510. Cf. Ghoṣa, p. 1434, pūtīni cūrṇakajātāni pṛthivyāṃ pāṃśunā samasamībhūtāni. Tib zegs (ma) renders pūti; samasamībhūtāni, “have become the same and equal to.”
511. “Scrutiny” renders dpyod pa (mīmāṃsā), which refers to the investigation of a topic.
512. “Analysis of phenomena” renders chos rnam par ’byed pa (dharmapravicaya), which is another word for “wisdom” (prajñā).
513. “Understood analytically” renders pratyavekṣ, here rendered just by rtog; Edgerton s.v. pratyavekṣaṇā, “intellectual mastery.”
514. Bṭ1, p. 1090: “Having thus understood analytically that all phenomena are empty of their own defining characteristics and signless, they are not attached to and do not wish for anything at all. They cultivate a single-pointed stability of mind without ‘conditioning’ afflictive states of mind—karma that becomes the cause for birth in the three realms in order to obtain the pleasures of the three realms in future lives when reborn in the three realms. This is ‘called the meditative stability of wishlessness.’ ”
515. In the enumeration of the eleven knowledges in the second chapter (2.10-2.11), the eighth knowledge is “knowledge of nonduality.”
517. Ghoṣa, p. 1441, yat pratipakṣajñānaṃ; Kimura, 1–2:82, yat pratipatparijayajñānam; Gilgit, 90v6–7, yat pratipajjñānaṃ paricayajñānam. LC gives yongs su byang ba as well as ’dris pa as translations of parijaya (“mastery”).
518. “Transcendental knowledge” renders the Tib ye shes.
519. Cf. ka 40.a and ga 62.a. The Tib translation here of ājñātavin as yongs su shes pas pas rtogs pa is apparently based on ājñāta, “fully comprehended/er,” and vid, “knower, realizer,” in place of the possessive -vin.
520. Bṭ1, p. 1093: “Take ‘have not appeared’ (anavabhāsa) as the nonapprehending and absence of appearing of imaginary phenomena––object grasped and subject grasping and so on––when entering into the first level from the level of practice on account of belief (adhimukticaryābhūmi).”
521. “Those with physical forms observe physical forms” renders the Tib gzugs can gyis gzugs rnams mthong ba. Alternatively, and more interpretively, this might be rendered “those with [perceptions of] physical forms observe physical forms.”
522. Bṭ1, p. 1101: “The knowledge of whatever good and bad actions that beings did in the past, whatever ones they are doing in the present, and whatever ones they will do in the future by way of body, speech, and mind, as well as the nonerroneous knowledge of whatever maturations will come about from them, is called ‘the power of knowing the maturations of actions.’ ‘The undertakings of actions’ refers to what is experienced as pleasant in the present and as suffering in the future, or what is experienced as unpleasant at the present time but will be experienced as pleasant in the future. ‘The aspect of location’ refers to the places where the actions of beings were done and the objects [on which the actions were carried out], and the places where the maturations will come about and the objects [that will be experienced]. This is ‘as it pertains to place.’ (This is not a quote in the text.) ‘The aspect of cause’ refers to the cause of doing the action––a mind with associated virtuous roots or a mind with associated nonvirtuous roots. This is ‘as it pertains to cause.’ (Again, not sure why this is in quotation marks.)”
523. In most lists of the ten powers, the polysemous term dhātu (khams) is interpreted to mean the constituents or constitution of individual beings rather than the realms of saṃsāra. Bṭ1, p. 1102: “Because they dwell in and are based on the transient world, a being is called ‘a world.’ Take ‘constituent’ as the disposition or the basic nature of a being. The śrāvakas and pratyekabuddhas do not know the inconceivably many and various types of dispositions or basic natures of beings. Tathāgatas, having decisively known without error the dispositions and latent tendencies of each separate individual, teach doctrines in accordance with those. Theirs is called ‘the power of the knowledge of the various constituents.’ ”
524. According to Bṭ1, p. 1102, “inclination” (mos pa, adhimukti) means their belief or faith.
525. “Acumen” renders dbang po (indriya).
526. Bṭ1, pp. 1102–3: “Beings in a lineage destined for perfection, destined to be wrong, or not necessarily destined enter into a path and attain the results in accord with each of those separate lineages, hence ‘path wherever it leads.’ Among them, those ‘destined for perfection’ are in a lineage that enters into the ārya path, those ‘destined to be wrong’ are in a lineage that enters into worldly views, and those ‘not necessarily destined’ are not limited to one; they are suitable to be led anywhere.”
527. “Ten million” renders bye ba (Skt koṭi).
528. “Billion” renders khrag khrig (Skt niyuta).
529. Here “holy life” renders the Tib tshangs par spyod pa. In other contexts, this is rendered “practiced celibacy.”
530. tshangs pa’i ’khor lo … rab tu bskor bar bya’o (brāhmaṃ cakraṃ pravartayāmi in the Sanskrit). The wheel is Brahmā’s emblem and the term “wheel of Brahmā” may therefore simply refer to the wheel of the Buddha’s teachings. Alternatively, Bṭ3 4.1003; glosses this as “turning the wheel like Brahmā” (tshangs pa bzhin du ’khor lo bskor), while the same phrase in the Ratnagotravibhāga is expanded by Dölpopa to “turning the wheel of Dharma in the realm of Brahmā” (tshangs pa’i gnas su chos kyi ’khor lo skor ba).
531. Bṭ1, p. 1109: “This is the knowledge without error of the teachings of the tathāgatas included in scriptural doctrine––the discourses, the sayings in prose and verse, and so on.”
532. Bṭ1, p. 1113: “Because the two––the ‘liberation’ and the ‘knowledge and seeing of liberation’––are not differentiated in their nature as liberation, they are counted as one.”
533. Bṭ1, p. 1114: “They are ‘preceded by transcendental knowledge’ because they have arisen from the cause of a knowledge employed earlier. ‘Informed by transcendental knowledge’ means not separated from transcendental knowledge, doing while having the knowledge.”
534. “Letters” renders yi ge (akṣara). Below, the letter or consonant cluster follows the order of the forty-two “signs” for sounds used in the Gandhara region. In Skt each is followed by -kāra, rendered into Tib as appropriate with forms of zhes bya ba, roughly equivalent to quotation marks in English. In the following this is rendered by italics.
535. That is, determined to be ultimately nonarising.
536. This construes sa as retroflex ṣa, the corresponding letter in the Arapacana alphabet.
537. In Tib this Skt va is also written as ba.
538. This is twenty-sixth in the alphabet in Stephen Baums and Andrew Glass, A Dictionary of Gāndhārī.
539. The twenty-first is śpa in A Dictionary of Gāndhārī.
540. Bṭ1, p. 1122, has stotra; Ghoṣa, p. 1451, has stave.
541. This is based on Bṭ1, p. 1122. Gilgit, 92r10, martya (“death”). On the sound conveyed by this sign see Gudrun Melzer, “An Arapacana Acrostic Poem in Gandhari: Bajaur Collection Kharoṣṭhī Fragment 5.” July 2020: 32. From Buddhist Manuscripts from Gandhara, Institut für Indologie und Tibetologie, Ludwig-Maximilians Universität, München.
