379. From the Sanskrit āvarta. The Tibetan translation has le’u dang (“chapters and”) glong in all available editions of the Kangyur, apparently in error for klong (“expanse,” “whirlpool”) as in the Chinese translation 漩澓 (xuan fu, “whirlpools and undercurrents”).
380. This could possibly be an incorrect Sanskritization of the Middle-Indic dīpa, which could mean both “continent” and “lamp.”
381. According to the Tibetan gnas. The Sanskrit patha primarily means “road” but could also mean “region.”
382. According to the Tibetan. “In beautiful colors” is not present in the Sanskrit or the Chinese.
383. The Sanskrit reads “human form and strength.” Yongle and Kangxi have kha (“faces”) instead of kha dog (“color”). The male garuḍas are omitted in Cleary. The Chinese has 童子形 (tong zi xing, “youthful form”).
384. According to the Tibetan dga’. The Sanskrit has parama (“highest”), according with the Chinese (Cleary: “uppermost in their minds,” p. 1186).
385. “Nonviolence” according to the Sanskrit avihiṃsā and the Chinese 無殺心 (wu sha xin, “nonkilling”), which according to the Mahāvyutpatti should be ’tshe ba med pa in Tibetan. Yongle and Kangxi have the error bsod pa med. Choné has rtsod pa med (“without quarrel or conflict”), while Lithang has the error brtsod pa med.
386. According to the Sanskrit sevita. The Tibetan appears to have bstan pa (“teach”) in error for brten pa or bsnyen pa.
387. From the Sanskrit bhāvayitava, translated into Tibetan as bsgom (“meditate”) and into Chinese as 修行 (xiu xing, “practice”).
388. According to the BHS paripiṇḍayitavya (in agreement with the Chinese), which is elsewhere translated as bsdus pa. Here the Tibetan translates as yongs su brtul (“subjugate,” “tame”).
389. From the Sanskrit paribhāvayitava (in agreement with the Chinese), translated into Tibetan as bsgom (“meditate”).
390. According to the Tibetan. In the Sanskrit this is a second half of the previous sentence: “…through accomplishing all the activities of a bodhisattva.”
391. According to the Tibetan tshul (“way,” “manner”). The Sanskrit has dhyātā (“contemplation,” “reflection”).
392. The interpretation of the relationship between the different elements of the passage follows the Tibetan. The Vaidya punctuation interprets this differently. In the Chinese, the verbs used are slightly differently, but the overall meaning is very similar.
393. “Hour” here translates muhurta, but as there are thirty muhurta in a day, this “hour” is forty-eight minutes long.
394. According to the Tibetan. Not present in the Sanskrit.
395. According to the Sanskrit aśarīra. The Tibetan and the Chinese omit the negative: “I have no impediment in my own body pervading the buddha realms.”
396. According to the Sanskrit tiṣṭhāmi and the Chinese. “Stand” is omitted in Tibetan.
397. According to the Sanskrit. The Chinese omits “city ramparts.” This is omitted in the Tibetan, which, as a result, erroneously conjoins “passing through walls” with the following analogy of “a bird flying through the air.”
398. From the Sanskrit vigraha. The Tibetan and the Chinese translate from its alternative meaning as gzugs (“form”). The Chinese adds “clouds” to each item.
399. From the Sanskrit vigraha. The Tibetan translates from its alternative meaning as gzugs (“form”). This sentence is omitted in the Chinese.
400. According to the Sanskrit. The Tibetan has “mind illuminated by the light of the three times” or “…by light in the three times,” which may have been translated from tryadhvāloka instead of tryadhvaloka. The meaning of the Chinese translation 念善知識普照三世 (nian shan zhi shi pu zhao san shi) is not clear; it may refer to the mind of the kalyāṇamitras or his own mind remembering the kalyāṇamitras.
401. From the Sanskrit yogaprasṛta. The Tibetan translates yoga as thabs (“method”). The Chinese merges this with the preceding one: “great aspirations to save all beings.”
402. According to the Sanskrit rati, the Chinese 欲性 (yu xing), and the Yongle, Narthang, and Lhasa dga’ ba. Degé and other Kangyurs have dge ba (“virtues”).
403. According to the Tibetan. The Sanskrit and the Chinese have this first in the list of qualities.
404. According to the Tibetan. The Sanskrit and the Chinese have this earlier in the list. The Chinese has merged this with an earlier item in the list: “his mind illuminated the worlds of the three times.”
405. According to the Tibetan. The Sanskrit and the Chinese have this earlier in the list of Sudhana’s qualities.
406. According to the Sanskrit. The Tibetan and the Chinese merge this quality with the preceding one.
407. According to the BHS gati and the Chinese 趣 (chu). Tibetan may have rig in error for rigs.
408. According to the Sanskrit hetu, the Chinese 故 (gu), and the Narthang and Lhasa rgyu. Other Kangyurs have rgyud.
409. From the Tibetan dpung gnyen. The Sanskrit has prāṇabhūta, and the Chinese accords with it.
410. This was believed to be a disk of air below the disk that is our world and supporting it in space. The Chinese translated this as 風輪 (feng lun), “wheel of wind.”
411. According to the Sanskrit ātmasneha, the Chinese 我愛 (wo ai), and the Yongle, Lithang, Kangxi, Narthang, Choné, and Lhasa bdag. Degé has bag.
412. According to the Tibetan nga rgyal and the Chinese. The online Vaidya has māra instead of māna.
413. This sentence is translated from the Sanskrit. The Tibetan khong du chud pa dang rtogs pa dang shes pa dang rig par byas could be translated as “made to comprehend, realize, know, and cognize.” The Chinese uses the active voice, 為開示, 演說, 分別, 解釋 (wei kai shi, yan shuo, fen bie, jie shi, “revealed, described, analyzed, and explained to them”).
415. According to the Tibetan.
416. According to the Tibetan.
417. According to the Sanskrit pada. The Tibetan omits “words.”
418. According to the Tibetan and the Chinese. Not present in the Sanskrit.
419. According to the Sanskrit saṃbhāvayan and the Chinese. The Tibetan translates as bsam pa (“contemplate”). The Chinese translates as 思惟 (si wei, “ponder,” “think,” “consider theoretically”).
420. From the Sanskrit vīrya. The Tibetan translates as brtson ’grus (“diligence”). The Chinese uses 諸甲冑 (zhu jia zhou, “all kinds of armor”) as a metaphor for “courage” and merges “diligence” into the next description.
421. From the Sanskrit asama. The Tibetan has bdag gi med pa (“no mine”), perhaps from a text that had amama. The Chinese has 平等 (ping deng, “equal”).
422. From the Sanskrit pratyūhavyūha. The Tibetan has so sor rtog med or so sor rtogs med (“without discrimination”).
423. According to the Sanskrit sarva. The Tibetan appears to have translated from a text that read dharma.
424. According to the Sanskrit kula. The Tibetan has gzhi, apparently translating from tala. Absent from the Chinese.
425. According to the Sanskrit kula. The Tibetan has gzhi, apparently translating from tala. Absent from the Chinese.
426. According to the Sanskrit. The Tibetan has yid kyi lus (“body of the mind,” “mental body”). Narthang and Lhasa incorrectly reverse the order in the words yid kyi lus yul to yul lus. The Chinese has only “mind.”
427. According to the Tibetan snang ba. The Sanskrit has vidyu (“lightning”), and the Chinese has 流 (liu, “stream”).
428. According to the Tibetan. The Sanskrit reads, “Ārya, I have obtained success because I have met the kalyāṇamitra Megha. Why is that? It is difficult to see kalyāṇamitras …” The Chinese reads, “Ārya, being able to meet the kalyāṇamitra today, I have gained vast, great benefits” (probably from sudurlabha).
429. According to the Sanskrit āsad, the Chinese 親近 (qin jin). The Mahāvyutpatti translation is bsnyen pa. The Tibetan has mnyes pa (“please”).
430. According to the Tibetan. The Sanskrit reads, “I have succeeded in meeting the kalyāṇamitra Megha.” Absent in the Chinese.
431. According to the Tibetan and the Chinese. The Sanskrit has buddhasattvas. Cleary translates as “buddhas.”
433. According to the Sanskrit manoratha and the Chinese. Omitted in the Tibetan.
434. According to the Tibetan rnam par dpyod pa or rnam par spyad pa. The Sanskrit has vyūha (“display”). The second half of the list in the Chinese is considerably different.
435. According to the Sanskrit śrutaṃ ca ma, the Chinese 聞 (wen), and the sentence as written earlier in the text. Here the Tibetan omits “I have heard.”
436. According to the Sanskrit śikṣitavya and the Chinese 學 (xue). The Tibetan reads brtson pa (“dedicated”), though this is repeated within this sentence.
437. According to the Sanskrit kṣipraṃ and the Chinese 疾 (ji). The Tibetan omits “quickly.”
438. According to the Sanskrit anyonyānāvaraṇa and the Chinese. The Tibetan has phan tshun mchod pa (“mutual offering”), where mchod pa is a scribal corruption.
440. From the Sanskrit brahmendra. The Tibetan interprets it as “Lord of the [Devas].” The Chinese mentions “devas” and “nāgas.”
441. According to the BHS āyūhāmi niryūhāmi. The Tibetan translates as rtog cing dpyod pa (“examined and analyzed”), which does not fit the context. Chinese translates as 入出 (ru chu, “have gone in and out,” “have entered and emerged from the gate of liberation”).
442. According to the Sanskrit. The Tibetan ends the name with dmigs pa instead of the expected snang ba. The Chinese corresponds to the Tibetan, perhaps from the Sanskrit anilambhacakṣurarambaṇa or similar.
443. According to the Sanskrit. The Tibetan omits a translation of the initial sarva. The Chinese appears to have named a different bodhisattva 金剛燄慧 (jin gang yan hui, “Brilliant Vajra-like Wisdom”).
