722. According to the Tibetan and the Chinese. The Sanskrit has “the light of definitive wisdom.”
723. According to the Tibetan and the Chinese. The Sanskrit has sarvatra, “all-pervading higher cognition.”
724. According to the Tibetan and the Chinese. The Sanskrit also has vidyut, “the lightning of the knowledge of the ten strengths.”
725. According to the Sanskrit pariśodhana, the Chinese, and the Yongle, Lithang, Kangxi, and Choné sbyangs. Degé has the error spyad. Stok Palace has sbyar.
726. According to the Sanskrit mahā and the Chinese. The Tibetan omits “great.”
727. From the Sanskrit “unceasing,” which could be taken as an adjective of “knowledge.” “Without limit or center” could be describing the network of world realms.
728. From the Sanskrit saṃjñāgata and in accord with the Chinese (“perceptions of limitless beings”). The Tibetan translates as mying (archaic spelling for “name”).
729. From the Sanskrit kṣuradhārā. The Tibetan Kangyurs have spu gri’i sos gshib pas ’khod pa (“arranged with rows of razor blades”). Yongle, Lithang, Kangxi, and Narthang have spu gri’i sos gshibs pas ’khor ba (“encircled by rows of razor blades”). The Choné differs slightly from these, reading spu gri’i sos bshibs pas ’khor ba. The Chinese has 刀山 (dao shan), a compound of “blade/sword” and “mountain,” without the term “path” or “rows.” In his commentary, 澄觀 (Cheng Guan) explains that 刀山 is a metaphor for 無分別智 (wu fen bien zhi; Skt. nirvikalpa-jñāna, niṣkalpanā-jñāna, avikalpa-jñāna, “nonconceptual wisdom”). See Cheng Guan 澄觀. Da fangguang fohuayan jingshu 大方廣佛華嚴經疏. Taishō 1735, 57: 932a3–4. The Chinese has an additional phrase 登彼山上投身入火 (deng bi shan shang tou shen ru huo), “he climbed up that mountain and threw his body into the fires,” which, according to Cheng Guan, means that he had cut off all obscurations and attained realization. See Cheng Guan 澄觀. Da fangguang fohuayan jingshu 大方廣佛華嚴經疏. Taishō 1735, 57: 932a8–12.
730. According to the Sanskrit and the Chinese. The Tibetan appears to have lost “It is rare,” so that “becoming human” becomes conjoined with “pure good fortune.”
731. From the Sanskrit khaṇḍaka. The Tibetan translates as myi gcags/chags.
732. According to the Sanskrit kakṣa, which can also mean “a forest of dead trees” or “dry wood.” The Tibetan translates as lcag lcig (“dirt,” “impurity”). The Chinese translates as 薪 (xin, “firewood”).
734. Tibetan has mi shes (“ignorance”). The Sanskrit has akṣana-jñāna (“inopportune or inappropriate knowledge”). The Chinese translates as 一切惑稠林 (yi qie huo chou lin, “the dense forest of all confusions”).
735. Tibetan interprets the Sanskrit compound as meaning “chasm and terror.” The Chinese omits “chasm.”
736. The Sanskrit pañcatapas, in accord with the Chinese 五熱 (wu re), could also mean “five fires” or “five asceticisms.” In this traditional Indian ascetic practice the heat being endured is from four encircling fires and the sun, which is the fifth “fire.” The Tibetan translates as “five ascetic practices” (dka’ thub lnga).
737. According to the Tibetan and the Chinese. The Sanskrit adds asama (“unequaled asceticism”).
738. According to the Sanskrit anubhava, the Chinese 力 (li), and Narthang, Lhasa, and Stok Palace byin. Degé has sbyin (“generosity”).
739. According to the Tibetan shin tu dag. The Sanskrit has kalyāṇa (“good”). The Chinese has 純善 (chun shan, “pure and good”).
740. According to the Sanskrit, the Chinese, Yongle, Lithang, Kangxi, and Choné. Degé has a genitive that assigns the number “ten thousand” to the entourage.
741. According to the Tibetan, apparently translating from a text that had śarīra. The Sanskrit has āśaya (“thoughts,” “disposition of mind,” “aspiration”). The Chinese is similar to the Tibetan.