542. This ha is added as a forty-third sign of the Arapacana alphabet.
543. Ghoṣa, p. 1451; Bṭ1, p. 1123 bhaṅga suggests the emendation of ’jigs (“fear”) to ’jig (“destruction”).
544. An older sign is spa.
545. This represents ṭha.
546. The corresponding letter in the Arapacana alphabet is za. The translators of the Twenty-Five Thousand (n.299) says ysara is a word in the Prakrit Saka language rendered into Skt as jarā (“aging”); cf. Eighteen Thousand ka 167a (16.99), dza. Bṭ1, p. 1125, has ys or yas (the Skt root yas means to exert oneself energetically), and says, “In an Indian language ‘unhappiness’ is yskara. By way of the compounding of the letter ya with sa one realizes that ultimately all phenomena are not real bases, so unhappiness also cannot be apprehended. Hence the letter ys is the gateway to the realization that all unhappy phenomena are not apprehended.”
547. This is the word at Bṭ1, p. 1122.
548. This is the word at Bṭ1, p. 1122. Monier-Williams, s.v. ḍhakkana, “shutting of a door.” Tib g.yog(s) has the sense of putting something on, like a covering of clothes, or a specific burden or task you are saddled with. Bṭ1, p. 1126: “They do apprehend that they, covered by afflictive obscurations and governed by afflictive states of mind, die and are reborn until saṃsāra reaches its end.”
549. The list has been formatted in accord with the explanation at Bṭ1, p. 1128.
550. Earlier, 8.377, this question is introduced by “because of just what” (ci tsam gyis na): “Blessed Lord, because of just what should bodhisattva great beings be known to have entered perfectly into the Great Vehicle?”
551. “Sincere resolve” renders lhag pa’i bsam pa, adhyāśaya (“higher aspiration”).
552. The translators read bhūtatā. Ghoṣa, p. 1454, adbhūtatānupalabitām, “miraculous demonstrations of the doctrine,” fits the context better.
553. This means remaining in a forest retreat.
554. “Property” renders rdzas, which also means “substantial phenomena.” Kimura, 1–2:95, Gilgit, 95r7 sarvāsti; Ghoṣa, p. 1463 sarvvasva. Edgerton, s.v. asti, 2 “property.”
555. There are not eighteen listed, only seventeen. As it makes clear below (10.62), the way they are avoided is not quite the same, and all are not, except in the Kimura edition and the Abhisamayālaṃkāra, the objects of “avoid” in the same way.
556. Bṭ1, p. 1140: “From the feeling of contempt for another being haughtiness arises, so they should avoid haughtiness because, ultimately, such things as those for which one might feel contempt cannot be apprehended.”
557. Ghoṣa, p. 1456; Gilgit, 93r13 rāgadveṣamohādhivāsanatā; “tolerance” is Conze’s word for adhivāsanatā. The Hundred Thousand has nyam rangs su mi ’dor ba, and Bṭ1, p. 1141, has nyams rangs su mi ’dor ba; the Twenty-Five Thousand has nyam rang su gzhag pa yongs su spang, “reject the presentation of it as delightful” (?).
558. “Mind that has craving” renders sred pa’i sems (paritarsanacitta). Edgerton, s.v. paritarsana, notes that if the word is related not to tṛṣ but to tras it could mean “anxiety.”
559. “Penetrating understanding of the principle of reality” renders yang dag pa’i tshul rab tu rtog pa (bhūtanayaprativedha). Bṭ1, p. 1145, glosses this as “the realization, according to a single principle, that all phenomena are, ultimately, in their intrinsic nature not real bases.”
560. Cf. below, 10.102. Kimura, 1–2:90, sarvatrāpratihatajñānacittatā; Ghoṣa, p. 1457, apratihatajñānatā. “Transcendental knowledge” has been read from the Skt. The Tib simply reads thogs pa myed pa (“unimpeded”).
561. There are in fact twenty-one items enumerated here.
562. Omitted in Dutt 1934, p. 218.
563. This completes the explanation of the refinements of the second level.
564. This completes the explanation of the refinements of the third level.
565. Bṭ1, pp. 1137–38: “not engaging in the conditioning of (anabhisaṃskāra), not mentally constructing, any phenomenon that becomes a cause of saṃsāra.”
566. “Entity” renders dngos po (vastu); alternatively, “real basis.” This completes the explanation of the refinements of the fourth level.
567. Bṭ1, p. 1139, mentions royal, brahmin, and business families, and two sets of bodhisattvas who have been given alms and served there. It is unclear whether the caste of the families, or of the bodhisattva monks, explains why one set has been treated better or worse, or whether it is simply a matter of bodhisattvas becoming possessive about a family that gives them alms. Regardless, the families gain merit from giving alms and respecting the monk teachers, so the bodhisattvas should not be envious of other monk teachers and, on account of that envy, not visit those families.
568. All versions, including Stok and the Hundred Thousand nga 172a6, support this reading.
569. This is absent from Ghoṣa. Kimura, 1–2:96, tatra kathaṃ subhūte bodhisattvena mahāsattvena vicikitsā parivarjayitavyā? tathā hi saṃdehāpagatāt sarvadharmān samanupaśyati, evaṃ hi subhūte bodhisattvena mahāsattvena vicikitsā parivarjayitavyā. Bṭ1, p. 1141: “They do not harbor two minds (yid gnyis mi za) about reality and unsurpassed, perfect, complete enlightenment.”
570. Kimura, 1–2:96, adds parivarjayitavyā but this is not supported by any of the Kangyur editions of the Hundred Thousand, or by Bṭ1.
571. This completes the explanation of the refinements of the fifth level, the number of which is uncertain. In Bṭ1 the eighteen are avoiding the paths of the ten nonvirtuous actions (10), avoiding pride in being superior (11), haughtiness (12), distorted views (13), doubt about reality and that there is a buddha (14 and 15) and not rejecting patience for desire, hatred, and delusion (16–18).
572. This is omitted from Kimura, Ghoṣa, and le’u brgyad ma. Cf. Gilgit, 95v10-12, ṣaṣṭhyāṃ bhūmau varttamānena ṣaḍ dharmmā parivarjayitavyāḥ katame ṣa[ḍ] yad uta ṣaṭ pāramitāḥ paripūrayitavyāḥ ṣaṭsu pāramitāsu sthitvā buddhā bhagavantaḥ śrāvakāḥ་pratyekabuddhāś ca pañcavidhasyajñeyāvarṇa[=arṇava]sya pāraṃgatā gacchanti gamiṣyante ca / katamasya pañcavidhasya yadutātītasyānāgatastāpratyupannasyānavaktavyasyāsaṃskṛtasya evam bodhisattvena mahāsattvena ṣaṭpāramitāḥ paripūrayitavyāḥ (“Six attributes should be avoided by those proceeding on the sixth level. Which six? The six perfections that should be perfected. While abiding in these six perfections, the blessed lord buddhas, the śrāvakas, and the pratyekabuddhas have gone, are going, and will go to the other shore of the five oceans of objects of knowledge. Of which five? Of the past, the future, the present, the inexpressible, and the unconditioned. Thus, bodhisattva great beings should perfect the six perfections.”) It is noteworthy that the six perfections are not those of bodhisattvas, and it suggests that, like the other attributes, they are to be avoided as attributes that can be apprehended. Those following the Abhisamayālaṃkāra, in accord with its central principle, stress that even though they cannot, ultimately, be apprehended they are attributes to be cultivated for the sake of others.
