1174. “Hold” renders yongs su ’dzin, parigṛhita. Here is our understanding, based on the Abhisamayālaṃkāra. At this point in the Hundred Thousand, the context is the mind (the single mind) at the moment before all-aspect omniscience. It is during the period when the purified phenomena are derived from maturation because it is during the period of the last levels of the bodhisattva path. They are contaminated, because they are the phenomena from before the period when they are derived from maturation. Already everything that appears as illusion will be made clear in the next chapter. But still, it is not all-aspect omniscience. The essential nature of nonentity and the appearances are not yet reconciled. Each time they “hold” a purified phenomenon it means its ultimate and illusory natures are reconciled.
1175. Here “attributes” rather than “phenomena” has been chosen to render chos, dharma, based on the Abhisamayālaṃkāra connecting these passages from the sūtra with the final moment before complete buddhahood. They mean the attributes of generosity and so on at the level of a buddha.
1176. “Unoriginating” renders’byung ba myed pa, aprādurbhāva (“not making an appearance”). This is not in the many questions above.
1177. “Lodging” renders gnas; emend ŚsPN4/2 0038v9 āśraya to āśrama?
1178. “Gold currency” renders dbyig, hiraṇya.
1179. “Everyday necessities and resources for human beings” renders myi’i cha sta dang yo byad, mānuṣyopakaraṇapariṣkāra; cha sta is perhaps an archaic word for something ordinary people get caught in.
1180. The translators perhaps understood the sense objects and the senses; cf. Edg, s.v. ādhyatmika. Better is Eighteen Thousand ga 49b (71.20).
1181. Here the kim in kiṃ vā dadāmi is simply an interrogative.
1183. The English translation here and in the subsequent folios follows D. It has not been possible to arrive at a definitive reading. The Skt editions and Tib editions either miss out, or transpose, or repeat passages here and in the following folios.
1184. Emend sems kyi rnam par shes pa to sems kyi rnam grangs shes pa, ŚsPN4/2 0042v4, Kimura 6–8:20 paryāya, as below. “Thought” in “thought pattern” here renders cetas; “mind” in “the mind of those lord buddhas” renders citta.
1185. “In line with those roots of virtue” renders dge ba’i rtsa ba de dag gis.
1186. Emend mtha’ to N mthu.
1187. There is no obvious reason why the final sentence is omitted by D, the other editions surveyed in the Pedurma, and the Stok Kangyur vol. 27 ba 203b7 for this last of the ten directions.
1188. That is, for the purpose of their understanding of true reality.
1189. The same passage occurs earlier in the Hundred Thousand ka 183b–184a (2.599). “Experience” renders nyams su myong, pratyanubhū.
1190. ŚsPN4/2 0043r7 parinivṛtasyāpi śarīreṣu śarīrapujāḥ pravarttante. The idea seems to be that through their miraculous powers, even when the bodhisattvas have become buddhas and are in nirvāṇa, they cause lamps and flowers and so on to appear before the stupas that contain the physical remains of those earlier buddhas that they worshiped.
1191. “Entertain the notions” renders parāmṛś, rendered variously into Tib as snyems pa in the sense of “to be proud about an opinion,” and sems pa in the sense of “to consider something to be something.”
1192. “Described” renders brjod, prabhāṣita? in place of prabhāvita, rab tu phye ba (“distinguished by,” “ranked”). In the list, “aid to the lower state” renders dam pa ma yin pa’i cha can, avarabhāgikabhāgīya, and “aid to the higher state” renders bla ma’i cha can, ūrdhvabhāgikabhāgīya. Edg says of the former it is the afflicted mental states leading to birth in the realm of desire, and of the latter to birth in the realms of form and formlessness.
1193. Both Kimura and ŚsPN4/2 0044r3 give as the reason a single sentence: “It is because that essential nature—the essential nature on account of which they might be described—does not exist.” The word maraṇa is not in the manuscript of the Tib translators.
1194. “Emit” renders ’gyed, (ava)sṛj.
1195. “Sometimes” renders bar ’ga’, yadi vā.
1196. Kimura 6–8:25 samyaksaṃbodhi suggests the samādhi of “perfect” (in place of “authentic”) enlightenment.
1197. “Truly real” and “thoroughly established” render yang dag pa and yongs su grub pa, sadbhūta and pariniṣpanna.
1198. “Vanity” renders sob pa nyid, tucchakatā, and “hollowness” renders gsog pa, riktatā.
1199. (On the) “path to enlightenment qualified by maturation” renders byang chub kyi lam rnam par smin pa’i chos can, ŚsPN4/2 0055v8 vipākadharmāṇi? bodhimārge.