742. From the Sanskrit prasādayanti. The Tibetan translates as mos par byed (“to cause to have aspiration”). The Chinese has 無垢濁 (wu gou zhuo, “free of stains”).
743. According to the Tibetan. “Brahmin” is not present in the Sanskrit (which has udāra, meaning “illustrious,” “noble,” and so on) or the Chinese.
744. According to the Sanskrit bodhi and the Chinese. The Tibetan omits “for enlightenment.”
745. According to the Sanskrit tīkṣṇa and the Chinese. The Tibetan translates as gsal ba (“clear”).
746. According to the Sanskrit vṛkṣa and the Chinese. The Tibetan omits “trees.”
747. According to the Sanskrit vāyusamīritebhyo and the Chinese. This is omitted at this point in the Tibetan but is present when the list is repeated.
748. According to the Sanskrit yāvat and the Chinese 乃至 (nai zhi). Omitted in the Tibetan.
749. According to the Tibetan chu klung. Not present in the Sanskrit and the Chinese.
750. According to the Tibetan and the Chinese. The online Vaidya omits dharma.
751. From the Sanskrit varṇa. The Tibetan translates as kha mdog (“color”). Omitted in the Chinese.
752. According to the Tibetan.
753. This line is according to the Tibetan. The Chinese has 一切無疑懼, 安住心不動 (yi qie wu yi ju, an zhu xin bu dong, “whoever has no doubts has a calm, unwavering mind”).
754. According to the Tibetan ru mtshon. The Sanskrit ketu can have a number of other meanings, so that the sentence could refer to an irreversible comet, shooting star, brightness, torch, leader, banner, and so on. The Chinese translates as 必不退轉 (bi bu tui zhuan, “who will definitely not regress”).
755. According to the Tibetan and the Chinese. Vaidya has gocaraniryāta (“setting forth into the inconceivable range of the kalyāṇamitras”).
756. From the Tibetan as rgya che (“vast”) in accord with the Chinese 廣大 (guang da). The Sanskrit udāra can mean “great,” “excellent,” etc.
757. According to the Tibetan.
758. According to the Sanskrit karma. The Tibetan appears to have translated from a manuscript that had dharma. The Chinese translation is based on kalpa, 一切劫無失壞際 (yi qie jie wu shi huai ji), literally “all kalpas are without destruction or dissolution,” which can mean “harmony in the apogee of kalpas.”
759. According to the Tibetan and the Chinese. Vaidya appears to have an omission so that the two sentences become one: “dwelling in the nonconceptuality that is the apogee of the tathāgatas.”
760. According to the Chinese. The Sanskrit vākpatha means “the range of speech,” translated literally into Tibetan as tshig gi lam (“path of words”). The Chinese has 響 (xiang), “echo.” Cleary and Carré translate it as “echo.”
761. According to the Sanskrit and the Chinese. The Tibetan appears to have “was encircled by countless fences of jewels.”
762. According to the Sanskrit abhinīlaneta. The Tibetan translates as mig dkar nag ’byes pa (“distinct white and black eyes”). Note that Sanskrit regularly uses the word that literally means “blue” for “black.” The Chinese reads 紺紫色 (gan zi se, “violet”).
763. From the Sanskrit parivata (which also means “turning,” “revolving,” and “chapter”). The Tibetan translates as rgyud (“continuum”). The Chinese translation uses the common term for Dharma 法 (fa).
764. From the Sanskrit ākārayantyā. The Tibetan translates as dran par bya ba (“remember”). Cleary translates as “making it familiar.” The Chinese has 憶持 (yi chi, “remember”), and some terms in this phrase are omitted.
765. According to the Tibetan.
766. According to the Sanskrit virocana. The Tibetan has mi ’gal (“not contradicting”). Cleary has “harmony,” which appears to agree with the Tibetan. The Chinese has 不失壞 (bu shi huai), literally “no destruction or dissolution,” although it can mean “harmony.”
767. According to the Sanskrit karmaviṣaya and the Chinese. Omitted in the Tibetan.
768. According to the Tibetan and the Chinese. Not present in the Vaidya online transcription.
769. According to the Sanskrit and the Chinese. “The Dharma of” is omitted in the Tibetan.
770. According to the Chinese and the Tibetan. The Tibetan has phrin las (“actions”), which appears to have been translated from a manuscript that had karma. The present Sanskrit has kāya (“bodies”).