573. “Should not be in a greedy state of mind” renders kha za yag gi sems su myi bya; Ghoṣa, p. 1466, na saktacittena bhavitavyaṃ, explaining Ghoṣa, p. 1456, na yācanakaṃ vikṣepaḥ karttavyaḥ (“do not get upset at a beggar” or “do not cast out a beggar”). The Tib taken literally (“a mind to do with good food”) may be a reference to a well-known verse from the Suhṛllekha that says a practitioner should consider food like medicine (kha zas sman dang ’dra ba), and not eat it just for personal benefit, but only to keep the body alive to be of use to others. Gilgit, 95v14, has an alternative reading, prathamacittotpādam upādāya dānaṃ dātavyam/ na citta[ṃ] cittena bhavitavyaṃ, “do not make [bodhi]citta (“the mind [set on enlightenment]”) a citta (“a [mere] thought”),” that is to say, do not make the mind into just an empty promise. In this case (kha) za yag may be a mistaken rendering of Eighteen Thousand ka 175b gsog, “hollow, in vain.” Bṭ1 says it means “empty” or “futile.”
574. This completes the explanation of the refinements of the sixth level.
575. This completes the explanation of the twenty things that bodhisattvas should not do on the seventh level.
576. “Sign” renders the Skt nimitta; alternatively, “mental image.”
577. “Absence of habitual ideas about duality” renders gnyis la yongs su rgyu ba myed pa, Kimura, 1–2:99, advayasamudācāra. the Twenty-Five Thoushand renders this “they do not edge toward duality.” MDPL renders asamudācāra “habitual absence.”
578. That is, linking up to rebirth. Bṭ1, p. 1145: “The absence of linking up with a rebirth in saṃsāra on account of the force of the propensities left by afflictive mental states.” Bṭ1, p. 1177, explaining Hundred Thousand 11.32 (“bodhisattva great beings would not realize that all the afflicted mental states and their connecting propensities are nonentities and acquire all-aspect omniscience”), says “the propensities for cognitive obstruction and obstruction from afflictive mental states are themselves the causes for the arising of later afflicted mental states, hence they are called ‘propensities for afflictive mental states.’ ”
579. This follows the reading at Kimura, 1–2:100. Both the Twenty-Five Thousand and Eighteen Thousand follow the reading in Ghoṣa and Gilgit. This completes the explanation of the seventh level.
580. A maturation result lasts as long as the person lives.
581. This completes the explanation of the eighth level.
582. That is, assured of their attainments.
583. This completes the explanation of the ninth level.
584. The translators read kṛtavin as kṛtavid.
585. The question is at 8.377; “go forth” renders the Tib ’byung (from niryā). It also means “to emerge from” or “to be emancipated from,” and in niryāṇa can also be construed as “the absence of a vehicle.”
586. The translators read pravrajya (rab tu byung ba) in place of Kimura, Ghoṣa prahāṇa; the Eighteen Thousand has “abandonment.”
587. This is the reading at Ghoṣa, pp. 1487–88, and Gilgit, 98v14–15. Kimura, 1–2:108 has “attain emancipation” in place of “to arise” (perhaps “to take rebirth”?) in each instance. Bṭ 1, pp. 1160–61, associates this section with the different persons, arhats and so on, and the next section on the result with the resultant things they attain.
588. Cp. Gilgit, 99v2, acālyann asthānaṃ, “not moving, not resting.” Bṭ1 says that the very teaching that there is no emancipation from the three realms and no rest in all-aspect omniscience teaches that there is, conventionally. As in the Abhisamayālaṃkāra, Bṭ1 associates “having moved” with the ability of an opposing force to disturb an attainment.
589. This is myi gnas pa gnas pa’i tshul dang / myi bskyod pa’i tshul gyis; Kimura, 1–2:110, asthitam asthānayogena acālyayogena; Gilgit, 110r11, asthitasthānayogena acālyayogena; Ghoṣa, p. 1508, asthitasthānayogena.
590. Gilgit, 100r 13–14, atyantayātmā nopalabhyate; Ghoṣa, p. 1508, incorrectly, ’tyantatathātmā nopalabhyate; Kimura, 1–2:111, omits. “Beyond limits” and “utterly” both render atyanta; alternatively, an anta is “an extreme” and atyanta might be rendered “extremely.”
591. Ghoṣa, p. 1512, kasyānupalabdhyā sarvvaṃ nopalabhyate /dharmmadhātvanupalabdhyā nopalabhyate dharmmadhātus tat kasya hetor na hi subhūte dharmmadhātvanupalabdhir upalabhyate nopalabhyate. Skt anupalabdhi/anupalambha can be either a noun or a bahuvrihi adjective. Tib dmigs pa could be construed as either “what has an apprehending” or “an apprehending.” Here it has been rendered as a noun, and below in “the realm of phenomena that is not apprehended” as an adjective (seems to be a verb?), literally “the realm of phenomena of which there is no apprehending.”
592. “Great Vehicle” is derived from mahā-yā and “attains emancipation” or, more literally, “goes forth” from nir-yā.
593. “Space” renders ākāśa and “accommodation” avakāśa.
594. “Discerned” renders mchis, an honorific, attaching to the one being spoken to. Kimura, Ghoṣa, and Gilgit all have dṛś; Ten Thousand, 13.13, mi mngon lags. However, below (ga F.295.b, 11.107), the nonhonorific form put in the mouth of the Blessed One is myed, “are nonexistent.”
597. Gilgit, 103r5–6, sacet subhūte kāmadhātus tathā bhaviṣyad avitathā ananyathā aviparīto bhūtaṃ satyaṃ yathāvan nityo dhruvaḥ śāśvata avipariṇāmadharmābhāvo bhaviṣyat. Ghoṣa, p. 1534, and Kimura, 1–2:115, both have tathatā and so on. The last part translates Kimura’s ’vipariṇāmadharmī bhāvo. Ghoṣa has vipariṇāmadharmmā abhāvaḥ. Bṭ3, 4.1175-4.1182, in a detailed explanation, connects these with the three natures (trisvabhāva, ngo bo nyid gsum). Bṭ1 does not explain each word.
598. “Constructed, fashioned, and fabricated” render rnam par brtags pa ([vi]kalpita), rnam par bskyed pa (viṭhapita; Edgerton, s.v. viṭhapayati has viṭhāpita), and yongs su bsgrubs pa (sandarbhita).
599. This is the reading in all the editions recorded in the Comparative Edition (dpe bsdur ma), vol. 16, p. 601.
600. The translators render different forms of the same Skt root sphur, earlier (Hundred Thousand ka F.4.b, 1.6) by khyab par byas, “permeated,” and here by rgyas par ’gengs, literally “fill up widely.”
601. “Not apprehended” renders dmigs su myed do, a rare translation of na prajñāyate (the reading in Gilgit, Ghoṣa, and Kimura), “does not appear,” “does not make itself known.”
602. “Determinate” (vyākṛta); alternatively, “phenomena that can be prophesied/are objects of moral inquiry.”
603. These last four go with the four truths for the noble ones, the two results (suffering and nirvāṇa) and the two causes (the origin and the path).
604. Bṭ1, p. 1186, says to take “the maturation” with the result, and that which is “subject to maturation” as what will become the desired result.
605. Alternatively, “it is not wished for, and is not not wished for.”
606. Bṭ1, p. 1188: “According to the mistaken imagination of the world, a being, space, and the Great Vehicle are real bases, so the place where one is (gcig gi go) precludes any other and thus they do not accommodate a great deal.” “The place where one is” means their identity as it is mistakenly conceived of by ordinary folk.
607. “Unfathomable” renders dpag tu myed pa, apramāṇatā (“beyond measure”).
608. Here myed do (“are nonexistent”) in place of dmigs su myed do (“are not apprehended”).
610. “Inherent nature” renders rang bzhin (Skt prakṛti).
612. This is the reading in Degé, probably a block carver’s mistake for ldan and mi ldan (saṃyukta and viyukta), “conjoined nor disjoined.”