444. According to the Sanskrit. In the Tibetan the name ends with rgyal po blo gros, which would be the equivalent of rājamati instead of just mati. The Chinese appears to have named a different bodhisattva 法幢王 (fa chuang wang, “Lord of Dharma Banners”).
445. According to the Sanskrit and the Chinese. Omitted in the Tibetan.
446. All Tibetan versions have dad pa (“faith”) in error for ngang pa (“goose” or “swan”), which is the translation for haṃsa. The Chinese has “lion.”
447. According to one meaning of the BHS ārambaṇa. The Tibetan translates as dmigs pa (“support,” “basis”). Location and time are not mentioned in the Chinese.
448. According to the Tibetan sgrib pa’i, perhaps translating from nīvaraṇīyadharma. The Sanskrit has ārambaṇīyadharma (“the phenomena of sensory objects”). The Chinese translation is in accord with the Sanskrit.
449. According to the Tibetan mi mthong ba. The Sanskrit avalokita appears to lack the negative.
450. According to the Tibetan mi g.yo ba and one of the meanings of the BHS nirunmiñjita (literally, “not turning side to side”). The Chinese translates as “silent.”
451. The Tibetan is presumably translating from ramāt. The available Sanskrit has romāt (“from the pores”).
452. According to the Tibetan dga’ bas mtho bar gyur pa. Cleary has “ecstatic body,” while this is not present in Carré.
453. According to the Tibetan. The Chinese has 如法上味 (ru fa shang wei, “supreme Dharmic flavors,” “supreme flavors in accordance with Dharma”).
454. One of the “four methods of gathering pupils.” BHS sāmanarthatā.
455. From the Sanskrit ajina. Specifically, the blackbuck (Antelope cervicapra), which is found mainly in India. The Tibetan translates as just pags pa/lpags pa (“skin”), but robes made of black antelope skin and bark were traditional Indian religious clothing. The Chinese has “robes of grass” or “robes of bark.”
456. According to the Sanskrit daṇḍakāṣṭhakuṇḍika. The Tibetan omits “staff” and has ril ba (“round vessel”). The Chinese omits “staff” and has 澡瓶 (zao ping, “water jar”).
457. According to the Tibetan. Absent from the Chinese.
458. According to the Sanskrit prarūpayamāṇa and the Chinese 演說 (yan shuo). The Tibetan translates as brtag (“examine”).
459. From the Sanskrit and BHS anupūrvakriyā. The Tibetan translates as mthar gyis bya ba. The Chinese translates as 隨次第各修其業 (sui ci di ge xiu qi ye).
460. According to the Sanskrit alaṃkāra and the Chinese. Omitted in the Tibetan.
461. From the Sanskrit adhiṣṭhamānāḥ. The Tibetan translates according to an alternative meaning: byin gyis rlob (“blessing”). Omitted in the Chinese.
462. According to the BHS jaladhara and in accord with the Chinese. The Classical Sanskrit meaning is “cloud.”
463. From the Sanskrit pramardayamāna and in accord with the Chinese. The Tibetan translates as rab tu gdul ba (“completely subjugate”).
464. According to the Sanskrit. The Tibetan omits “in the world.” The Chinese has “causing all beings to abandon their pride,” omitting “in the world” as well.
465. According to the Tibetan. Kleśa is not present in the online Vaidya. According to Cleary, the Chinese interpreted rāna to mean “pleasure” instead of the first half of a compound meaning “battle” or “war.” The Chinese has added 永共和善 (yong gong he shan, “coexist in harmony forever”).
466. According to the Sanskrit paravartayamāna and in accord with the Chinese. The Tibetan translates as rjes su ’brang (“follow”).
467. Infantry, chariots, elephants, and cavalry.
468. According to the BHS ākara and in accord with the Chinese 雨無量寶 (yu wu liang bao, “rain down immeasurable amounts of precious materials”). The Tibetan translates according to the meaning ’byung gnas (“source”) but translates ākara correctly in the very next phrase.
469. According to the Tibetan bslu ba and in accord with the Chinese. The Sanskrit is saṃvivādaparamatā (“quarreling”).
470. From the Sanskrit anartha. The Tibetan translates as gnod pa (“harmful”). Both are included in the Chinese translation, but there is considerable reordering and re-pairing of key terms and phrases, at times with addition, omission, or modification. For example, “teach compassion to them and cause them to turn away from anger.”
471. According to the BHS vyāpāda and in accord with the Chinese. The Tibetan has chags sems (“mind of attachment”), apparently in error for gnod sems. Both terms are included in the Chinese translation in combination with different phrases.
472. According to the Sanskrit arvasattva. The Tibetan omits “of all beings.” The Chinese omits this phrase and adds “all lower realms” to the next phrase.
473. According to the Sanskrit suvarṇa, the Chinese, and the Lithang, Narthang, and Choné Kangyurs that read gser. Yongle and Kangxi have the misspelling gzer. Degé, Stok Palace, and others have the error dngul (“silver”). In the Chinese, light rays of gold, silver, and other precious materials and realms of these materials are mentioned only once, and the color of light rays and the material of realms are mostly paired differently.
474. This phrase is absent in Vaidya, the Chinese, and the Tibetan, but it is present in Suzuki. Its absence is an anomaly, and therefore it has been added in this translation.
475. According to the Sanskrit. This phrase and the rest of the list up until “shining light rays the color of red pearls over the realms that are made of gold” is missing from the Tibetan.
476. According to the Sanskrit and the Chinese. Omitted in the Tibetan.
477. According to the Sanskrit. The Tibetan interprets the compound as “bodies adorned by various colors and shapes.” The Chinese has 悉以相好莊嚴其身 (xi yi xiang hao zhuang yan qi shen), describing all the bodhisattvas’ bodies as “adorned with 相好 (xiang hao),” a term that usually refers to the signs and features of a buddha’s body in Chinese Buddhist literature but can mean “excellent features of a great being” in general.
478. According to the Sanskrit and the Tibetan. Cleary has “without attachment to giver, receiver, or gift.” Absent from the Chinese.
479. According to the Sanskrit. Omitted in the Tibetan and the Chinese.
480. According to the Sanskrit kāmaloka. The Tibetan translates as ’jig rten gyi ’dod pa (“worldly desire”) instead of ’dod pa’i ’jig rten. The Chinese summarizes this and the next two phrases as 令諸眾生永斷諸惡 (ling zhu zhong sheng yong duan zhu e, “causing all beings to end all iniquity permanently”).
481. From the Sanskrit duṣṭa.
482. From the Sanskrit pratihata, translated into Tibetan as khong khro (“rage”).
483. From the BHS adhiṣṭhānaprayukta. The Tibetan translates as rgyun mi chad par brtson pa (“continuous effort”). The Chinese translates as 勤修 (qin xiu, “practice diligently”).
484. According to the Sanskrit adhimuktivaśitā. The Tibetan here has ye shes kyi dbang (“power of wisdom”). The Chinese translates as 自在智 (zi zai zhi, “unimpeded knowledge or wisdom”).
485. From the BHS niryāṇa, translated into Tibetan from another meaning as ’byung ba (“going forth”). In the Chinese, the result of describing skillful methods to beings is summarized as 令諸眾生雖離生死, 而於諸趣自在受生 (ling zhu zhong sheng sui li sheng si, er yu zhu qu zi zai shou sheng, “causing beings to be free from life and death, but have power or control over rebirth in various realms”).
486. According to the Sanskrit, Chinese, Narthang, Lhasa, and Stok Palace Kangyurs. Other Kangyurs add sems can (“beings”) here. This segment consists of three short phrases in the Chinese: “display of miraculous power,” “explanation of power over lifespan,” and “cause beings to make ‘great aspirations.’ ”
487. According to the Tibetan. Not present in Sanskrit and the Chinese. The Chinese translation consists of four short phrases on four strengths.
489. According to the Sanskrit, the Chinese, and Stok Palace. The Tibetan omits “establishing beings in the power over miracles.”
490. According to the Sanskrit, the Chinese, and Stok Palace. The Tibetan has ye shes kyis (“by wisdom”) in error for ye shes kyi sa.
491. According to the Sanskrit, the Chinese, and Stok Palace. The Tibetan has ye shes kyis (“by wisdom”) in error for ye shes kyi sa.
492. According to the Sanskrit, the Chinese, and Stok Palace. The Tibetan has ye shes kyis (“by wisdom”) in error for ye shes kyi sa.
493. According to the Sanskrit, the Chinese, and Stok Palace. The Tibetan has ye shes kyis (“by wisdom”) in error for ye shes kyi sa.
494. According to the Sanskrit, the Chinese, and Stok Palace. The Tibetan has ye shes kyis (“by wisdom”) in error for ye shes kyi sa.
495. According to the Sanskrit and the Chinese. The Tibetan has ye shes kyis (“by wisdom”) in error for ye shes kyi sa.
496. According to the Sanskrit, the Chinese, and Stok Palace. The Tibetan has ye shes kyis (“by wisdom”) in error for ye shes kyi sa.
497. According to the Sanskrit, the Chinese, and Stok Palace. The other Tibetan editions consulted have ye shes kyis (“by wisdom”) in error for ye shes kyi sa.
498. According to the Sanskrit, the Chinese, and Stok Palace. The other Tibetan editions consulted have ye shes kyis (“by wisdom”) in error for ye shes kyi sa.
499. According to the Sanskrit, the Chinese, and Stok Palace. The other Tibetan editions consulted have ye shes kyis (“by wisdom”) in error for ye shes kyi sa.
500. According to the Sanskrit, the Chinese, and Stok Palace. The other Tibetan editions consulted have ye shes kyis (“by wisdom”) in error for ye shes kyi sa.
501. According to the Sanskrit, the Chinese, and Stok Palace. The Tibetan omits “and establishing beings in the perfection of knowledge.”