1200. This omits ŚsPN4/2 0056v9 sattva, which would mean the resources and enjoyments “for beings.”
1201. This follows Kimura 6–8:29. ŚsPN4/2 0057r8 does not have sarvadharmeṣu and has only evam aniṣṭheṣu lakṣaṇaśūnyeṣu, “without a firm underpinning, and empty of their own defining characteristics.”
1202. This number, and the order here, follows Kimura 6–8:30.
1203. “Uncontaminated” renders byang, an unusual translation of anāśrava.
1204. “Control over” renders dbang sgyur. ŚsPN4/2 0059v4 sarvadharmeṣvaḥ (=sarvadharmavaśī?).
1205. This renders Tib yang dag par blang ba’i brda dang ldan pa’i tshul khrims.
1206. “Codified” renders sdom pa, saṃvara. Alternatively, “the ethical discipline of restraint.”
1207. “Different defining characteristic” renders mtshan nyid tha dad pa, vilakṣaṇa. The idea is that an ordinary person with defining characteristics and the buddha with defining characteristics that that ordinary person will become cannot be essentially different, just like the same person at different stages of their life cannot be different in the way two separate people are different.
1208. “Tolerance that is an endurance” and “tolerance that comprehends phenomena” render nyams su len pa’i bzod pa, adhivāsanakṣānti, and chos khongs su chud pa’i bzod pa, dharmāvabodhakṣānti.
1209. “Speaking humiliating harsh words” renders ma klas pa’i tshig brlang pa zer ba. ma klas pa (ŚsPN4/2 0061r6 apatya, Kimura asatya) is an archaism meaning khyad gsod.
1210. “Total illumination” renders kun tu snang ba, samantaprabhatā. According to MW, amantaprabha is the name of many future buddhas, so this may mean “reached the state of being a Samantaprabha.”
1212. “With their body they pervade” renders lus kyis khyab par byas shing, kāyena spuritvā (ŚsPN4/2 0061r10) saṃspṛśya (Kimura 6–8:36). At a certain level, the absence of limited states of mind requires that they are achieved through the body.
1213. Kimura and ŚsPN4/2 both have “generate” (utpādayet) desire and so on, which is better.
1214. “Do not see” renders myi mthong ngo, adrākṣīt.
1215. “Mistaken” renders phyin ci log, viparyāsa, MW “imagine what is unreal to be real.”
1216. ŚsPN4/2. Kimura 6–8:40 has avinirbhoga = avinirbhāga, “without distinctions.”
1217. “Phenomena with afflicted mental states” renders nyon mongs pa dang bcas pa, saṃkleśa; nyon mongs pa myed pa renders niskleśa.
1218. That is, the beings that they train.
1219. This completes the seventh abhisamaya.
1220. “Serve as the cause” is a literal rendering of rgyur ’gyur, which renders saṃvṛt with a dative of purpose.
1222. “Moved on” renders bskyod nas, uccālya.
1224. “Separated” renders ŚsPN4/2 0068r2 vivecya, which is better than D bskyod (“moved on”).
1225. “Give them relief, cause them to enter” renders dbugs ’byin, āśvāsaya, and gzhog, niveśaya.
1226. ŚsPN4/2 0068r3 sandarśaya, samādāpaya, samuttejaya, saṃpraharṣaya, vinaya, niveśaya, and pratisthāpaya. We have rendered ’dul ba, vinaya “subdue” instead of “train,” having in mind the “give relief” in nirvāṇa that comes just before this statement.
1227. “Become the cause” is a literal rendering of rgyur ’gyur, which renders saṃvṛt with a dative of purpose.
1228. “Behaved perfectly” and “practiced perfectly” render yang dag par song ba and yang dag par zhugs pa, ŚsPN4/2 0070r4 samyaggata and samyakpratipanna.
1229. “Relieved of” renders ’phrogs pa, chinna.
1230. “With pleasure, without feeling displeasure” renders dgyes par myi ’gyur ba ma yin gyi / dgyes par ’gyur ba, priyeṇa nāpriyeṇa.
1231. “Zealously, not with apathy” renders thugs su myi byon pa ma yin gyi / thugs su byon pa, manāyeṇa nāmanāyeṇa.
1232. “Intoxicated” renders shas cher myos pa, adhimūrcchita.
1233. “Esteemed friend” renders grogs po, mārṣa.
1234. “Body” renders lus, samucchraya (“collection of things”).