613. “An actual bodhisattva even through the entirety [of all the attributes]” renders byang chub sems dpa’ nyid kyang ril gyis (bodhisattvam eva tāvat sakalam).
614. In the parallel passage in the Twenty-Five Thousand, “look for it though one might” is Gyurme Dorje’s felicitous rendering of lta yang, a common, idiomatic use of lta, used here to render the extreme conveyed by the superlative katama. Because of the repetition, it is conveyed just by “could there possibly be.”
615. This means a bodhisattva understood as the sum of all the phenomena, beginning with physical forms and ending with the eighteen distinct qualities of the buddhas.
616. “Are in their essential nature nonentities” renders dngos po ma mchis pa’i rang bzhin (abhāvasvabhāva). Below this is rendered dngos po med pa’i ngo bo nyid.
617. Both LSPW and the Twenty-Five Thousand render Kimura, 1–2:142, anantāparyantatayā as a dvandva, in the sense “because it is limitless and beyond all limits.”
618. Here dngos po med pa’i ngo bo nyid; earlier (ga F.338.b), dngos po ma mchis pa’i rang bzhin suggests that rang bzhin is sometimes used as an honorific (to the recipient).
619. ŚsP II-1:104, nāsti sāṃyogikaḥ svabhāvaḥ.
620. “Not eternal,” rtag pa ma yin pa, renders akūṭastha; Eighteen Thousand, ka 222.a, and le’u brgyad ma, ga 298.b.1, ther zug.
621. Earlier the question is phrased, “What physical forms that have come into being could there possibly be?”
622. “Have not come into being” renders mngon par ma grub pa (anabhinirvṛtta), and “have not been brought about by conditions” renders mngon par ’du ma byas pa (anabhisaṃskṛta).
623. “Without activity” renders ŚsP II-1:164 nirīhakāt; Kimura, 1-2:154, nirīhān (?).
624. The Twenty-Five Thousand adds from “the real nature” up to “the very limit of reality” here, but ŚsP II-1:195 and all of the editions of the Hundred Thousand referenced in the Comparative Edition (dpe bsdur ma) omit them.
625. “Without decline,” “without diminishing” renders nyam pa ma mchis pa; ŚsP II-1:196, and Gilgit, 118r1, asaṃmoṣa. The translators derive the word not from mṛṣ, “to forget” (bsnyel), but from muṣ, “to steal.”
626. “Perfection” renders pāramitā; “far removed,” āram itā; “gone to the other side,” pāram itā. Gilgit, 118r8, āram itaiṣāyuṣman śāriputra yad ucyate prajñāpāramiteti.
627. ŚsP II-2:65, pañcavidhā bodhiḥ. Bṭ1, p. 1233, says that this “is saying that insofar as the four—the fruit of having entered the stream and so on—and individual enlightenment, ‘the fivefold enlightenment,’ and unsurpassed enlightenment would have an essential nature that is not different, bodhisattvas, even without having meditated on, and without having achieved, all those five enlightenments in practice would have already attained them.”
628. Bṭ1 (ta, F.264.a): “Take ‘the inferior’ with (“as/to be”?) the realm of desire because it is worse than and lesser than the form and formless realms that are above.”
629. “Realization” (khong du chud pa yod pa) renders ŚsP II-2:66, samaya; cf. Kimura 1–2:164, abhisamaya, “clear realization.”
630. Here len pa suggests that the translators read a form of anupādā, not ŚsP II-2:66 and Kimura, 1-2:164, anutpādaya.
631. Here the Tib renders ŚsP II-2:66, yathā tathāgatena dharmacakraṃ pravartitaṃ na hy anutpannena dharmeṇa prāptiḥ prāpyate (with a vā between the last two words?).
632. Here the Tib renders Kimura, 1–2:164, but reverses the order: kiṃ punar āyuṣman subhūte anutpannena dharmeṇa utpannā prāptiḥ prāpyate, atha utpannena dharmeṇa anutpannā prāptiḥ prāpyate. The prāpti (“attainment”) is that on account of which something is attained (prāpyate).
633. Bṭ1 (ta, F.266.a): “We hold that both an attainment and a clear realization exist merely designated as worldly conventions onto the mere elimination of afflictive and cognitive obstructions, but not by way of the two—an entity obtaining a nonentity, and a nonentity obtaining an entity.”
634. “Failure to arise,” myi skye ba, renders anutpatti.
635. This renders Tib skyes pa as rendering a past passive participle (anutpanna), but the three Skt versions all have anutpāda, “are nonarising.”
636. “Have no fixed abode” is Edgerton’s suggestion for aniśrita, which he says means “unattached, free, independent, emancipated.” The śrāvakas rely on just four (three if a nun) necessities (niśraya): a ragged robe, a begging bowl, simple medicinal herbs, and a crude bed beneath a tree or the like. They have no permanent dwelling place. The idea seems to be that since Subhūti does not get stuck on anything, he is living the śrāvaka life perfectly.
637. Bṭ1, p. 1249, explains “they should refine” by saying, “It means they should, in that manner, realize they are refined.”
638. ŚsP II-2:87, sukhitā bhavantv anupādāya ca parinirvāntv iti.
639. Kimura, 1–2:169, tribhiḥ saṅgaiḥ sakto.
640. Cf. Eighteen Thousand ka 239.a.
641. Twenty-Five Thousand ka 376b, byang chub kyi lam ’di, “this path to enlightenment,” namely, all the practices from the perfection of generosity up to the eighteen distinct qualities of the buddhas. The idea is that they become the path to enlightenment when informed by the perfection of wisdom. “Power” renders mthu, Mvy skyes bu’i mthu (puruṣakāra). The translators appear to have translated the result, the activities that result in complete enlightenment, as indivisible from its cause, the perfection of wisdom that must inform them.
642. “The one that fully incorporates and perfectly incorporates” (yongs su sdud cing yang dag pa sdud pa) renders ŚsP II-2:93, parigrāhaka, saṃgrāhaka. A grāhaka is, literally, “one that seizes hold of,” that is to say, the one that informs all the virtuous activities to transform them into a path to enlightenment. Bṭ1, p. 1253, glosses “generator” (skyed pa, jānayitṛ) with “the cause that effects the completion of all the virtuous attributes incorporated in the three vehicles,” and glosses “the one that fully incorporates and perfectly incorporates” with “fully informs and fully pervades all the virtuous attributes incorporated in the three vehicles.”
643. “Practice this practice” (rnam par spyod pa dis rnam par spyod, viharati … anena vihāreṇa).
644. Here Bṭ1, p. 1255, says that “attention” means “conceptualization,” the apprehending of an entity that is not empty of its own essential nature.
645. “The attention will not cause fully awakening” renders yid la byed pa mngon par rdzogs par ’tshang myi rgya, manasikārānabhisaṃbodhanatā. Bṭ1, p. 1256, says that “because that attention is also, ultimately, nonexistent, becoming fully enlightened through that attention is also, ultimately, nonexistent.”
646. Alternatively, shes rab kyi pha rol tu phyin pa’i le’u (prajñāpāramitāparivata) is the name of the chapter (“The Perfection of Wisdom Chapter”).
647. Cf. ka 6.b.
648. The Tibetan here reads dga’ ldan (Skt. Tuṣita), the name of the realm, but the parallel in Toh 9 reads rab dga’ ldan (Skt. Saṃtuṣita), the name of the god who presides over the realm. Here, we have elected to follow the reading in Toh 9.
649. ŚsP II-2:115, gnas gtsang ma’i lha’i bu, śuddhāvāsakāyikā devaputrās.