502. From the Sanskrit kūṭa. The Tibetan translates as tshogs (“accumulation”). The Chinese translates the name of the cloud as 海藏 (hai zang, “ocean of treasure” or “treasure in the ocean”).
503. From the BHS saṃmārjana. The Tibetan translates as bsgrub (“accomplish”). Cleary has “cleaning” from the Classical Sanskrit meaning of the word. In Chinese, the cloud is named 法幢 (fa chuang, “banners of the Dharma”).
504. This refers to the paradise of Trāyastriṃśa, which is on the summit of Sumeru.
505. According to the Sanskrit prīti and the Yongle and Kangxi Kangyurs, which have dga’ ba. Other Kangyurs have the error dge ba (“virtue”). The Chinese has 疾莊嚴虛空界 (ji zhuang yan xu kong jie, “swift adornment/display in the field of space”).
506. According to the Sanskrit saṃgītinirghoṣa. The Tibetan has yang dag par ’gro ba, perhaps from a manuscript that had saṃgāta, with nirghoṣa omitted. The Chinese has 金剛輪 (jin gang lun, “vajra wheel”). A Dharma cloud with a similar name 歡喜 (huan xi, “joy”) is associated with the yakṣas.
507. According to the Sanskrit asurendra and the Chinese. The Tibetan omits “lord of.”
508. According to the Sanskrit saṃgītinirghoṣa and the Chinese. The Tibetan has yang dag par ’gro ba, perhaps from a manuscript that had saṃgāta, with nirghoṣa omitted. The Chinese has 無邊光明 (wu bian guang ming), “limitless light and radiance.”
509. According to the Sanskrit viṣaya and the Chinese. The Tibetan has rnam par ’byed pa (“analyze”), perhaps from a manuscript that had pravicaya or, more likely, just vicaya. The Chinese has 無樂著 (wu le zhuo, “free from indulgence and attachment”), attributed to “lords of humans.”
511. According to the Sanskrit bala. The Tibetan has kha dog (“color”), perhaps translating from a manuscript that had varṇa. The Chinese has 色相 (se xiang, “colors and forms”).
512. From the Sanskrit kalpa. Narthang and Lhasa have tshul. Other Kangyurs have tshul khrims, which is already in the list.
513. According to the Sanskrit uttamāṅga, translated literally into Tibetan as yan lag gi dam pa (“best of limbs”). The Chinese has rearranged the list to “harms done to their heads, eyes, hands, and feet” and “their limbs cut off.”
514. According to the Sanskrit bhedana and the Chinese. Stok Palace has gshags sam. Lithang, Kangxi, and Choné have bshags pa dang. Other Kangyurs have gshegs sam (“go and”).
515. According to the Sanskrit saṃkṣobhana, Degé, and most Kangyurs. Narthang has bskem and Lhasa has skem, both meaning “dry up.” Stok Palace has bskyabs (“protect”). The Chinese has one verb 震動 (zhen dong, “shaking”) for worlds and oceans together.
516. According to the Sanskrit saṃtrāsana and the Chinese negative expression. The Tibetan translates as yongs su tshar gcad (“completely destroy”). The Chinese has “none of the hordes of māras is not destroyed into pieces.”
517. According to the Sanskrit acintya and the Chinese 不思議 (bu si yi). Omitted in the Tibetan.
518. According to the Sanskrit acintya and the Chinese 不思議 (bu si yi). Omitted in the Tibetan.
519. According to the Sanskrit adhimucyamāna. The Tibetan translates as khong du chud (“comprehend”). The Chinese uses the verb 思惟 (si wei, “to contemplate”) throughout this paragraph.
520. According to the Sanskrit acintya and the Chinese 不思議 (bu si yi). Omitted in the Tibetan.
521. According to the Sanskrit cetana and the Yongle, Lithang, Kangxi, and Choné sems. Degé and other Kangyurs (including Stok Palace) have sems can (“being”). Absent in the Chinese here, but appears in the next phrase.
522. According to the Tibetan and the Chinese. Not present in the Sanskrit.
523. According to the Tibetan and the Chinese. Not present in the Sanskrit.
524. According to the Tibetan and the Chinese. Not present in the Sanskrit.
525. In Sanskrit this is followed by anusmātayan (“causing him to be remembered”).
526. From the BHS upanibadhna. The Tibetan uses rjes su’brang, which was already used above for anugamayan.
527. According to the Sanskrit and the Chinese. Omitted in the Tibetan.
528. According to the Sanskrit ācāryāṇi and the Chinese. “Masters” or “teachers” is omitted in the Tibetan.
529. According to the Sanskrit dictionaries, paṅkti can mean fivefold rows. However, it is evident that the number is not to be taken literally, as later in the sūtra there are mentions of “seven paṅkti.” The Tibetan and the Chinese do not specify the number of rows.
530. According to the Sanskrit dictionaries, paṅkti can mean fivefold rows. However, it is evident that the number is not to be taken literally, as later in the sūtra there are mentions of “seven paṅkti.” The Tibetan and the Chinese do not specify the number of rows.
531. According to the Tibetan. “Clouds” and “spread across the ground” are not present in the Sanskrit or the Chinese.
532. According to the Sanskrit dictionaries, paṅkti can mean fivefold rows. However, it is evident that the number is not to be taken literally, as later in the sūtra there are mentions of “seven paṅkti.” The Tibetan and the Chinese do not specify the number of rows.
533. According to the Tibetan ba gam. Niryūha literally means “a projection” and is also used to mean “the vestibules that extend from the entrance door.” Absent from the Chinese.
534. According to the Sanskrit garbha. The Tibetan has ka gdung (“pillars and beams”). Absent from the Chinese.
535. Literally “ten times a hundred thousand.” The Chinese has “ten thousand.”
536. The Sanskrit (saptaratna) and the Chinese have “seven jewels.”
537. nor bu rin po che chu ’dang. The Sanskrit has daśaprāsādakanaka (literally, “ten pellucid gold”), where daśa is evidently a scribal error, presumably for daka (“water”). The jewel is also called udakaprāsāda, and in Buddhist literature is described as a jewel that clarifies muddy water. Cleary translates as “ten layers.” Carré (p. 174), translating from Śikṣānanda’s Chinese, has “piqués de perles hyalines” (“inset with transparent pearls”). The Chinese has “clear water.”
538. From the Sanskrit vaidūrya and the Chinese. Omitted in the Tibetan.
539. According to the Tibetan. The Chinese and the Sanskrit descriptions yield different interpretations of this passage describing the “kings of jewels.”
540. According to the Sanskrit rocana and the Chinese. The Tibetan has yid du ’ong (“attractive,” “beautiful”).
541. From the Sanskrit samantamukha and the Chinese 普門 (pu men). The Tibetan translates as sgo kun nas brgyan pa (“completely adorned gateway” or “door”).
542. According to the Sanskrit airāvaṇanāgarāja and the Chinese 象王 (xiang wang). In the Tibetan translation only “elephant” survives.
543. According to the BHS abhilagna and in accord with the Chinese. The Tibetan translates here as mngon par dga’ ba (“delighted by Śakra”) in contradiction to the Mahāvyutpatti.
544. From the Sanskrit bimba and corresponding to the Chinese 寶身 (bao shen). The Tibetan translates as ’bru (“syllable” or “grain”).
545. According to the Sanskrit citta and Degé, Yongle, Kangxi, Narthang, and Lhasa sems. Other Kangyurs have sems can (“being”). Absent from the Chinese.
546. Sanskrit: eka; Tibetan: gcig.
547. Sanskrit: śata; Tibetan: brgya.
548. Sanskrit: sahasra; Tibetan: stong.
549. Sanskrit: śatasahasra; Tibetan: brgya phrag stong.
550. Sanskrit: koṭi; Tibetan: bye ba.
551. Sanskrit: koṭīśata; Tibetan: bye ba brgya.
552. Sanskrit: koṭisahasra; Tibetan: bye ba stong.
553. According to the Tibetan bye ba brgya phrag stong (“a hundred thousand ten millions”). The Sanskrit koṭīśatasahasra is missing in the available edition.
554. Sanskrit: koṭīniyutaśatasahasra; Tibetan: bye ba khrag khrig brgya phrag stong. According to the Mahāvyutpatti, niyuta can mean either sa ya (“a million”), which is its value in Classical Sanskrit, or khrag khrig (“a hundred thousand million”). The Tibetan translates here as khrag khrig, resulting in the entire number having the value of a hundred sextillion. One expects the numbers to be successively greater, but either value of niyuta would result in a greater value than the next number, which is kiṃkara. However, this passage appears to conform to the value of the bodhisattva numbers as given in chapter 15, from this point on. There is much scribal variation in the lists in various Sanskrit and Tibetan versions of both chapters, but in this translation there has been an attempt to make the list consistent in both chapters 10 and 15, where nayuta is translated as tha dgu and has the value of ten thousand trillion trillion.
555. The Sanskrit is kaṅkara in Vaidya and kaṅkala in Suzuki. The Tibetan is thams thams, its general value being a hundred nayuta in BHS (in the Abhidharmakośa it is a thousand niyuta). However, in the Avataṃsaka it has a different value. The Sanskrit for chapter 10 has kaṅkara in Vaidya and kaṅkala in Suzuki. In chapter 15 it is kiṃkara. The Mahāvyutpatti dictionary has both kaṃkara and kaṃkāra, and both are translated as gtams. The Chinese has 矜羯羅 (jin jie luo). The usual value for kiṃkara is a hundred bimbara, but in this sūtra in chapter 15 it is the value of bimbara squared. In this chapter the order and the value of bimbara and kiṃkara are reversed so that the value of the number is 1 followed by 28 zeros.