1235. D rnam par dag pa. ŚsPN4/2 0080r4 āgāreṣu? Kimura 6–8:53 ākāreṣu? This translation is tentative. It may be a general category for all that come below, or it may be governed by the immediately preceding samucchrayaprativekṣaṇā = “contemplate the body/collection of things.”
1236. “Possession of an unsurpassed security” renders bla na myed pa’i bde ba dang ldan pa, ŚsPN4/2 0080r9 anuttarayogakṣema.
1237. ŚsPN4/2 0080r10, Kimura 6-8:54, and Gilgit 273r3 all read āśubhaparivart[or tt]akasya, “chapter.”
1238. “Separated” again renders vivecya in place of D bskyod, “move them on from.” Note that it is beings they separate from taking up those mundane attributes.
1239. “Nonobfuscation” renders mun pa myed pa, anandhakāratā.
1240. This and the following six entries, in the list at Abhisamayālaṃkāra 8.2–6, are not in Gilgit or ŚsPN4/2.
1241. “Utter purity” renders rnam pa thams cad du yongs su dag pa, Kimura 6–8:56 sarvākārāś catasraḥ pariśuddhayaḥ.
1242. The translators read vicāra (“practice”) in place of vihāra (“dwell”).
1243. This renders me tog o ma ka; aumika (from umā, “flax”), which can mean the petals of the flower. Although flax is used in the production of linen, in each case the intention seems to be to distinguish between something that is naturally blue and something that is turned blue.
1244. This renders kar shi ka ri’i me tog; Kimura karṇikāra, ŚsPN4/2 karṣṇikāraka. Cp. MW, s.v. karṣin, as a synonym of kṣīriṇī, Euphorbia neriifolia, a kind of oleander.
1245. This renders kar shi ka ri’i me tog, Pentapetes phoenicea, the “noon flower.”
1246. This renders skar ma pa ba sangs kyi ’od. Mvy says pa ba sangs renders śukra (m.), equivalent to Venus.
1247. “The conflict-free one” renders nyon mongs pa myed pa, which itself renders araṇā [samādhi].
1248. “Control” renders dbang ba, vaśitā.
1249. Ārya-Vimuktisena (translated Sparham 2012 4, p. 80) says “teaching at will the discourses, the sayings in prose and verse and so on.”
1250. “Get excited” renders yeng yeng por (myi) ’gyur, utplu.
1251. “Work hard at the Dharma in accord with the Dharma” renders chos dang gnyer ba’i chos la nan tan du byed, dharmānudharmaṃ pratipad.
1252. The above list of attributes (Hundred Thousand a 42a, 63.104) has bsnyel, (a)saṃmoṣa (“have forgetfulness”) in place of nyams (“decline”).
1253. “Obscuration,” sgrib pa, is absent from the earlier list. ŚsPN4/284r4 has anārambaṇa!
1254. 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.”
1255. Bṭ1, p. 1114: “It is ‘preceded by transcendent knowledge’ because it has arisen from the cause of a knowledge employed earlier. ‘Informed by transcendent knowledge’ means not separated from transcendent knowledge—doing while having the knowledge.”
1256. “Legs that stand up well” renders zhabs legs par mtho ba, ucchaṅkhapadatā.
1257. MW says the eṇa is a black antelope with beautiful eyes and short legs.
1258. Skt. ūrṇā.
1259. “The upper part of the chest between the shoulders” renders phrag so, antarāṃsa; cp. Eighteen Thousand ga 77a7 thal gong.
1260. “Seed cotton in the boll” renders shing bal gyi ye’u, tūlapicu.
1261. We take this to mean that the indentations where the thumbs join the wrists, the indentations just below the ankles, the indentation at the back of the neck where it joins the skull, and in front at the neck, and the indentations at the two collar bones (taken as one) are filled in (“prominent”), not concave.
1262. “Seven forearm lengths tall,” sku lag pa bdun du ’phags la drang bas, renders sapta-ār(a)-abhyucchrita. The standard height of a person is five forearm lengths tall.
1263. “Calves” (byin pa, jaṅgha) may just mean the entire leg, taking the calves into account.
1264. “Cause of taste” renders ŚsPN4/284v8 rasana.
1265. When their arms are stretched out.
1266. “Healthy,” nyams su bde ba, reading kalyata in place of khadita (“chewed food”).
1267. Skt. ūrṇā.
1268. “Obey” renders the meaning of bcol pa rna la ma gzan pa, literally “orders do not irritate their ears,” rendering adhikṛtānām avimānanāt.
1269. “Places for food and garlands” is a conjectural rendering of kha zas dang ’phreng ba’i gnas; cp. ŚsPN4 285v8 bhaktyāmālyābhihārāvasathavihāra.