650. D has not been emended because all of the editions listed in the Comparative Edition omit the Vṛhatphala gods. ŚsP II-2:115, bṛhatphalā devāḥ.
651. “Specific instruction for coming to an authoritative conclusion about this exposition” renders gtan la bab par bstan pa.
652. This renders yang dag pa skyon med pa literally. The Tib translators, for consistency, rendered nyāma/niyāma/niyama/niyata with skyon (“fault”) and med pa (“nonexistent”), in place of nges pa (“restricted to,” “fixed in,” “for whom it is definite”), which would otherwise render the Sanskrit in question. The Skt samyaktva (ŚsP II–2:115, “the perfect state”), which is rendered by the Tib yang dag pa, indicates that here the intended meaning is “restricted to nirvāṇa,” which refers to the attainment of liberation by arhats and pratyekabuddhas.
653. de dag gi dge ba’i phyogs la bdag ni bar chad myi byed do (ŚsP II-2:116, na…antarāyaṃ karomi); Bṭ1, F.248.a2: “It means they should not just be left there.”
654. “Bad” renders sdig pa (agha).
657. “Contagious disease” renders ’go ba’i nad (upasarga). The Skt has been incorrectly rendered (in the Tibetan) as “headache.”
659. Bṭ1, p. 1267, has just “mind” in place of “the mind that dedicates.”
660. It is again noteworthy that the Hundred Thousand omits the cessation of the twelve links while the Twenty-Five Thousand and Eighteen Thousand include it at this point.
661. Tib rang byang chub. Perhaps this should be emended to rang sangs rgyas (“pratyekabuddhas”).
662. Bṭ1, p. 1276, differentiates this from the following one with the gloss, “Take it as the persons who first attain the result of having entered the stream.”
663. That is, who go from human family to divine family up to three sets of times.
665. samaśīrṣapudgala. Bṭ1, p. 1277: “those persons who are recipients of the fruit of having entered the stream, the extinction of whose life, karma, and afflictive mental states ‘align’—that is, occur simultaneously—and who unimpededly pass into the final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates.”
666. āyuḥkṣaye kleśakṣaye. Bṭ1, p. 1277: “those persons who are recipients of the fruit of having entered the stream, the extinction of whose life or afflictive mental states occurs earlier or later.”
667. Bṭ1, p. 1277, differentiates this from the earlier one with the gloss, “Take this as the persons who are recipients of the result of having entered the stream who are candidates for actualizing the result of once-returner and are close to attaining the result of once-returner.”
668. Bṭ1, p. 1277: “Take this as the persons who are recipients of the result of having entered the stream who do not make the karma for descent into the three lower realms, and for whom even the maturation of the karma for descent to the lower realms that they have made earlier does not occur because they have meditated on the counteracting force.”
669. “Mental questioning” renders sems kyi rnam par rtog pa (cetaḥparivitarka).
670. Bṭ1, p. 1287, glosses yakṣa with mi’i tshig dang skad ma yin pa (“nonhuman words and language”).
671. “Explains, speaks about, teaches, details, elucidates, and gives conclusive instructions about” renders ’chad pa, rjod pa, ston pa, rnam par ’byed pa, gsal bar byed pa, gtan la phab par ston pa; ŚsP II-2:186, bhāṣate pravyāharati deśayati vibhajaty uttānīkaroti upadiśati.
672. “Things that are made up” renders skye ma (Kimura 2–3:12, nirmitopama, “like things that are conjured up”). Cf. dag yig gsar bsgrigs, s.v. ma, 9 ming la la’i mthar sbyar na dngos po de’i dbyibs dang khyad chos ston. Alternatively, emend skye ma to sgyu ma (ŚsP II-2:186, māyopama).
673. “Sublime” renders bzang ba (praṇītā).
674. “Extremely noble” renders shin tu ’phags pa.
675. “Being assisted by a spiritual mentor” renders dge ba’i bshes gnyen kyis yongs su zin pa (kalyāṇamitraparigṛhīta).
676. “Mentor” renders yongs su bzung ba, samparigraha. This is both great compassion and the mentor who gives instructions about it.
677. ŚsP II-3:36, avikṣiptāsamāhitayogena.
678. On the Skt yan nv aham with an optative construction, rendered na de la…gtor bar bya, see Edg, s.v. yan nu.
679. “Ground,” rendering gzhi, is not found in the Skt.
680. Here “reality of phenomena” renders chos rnams kyi chos nyid (dharmadharmatā), literally, following the conventions used in this translation, “the reality of phenomena (dharmatā) as it pertains to phenomena (dharma).” The phenomena (dharma) are everything beginning with physical forms. These are the conventional bases for their ultimate attribute (dharmatā), the emptiness of essential nature.
681. In the following sections, “without any dividing into two” and so on render advaidhīkāraṇena (rendered variously in Tib), and “do not train in order to enhance or diminish” and “accept or negate” render vṛddhaye na hānaye śikṣate and parigrahāya śikṣate nāntardhānāya; alternatively, “increase or decrease” and “get hold of or get rid of.”
682. This translation is based on Kimura 2–3:28, kuto bodhisattvena mahāsattvena prajñāpāramitā gaveṣitavyeti, as it is repeated below at 16.134. The corresponding section in the Twenty-Five Thousand at 16.38, “Where should one search for the bodhisattva great beings’ perfection of wisdom?” is supported by ŚsP II-2–3:124, bodhisattvānāṃ, and Abhisamayālaṃkāra 2.11. Below, however, Twenty-Five Thousand 16.49 follows Kimura 2–3:28.
683. The discourse here involving the “real nature” (de bzhin nyid, tathatā) and “reality of phenomena” or “reality” (chos nyid, dharmatā), together with the tathāgatas and the perfection of wisdom, conveys the following idea. The dharmatā of each phenomenon (chos, dharma), although the same from one perspective, differs in that it is being identified, by virtue of the very name, as the ultimate reality of that particular phenomenon. The tathatā, on the other hand, which is realized, or which is the defining real nature (tathatā) of the tathāgatas, is, by virtue of the very name, the ultimate reality of all taken together, or of all being understood (even in the conventional sense) together. The perfection of wisdom has been taken in a causal (or origin) sense and the tathāgata as a result. The perfection of wisdom, in the discourse of Subhūti, has been shown to be absolutely every phenomenon. The tathāgata is the knower of all, or, perhaps, the real nature of things when it is free of all obstruction.
684. Here “reality of physical forms” renders gzugs kyi chos nyid (rūpadharmatā); alternatively, “the reality of phenomena as it pertains to physical forms.”
685. “Such is” renders ’di ltar (in place of the usual ’di lta ste); cf. Edg, s.v. yad uta, which does not record this possible meaning.
686. “Inestimable” renders dpag tu med pa. Kimura 2–3:30, aparimāṇa, omitted in ŚsP II-3:178.
688. The Twenty-Five Thousand has rgya che ba (mahattā/mahatgata) as “extensive,” tshad med (apramāṇa) as “immeasurable,” and mtha’ yas (ananta) as “infinite.” The Hundred Thousand has rgya che ba (mahattā/mahatgata) as “great in extent”; tshad myed (apramāṇa) as “immeasurable”; dpag tu myed (aparimāṇa) as “unbounded”; dpag (parimāṇa) as “boundary”; mtha’ yas (ananta) as “infinite”; and mtha’ (anta) as “limit.” Note that in other contexts in the present translation, dpag tu myed is also rendered “inestimable.”