556. In chapter 10 the value of bimbara and kaṅkara are reversed compared to chapter 15, so that its value here is ten sextrigintillion (1 followed by 112 zeros). The more established translation of bimbara into Tibetan is dkrigs. Chapter 15 has khrig khrig. The Tibetan here is, confusingly, khrag khrig, which is usually the translation for nayuta. The Chinese has 頻婆羅 (pin po luo).
557. According to the series of numbers in chapter 15. This number appears to have been omitted in this chapter. It is not present in chapter 10 in either Sanskrit or Tibetan. The Tibetan is myad myid. Suzuki has magara in chapter 15. The Mahāvyutpatti dictionary has both agāra and āgāra, and both are translated as yid yal. The Chinese is 阿伽羅 (a qie luo). The value of the number here would be 1 followed by 224 zeros (a hundred treseptuagintillion).
558. The Tibetan has gang ya (though the Kangxi has gang yang). The Mahāvyutpatti dictionary translated pravara as both mchog yal and mchog yas. Its value here would be 1 followed by 448 zeros (ten cenoctoquadragintillion).
559. According to chapter 15 and the Mahāvyutpatti. The Tibetan has ban bun. In chapter 10 the Sanskrit is parama. In chapter 15 the Sanskrit is mapara. The Mahāvyutpatti dictionary has mavara, mapara, and savara, all translated as ban bun. Its value here would be 1 followed by 896 zeros (a hundred duocenseptennonagintillion).
560. The Tibetan is phyar phyur. The Sanskrit is missing in chapter 15 in the available editions. The Mahāvyutpatti dictionary has avara as phyur phyur and does not appear to record how it was translated in chapter 15. Therefore, it appears that avara was missing from that chapter in the ninth-century Sanskrit manuscript. Its value would be 1 followed by 1,792 zeros (ten quingensexnonagintillion).
561. According to chapter 15. The Tibetan is lcag lcig. Neither the Sanskrit nor the Tibetan are present in chapter 10. The Mahāvyutpatti dictionary has tavara translated as phyad phyod. Its value would be 1 followed by 3,584 zeros (one hundred milliacentrenonagintillion).
562. According to chapter 15. The Tibetan is byang bying. The Sanskrit in chapter 10 is āsīna. The Mahāvyutpatti dictionary has sīma for both chapters, recording translations as ’tshams yas, mtshams yas, mtshams yangs, and ’chams yam. Its value would be 1 followed by 7,168 zeros (ten duomilliatrecenoctooctogintillion).
563. Chapter 10 has the Sanskrit anaupama and the Tibetan nyer ’jal. Chapter 15 has yāma and the Tibetan chem chem. The Mahāvyutpatti dictionary appears to record the Sanskrit hūma, duma, and hama for chapter 10 and poma for chapter 15, with zam zim as Tibetan for both. Its value would be 1 followed by 14,336 zeros.
564. The Tibetan is phyal phyol. The Mahāvyutpatti dictionary and chapter 15 are in agreement with chapter 10. Its value would be 1 followed by 28,672 zeros.
565. According to chapter 15 and the Mahāvyutpatti. In chapter 10 the Sanskrit is vipāsa and the Tibetan yal yol. In chapter 15 the Sanskrit is avaga and the Tibetan is khyud khyud (Stok: khyung khyung). The Mahāvyutpatti dictionary has avaga and ārāva with the Tibetan as rigs dom or rigs sdom. Its value would be 1 followed by 57,344 zeros.
566. Chapter 10 translates as ljad ljod. Chapter 15 translates as zar zer. The Mahāvyutpatti dictionary has mīgava, mīvaga, and mṛgava with the Tibetan as zar zer. Its value would be 1 followed by 114,688 zeros.
567. The Tibetan is phyod zim. The Tibetan and the Sanskrit are missing in chapter 15. The Mahāvyutpatti dictionary does not appear to list this number. Its value would be 1 followed by 229,376 zeros.
568. The Tibetan is phyad phyod. Chapter 15 has viraga and the Tibetan khrib khrib. The Mahāvyutpatti dictionary has vināka and viraga with the Tibetan as khrib khrib and khrab khrib. Its value would be 1 followed by 458,752 zeros.
569. The Tibetan is dam ldem (Stok Palace: ltam ltem). Not present in chapter 15 or the Mahāvyutpatti. Its value would be 1 followed by 917,504 zeros.
570. According to the Mahāvyutpatti. The Tibetan is ya gangs. Both chapters in the present Sanskrit have vivaga. The Mahāvyutpatti dictionary has vigava and the Tibetan bsgyur yas for both chapters. Its value would be 1 followed by 1,835,008 zeros.
571. The Tibetan is cho ma. The Mahāvyutpatti dictionary has saṃkrama for chapter 10 and saṃgrama for chapter 15 with sbar yas as Tibetan for both. Its value would be 1 followed by 3,670,016 zeros.
572. The Tibetan is khram khrim. The Mahāvyutpatti dictionary has visara, but the Tibetan is given as ’phro yas. Suzuki chapter 15 has viśrata. Its value would be 1 followed by 7,340,032 zeros.
573. The Tibetan is nab nub. The Sanskrit is missing in chapter 10. Chapter 15 has vibhaja. The Mahāvyutpatti dictionary has vijambha for chapter 10 and vibhaja for chapter 15 with the Tibetan for both as nab nub. Its value would be 1 followed by 14,680,064 zeros.
574. The Tibetan is missing in chapter 10. The Sanskrit in chapter 15 is vijaṅgha and the Tibetan is sang sang. The Mahāvyutpatti dictionary has vijāgha, vijagha, and vijaga with the Tibetan as thab thib. Its value would be 1 followed by 29,360,128 zeros.
575. According to the Mahāvyutpatti. The Tibetan has brgyud yas. The Sanskrit in chapter 10 is visrota. Chapter 15 has viśodha. The Mahāvyutpatti dictionary has visota and visoda. Its value would be 1 followed by 58,720,256 zeros.
576. The Tibetan is btang yas. The Mahāvyutpatti dictionary has the Tibetan as khyad gyin or khyad phyin. Its value would be 1 followed by 117,440,512 zeros.
577. According to chapter 15 and the Mahāvyutpatti. The Tibetan is bkra yar. The Sanskrit in chapter 10 is vibhakti and in chapter 15 is vibhakta. The Mahāvyutpatti dictionary has vibhakti for chapter 10 and vibhakta for chapter 15. Its value would be 1 followed by 234,881,024 zeros.
578. According to chapter 15 and the Mahāvyutpatti. The Tibetan has gsal yas (Stok Palace: bsta yas). The Sanskrit in chapter 10 is vigdhanta, in chapter 15 the Sanskrit is vikhata, and the Tibetan is gsa’ yas. The Mahāvyutpatti dictionary has vikhyāta for chapter 10 and vikhata for chapter 15, and the Tibetan is grags yas and brags yas. Its value would be 1 followed by 469,762,048 zeros.
579. According to the Mahāvyutpatti and the Vaidya Sanskrit of chapter 10. The Sanskrit in chapter 10 in Suzuki is tula and in chapter 15 is ulana. The Tibetan in chapter 10 is gzhal brtag. The Vaidya Sanskrit in chapter 10 is tulana and in chapter 15 is ḍalana, mistaking the Devanāgarī u for the similar da. The Tibetan is missing in chapter 15. The Mahāvyutpatti dictionary has tulana for both chapters, and the Tibetan is gzhal bgrang or zhal bgrang. Its value would be 1 followed by 939,524,096 zeros.
580. The Tibetan is mtshungs med. Not present in the Mahāvyutpatti. Its value would be 1 followed by 1,879,048,192 zeros.
581. The Tibetan is lam lum. The Mahāvyutpatti dictionary has dharaṇa for chapter 10 and varaṇa for chapter 15 and for the Tibetan has gzhal dpag. Its value would be 1 followed by 3,758,096,384 zeros.
582. The Tibetan is rab rib. In chapter 15 the Tibetan is yal yol. The Mahāvyutpatti dictionary has vipatha for chapter 10 and vivara for chapter 15, and for both chapters the Tibetan is yal yol. Its value would be 1 followed by 7,516,192,768 zeros.
583. The Tibetan is thab thib. The Tibetan in chapter 15 is khral khrul. In chapter 10 the Sanskrit is vana in Vaidya and vivana in Suzuki. The Mahāvyutpatti dictionary has no entry for chapter 10 and avana for chapter 15. The Tibetan it records is gsab bas and gsal yas. Its value would be 1 followed by 15,032,385,536 zeros.
584. The Tibetan is ’grigs yol in Degé; ’grag yol in Yongle; ’grags in Lithang and Choné; ’grag yul in Kangxi; and ’grib yol in Narthang and Stok Palace. Chapter 15 has thud thud (Stok: thung thung). The Sanskrit is thavana in chapter 15. In Vaidya chapter 10 the Sanskrit is missing, and in Suzuki it is tūrṇa. The Mahāvyutpatti dictionary has no entry for chapter 10 and thavana for chapter 15 with the Tibetan as rgod yas and dgod yas. Its value would be 1 followed by 30,064,771,072 zeros.
585. According to the Mahāvyutpatti and chapter 15. Sanskrit chapter 10 has vivarṇa, and the Tibetan is then phyo (Yongle, Kangxi, and Stok Palace have then ’phyo). In chapter 15 the Sanskrit is viparya and the Tibetan is khral khrul. The Mahāvyutpatti dictionary has viparya for chapter 10 and vivarya for chapter 15. The Tibetan it records for both chapters is ’khrul yas or khrul yas. Its value would be 1 followed by 60,129,542,144 zeros.
586. According to the Mahāvyutpatti. The Tibetan has bsam phyod (Yongle: bsam phyad; Stok: bsam phyong). In chapter 10 the Sanskrit is sāmya in Vaidya and sāmpa in Suzuki. Chapter 15 has samaya. The Mahāvyutpatti dictionary has samarya for both chapters, with the Tibetan as ’phags yas or thal yas. Its value would be 1 followed by 120,259,084,288 zeros.