1270. “Resounding” renders dbyangs rjes su ’byung ba, anunādin.
1271. “Not verbose” renders btang myi bra, anala (=analam?).
1272. “Spiritual and temporal benefit and happiness” renders phan pa dang bde ba, hitasukha.
1273. This explanation connects “conduct” (vṛtta) with “rounded” (vṛtta).
1274. This explanation connects “accumulated” (cita) with “wide” (upacita).
1275. This explanation connects “inconspicuous” (gūḍha) with “extremely detached” (sugūḍha).
1276. This explanation connects “difficulty” (viṣama) with “dissimilar” (viṣama).
1278. This explanation connects “excellent” (vṛtta) with “behavior” (tshul, vṛtta).
1279. “Negative attributes” renders sdig pa’i chos, pāpadharma. Here and below, “utterly” renders shin tu, pari-.
1280. This explanation connects “in a series” (anupūrva) with “regulated” (anupūrva).
1281. “Minor mark” here renders dpe byad, vyañjana; alternatively, mtshan, “gender marker.”
1282. This explanation connects “well-proportioned” (sama) with “same” (sama).
1283. This explanation connects “gentle” (kumāra) with “youthful” (kumāra).
1284. This explanation connects “discouraged” (ādīna) with “bent over” (ādīna).
1285. “Broad” renders rgyas pa. Cp. Kimura 6–8:65 utsadagatrāḥ and utsannākuśalamūlāḥ, ŚsPN4/285v9–10 utsadagatrāḥ and utsannāḥ kuśalamūlāḥ, Gilgit 281v10 utsadagatrāśca.
1286. This explanation connects “a body that is firm” (saṃhata) with the compound ending in “have” (sahagata).
1287. “Well-formed” renders sba ba (=gupta?).
1288. Again, this explanation connects “conduct” (vṛtta) with “rounded” (vṛtta).
1289. This explanation connects “cleansed” (shin tu byang ba) with “cleaned away” (shin tu sbyangs pa).
1290. This explanation connects “conquer” (bcom) with “sunk down” (zhom), both apparently derived from bhañj.
1291. This explanation connects “evenly shaped” (Tib phyam me, Skt kṣāma) with “extinction” (Skt kṣaya).
1292. This explanation connects “love” (byams, snigdha) with “moist, oily” (snum pa, snigdha).
1293. This explanation connects “subtle” (phra ba, tanu) with “slender” (srab pa, tanu).
1294. This explanation connects “attachment” (chags pa, rakta) with “red” (dmar po, rakta).
1295. This explanation connects “transcended” (’das pa, vṛtta) with “extremely round” (shin tu zlum pa, vṛtta).
1296. This explanation connects “equal length” (mnyam pa, sama) with “all” (thams cad, samanta).
1297. This explanation connects “triumph over the continuum” (rgyud las rnam par rgyal ba, vijita-saṃtānāḥ) with “equal in size” (mnyam pa, sama).
1298. This and the following sections are in ŚsPN4/286v6–8ff.
1299. “Syllable accomplishments” renders yi ge mngon par bsgrub pa, ŚsPN4/287r1 akṣarābhinirhāra.
1300. “That has become refined” renders byang ba’i rang bzhin, ŚsPN4/287r2 vyayagata. Cp. Kimura 6–6:67 vyayopagata, Gilgit 282r5 vyapagatam.
1301. “Discerned” renders mchis, prajñāyate.
1302. “Even just a bodhisattva” renders byang chub sems dpa’ nyid kyang, bodhisattvam eva tāvat.
1303. Perhaps sems can (sattva) should be emended to byang chub sems dpa’ (bodhisattva), per ŚsPN4/288v9.
1304. “By way of not dwelling on the emptiness of physical forms” renders gzugs stong pa nyid myi gnas pa’i tshul gyis, based on ŚsPN4/293r7 rūpaśūnyatāyām asthānayogena. Cp. Gilgit 283r3 rūpaśūnyatayā asthānayogena and Kimura 6–8:70 rūpaṃ śūnyam ity asthānayogena.
1305. “Thoroughly distinguish” renders rab tu ’byed, prabhāvaya; Eighteen Thousand ga 85a sgom (“meditate on”).
1306. “Not something that can be gone beyond” renders ’da’ ba myed do. ŚsPN4/293r6ff, Gilgit 283r7ff, and Kimura 6–8:71 have na vyativartante (“they do not go beyond”).
1307. “Without description, and without conventional terms” renders brjod du myed pa/ tha snyad myed pa, apravyāhārāvyavahāra.