689. See the previous note. This section is in ŚsP, but there is no gloss in Bṭ1, pp. 1328–29.
690. ŚsP II-3:214. Kimura 2–3:33 omits “all-aspect omniscience” and has “the objective referent of the sphere of phenomena” as the first reason.
691. ŚsP II-3:214. Kimura 2–3:33 adds “objective referent” (dharmadhātvārambhaṇānantatayā), i.e., “the objective referent of the realm of phenomena is infinite.”
692. Alternatively, de bzhin nyid dang dmigs pa may mean “that which is the real nature and the objective referent”; cf. Bṭ1, p. 1330.
693. This is the end of chapter 24 and the beginning of chapter 25 in the Eighteen Thousand.
694. “Pronouncement” renders ched du brjod pa (udāna). Bṭ1, p. 1333: “ ‘Made the pronouncement,’ having felt great pleasure, were astounded, which is to say, nobody at all made them say it. Through the power of joy and pleasure they gave expression to the statement.”
695. “Attended upon” renders zham ’bring byed (zhabs ’bring ba). Negi, s.v. zham ring, gives Skt upasthā. ŚsP II-3:219, antika (“in the presence of”).
696. “In the capital city Padmāvatī” renders rgyal po’I khab padma yod pa’i nang; ŚsP II-3:219, padmāvatyāṃ (Kimura 2–3:35 dīpavatyām) rājadhānyām. Monier-Williams, s.v. padmāvatī, says “name of the city of Ujjayanī in the Kṛta-yuga.” Cf. the many tellings of the tale of Sumedha and Dīpaṃkāra set in Rammavatī (in the Pali rendering). Dīpaṃkāra’s wife before going forth to homelessness was Padumā. In that story Sumedha lays down his long hair, or his body, so Dīpaṃkāra and his followers can cross a muddy patch of road. In the Divyāvadāna (translated with the title “Dīpaṅkara Buddha and the Wise Brahmans Sumati and Mati” in Rotman 2008, pp. 246–54), the Buddha recounts his second meeting with Dharmaruci (incarnated as Mati), when they were both brahmin companions, during the time when the Buddha was Sumati, at the time of the Buddha Dīpaṃkāra. The gift of hair is the same but embedded within a complex web of miraculous giving. See also The Prophecy of Dīpaṅkara (Dīpaṅkaravyākaraṇa Toh 188).
697. “Perfect in wisdom and conduct” renders mkhyen pa dang rkang par ldan pa (vidyācaraṇasampanna).
698. “Favorably sustains” renders mthun par yongs su ’dzin pa (anuparigrāhikā).
700. “Find an opportunity to inflict harm on” renders glags rnyed (avatāraṃ labh).
701. That is, through perfect avoidance of those misfortunes. “Through perfect avoidance” renders yang dag par spang bas; ŚsP II-3:227, samyakparihāreṇa. The Tib translators understood parihṛ here as “to quit” or “to shun” (the weapons and poison and so on that cause death according to Bṭ1, p. 1331) in place of its other meaning, “to guard” or “to protect.” Note that the Twenty-Five Thousand (kha F.55.a, 16.83) has yang dag pa’i rim gros here, rendering Kimura 2–3:37, samyakparicaryayā (“with genuine acts of service”). Cf. Eighteen Thousand ka F.272.b, yongs su spyad pa.
702. tshangs ris; perhaps this should be emended to tshangs chen.
703. “Sorrow due to famine” renders mu ge’i zhugs ngam (durbhikṣakāntāra).
704. Gilgit 137v5–6, māṃ sa (ŚsP II-3:232, mānsa!) kauśika satkartavyaṃ…pūjayitavyaṃ manyeta yo bodhisattvaṃ. Kimura 2–3:39, imāṃ prajñāpāramitāṃ.
705. “Discipline” renders ’dul (vinī).
706. “Rival tīrthikas, tīrthika practitioners” renders mu stegs can gzhan dang / mu stegs spyod pa. Edg, s.v. caraka and tīrthika, says the recurring compound is the one found at ŚsP II-4–4, anyatīrthika-caraka-parivrājako; Gilgit 138r11–12, anyatīrthika-parivrājako māro; Kimura 2–3:42, ānyatīrthikaḥ kulaputro vā kuladuhitā. Edg, s.v. tīrthika, wonders if the term mu stegs can gzhan, anyatīrthika (“rival tīrthikas”) suggests there were Buddhist tīrthikas, and s.v. caraka says the caraka are a separate sect and should perhaps go with the following parivrājaka (“wandering mendicants”) as a compound.
707. ŚsP II-4–4, kalaha-bhaṇḍana-vigraha-vivādān āpadyante. Here, “got into altercations and gratuitous insults,” ’khrug pa (kalahān), shags pa (bhaṇḍanān) come after ’thab pa (vigrahān), rtsod pa (vivādān). Edg gives “quarrel” for bhaṇḍana.
708. These render krodha-vyāpāda-vihiṃsā.
709. “Encouraged to take up” renders yang dag par bskul ba (samādāpita).
710. “Attributes and advantages” renders yon tan dang legs pa (guṇānuśaṃsa).
711. “All forms of wrong view” renders lta ba’i rnam pa thams cad (sarvadṛṣṭigata); Edg, s.v. dṛṣṭigata, says it is basically the same as dṛṣṭi.
712. “In consecutive order and in reverse order” renders lugs dang mthun pa dang lugs dang myi mthun pa (anulomapratilomaṃ). Alternatively, “in a regular order and in an irregular order.”
713. “Possess attributes that do not decline” renders yongs su myi nyam pa’i chos can. Cf. ŚsP II, asaṃpramoṣadharma.
714. The translation “in the absence of which excellent form” is based on Gilgit 140v3, na ca rūpasaṃpadvinā sattvān paripācayiṣyāmi.
715. “The poor, the destitute, the supplicants, and beggars” renders phongs pa dang / nyam thag pa dang / ’dron po dang / slong ba; Kimura 2–3:52, kṛpaṇavanīkārthikayācanakebhyaḥ.
716. “Attached to their ego,” alternatively “attached to acting on the basis of a self,” renders bdag tu bgyi ba la mngon par chags pa (ahaṃkārābhiniveśa).
717. “Chant by heart” renders kha ton byed (svādhyāya). It means to repeat it to oneself aloud in order to commit it fully to memory, and having done so, to keep it in mind.
718. “Without being humiliated or injured” renders ma smas ma nyams (akṣataś cānupahataś ca).
719. Both the Twenty-Five Thousand and the Eighteen Thousand have “all-aspect omniscience,” which is what one expects, but none of the editions of the Hundred Thousand support the emendation, nor does ŚsP II-4:23, or even Kimura 2–3:54, sarvajñatācittena.
720. This renders khon med pa dang gcugs med pa. Jäschke, s.v. gcugs pa, records khon gcugs (“conceive a hatred”).
721. Here “placed” renders stsald (an honorific of the recipient), which renders the Skt pratiṣṭhāpayet; this is rendered below by bcug and blugs (based on putting the remains into a caitya and pouring the ashes and pieces of bone into a casket). “Cherished” renders mchod (again an honorific of the recipient), which renders the Skt pariharet, rendered below by gces pa.
722. “Within a container” renders snod du stsal te. ŚsP II-4:27, samudgate kṛtvā, perhaps suggests the relics are in a container that is taken out of the caitya to be carried in a procession; Kimura and Gilgit omit.
723. “Their physical body” renders nga’i sku (ātmabhāvaśarīra).