587. According to the Mahāvyutpatti dictionary and chapter 15. The Tibetan has ’dra mnyam. The Tibetan appears to be missing in chapter 15, and the Sanskrit there is viturṇa. In chapter 10 the Sanskrit is varaṇa (Suzuki has ṇavaraṇa). The Mahāvyutpatti dictionary has viturṇa for both chapters and rnam dpyod or rnam phyod for chapter 10 and rnam phyod or rnam phyog for chapter 15. Its value would be 1 followed by 240,518,168,576 zeros.
588. According to the Suzuki edition and chapter 15. The Tibetan has brang breng. In the online Vaidya edition, the Sanskrit hetura was omitted in the list of numbers in chapter 10. In chapter 15 the Tibetan is brang bring. The Mahāvyutpatti dictionary has hevara for chapter 10 and gevara for chapter 15, and the Tibetan is rgyad yas or rgyas yas for chapter 10 and rgyas yas for chapter 15. Its value would be 1 followed by 481,036,337,152 zeros.
589. The Tibetan in chapter 10 is bgrong yas. In chapter 15 it is bgrod yas. The Mahāvyutpatti dictionary has bgod yas or brgod yas for chapter 10 and bgrod yas for chapter 15. Its value would be 1 followed by 962,072,674,304 zeros.
590. The Tibetan is rgyas ’dal (Stok Palace: rgyal ’dal). In Vaidya chapter 10 the Sanskrit is visāra, and in Suzuki it is viśāra. It is not present in Tibetan or Sanskrit chapter 15. The Mahāvyutpatti does not have the number of either chapter. Its value would be 1 followed by 1,924,145,348,608 zeros.
591. The Tibetan is bsngo yas. The Mahāvyutpatti has bsdo yas or bsko yas yas for chapter 10 and bsgo yas or bsko yas for chapter 15. Its value would be 1 followed by 3,848,290,697,216 zeros.
592. The Tibetan is zang yag. The Mahāvyutpatti has atyudgata. Its value would be 1 followed by 7,696,581,394,432 zeros.
593. According to the Mahāvyutpatti and chapter 15. The Tibetan has ’phro bkye. Chapter 10 has visṛṣṭa. The Mahāvyutpatti has viśiṣṭa, with brtan yas or bstan yas as the Tibetan. Its value would be 1 followed by 15,393,162,788,864 zeros.
594. The Sanskrit according to the Mahāvyutpatti for chapter 15. For chapter 10 it has nevala. The present Sanskrit for chapter 15 is nilamba and for chapter 10 is devala. The Tibetan has rtse ’phyo. In the Mahāvyutpatti it is stobs yas. Its value would be 1 followed by 30,786,325,577,728 zeros.
595. According to the Mahāvyutpatti. The Tibetan has yong tan (Stok Palace: yong than). Chapter 10 has paribheda, and Chapter 15 has harita. The Mahāvyutpatti has haribha for chapter 15, hariva for chapter 10, and ’phrog yas as the Tibetan. Its value would be 1 followed by 61,572,651,155,456 zeros.
596. The Tibetan is ’brug g.yos (Stok Palace: brug g.yos). The Mahāvyutpatti has ’brug yas, ’bryug yos, brug yas, or brug yos. Chapter 25 has brug g.yos. Its value would be 1 followed by 123,145,302,310,912 zeros.
597. According to the Mahāvyutpatti for chapter 15, which also lists the variant galibha. Suzuki chapter 10 has palimbha, and Vaidya has paliguñja. The Tibetan in both chapters is sang yal. The present Sanskrit for chapter 15 has halita. The Mahāvyutpatti Sanskrit for chapter 10 is halibhu. The Mahāvyutpatti has rmo yas or rmong yas. Its value would be 1 followed by 246,290,604,621,824 zeros.
598. According to the Mahāvyutpatti. The Tibetan has ’thing yug. Chapter 10 has thing yug; Stok Palace has thing yig; and chapter 10 has harita. The Mahāvyutpatti for chapter 10 is harisa or hārisa. Chapter 15 has hari. Its value would be 1 followed by 492,581,209,243,648 zeros.
599. According to the Mahāvyutpatti for chapter 15. The Tibetan has snang yal or nan pa for chapter 10 (nan pa has no direct equivalent in any Sanskrit list but may be out of order). The Tibetan and Sanskrit are missing from chapter 15. Suzuki has the error loka for chapter 10, and Vaidya has āloka. The Mahāvyutpatti has aloka for chapter 15 and heluga for chapter 10, with shugs ’phyo or shugs sbyong for the Tibetan. Its value would be 1 followed by 985,162,418,487,296 zeros.
600. Dṛṣṭānta is according to the Mahāvyutpatti for chapter 15 with the Tibetan as yid ’phyo, corresponding to the Kangyur chapters 10 and 15. Chapter 15 of the present Sanskrit has dṛṣṭvānta. Chapter 10 the Sanskrit is indriya while the Mahāvyutpatti has drabuddha and the Tibetan ’thab yas or mtha’ yas. Its value would be 1 followed by 1,970,324,836,974,592 zeros.
601. According to the Mahāvyutpatti and chapter 15. In chapter 10 the Sanskrit is heluka. The Tibetan in all instances is nab neb. Its value would be 1 followed by 3,940,649,673,949,184 zeros.
602. According to the Sanskrit of chapter 10. The Tibetan is absent, although the earlier unassigned nan pa may be out of order. It is not present in chapter 15 or the Mahāvyutpatti (though the latter has drabuddha earlier in the list as an alternate to dṛṣṭānta in chapter 15). Its value would be 1 followed by 7,881,299,347,898,368 zeros.
603. According to the Sanskrit of chapter 10. There appears to be no Tibetan. The Mahāvyutpatti has haruṇa (and Tibetan phyin chod or phyin phyod) in chapter 10 and haduna or hanuna (phyin sbyod or phyin phyod) in chapter 15. Its value would be 1 followed by 15,762,598,695,796,736 zeros.
604. The Tibetan is khrigs thams. According to chapter 10 the Sanskrit is māluta. The Mahāvyutpatti has maluda (and the Tibetan thal thal) in chapter 10 and ela (and the Tibetan thal thal) in chapter 15. Its value would be 1 followed by 31,525,197,391,593,472 zeros.
605. According to chapter 15. The Tibetan is yal yal. In chapter 10 the Sanskrit in Vaidya is mailuta and in Suzuki it is meluta. The Mahāvyutpatti has dumela or dumaila (and Tibetan yal yol) in chapter 10 and mailuta (yal yal) in chapter 15. Its value would be 1 followed by 63,050,394,783,186,944 zeros.
606. According to chapter 15. The Tibetan is bgrang yas. In chapter 10 the Sanskrit is kṣaya. The Mahāvyutpatti has kṣamuda (Tibetan: bzod yas) in chapter 10 and kṣepu (also translated as bzod yas) in chapter 15. Its value would be 1 followed by 126,100,789,566,373,888 zeros.
607. According to the Sanskrit of chapter 10. The Tibetan for this is absent in chapter 10, and neither the Sanskrit nor the Tibetan are present in chapter 15 or the Mahāvyutpatti. Its value would be 1 followed by 252,201,579,132,747,776 zeros.
608. According to the Mahāvyutpatti. The Tibetan is thug yal. In chapter 10 the Sanskrit is elatā. In chapter 15 the Sanskrit is eluda. The Mahāvyutpatti has elada (Tibetan: thal yas) in both chapters 10 and 15. Its value would be 1 followed by 504,043,158,265,495,552 zeros.
609. According to Suzuki’s Sanskrit of chapter 10 and the Mahāvyutpatti. The Sanskrit in chapter 15 is bhāluda. The Tibetan in chapter 10 is yad yud. In chapter 15 it is shang shang. The Mahāvyutpatti has maluma (Tibetan: tshad yas) in chapter 10 and māluda or maluda (thal yas) for the preceding number in chapter 15. Its value would be 1 followed by 1,008,806,316,530,991,104 zeros.
610. According to the Vaidya Sanskrit for chapter 10, in which the Tibetan appears to be the Degé phyo ldog (Yongle, Lithang, Kangxi, and Choné: ’phyo ldog). Suzuki’s Sanskrit has maṇḍamā. Not present in chapter 15 in either Tibetan or Sanskrit. Not present in either chapter in the Mahāvyutpatti. Its value would be 1 followed by 2,017,612,633,061,982,208 zeros.
611. According to the Sanskrit of chapter 10, for which the Tibetan may be Degé brda yas or lhub be. It is not present in the Sanskrit or Tibetan of chapter 15 or the Mahāvyutpatti. Its value would be 1 followed by 4,035,225,266,123,964,416 zeros.
612. According to the Sanskrit of chapters 10 and 15. In chapter 10 the Tibetan may be brda yas or lhub be. In chapter 15 the Tibetan appears to be yag yag. The Mahāvyutpatti has sadama (Tibetan: rtog yas or rtogs yas) in chapter 10 and samatā (rtogs yas) in chapter 15. Its value would be 1 followed by 8,070,450,532,247,928,832 zeros.
613. Visada is according to the Sanskrit of chapter 15, in which the Tibetan appears to be tham thim (Choné: thim thim). In chapter 10 the Sanskrit is missing and the Tibetan may be thag thug. The Mahāvyutpatti has vimuda (and Tibetan dga’ yas) in chapter 10 and vimada (dga’ yas) in chapter 15. Its value would be 1 followed by 16,140,901,064,495,857,664 zeros.
614. According to the Sanskrit of chapter 10. The Tibetan appears to be khrig ge. Neither the Sanskrit nor the Tibetan appear to be present in chapter 15, unless the Tibetan is rlom bsnyal. The Mahāvyutpatti has vaimātra (Tibetan: tshad ’das) in chapter 10 and no entry for chapter 15. Its value would be 1 followed by 32,281,802,128,991,715,328 zeros.