1308. “True name, true form” renders mying bden pa dang / gzugs bden pa, ŚsPN4/297v1 nāmasatya[ṃ]rūpasatyam, reformulated by Kimura 6–8:71 anātmasvarūpāḥ “the essential nature of which is the absence of self.”
1309. This renders ŚsPN4/297v1 phalaprāptir bhavati / phalaṃ vā prāpyate.
1310. “Section…into parts” renders ris su bcad pa, bhāga/bhāvaccheda.
1311. “Realize well” renders rab tu rtogs pa, supratividdha. The idea is how is each phenomenon separately penetrated (vyadh) with a perfect knowledge.
1312. “Act” renders yongs su spyod pa, samudācāra.
1313. “Act effectively” renders mthur ’gyur, puruṣakāro bhavati.
1314. Here “superimposition” renders gro btags pa, prajñapti (“a designation, something nominal”).
1315. Here “magically displayed” renders sgyu ma, kṛtrima “fabricated, artificial.”
1316. Cf. Gilgit 284v1 prañapti[r] dharmaṃ sarvaṃ ta[ṃ] nāma nāmarthena.
1317. Cf. ŚsPN4 2101r3 antaśo vālāgrakoṭinikṣa[e/i?]paṇamātram api.
1318. “Conditioning” renders mngon par ’du bya ba, abhisaṃskāra. Perhaps not just “volitional activity,” but the arising of anything through cause and conditions together with its own intrinsic defining character and a mental image.
1319. “A pipe [a filter?] through which dirty water passes” renders gsong ldong; emend ŚsPN4/2101r3 suṣirtaretaś! to suśirareta[s]taḥ. Gilgit 285r15 suśirataḥ (“as perforated” or “as a hollow tube”). Kinura 6–8:80 anṛtataḥ (“as fallacious”).
1320. Cf. Gilgit 285v2 tathaiva sā na vitathatā tasmāt and ŚsPN4/2102r4 avitathatā subhūte tathatā tasmāt. Elsewhere “the unmistaken real nature” renders phyin ci ma log pa’i de bzhin nyid, avi[paryāsa]tathatā. “Remains without error” means it does not deviate from that state.
1321. ŚsPN4/2102v9 dvayāto! virnirmuktam āryasatyam uktam advayaṃñca āryāṇāṃ satyam iti.
1322. Gilgit 285v11–12, ŚsPN4 2102v9–10 tathaiva duḥkhasya tathateti; “unmistaken” renders ma nor ba, tathā eva, literally “exactly like that.”
1323. “Apart from” renders ma gtogs pa (literally “not included in”), vinirmukta.
1324. Emend nyan thos kyi to nyan thos kyis (śrāvakena).
1325. The dharmadhātu is both the chos kyi dbyings (“realm of phenomena”) and also chos kyi khams (“sensory element of mental phenomena”).
1326. “Indivisible” renders dbyer myed pa’i tshul gyis, abhedayogena.
1327. This renders ŚsPN4/2103v9 asaṃjṇisattvānāṃ devānām. D has only ’du shes myed pa’i sems can du.
1328. “Some” renders gyi na zhig, kiṃcit; “sort of material substance” renders rdzas kyi rnam pa, dravyajāta.
1329. “Carpets, surrounding carpets, and mats” is a conjecture for stan, āstaraṇa; ’khor gyi stan, upāstaraṇa; and gzhi, pratyāstaraṇa. Alternatively, the pratyāstaraṇa (“individual carpet”? cf. Edgerton s.v.) is the mat, the upāstaraṇa something soft like grass spread over it, and the āstaraṇa is the carpet or mattress placed on top.
1330. “Designation of a being” renders sems can du gdags pa, sattvaprajñapti.
1331. “Approval” here renders mthun pas dga’ bar spyod pa, samanujña. We understand this to be the same as rjes su dga’ ba, anujña. Alternatively, it may be a perfect form of it, done by an emanation of a tathāgata.
1332. It literally says “they encourage others toward the first meditative concentration” and so on.
1333. Here “essential nature” renders rang bzhin, svabhāva. Later in this chapter rang bzhin renders prakṛti, “inherent nature.” In this chapter the terms are largely synonymous.
1334. “Turn back from” renders ldog, prativiramaya.
1335. “The type who accepts” renders dang du sems pa ngang tshul can, adhivāsanajātīya.
1336. These render saṃdarśaya, samādāpaya, samuttejaya (yang dag par gzeng stod), saṃpraharṣaya (yang dag par dga’ bar byed), niveśaya, vinaya, and pratiṣṭhāpaya, respectively.
