­2
  • 6.­11
  • 6.­19
  • 6.­20
  • 6.­28
  • 6.­29
  • 6.­34
  • 6.­35
  • 7.­1
  • 7.­3
  • 7.­4
  • 7.­6
  • 7.­13
  • 7.­15
  • 7.­16
  • 7.­17
  • 7.­20
  • 7.­28
  • 7.­32
  • 7.­42
  • 7.­43
  • 7.­47
  • 7.­48
  • 7.­49
  • 7.­51
  • 7.­60
  • 7.­61
  • 7.­62
  • 7.­66
  • 7.­67
  • 7.­69
  • 7.­75
  • 7.­76
  • 7.­79
  • 7.­80
  • 7.­82
  • 7.­90
  • 7.­91
  • 7.­102
  • 7.­103
  • 7.­105
  • 7.­108
  • 7.­110
  • 7.­113
  • 7.­115
  • 7.­116
  • 7.­117
  • 7.­118
  • 7.­120
  • 7.­122
  • 7.­123
  • 7.­124
  • 7.­125
  • 7.­131
  • 7.­132
  • 7.­141
  • 7.­144
  • 7.­163
  • 8.­1
  • 8.­2
  • 8.­3
  • 8.­4
  • 8.­7
  • 8.­8
  • 8.­28
  • 8.­29
  • 8.­30
  • 8.­32
  • 8.­45
  • 8.­47
  • 8.­48
  • 8.­49
  • 8.­58
  • 8.­59
  • 9.­1
  • 9.­2
  • 9.­3
  • 9.­5
  • 9.­6
  • 9.­7
  • 9.­13
  • 9.­14
  • 9.­17
  • 9.­18
  • 9.­20
  • 9.­24
  • 9.­25
  • 9.­26
  • 9.­31
  • 9.­32
  • 10.­1
  • 10.­2
  • 10.­11
  • 10.­38
  • 11.­1
  • 11.­4
  • 11.­6
  • 11.­7
  • 11.­9
  • 11.­10
  • 11.­11
  • 11.­12
  • 11.­13
  • 11.­14
  • 11.­16
  • 11.­17
  • 11.­23
  • 11.­24
  • 11.­25
  • 11.­26
  • 11.­27
  • 11.­28
  • 11.­29
  • 11.­30
  • 11.­44
  • 11.­71
  • 11.­75
  • 11.­84
  • 11.­85
  • 11.­86
  • 11.­94
  • 11.­95
  • 11.­99
  • 11.­100
  • 11.­104
  • 12.­1
  • 12.­2
  • 12.­3
  • 12.­5
  • 12.­6
  • 12.­7
  • 12.­8
  • 12.­9
  • 12.­10
  • 12.­11
  • 12.­12
  • 12.­13
  • 12.­27
  • 13.­1
  • 13.­10