615. Pramātra is according to chapter 15 and the Mahāvyutpatti. In chapter 10 the Sanskrit in Vaidya is pramartā, and in Suzuki it is antrā. The Tibetan is gzhal ’phyos. The Mahāvyutpatti has pramātra or pramatra. Chapter 15 has the Tibetan gzhal ’phyos. Chapter 10 appears to have rig yas. Its value would be 1 followed by 64,563,604,257,983,430,656 zeros.
616. According to the Mahāvyutpatti, with the lengthening of the vowel in conformity with the Tibetan translations. In chapter 15 the Sanskrit is amantra and the Tibetan is gzhal yal. In chapter 10 the Sanskrit is amantrā, and the Tibetan appears to be snyad med. The Mahāvyutpatti has sumātra or amatra (and the Tibetan gzhal yas) in chapter 10 and amantra or amanra (gzhal yas) in chapter 15. Its value would be 1 followed by 129,127,208,515,966,861,312 zeros.
617. According to the Mahāvyutpatti for chapter 10. Chapter 15 has bhramantra, and the Tibetan is gzhal med. In chapter 10 the Sanskrit is annamantrā, and the Tibetan appears to be mchog phreng. The Mahāvyutpatti has bhramātra (and the Tibetan gzhal thib, gzhal thims, or gzhal thin) for chapter 10 and bhramantra and the Tibetan gzhal thil or gzhal thim (though the latter is also used a little further on for namantra) in chapter 15. Its value would be 1 followed by 258,254,417,031,933,722,624 zeros.
618. According to the Mahāvyutpatti. Chapter 15 has gamantra, and the Tibetan is gzhal ’khor. In chapter 10 the Sanskrit is saṅgamantrā, and the Tibetan appears to be nyag ’bru. The Mahāvyutpatti has gamātra (and the Tibetan gzhal ’khor) in chapter 10 and gamantra (gzhal ’khor) in chapter 15. Its value would be 1 followed by 516,508,834,063,867,445,248 zeros.
619. According to the Mahāvyutpatti for chapter 10. In Vaidya chapter 10 the Sanskrit is vimantrā, and in Suzuki it is vinnamantrā. The Tibetan in chapter 10 appears to be spu ’phyes. Chapter 15 has namantra and the Tibetan gzhal thim. The Mahāvyutpatti has namātra (and the Tibetan gzhal med) in chapter 10 and gamantra (gzhal med) in chapter 15. And gzhal med is given two numbers previously in chapter 15 for bhramantra. Its value would be 1 followed by 1,033,017,668,127,734,890,496 zeros.
620. According to the Mahāvyutpatti. In chapter 10 the Sanskrit is himantrā, and the Tibetan appears to be ’bru ’brel. Chapter 15 has nahimantra. The Tibetan is gzhal gar (Stok: gar gzhal). The Mahāvyutpatti has hemātra (and the Tibetan gar gzhal) in chapter 10 and nahimantra (gar gzhal) in chapter 15. Its value would be 1 followed by 2,066,035,336,255,469,780,992 zeros.
621. Based on the Mahāvyutpatti and chapter 15, which read vimantra. The Tibetan is gzhal sang (Stok: gzhal sangs). In chapter 10 the Tibetan appears to be brjod ’os (Stok: brjod bos). The Mahāvyutpatti has vemātra or dhemātra (and the Tibetan gzhal sangs) in chapter 10 and vimantra (gzhal sangs) in chapter 15.
622. According to the Mahāvyutpatti. Chapter 15: paramantra. The Tibetan is gzhal phul (which appears to have lost its Sanskrit equivalent) or gzhal thag. In chapter 10 the Sanskrit is paramantrā, and the Tibetan appears to be brjod phul. The Mahāvyutpatti has paramātra (and the Tibetan gzhal thag) in chapter 10 and paramantra (gzhal thag) in chapter 15.
623. According to the Mahāvyutpatti and the Tibetan translations. In chapter 10 the Sanskrit is śivamantrā, and the Tibetan appears to be zhi snyad. Chapter 15 has śivamantra. The Tibetan is gzhal zhi. The Mahāvyutpatti has śivamātra (and the Tibetan gzhal phul or gzhal yul) in chapter 10 and śivamantra, śimantra, or thimantra (gzhal phul) in chapter 15.
624. Chapter 15 has delu. The Tibetan appears to be missing. In chapter 10 the Sanskrit is elā, and the Tibetan appears to be ngag thim. The Mahāvyutpatti has ela (and the Tibetan ya lad or yal ’das) in chapter 10 and elu (ya lad or yal) in chapter 15.
625. Chapter 15 has velu. The Tibetan is apparently ’phyo ’gyur. In chapter 10 the Sanskrit is velā, and the Tibetan appears to be ’phyo ’gyur. The Mahāvyutpatti has vela (and the Tibetan dus rlabs or rus rlabs) in chapter 10 and velu (dus rlabs or tus rlabs) in chapter 15.
626. The Sanskrit in chapter 10 has telā. The Tibetan in chapters 10 and 15 appears to be nyar nyer. The Mahāvyutpatti has tela for chapter 10. The Sanskrit is missing from chapter 15 and in the Mahāvyutpatti for chapter 15.
627. According to chapter 10 in Vaidya. Suzuki has rolā. Absent in chapter 15 and the Mahāvyutpatti. Apparently absent in the Tibetan in both chapters.
628. In chapter 10 the Sanskrit is kelā. The Tibetan is phyag phyig. The Mahāvyutpatti has gela and phyag phyig for both chapters. Chapter 15 reads gelu in Sanskrit; the Tibetan is phyag phyig.
629. According to chapter 10 in Vaidya and Suzuki. Absent in chapter 15 and the Mahāvyutpatti. Apparently absent in the Tibetan.
630. In chapter 10 the Sanskrit is śvelā. The Tibetan has zal zul (Choné: zal zil). In chapter 15 the Sanskrit is khelu, which appears to be a corruption. The Mahāvyutpatti has svela in chapter 10 and śvelu in chapter 15.
631. The Tibetan for this is missing in the Kangyurs consulted. In chapter 10 the Sanskrit is nelā. Chapter 15 has nelu. The Mahāvyutpatti has nela (Tibetan: gtad yas or gtang yas) in chapter 10 and nelu (btang yas or gtang yas) in chapter 15.
632. The Tibetan is nyar nyer (according to the Mahāvyutpatti). In chapter 10 the Sanskrit is bhelā and in chapter 15 bhelu. The Tibetan is missing in both chapters. The Mahāvyutpatti has no entry for chapter 10 and bhelu (nyar nyer) for chapter 15.
633. The Tibetan is sal sal. In chapter 10 the Sanskrit is missing, and in chapter 15 it is kelu. The Tibetan sal sal is in both chapters. The Mahāvyutpatti has kela (sal sal) for chapter 10 and kelu (sal sal) for chapter 15.
634. In chapter 10 the Sanskrit is selā, and in chapter 15 it is selu. The Tibetan g.yo ’deg is the same in both chapters. The Mahāvyutpatti has sela (yang yod or yad yod) for chapter 10 and selu (yad yod) for chapter 15.
635. In chapter 10 the Sanskrit is pelā, and in chapter 15 it is pelu. The Tibetan phan phun is the same in both chapters. The Mahāvyutpatti has phela (phyol yas) for chapter 10 and pelu (phyol yas) for chapter 15.
636. The Tibetan appears to be brnang ya. The Sanskrit is helā in chapter 10. There is no corresponding Sanskrit in chapter 15 and no entry for either chapter in the Mahāvyutpatti.
637. In chapter 10 the Sanskrit is melā and in chapter 15 it is melu. The Tibetan in chapter 10 is rem grol (Degé), rim grol (Lithang and Choné), and rem ’drol (Narthang, Lhasa, and Stok Palace). In chapter 15 the Tibetan is rem ’drol. The Mahāvyutpatti has mela (phrad yas) for chapter 10 and melu (’phrad yas) for chapter 15.
638. The Tibetan is rdzi ngad in both chapters. The Sanskrit is saraḍa in both chapters. The Mahāvyutpatti has saraṭa (phrad yas) for chapter 10 and sarata (brjod yas) for chapter 15.
639. The Tibetan is rdzi rdul in both chapters, based on the Sanskrit māruta in chapter 10 and mārutu in chapter 15. There is no Sanskrit in chapter 15 and no entry for either chapter in the Mahāvyutpatti.
640. The Tibetan is phun yol in both chapters. The Sanskrit given here is according to the Mahāvyutpatti. The Sanskrit in chapter 10 is meruta, and in chapter 15 it is bherudu, apparently in error for merudu. The Mahāvyutpatti has meruda or meluda (rdzi phyod) for chapter 10 and merudu (rdzi phyod) for chapter 15.
641. The Tibetan is ’ol ’ol in chapter 10. The Tibetan is missing in chapter 15. The Sanskrit in chapter 10 is kheluta, and in chapter 15 it is kheludu. The Mahāvyutpatti has kheluda (rdzi phyod khyod) for chapter 10 and kheludu (rdzi phyod khyod or rji phyod phyod) for chapter 15.
642. The Tibetan is ngad ngad in both chapters. The Sanskrit in chapter 10 is māluta, and in chapter 15 it is māludu. The Mahāvyutpatti has mātula or matula (ma gzhal) for chapter 10 and māludu (ma gzhal) for chapter 15.
643. The Tibetan has bgrang brtsi in both chapters. The Sanskrit in chapter 10 is muluta, and in chapter 15 it is samula. The Mahāvyutpatti has samula (dpag ’byams, dpag ’jal, or dpag ’phyam) for chapter 10 and sambala (dpag ’byam or dpag ’byams) for chapter 15.