1337. “Emptiness of the very limit of reality” renders yang dag mtha’ stong pa nyid, ŚsPN4/2113r8 bhūtakoṭiśūnyatā.
1338. These render saṃdarśaya, samādāpaya, samuttejaya (yang dag par gzeng stod), saṃpraharṣaya (yang dag par dga’ bar byed), niveśaya, vinaya, and pratiṣṭhāpaya, respectively.
1339. “The perseverance that is the emptiness of inherent nature” renders rang bzhin stong pa nyid kyi brtson ’grus, Gilgit 288r13 prakṛtiśūnyatāvīrye.
1340. This translation is based on Gilgit 288r14 prakṛtiśūnyatāyāṃ sthita. D has “they bring beings to maturity in the emptiness of inherent nature.”
1341. “Ineffective” renders las myi byed pa, akarmaka; alternatively, “one who does not do the work.”
1342. “Explore” renders tshol, gaveṣin (“become seekers”).
1343. “At all times they continuously” renders rtag tu rgyun myi chad pa, satatasamitam.
1344. The distinction is between a buddha’s extrasensory powers that are not limited by earlier meditative activities but are what they are because all obstruction or obscuration has been eliminated, and, for instance, the limited extrasensory powers of a god in one of the realms of the gods.
1345. “Ineffectively” renders las myed par, akarmaka.
1346. “Abiding of phenomena” renders chos kyi gnas pa, dharmasthiti.
1347. “For the sake of” is a literal translation. It simply means “on the path.”
1348. “Employ their sustaining power over the conditioned phenomena of a long life” renders tshe’i ’du byed byin gyis brlabs, āyuḥsaṃskārān adhiṣṭhā. Cf. Edg, s.v. saṃskāra 2, who says it is only found with utsṛj (“giving up a long life”).
1349. “Way of the buddhas” renders sangs rgyas kyi tshul, buddhanetrī. The habituated realization of the emptiness of inherent nature of all phenomena, including the buddhas, is the path to the goal. The capacity to teach it to those who are practicing it lies in those at the end of the path.
1350. This is a literal translation. We understand it to mean simply that it is only the buddhas who have the capacity to teach it in the way the bodhisattvas are understanding it at this point.
1351. This certainly suggests that the prakṛtiśūnyatā under discussion in this late part of the text is not identical to the prakṛtiśūnyatā in the list of emptinesses.
1352. “Any…at all” renders gang la yang, kuha, in the sense of “how could it be.”
1353. “The practice of the reality of phenomena that does not decline and the constant state of equanimity” renders myi nyam pa’i chos nyid dang rtag tu btang snyoms su rnam par spyod pa, ŚsPN4/2138v9 asaṃpramoṣadharmatāsadopekṣaviharitā.
1354. D omits the number four for the first three of the seven categories.
1355. “With which they might associate or from which they might disassociate” renders gang sbyar ba’am dbye bar bya ba, Gilgit 292r1svabhāvo nāsti yaṃ yojayed. Kimura 6–8:106 svabhāvo nāsti yo yojayati; ŚsPN4/21145v2ff like Kimura, but it consistently omits any relative pronoun.
1356. “Exasperated” renders tshi chad pa (cp. Hundred Thousand tha 330b tsha chid pa, “worried”, 49.11).
1357. “Using the conventional term (for them) in language” renders kun rdzob kyi brdas tha snad du spyod pa, saṃvṛtisaṃketena vyavaharati.
1358. “Pathway” renders lam gyi rgyud, gati; usually rendered ’gro ba (“form of life,” “state of being”).
1359. Missing here from all the Tibetan editions, including Stok vol. 28, ma 164a4, is “there would be the fault that” (syād eṣa doṣaḥ Gilgit 293r5, Kimura 6–8:110, ŚsPN4/21152v9).
1360. Emend D ston to K, N stob.
1361. “Notions, names, and conventional terms” renders ’du shes dang mying dang/ tha snyad, Kimura 6–8:114 saṃjñānāmasaṃketa; Gilgit 294r5 saṃjñāsamajñāsaṃketena; cf. footnote to Hundred Thousand kha 237b “notion, symbol, designation, or conventional expression” (7.122, n.360). “Practice” renders rnam par spyod pa, reading vicāra for vihāra (“dwell”).
1362. Here “impression” renders K bcugs (read together with khro ba); cf. Jäschke, s.v. bcugs, citing from Feer’s edition of the Pratihārya (sic) Avadāna bcugs byas as a translation of vigraha-ūta, “being separated from affection.” Unfortunately, the copyist’s eye skipped over and missed this section of ŚsPN4/2. Alternatively, D gcugs might render bho, “good sirs.”