724. atyantadharmapūjā? Cf. ŚsP II-4:28, parinivṛtasyāpi ca kauśika śarīrāny evaṃ śarīrapūjā bhaviṣyati, na tv anyathadharmapūjāḥ (?). The idea is that the worship of the “doctrine,” the perfection of wisdom, the speech of the tathāgatas, is a better object of worship than the physical remains, because the body is only the basis for the physical being and mind.
725. “Within a container” renders snod du stsal te. ŚsP II-4:27, samudgate kṛtvā, perhaps suggests the relics are in a container that is taken out of the caitya to be carried in a procession; Kimura and Gilgit omit.
726. “Unbroken devotion” renders mos pa mi phyed pa (abhedyaprasāda); alternatively, prasāda (here mos pa) is rendered by “serene confidence.”
727. “Acts of service undertaken on behalf of senior family members” renders rigs kyi gtso bo la rim gro byed pa, ŚsP II-4:33, kule jyeṣṭopacāyakā (?). Earlier, 8.77 (ga F.60.b) renders kulajyeṣṭānupālitā (?) with rigs kyi nang na rgan pa la rim gro byed pa.
728. “Dwell with the perception of sense pleasures as a basic transgression” renders ’dod pa la kha na ma tho bar ’du shes shing / rnam par spyod pa, *kāmādīnavasasaṃjñino viharati (?).
729. Probably “commit to writing” has been left out by mistake.
730. “Happens” here renders yod. Below it is rendered “exist.” The translators probably read prabhāvyate (“is necessarily there”). They have perhaps rendered prajñāyate by gdags su yod (“exist as a designation”).
731. ŚsP II-4:54, saṃgrāmayiṣyāmas (“we will do battle with them”).
732. “Medicinal plants” renders rtsi (oṣadhi). The logic behind connecting them with the shining of the full moon is probably because of an etymology of oṣadhi from the verbal root uṣ (“to burn”) as in uṣas (“the dawn”). In Tib rtsi also means the calculation to do with the movements of the heavenly bodies (astrology).
733. Here smye sha can (“having skin with black moles”), ŚsP puṣkasa; according to Edg, s.v. pulkasa, “the name of a despised mixed tribe.”
734. Kimura 2–3:74, parigṛhītā; Gilgit 148r3, anuparigṛhītā; ŚsP II 4–46, udgṛhītā (“taken up”).
735. “Engaging correctly” renders yang dag par brtson (saṃyukta).
736. “Endowed with luminosity” renders snag ba dang ldan pa, probably a translation of (dig) ālokajātā (“where light has been born”). Conze has “born of light.”
737. “Consummates” renders yongs su sgrub pa, *saṃvartayitā (“the one that causes to be fully accomplished”). It appears to be a gloss of, rather than an alternative rendering of, the earlier kun tu ’dren pa (pariṇāyakā). It is not attested in the Skt editions.
738. “Have done the practice for the purpose of becoming a tathāgata” renders de bzhin gshegs pa’i don du zhugs pa, ŚsP II-4:81, tathāgatapratipannās; Kimura 2–3:80, tathāgatapratimās (“are similar to a tathāgata”). Gilgit 149v13 is damaged.
739. “Reinforce that inspired eloquence” renders spobs pa nye bar bsgrub pa (pratibhānam upasaṃhartavyaṃ).
740. “Treasury” renders gter (nidhi).
741. “Greatly valued” renders dgos par bya ba (*prayas?), “a desideratum”; cf. Twenty-Five Thousand kha F.95.b, dgongs par bya ba.
742. “Maintain scrupulous conduct” renders gtsang sbra’i spyod pa dang ldan pa, caukṣasamācāra (“habitually clean”), explained by Haribhadra (cf. MDPL, s.v. caukṣasamācāra) as “extremely purified because of not doing any wrong.”
743. “With great conviction” renders mos pa rgya chen po (udārādhimuktika).
744. “Radiance” renders gsal ba; cf. Mvy, s.v. gsal ba, which gives paṭu as one meaning “(physically) adept”; ŚsP II-4:88, kathanīyata (“worth speaking of”).
745. “Discussing together” renders yang dag par (emend ’gro to bgro) bgro bar byed pa (saṃgāyamāna). Cf. MDPL, s.v. saṃgāyamāna, which glosses this as “ascertaining the meaning of the book.”
746. “Will have undertaken something” renders zhugs pa yin, ŚsP II-4:94, pratipanno bhaviṣyati.
747. “Not have confidence” renders myi rton pa, apratyaya; Edg, s.v. apratyaya, “discontent, ill-will.”
748. “Not think highly” renders btsun par myi bgyid pa, abahumānatā.
749. “Brought into being” renders bsgrubs pa, paribhāvita.
750. “Brought into being” renders yongs su bsgrub pa, paribhāvitatva.
751. “One that brings it about” renders yongs su sgrub pa, āhārika.
752. “The mental consciousness included in phenomena” (chos kyi khongs su gtogs pa’i yid, dharmāntargatena mānasena), means, of the twelve sense fields (āyatanas), it is not mental consciousness, but is a special consciousness included in mental phenomena.
753. “Panic” renders bag tsha ba (stambhita).
754. “Does not need to worry about” renders dogs pa ma mchis par bgyi (na pratikāṅkṣitavya); cf. Edg, s.v. pratikāṅkṣati, records (once) the meaning of Pali paṭikaṅkhin as “expecting (dangers).”
755. “Precious Jewels” here renders dkon mchog (bhāga). Earlier the same word, bhāga, was rendered by cha (“part” or “choice”).
756. “That is logically what happens” renders gsha’.
758. “Present” renders nye bar gnas (pratyupasthita).
759. “Robe” renders gos, ŚsP II-4:107, cīvara; Kimura 2–3:94, vastra.
760. “Purple” renders leb rgan, māñjiṣṭha (“madder”).
761. “Longing” renders mos pa (spṛha).
762. “The unchanging nature of reality” renders chos myi ’gyur ba nyid (dharmaniyāmatā). Usually, in both the Degé version of the Hundred Thousand and the Twenty-Five Thousand, this is dharmanyāmatā rendered as chos kyi skyon med pa nyid (“the maturity of phenomena”).
763. “Without subtraction and without addition” renders dbri ba dang bsnan pa ma mchis pa, anāyūhāniyūha, from the verbal root wah (“nothing has been brought in and nothing has been taken out”).
764. This “thoroughly cultivated” renders yongs su bsgoms pa, which renders the same paribhāvita that was earlier rendered yongs su bsgrub pa (“brought into being”).
765. “Believe in my heart” renders the archaism glo ba mches pa (pratyaya).
766. Alternatively, Conze, translating the corresponding passage in the Eight Thousand, renders dharmatayā as “in accordance with dharma.”
767. “Gone far off” and “gone to the other side” render ring du song (āram itā) and pha rol tu phyin (pāram itā); “over here” and “over there” render tshur rol (apāra) and pha rol (pāra).
768. “There as the plain” and “there as the valley” are literal renderings of thang du ’dug pa and gshong du ’dug pa, which in turn render sthala (“prominent,” “conspicuous”) and nimna (“sunk down,” “inconspicuous”).
769. “Surveying” renders rnam par lta ba (*vilokita); cf. Kimura 2–3: 99, vibhāvaya, and ŚsP II-4:119, vivikta.
770. “Height and width” renders chu zheng (ārohapariṇāha). Perhaps chu is a collapsed or abbreviated form of [che] chu[ng].
771. Cf. ŚsP II-4:122, aprameyaguṇasamanvāgatā bhagavan prajñāpāramitā apramāṇaguṇasamanvāgatā (“endowed with good qualities that cannot be measured (as objects) and endowed with good qualities that are not instruments of measurement (as subjects)”).