644. The Tibetan has zab grangs in both chapters. The Sanskrit in chapter 10 is ajava, and in chapter 15 it is ayava in Suzuki and athava in Vaidya. The Mahāvyutpatti has ayava (zab ’grang or zab bgrang) for chapter 10 and ayava or apava (zab ’gra or zab ’grang) for chapter 15.
645. The Tibetan has dga’ rkyang in both chapters (though Stok chapter 10 has dga’ rgyang and the Mahāvyutpatti has dga’ brkyang in both chapters). The Sanskrit is kamala in both chapters and in the Mahāvyutpatti.
646. The Sanskrit magava is according to the Mahāvyutpatti. The Sanskrit in chapter 10 is kamara. The Tibetan in chapter 10 is grangs mtha’. In chapter 15 the Sanskrit is agava. The Tibetan in chapter 15 is gzhung ’dal. The Mahāvyutpatti has magava (brtag yas) for chapters 10 and 15.
647. The Sanskrit in chapter 10 is atara, and in chapter 15 it is ataru. The Tibetan has phyod yal in chapter 10 and khrug phyad in chapter 15. The Mahāvyutpatti has atara (bsgral yas or bskral yas) for chapter 10 and ataru (bsgral yas) for chapter 15.
648. Sanskrit according to the Mahāvyutpatti. The Tibetan is ’ol phyod in both chapters, though Stok Palace has ’ol phyed in chapter 10. The Sanskrit is heluva in both chapters, though in chapter 10 Suzuki has heluta. The Mahāvyutpatti has heluya (’od phyod, ’ol chod, or ’ol phyod) for chapter 10 and heluvu (’ol phyod) for chapter 15.
649. The Tibetan has gdab yas in both chapters. The Sanskrit is missing from chapter 15 and is veluva in chapter 10. The Mahāvyutpatti has veluva (gdab pas) for chapter 10 and no entry for chapter 15.
650. According to the Sanskrit from the Suzuki for chapter 10. Vaidya has jāvaka. The Sanskrit is absent in chapter 15. The Tibetan has gcal yas in both chapters, though Stok Palace has cal yas in chapter 10. The Mahāvyutpatti has kalāpa (cha tshogs) for chapter 10 and kaṣaca or kaṣava (cha tshogs) for chapter 15.
651. The Sanskrit here is from the Mahāvyutpatti. The Sanskrit in chapter 10 is hava. The Sanskrit is absent in chapter 15. The Tibetan has brang yas in both chapters, though Stok Palace has bgrangs yas in chapter 10. The Mahāvyutpatti has havava or havaca (brang yal) for chapter 10 and havava (brang yal or bgrang yas) for chapter 15.
652. The Sanskrit here is from havala in chapter 10 and in the Mahāvyutpatti’s entry for chapter 15. It is absent in chapter 15, and there is no entry in the Mahāvyutpatti for chapter 10. The Tibetan has byim ’phyo in both chapters, though Stok Palace has byim ’phyi in chapter 10. The Mahāvyutpatti has havala (ljab ljib) for chapter 15 and no entry for 10.
653. The Sanskrit here is from the Mahāvyutpatti. The Sanskrit in chapter 10 is bimbara (bimba in Suzuki) and absent in chapter 15. The Tibetan is yam me in both chapters. The Mahāvyutpatti has vivara (bsnyad yas) for both chapters 10 and 15.
654. The Sanskrit here is from the Mahāvyutpatti. Suzuki in chapter 10 has bimbahu, and Vaidya has bimbahura. The Sanskrit in chapter 15 is mirahu. The Tibetan is bsnyal yas in both chapters, though Stok Palace has snyal yas. The Mahāvyutpatti has no entry for chapter 10 and bimba (gzugs yas) for chapter 15.
655. Chapter 10 has ldab ldob, but ldab ldeb in Stok Palace. Chapter 15 has ldab ldeb. Both chapters have caraṇa. The Mahāvyutpatti has navara (rab yangs) for chapter 10 and caraṇa (gdab yas) for chapter 15.
656. The Sanskrit according to chapter 10 and the Mahāvyutpatti. The Tibetan has ’phan chad in both chapters, though Stok Palace has ’ban chad in chapter 10. Sanskrit chapter 10 has carama. The Mahāvyutpatti has camara (rgod yas) for chapter 10 and carama (mtha’ byam) for chapter 15.
657. The Sanskrit here is according to chapter 10. The Sanskrit is absent in chapter 15. The Tibetan has phang phung in both chapters (though Narthang and Lhasa have phan phung for chapter 10). There is no entry in Mahāvyutpatti.
658. The Sanskrit according to chapter 10 and the Mahāvyutpatti. The Sanskrit is absent in chapter 15. The Tibetan has mtha’ rdul in chapter 10 and is apparently absent in chapter 15. The Mahāvyutpatti has no entry for chapter 10 and dhavara (lang ling) for chapter 15.
659. The Sanskrit here is from chapter 15 and Suzuki for chapter 10 (it is missing in Vaidya). The Tibetan is rgyu lding (Degé) and rgyud lding (Narthang and Lhasa) in chapter 10 and possibly khe’u tshang in chapter 15. The Mahāvyutpatti has dhamara (’dzin yas) for chapter 10 and dhamana (’dzin yas) for chapter 15.
660. The Tibetan is yun ’gyangs in chapter 10 and possibly zhung zung in chapter 15. The Sanskrit is pramada in both chapters. The Mahāvyutpatti has pramāda (dga’ ’byam) for both chapters.
661. The Tibetan is mkha’ yal in chapter 10 and mchog yal in chapter 15. The Sanskrit in chapter 10 is vigama. The Sanskrit in chapter 15 is nigama. The Mahāvyutpatti has vigama (dpal bral) for chapter 10 and nigama (dpag bral) for chapter 15.
662. The Sanskrit here is according to the Mahāvyutpatti. The Tibetan is apparently absent in chapter 10 and is mtha’ rtul (Stok Palace: mtha’ rdul) in chapter 15. The Sanskrit in chapter 10 is udvartana, and in chapter 15 it is uparvata. The Mahāvyutpatti has upavarta (mtha’ rtul) for chapter 10 and upavarta (mtha’ rtul or mthal rtul) for chapter 15.
663. Tibetan is apparently absent in chapter 10 and is yun ’gyangs in chapter 15. The Sanskrit is nirdeśa in both chapters, though the Stok Palace has nirdaśa in chapter 10. The Mahāvyutpatti has nirdeśa (nges brtan or nges bstan) for chapter 10 and nirdeśa (nges bstan) for chapter 15.
664. The Tibetan is apparently bun lob in both chapters. The Sanskrit is akṣaya in both chapters. The Mahāvyutpatti has akṣaya or akṣeya (mi zad pa) for chapter 10 and akṣaya (mi zad pa) for chapter 15.
665. The Tibetan is lam lom in both chapters. The Sanskrit is saṃbhūta in both chapters and in the Mahāvyutpatti, which has legs ’byung for the Tibetan in both chapters.
666. The Tibetan is bsnyad yas in both chapters. The Sanskrit is mama in chapter 10. The Sanskrit is mamama in chapter 15. The Mahāvyutpatti has amama (nga med) for both chapters.
667. The Tibetan is lang ling in both chapters. The Sanskrit is vada in chapter 10 and avada in chapter 15. The Mahāvyutpatti has avānta (bsal yas or bsam yas) for chapter 10 and avada (bsal yas or gsal yas) for chapter 15. Chapter 10 in the Kangyur has ljab ljib as the next number, which appears to have no correlation in Sanskrit.
668. The Tibetan is mi brtsal in both chapters. The Sanskrit is utpala in in both chapters and in the Mahāvyutpatti, which has brlabs yas for the Tibetan in both chapters.
669. The Tibetan is ’byams yas in both chapters. The Sanskrit is padma in both chapters and in the Mahāvyutpatti, which has mchog yas for the Tibetan in both chapters.
670. The Tibetan is nga ’grang in both chapters. The Sanskrit is saṃkhyā in both chapters. The Mahāvyutpatti has saṃkhyā (grangs ’byam) for chapter 10 and saṃkhya (grangs ’byam) for chapter 15.
671. The Tibetan is bkra chal in both chapters. The Sanskrit is gati in both chapters. The Mahāvyutpatti has gati (rtogs ’gro) for both chapters. In chapter 10 this number follows the next in both Sanskrit and Tibetan.
672. The Tibetan is smos yal in both chapters. The Sanskrit is upāgama in chapter 10 and upagama (Suzuki) and upaga (Vaidya) in chapter 15. The Mahāvyutpatti has upagama (rmos yal) for chapter 10 and apparently no entry for chapter 15.
673. According to chapter 15. The Sanskrit is not present in chapter 10. At this point in chapter 10 in the Tibetan there are the following four numbers: lo rgyas, ’bum rdib, la lo, and phyam phyam. In chapter 15 in the Tibetan there are these four numbers: lo rgyas, ’bum rdib, gam gum, and la lo. It appears their Sanskrit equivalents have been lost. The Mahāvyutpatti appears to have no equivalent entry for any of these in chapter 10, but for chapter 15 has upamya and urumaparivartta, with the Tibetan equivalent for both being dpe yas, even though they appear to be two different numbers. One would expect there to have been an uruma followed by urumaparivartta in the Tibetan, which would have concluded in la bsgres, as in the following sets of numbers.
674. The Tibetan is bgrang ’phyos. In the Mahāvyutpatti, for chapter 10 (7802) and 15 (7932) it is bgrang du med pa.
675. The Tibetan is bgrang ’phyos la bsgres. In the Mahāvyutpatti, for chapter 10 (7803) the translation is bgrang du med pa la bsgres pa. For chapter 15 (7933) it is bgrang du med pa la ’gres pa and bgrang du med pa las bsgres pa.
676. The Tibetan is dpag yas. In the Mahāvyutpatti, for chapter 10 (7804) it is dpag yas and for chapter 15 (7936) the translation is both dpag yas and dgag tu med pa.