1363. “Piercing” renders ’dre; emend to rdeg, “striking”?
1364. “Perfect human birth” renders dal ba phun sum tshogs pa, kṣaṇasampad, literally “perfect moment.”
1365. ŚsPN4/2174r9 na caiva cintayitavyam asyaiṣo ’rtho nāsmākam iti; pha bi means pha rol (asya).
1366. “Get together” renders bshugs, saṃhṛ (saṃhariṣyāmi).
1368. “Furthermore” (“moreover”) renders gzhan yang, api tu khalu punaḥ (“indeed,” “still even more”).
1370. Here both “phenomena” and “Dharma,” in the sense of the teaching of Buddhist doctrine, render dharma; alternatively, “dharma” means “phenomena,” or the “attributes” of people at the different levels of attainment.
1371. “Engage with” renders rnam par spyod pa, vyavahṛ.
1372. This is a literal translation; cf. Gilgit 296v6–7 avikṣptamanā subhūte bodhisattvo mahāsattvo yāvad eva kāyena parākramate vācā manasā nānyatra bodhicittena tad bodhisattvo mahāsattvo bodhicitte sthitvā avikṣiptamanā bodhimārgam utpādayati.
1373. “Do not bring about conditioned things” renders mngon par ’du myi byed pa, nābhisaṃskurvante.
1374. It means the residual impressions left by having done these actions earlier.
1375. “Noncomposure” renders mnyam par ma bzhag pa, asamāhita (“not in meditative equipoise”).
1376. “Food” here renders mnabs stsal, evidently an honorific form governed by dge ’dun (“community”). Jäschke says “the word is not much known” and gives one meaning as “food, nourishment” citing Schiefner’s Dictionary and “native dictionaries.”
1377. “I myself should straight away” (bod rgya tshig mdzod chen mo, s.v. ma la, 2) renders ma la bdag nyid kyis, yanvāham ātmanā; cp. Edgerton’s explanation, s.v. yan (yaṃ) nūnāham, “suppose I were to.”
1378. That is to say, their beautiful forms (lus mdzes pa, abhirūpa prasādika) may gravitate toward the major and minor marks.
1379. “Embroiled in” renders khong du chud pa, paryāpanna.
1381. “The view that actions have no consequences” renders bya ba ma yin pa’i lta ba, akriyādṛṣṭi; cf. Cone, A Dictionary of Pāli: Part 1, A–Kh, s.v. kiriyā/kriyā. It means the view that there is no morally significant activity that produces effects.
1382. “Unsuitable” renders tshul dan myi ’dra ba, apratirūpa.
1383. This literally says, “Having thought about whatever sort of body (lus, ātmabhāva) will be of benefit to beings, they assume it for the sake of beings.”
1384. “Not affected” renders reg, spṛś; alternatively, “contact.”
1385. ŚsPN4/2186v8 katham (“how”) turns this statement into a question.
1386. D omits.
1387. “Habitual usage” here renders rgyud, samudācāra; cf. MW, s.v. samudācar 4, “speak to.”
1388. This means where they know where they will be reborn after they have died; cf. Hundred Thousand ka 153a “I will see with my divine clairvoyance those beings as they die, take birth, and have been born” (2.443). The usual sixth extrasensory power is knowledge that contamination has ceased.
1389. “Accomplish the task” renders Tib las mngon par sgrub pa.
1390. “(Lest) you ruin yourselves” renders nying sha nying gis [=nyid kyis?] zos (literally, “cannibalize yourself”), perhaps rendering a reading like ŚsPN4/2187v4 mā yūy[am]anyonyaṃ vyāpadyadvam; cf. Candra Das, p. 482, s.v. nying sha. The corresponding passage at ŚsPN4/2187v2, corroborated by Gilgit 301r8 (similar to Kimura 6–8:136), however, is mā dāridryeṇābhibhūtā) anyonyamāṃsāni khādanto (na parimokṣyadhve, “Do not, overcome by destitution, feeding on each other’s flesh [like animals], fail to liberate yourselves.”
1391. “Sermon” renders gtam, kathā (“a speech”).
1392. “On emancipation” renders ’byung ba, nairyāṇikā.
1393. “They take it up for true reality” renders the Tib de bzhin nyid du ’dzin.
1395. ŚsPN4/2, Kimura āsravakṣaya. D has zag pa med pa (“freedom from contaminants,” “uncontaminated”).