771. According to the Sanskrit pada. The Tibetan and the Chinese omit “words.”
772. According to the Tibetan. Not present in the Sanskrit or the Chinese, which have simply “who are not overpowered by the world.”
773. According to the Sanskrit sarva. “All” is not present in the Tibetan or the Chinese.
774. According to the Sanskrit sarva. The Tibetan appears to have translated from a manuscript that had satva instead of sarva, resulting in “the profound subtle wisdom of beings.” The Chinese is the same as the Tibetan.
775. Here and in the rest of the paragraph, “ground” is according to the Sanskrit tala and the Chinese. The Tibetan translates as dbyings (“realm”). The Chinese interprets as 眾生所作行 (zhong sheng suo zuo xing, “conduct of beings”).
776. According to the Sanskrit satya, the Chinese, and the Narthang and Lhasa bden. Degé has dben (“isolation”). The Chinese appears to have combined this and the preceding phrase into one: 眾生如光影 (zhong sheng ru guang ying, “beings are like light and shadow”).
777. From the BHS vyavahāra and in accord with the Chinese. The Tibetan translates as rnam par dpyod pa (“analysis”).
778. According to the Sanskrit unnata and tuṅga. The Tibetan translates more vaguely as dbyibs legs (“good shape”) and ran pa (“appropriate”). Absent from the Chinese.
779. Meaning that his height was equal to the length of his outstretched arms.
780. According to the Sanskrit jñāna. Omitted in the Tibetan. The Chinese has 平等 (ping deng, “equanimity”).
781. According to the Sanskrit vipula. Omitted in the Tibetan and the Chinese.
782. According to the Sanskrit nibhṛtaṃ suvyavasthitaṃ and the Chinese. The Tibetan translates as pad ral med, the meaning of which is obscure, and shin tu mdzes pa (“beautifully”). The Chinese has 審諦 (shen di, “investigate carefully,” “observe carefully”).
783. According to the Sanskrit āvartayanti and the Chinese. The Tibetan translates as bsgrub par byed (“accomplished”).
784. According to the Tibetan. The Sanskrit āsantīrātri and the Chinese have “spring nights.”
785. According to the Sanskrit paricumbya. The Tibetan translates as bzhin sbyar (“pressed the face against”). Not present in the Chinese.
786. According to the Sanskrit parilikhya and Yongle, Lithang, Kangxi, Narthang, Choné, and Lhasa phyis. Degé has the error phyin (“gone”). Not present in the Chinese.
787. According to the Sanskrit vāluka. The Tibetan omits “grains of sand.”
788. According to the Sanskrit and the Chinese. The Tibetan breaks this into two sentences. The Chinese breaks it into two short phrases in reverse order.
789. According to the Sanskrit buddhakṣetra and the Chinese. The Tibetan has just “buddhas” and omits “realms.”
790. From the Sanskrit. The Tibetan interprets the compound as meaning “prayers and mental retention.”
791. According to the Sanskrit. The Tibetan interprets the compound to mean “in order to realize and comprehend countless ways of the Dharma.” The Chinese interprets it as “receiving Dharma teachings of countless tathāgatas and accomplishing countless ways of the Dharma” as the result of “retention of holding the Dharma wheels.”
792. According to the Tibetan myig ’phrul, which appears to be translating indrajala. The online Vaidya transcription has indrabala. The Chinese has 因陀螺網 (yin tuo luo wang, “the net of Indra”), a literal translation of the Sanskrit indrajala.
793. According to the Sanskrit and the Chinese. The Tibetan omits “three.”
794. According to the Tibetan. “In a single time” is not present in the Sanskrit or the Chinese.
795. According to the Sanskrit. The Tibetan omits “of wisdom.” The Chinese has 隨順燈 (sui shun deng), a compound that consists of 隨順 (sui shun, “fit,” “compliant,” “appropriate”), which corresponds to the Sanskrit anuloma, and 燈 (deng, “lamp”).
796. According to the Sanskrit amṛdya, the Chinese 無能壞 (wu neng huai), and Narthang, Lhasa, and Stok Palace thub pa med. Degé has thug pa med (“untouchable”).
797. From the Sanskrit āsraya. The Tibetan translates as gzhi (“basis,” “foundation”). Cleary has “body.” An equivalent is not present in the Chinese.