677. The Tibetan is dpag yas la bsgres. In the Mahāvyutpatti for chapter 10 (7805) the translation is dpag yas la bsgres pa, and for chapter 15 (7937) it is both dpag tu med pa las bsgres pa and dpag yas la bsgres pa.
678. The Tibetan is yal phyod (Degé has the error phyong). In the Mahāvyutpatti for chapter 10 (7806) it is mu med and for chapter 15 (7938) the translation is mu med pa.
679. The Tibetan is yal phyod la bsgres. In the Mahāvyutpatti, for both chapters (7807 and 7939) the translation is mu med pa la bsgres pa.
680. The Tibetan is mu yal. In the Mahāvyutpatti, for both chapters (7808 and 7940) the translation is thug med.
681. The Tibetan is mu yal la bsgres. In the Mahāvyutpatti, for both chapters (7809 and 7941) the translation is thug med la bsgres pa.
682. The Tibetan is bgrang yol. In chapter 10 the Sanskrit is agaṇeya; in chapter 15 it is agaṇanīya. In the Mahāvyutpatti, for both chapters (7810 and 7942) the Sanskrit is agaṇeya. The Tibetan translation in chapter 10 is brtsi yas and in chapter 15 it is brtsis yas.
683. The Tibetan is bgrang yol la bsgres. In chapter 10 the Sanskrit is agaṇeyaparivarta; in chapter 15 it is agaṇanīyaparivarta. In the Mahāvyutpatti, for both chapters (7811 and 7943) the Sanskrit is agaṇeyaparivarta. The Tibetan in chapter 10 (7811) is brtsi yas la bsgres pa, brtsis yas las bsgres pa, and brtsis yas la bsgres pa. The Tibetan in chapter 15 is brtsis yas las bsgres pa and brtsis yas la bsgres pa.
684. The Tibetan is myi mjal. In chapters 10 and 15 the Sanskrit is atulya. In the Mahāvyutpatti, for both chapters (7812 and 7944) the Sanskrit is also atulya and the Tibetan for both is gzhal du med pa.
685. The Tibetan is myi mjal la bsgres. In the Mahāvyutpatti, for both chapters (7813 and 7945) the Sanskrit is atulyaparivarta and the Tibetan in chapter 10 (7813) is gzhal du med pa la bsgres pa and gzhal du med pa las bsgres pa. The Tibetan in chapter 15 (7945) is also gzhal du med pa la bsgres pa and gzhal du med pa las bsgres pa.
686. The Tibetan is bsam phyod. In chapters 10 and 15 the Sanskrit is acintya. In the Mahāvyutpatti, for both chapters (7814 and 7946) the Sanskrit is also acintya and the Tibetan for both is bsam gyis mi khyab pa.
687. The Tibetan is bsam phyod la bsgres. In the Mahāvyutpatti, for both chapters (7815 and 7947) the Sanskrit is acintyaparivarta and the Tibetan in both chapters is bsam gyis mi khyab pa la bsgres pa and bsam gyis mi khyab pa las bsgres pa.
688. The Tibetan in both chapters is mtha’ ’byam. The Sanskrit is absent from chapter 15. The Sanskrit and Tibetan are absent from the Mahāvyutpatti for both chapters.
689. The Tibetan is mtha’ ’byam la bsgres. The Tibetan and the Sanskrit are absent from chapter 15 and in the Mahāvyutpatti for both chapters.
690. The Tibetan is dpag thag. In both chapters the Sanskrit is amāpya. In the Mahāvyutpatti, for chapter 10 (7816) the Sanskrit is ameya and the Tibetan is bgrang yol. In chapter 15 (7948) the Sanskrit is amāpya and the Tibetan is gzhal gyis mi lang ba.
691. dpag thag la bsgres. In both chapters the Sanskrit is amāpyaparivarta. In the Mahāvyutpatti, for chapter 10 (7817) the Sanskrit is ameyaparivarta and the Tibetan is bgrang yol la bsgres pa and bgrang yol las bsgres pa. In chapter 15 (7949) the Sanskrit is amāpyaparivarta and the Tibetan is gzhal gyis mi lang ba la bsgres pa and gzhal gyis mi lang ba las bsgres pa.
692. brjod du med pa. In both chapters the Sanskrit is anabhilāpya. The Mahāvyutpatti for both chapters (7818 and 7950) is identical.
693. brjod du med pa la bsgres. In both chapters the Sanskrit is anabhilāpyaparivarta. In the Mahāvyutpatti, in the entries for both chapters (7819 and 7951) the Sanskrit is anabhilāpyaparivarta and the Tibetan is brjod du med pa la bsgres pa and brjod du med pa las bsgres pa.
694. brjod du med pa’i yang brjod du med pa. In both chapters the Sanskrit is anabhilapyānabhilāpya and anabhilāpyānabhilāpya. The Mahāvyutpatti is identical but appears to only refer to chapter 15 (7952).
695. brjod du med pa’i yang brjod du med pa la bsgres. The Mahāvyutpatti is identical but appears to only refer to chapter 15 (7953).
696. According to the Sanskrit and the Chinese. The Tibetan omits the second half of the sentence beginning with “and so on.”
697. Neither the Sanskrit, the Chinese, nor the Tibetan has the expected description of the aspiration to hold the Dharma wheels of all buddhas, which is what came next in the earlier list.
698. According to the Sanskrit kāmadhātu. The Tibetan has nam mkha’i dbyings (“realm of space”). The Chinese has “world realms.”
699. According to the Sanskrit aśoka and the Chinese. The Tibetan has “without kleśas,” perhaps from a corrupted manuscript.
700. The Vaidya Sanskrit here has Samudravetalā. Cleary uses this name. The Tibetan rnam par rlob pa is the same as earlier, suggesting that it is not another place with a new name. The Chinese translates as 海潮處 (hai chao chu, “a place by the ocean”), probably from Samudra-vetāḍin.
701. According to the Sanskrit and the Chinese. Omitted in the Tibetan.
702. According to the Sanskrit mitra and the Yongle and Narthang Kangyurs bshes gnyen. Other Kangyurs have dge ba’i bshes gnyen (kalyāṇamitra). The Chinese has 同行善知識 (tong xing shan zhi shi), which is a combination of mitra and kalyāṇamitra.
703. According to the Tibetan. The Sanskrit kalyāṇatā and the Chinese 善 (shan) mean “goodness.”
704. According to the Sanskrit aśaya and the Chinese 意 (yi). Omitted in the Tibetan.
705. The Tibetan appears to have translated this as an adjective (“very powerful”) for the vajra rather than the vajra’s owner. Nārāyaṇa here is ostensibly used as an alternative name for Indra. The Chinese omits “unbreakable” and “vajra” and translates the phrase as 寶莊嚴 (bao zhuang yan), a compound of the adjectives “precious” and “majestic” or of the nouns “jewel” and “ornament.”
706. From the Sanskrit suvibhakta. The Chinese has 處處行列 (chu chu hang lie, “rows [of sandalwood trees] everywhere”).
707. According to the Sanskrit. These two sentences are joined into one in the Tibetan as a result of an omission: “From all four directions there is the adornment of the beautifully grown bignonia trees.” The Chinese is similar to the Tibetan but without the description “beautifully grown.”
708. According to the Sanskrit kumuda. Omitted in the Tibetan.
709. According to the Sanskrit setu, the context, and the Chinese 橋 (qiao). The Tibetan translates according to another meaning of setu as stegs bu (“platform”).
710. According to the Tibetan. “Brahmin” is not present in the Sanskrit and the Chinese. The Chinese omits the number and has “disciples.”
711. From the Sanskrit. The Tibetan translates kūṭa (“summit”) as brtsegs pa (“heap”).
712. According to the Sanskrit mārga. The Tibetan has snying po (“essence”), which appears to be a translation from a text that had garbha in error for mārga. The Chinese translation appears to be based on garbha as well.
713. In the Sanskrit and the Chinese this paragraph follows the next paragraph.
714. According to the Sanskrit. Omitted in the Tibetan. The Chinese has 億年 (yi nian), which can mean a hundred thousand years or sometimes a far higher number of years according to context.
715. From the Sanskrit sarvakālacakravaśavartināṃ. The Tibetan omits “power” and has “in time.” The Chinese is similar to the Sanskrit but omits “wheel.”
716. From the Sanskrit lakṣaṇajñānābhinihāra. The Tibetan interprets the compound as “signs and knowledge.” The Chinese has 諸佛無量智慧 (zhu fo wu liang zhi hui, “immeasurable wisdom of the buddhas”).
717. According to the Sanskrit lakṣaṇa. The Tibetan and the Chinese have skad cig gcig (“one instant”), apparently translating from a manuscript that had kṣana instead of lakṣana.
718. According to the Sanskrit śarīra. The Tibetan translates as rang bzhin (“nature”).
719. According to the Sanskrit tryadhva. The Tibetan and the Chinese omit “the three times.”
720. According to the Sanskrit prasarita, the Chinese, and the Degé, Lhasa, and Narthang ’dal ba. Yongle, Lithang, Kangxi, and Choné have the error ’dul ba.
721. According to the Tibetan. The present Sanskrit has sattvaśraddha (“beings-faith”). The Tibetan has mnyam pa thams cad (“all equality”), apparently a scribal error, while Yongle, Lithang, Kangxi, Narthang, Choné, and Stok Palace have mnyan pa thams cad (“all that is heard”), perhaps translating from a Sanskrit manuscript that had sarvaśrava or sarvaśruta. The Chinese has 凡所聞法皆能忍受, 清淨信解 (fan suo wen fa jie neng ren shou, qing jing xin jie, “He could retain all the Dharmas he had heard and understand with pure faith”), which appears to indicate a text that included both śraddha (retained in the Sanskrit manuscript) and śruta or śvara.