1396. ŚsPN4/2196v3 sattvānām; D omits.
1397. “Captivated” renders phrogs pa, upasaṃkram (“assault”).
1398. A pratipannaka (“candidate”; for instance, a candidate for the fruit of once-returner) is not yet a phalastha (“recipient of the fruit”), but both are indistinguishable in terms of the meditative state they are in, a nondual realization of the ultimate that is only attained by āryas (“noble ones”). The “candidate” is so called when the meditative state is functioning as an antidote, and the “recipient” is so called when the force of the antidote is no longer needed because it has done its work.
1399. ŚsPN4/2200v3 aniñya (myi g.yo ba).
1400. “Undamaged” renders nyams pa myed pa, acchidra. This suggests the explanation of aniñya karma as karma that does not let any other karma come in between it and its result.
1401. This renders Tib chos nag po ’am dkar po ’am gnag pa ’am/ dkar ba ’am/ myi gnag myi dkar ba. The translation is tentative.
1402. “Understanding” renders khong du chud pa, anubodhi.
1403. “Understand, clearly understand, and fully comprehend” renders rtogs, ’tshal, and khong du chud (perhaps honorific forms for the listener), rendering anubudh, abhisaṃbudh, and prativibudh.
1404. “Enact” renders sgrub, utpādaya.
1405. The reading here differs from the Skt. Gilgit 303.1 and Kimura 6–8:145 have śamatha (=zhi gnas), “dwelling in tranquility/calm abiding,” in place of lhag mthong (=vipaśyana); cp. ŚsPN4/2202r8 samartha, “powerful.” Below, “cognize” (rab tu shes par byed pa) renders Kimura and ŚsPN4/2 pravici (“sort out well”); cp. Gilgit prativinud (“remove each”).
1406. Emend to ’bras bur ’gyur to ’bras bu thob par ’gyur as below, 350b7 (70.2); Gilgit 303.10 prāpnuyāt. Kimura 6–8:156, ŚsPN4/2202v10 omit “fruit” (phala, ’bras bu).
1407. This renders karma, kriyā, and phala—something done, the doing of it, and the result of the action.
1408. “Clearly” renders gsal zhing, bhūyasyā mātrayā.
1409. Earlier the Hundred Thousand a 310b, in place of “herd” (tshogs, kāya), has “form” (vigraha, gzugs). Here the translators render aśvakāya by rta’i lus tshogs (“herd of bodies of horses”), rendered into English simply as “herd” for consistency. Below, in “physical form of a woman,” “physical form” renders gzugs, Kimura 6–8:162 rūpa. Both Gilgit 304v11 and ŚsPN4/2203v10 have strīkāya. Gilgit and ŚsPN4/2 add “a body of chariots” (rathakāya), Kimura “a body of people” (janapadakāya).
1410. ŚsPN4/2206v8 sarvabhāṣāvāk[k?]pathātītam.
1412. “Inciter” renders slong du ’jug pa po, samutthāpaka; also rendered yongs su slong ba po.
1413. “Movable, conceited, effluent elaborations” renders g.yo ba dang/ rlom sems dang/ ’dar ba dang/ spros pa, iṃjitamanyitasyanditaprapañcitāni.
1414. This translation is based on ŚsPN4/2213 upasaṃpadya viharati. “Fully” renders bahulam (mang du). This translation is tentative.
1416. ŚsPN4/2218v9 kārya (“that which has to be done”) in place of cārya (“conduct”) fits better with the qualm raised at the beginning of the next chapter.
1417. “Powerful leadership” renders khyu mchog gi mthu, vṛṣabhitā.
1418. Kimura 6–8:178 “if some emanation.”
1419. “Peerless” renders mi mnyam pa. Possibly the translators read asama; alternatively, emend mi mnyams to mi nyams, asaṃmoṣa (“without decline”), supported by Kimura 6–8:179, Gilgit 308r6, and ŚsPN4/2220v8 asaṃmoṣadharma.
1420. “Essential nature” renders svabhāva. The four alternatives render bhāva (“entity”), abhāva (“nonentity”), svabhāva (“essential entity/essential nature,” literally entity in and of itself), and parabhāva (“dependent entity,” entity on account of something else), respectively.
1421. D ends abruptly with this. Kimura 6–8:179 adds, “When the Blessed One had said this, the bodhisattva great beings with Maitreya at their head, the venerable Subhūti, the venerable Śāradvatīputra, and the venerable Ānanda, and Śatakratu, mighty lord of the gods, together with the world with its gods, humans, and asuras, felt delighted and praised the teaching of the Blessed One.”