798. According to the Narthang, Lhasa, and Stok Palace kyis. Degé has kyi.
799. From the Narthang and Stok Palace zlos. Degé has slos. The Sanskrit anumantrayan could mean “authorize.” Cleary has “apply.” The Chinese has “recalled and recited.”
800. According to the Sanskrit anuprayacchan. The Tibetan translates as bsdud pa (“collected,” “compiled”). Not present in the Chinese.
801. According to the Tibetan shod thabs she pa. The Sanskrit nikṣepa could mean “to set down in writing,” as in the Lalitavistarasūtra’s list of skills, which has nikṣepaliphi.
802. According to the Sanskrit paṭṭana and the Chinese 邑 (yi). Omitted in the Tibetan.
803. “Ten million” is according to the Sanskrit koṭi, the Tibetan bye ba, and the Chinese 俱胝 (ju zhi).
804. The Tibetan reads khod khod or a hundred trillion. The usual value for ayuta is a thousand million, i.e., a billion, and the Mahāvyutpatti dictionary translates ayuta as ther ’bum, which has that value. However, in this context the number has a much greater value than a hundred trillion. This number is not present in the list in chapter 10 in either the Tibetan or the Sanskrit. The Chinese reads 阿由他 (a yu ta), which is simply a transliteration of the Sanskrit ayuta.
805. The Tibetan here is tha dgu or ten octillion (1 followed by 28 zeros). The usual value for niyuta is a hundred billion. The Chinese reads 那由他 (na yu ta), which again is just a transliteration of the Sanskrit, and is one ayuta times one ayuta.
806. The Tibetan is khrig khrig. Chapter 10 has khrag khrig. The Mahāvyutpatti dictionary translates niyuta as khrag khrig. The usual value for a bimbara is a hundred niyuta, or sometimes the values of bimbara and kiṃkara are reversed as in chapter 10 of this sūtra. Here the value is a hundred septendecillion (1 followed by 56 zeros). The Chinese repeats the term 那由他 (na yu ta).
807. The Tibetan is thams thams. The Sanskrit for chapter 10 has kaṅkara in Vaidya and kaṅkala in Suzuki. The Mahāvyutpatti dictionary has both kaṃkara and kaṃkāra, and both are translated as gtams. The usual value for kiṃkara is a hundred bimbara, or sometimes the values of bimbara and kiṃkara are reversed as in chapter 10 of this sūtra. Here the value of the number is ten sextrigintillion (1 followed by 112 zeros). The Chinese is 矜羯羅 (jin jie luo), one bimbara times one bimbara.
808. The Tibetan is myad myid. Not present in chapter 10 in either the Sanskrit or the Tibetan. Suzuki has magara in chapter 15. The Mahāvyutpatti dictionary has both agāra and āgāra, and both are translated as yid yal. The value of the number here would be 1 followed by 224 zeros (a hundred treseptuagintillion). From this point on, the Chinese uses twenty-four more numeric terms, three of which are transliterations from Sanskrit while the rest are abstract descriptions such as “innumerables times innumerables,” “immeasurables times immeasurables,” and so on.
809. The Tibetan is gang ya (Kangxi has gang yang). The Mahāvyutpatti dictionary translated pravara as both mchog yal and mchog yas. Its value here would be 1 followed by 448 zeros (ten cenoctoquadragintillion).
810. The Tibetan is ban bun. In chapter 10 the Sanskrit is parama. The Mahāvyutpatti dictionary has mavara, mapara, and savara, all translated as ban bun. Its value here would be 1 followed by 896 zeros (a hundred duocenseptennonagintillion).
811. The Tibetan is phyar phyur. The Sanskrit is missing in chapter 15 in the available editions. The Mahāvyutpatti dictionary has avara as phyur phyur and does not appear to record how it was translated in chapter 15, and therefore it appears that avara was missing in the ninth-century Sanskrit manuscript. Its value would be 1 followed by 1,792 zeros (ten quingensexnonagintillion).
812. The Tibetan is lcag lcig. Neither the Sanskrit nor the Tibetan are present in chapter 10. The Mahāvyutpatti dictionary has tavara translated as phyad phyod. Its value would be 1 followed by 3,584 zeros (one hundred milliacentrenonagintillion).