773. “Pearl relics” renders ring bsrel; ŚsP II-4:122, Kimura 2–3:101, dhātu.
774. Here “learned,” rendering mkhas pa, appears to render anyatarānyataranīya (“worthy to be one from the other”), which is possibly to say the recipient of an intellectual heritage.
775. “Like Brahmā in conduct” renders tshangs pa mtshungs par spyod pa (sabrahmacārin), either living a life of celibacy or living a life of pure conduct.
776. “Even somebody like me” renders nga nyid kyang (aham eva tāvat).
777. “Maturity of the perfect nature” renders yang dag pa’i skyon med pa nyid (samyaktvanyāma/niyāma). MDPL, s.v. samyaktvaniyāma, glosses this with “certainty that he will win salvation by the methods appropriate to the Disciples.”
778. The subject, “the single being,” is omitted here and in all the comparisons until the phrase “the single being who is placed into unsurpassed, perfect, complete enlightenment” is given in the pratyekabuddha comparison below. “They would have done it” renders zhugs; cf. ŚsP II-4:126, pratipanno bhavati (the single person “has practiced”); Kimura 2–3:103, pratyupasthito bhavati (“has been established”).
779. “From this round of teaching” renders rnam grangs des (anena paryāyeṇa).
780. ŚsP II-4:141, Kimura 2–3:107.
781. The idea is that the topics (“the letter”) should be taught, but so should their ultimate nature (“the meaning”). The Stok version of the Hundred Thousand (ja F.323.b.2) has the same reading.
782. “Reflection” renders gzugs brnyan, perhaps reading pratibimba in place of prativarṇika, “counterfeit.”
783. “Will imagine” renders rtog par ’gyur in the sense of a wish that something is there when it is not; cf. ŚsP II-4:185, gaveṣiṣyante, Kimura 2–3:110, gaveṣiṣyanti (“seek for”).
784. “While cultivating” renders bsgoms dang, based on ŚsP II-4:214, bhāvayan, and Kimura 2–3:112, bhāvayamānaḥ.
785. “Derive their existence” renders yod par ’gyur (prabhāvyante, from the root prabhū).
786. “Swiftly” here has the negative connotation of not wanting to remain a bodhisattva for the sake of others.
787. Kimura 2–3:120, amī bhūtkaṇṭhitāḥ (=bhū? utkaṇṭhitāḥ) saṃsārād. Bṭ1, pp. 25–26: “As for the other bodhisattvas, they have become certain, their minds are on unsurpassed, perfect, complete enlightenment, so even if this perfection of wisdom is not taught to them they will not turn back. Some among those bodhisattvas want to quickly fully awaken to unsurpassed, perfect, complete enlightenment and be liberated from saṃsāra. They do not want to practice a bodhisattva’s great compassion. If they teach this perfection of wisdom to them in detail and cause them to enter into the practice, their merit increases even more than the former.” Conze, Large Sutra 1975, p. 267 is unsure about the meaning and gives a different interpretation.
788. “Basic necessities: robes, alms, bedding, and medications used to treat ill health” renders gos dang/ bsod snyoms dang/ mal cha dang/ nad kyi rkyen sman dang yo byad (cīvarapīṇḍpātraśayanāsanaglānapratyayabhaiṣajya-pariṣkāra). These are the basic necessities of an ordained person. The word is also used for “everyday necessities” in general. Cf. Edg, s.v. pariṣkāra.
789. “Source” renders ’byung ba, prabhava.
790. The idea is that the meritorious action is a foundation, somewhat like building up a store of goodwill. The bodhisattvas’ good deeds (the object in which one should rejoice) are supreme because whatever they do, they do for the sake of others, while ordinary good deeds, and even the meditation and so on of śrāvakas, is for a personal benefit.
791. “Sign” and “mental image” both render mtshan ma (nimitta).
792. “Transformed” renders rnam par gyur (vipariṇata); pariṇāma by itself is consistently rendered bsngo (“dedicate”).
793. “More belief” renders mos pa mang ba (adhimuktibahula).
794. “Gather together, compress into one, and take the measure” renders mngon par bsdus te/ gcig tu brjul nas/ tshad bzung; Kimura 2–3:128, abhisaṃkṣipya piṇḍayitvā tulayitvā.
795. “Focus their thoughts, as is their habit” renders sems shing bsams (samanvāhṛ).
796. “Not within the scope of mental images” renders mtshan ma’i yul ma yin.
797. “Bodies of theirs” renders bdag gi lus de dag; Kimura 2–3:131, ātmabhāvā[ḥ].
798. Emend gsod pa to bsod pa; Kimura 2–3:132, praṇīta.
799. “Transforms” renders ’gyur; Kimura 2–3:132, pariṇāma (“dedication, transformation”).
800. Bṭ1: “One’s own rejoicing and dedication and causing others to enter into rejoicing and dedication in that manner; the uncontaminated roots of virtue of those lord buddhas’ śrāvakas and pratyekabuddhas.”
801. “Their natural condition” renders ngang tshul gang yin pa (yajjātika).
802. “Humbled” renders ’jum; Kimura 2–3:140, avaman. bod rgya tshig mdzod chen mo, s.v. ’jum pa, gives kheng ba btong ba as an old usage.
803. “Belief” renders mos pa; alternatively, “resolve.”
804. “Feeling an enthusiasm for” renders don du nyams su len; Kimura 2–3:142, autsukyam āpad.
805. “Rendering visual distortion nonexistent” renders rab rib ma mchis par dgyid pa; Kimura 2–3:142, vitimirakarī.
806. “Supreme” renders mchog tu bgyid pa (agrakārī); alternatively, “renders [them] supreme.” Bṭ1 comments, “It means that it is the foremost cause that brings about the attainment of enlightenment.”
807. Emend ba’i to ba (Kimura 2–3:142, sarvavāsanānusaṃdhikleśa); alternative translations such as “propensities for afflictive mental states that cause linking up” do not fit the context. Cf. the footnote to Hundred Thousand ka F.41.a–42.a, n.123.
808. “Protector” renders mgon dgyid pa (nāthakarī).
809. “Works as the ten powers” renders bstob bcu bgyid pa (daśabalakarī).
810. The canonical explanation (see, for example, The Sūtra of the Wheel of Dharma, Toh 337, 1.3–1.14 and n.21) is that the three times are when the Buddha (1) proclaims what the four truths are; (2) teaches that they must be comprehended, eliminated, realized, and cultivated; and (3) states that he himself has comprehended, eliminated, realized, and cultivated them. At the end of each truth The Sūtra of the Wheel of Dharma says, “I reflected thoroughly, the vision arose, and the insight, knowledge, understanding, and realization arose.” In explaining the twelve ways or aspects, Haribhadra (Wogihara 382, translated in Sparham, vol. 2, p. 264) explains this same canonical passage as follows: “Paying proper attention to phenomena not heard about before, a wisdom eye without outflows that directly perceives reality has dawned, knowledge free from doubt, an understanding of the way things are, and an intellectual awareness that is purified have dawned.” For each of the three times there are these four aspects: the Buddha directly perceives reality with an uncontaminated wisdom eye (= “the vision”), knows with an understanding free from doubt (= “the insight”), understands the way things are (bhūtārtha) (= “the knowledge”), and has a purified intellectual awareness (buddhi) (= “realization”).
811. “Emerge from” renders ’byung (prabhū, Kimura 2–3:143, prabhāvyante); “derive its dignity from” (Conze), “a category of” (Sparham).