813. The Tibetan is byang bying The Sanskrit in chapter 10 is āsīna. The Mahāvyutpatti dictionary has sīma for both chapters, recording translations as ’tshams yas, mtshams yas, mtshams yangs, and ’chams yam. Its value would be 1 followed by 7,168 zeros (ten duomilliatrecenoctooctogintillion).
814. The Tibetan is chem chem. Chapter 10 has the Sanskrit anaupama and the Tibetan nyer ’jal. The Mahāvyutpatti dictionary appears to record the Sanskrit hūma, duma, and hama for chapter 10 and poma for chapter 15, with zam zim as the Tibetan for both. Its value would be 1 followed by 14,336 zeros.
815. The Tibetan is phyal phyol. The Mahāvyutpatti dictionary is in agreement. Its value would be 1 followed by 28,672 zeros.
816. The Tibetan is khyud khyud (Stok: khyung khyung). In chapter 10 the Sanskrit is vipāsa and the Tibetan yal yol. The Mahāvyutpatti dictionary has avaga and ārāva with the Tibetan as rigs dom or rigs sdom. Its value would be 1 followed by 57,344 zeros.
817. The Tibetan is zar zer. Chapter 10 translates as ljad ljod. The Mahāvyutpatti dictionary has mīgava, mīvaga, and mṛgava, with the Tibetan as zar zer. Its value would be 1 followed by 114,688 zeros.
818. From chapter 10, with the Tibetan as phyod zim. The Tibetan and the Sanskrit are missing in chapter 15. The Mahāvyutpatti dictionary does not appear to list this number. Its value would be 1 followed by 229,376 zeros.
819. The Tibetan is khrib khrib. Chapter 10 has the Sanskrit viraga and the Tibetan phyad phyod. The Mahāvyutpatti dictionary has vināka and viraga with the Tibetan as khrib khrib and khrab khrib. Chapter 15 has the Sanskrit virāga. Its value would be 1 followed by 458,752 zeros.
820. From chapter 10 with the Tibetan as dam ldem (Stok Palace: ltam ltem). Not present in chapter 15 or the Mahāvyutpatti. Its value would be 1 followed by 917,504 zeros.
821. According to the Mahāvyutpatti. The Tibetan is ya gangs. Both chapters in the present Sanskrit have vivaga. The Mahāvyutpatti dictionary has vigava and Tibetan bsgyur yas for both chapters. Its value would be 1 followed by 1,835,008 zeros.
822. The Tibetan is cho ma. The Mahāvyutpatti dictionary has saṃkrama and saṃgrama, with sbar yas as Tibetan for both. Its value would be 1 followed by 3,670,016 zeros.
823. The Tibetan is khram khrim. The Mahāvyutpatti dictionary has visara, but the Tibetan is given as ’phro yas. Suzuki chapter 15 has viśrata. Its value would be 1 followed by 7,340,032 zeros.
824. The Tibetan is nab nub. The Sanskrit is missing in chapter 10. The Mahāvyutpatti dictionary has vijambha and vibhaja with the Tibetan as nab nub. Its value would be 1 followed by 14,680,064 zeros.
825. The Tibetan is sang sang. The Tibetan is missing in chapter 10. The Sanskrit in chapter 10 is vijaṅga. The Mahāvyutpatti dictionary has vijāgha, vijagha, and vijaga with the Tibetan as thab thib. Its value would be 1 followed by 29,360,128 zeros.
826. According to Mahāvyutpatti. The Tibetan is brgyud yas. The Sanskrit in chapter 10 is visrota. Chapter 15 is viśodha. The Mahāvyutpatti dictionary has visota and visoda. Its value would be 1 followed by 58,720,256 zeros.
827. The Tibetan is btang yas. The Mahāvyutpatti dictionary has the Tibetan as khyad gyin or khyad phyin. Its value would be 1 followed by 117,440,512 zeros.
828. According to chapter 15 and the Mahāvyutpatti. The Tibetan is bkra yar. The Sanskrit in chapter 10 is vibhakti and in chapter 15 is vibhakta. The Mahāvyutpatti dictionary has vibhakti for chapter 10 and vibhakta for chapter 15. Its value would be 1 followed by 234,881,024 zeros.
829. According to chapter 15 and the Mahāvyutpatti. The Tibetan is gsal yas (Stok Palace: bsta yas). The Sanskrit in chapter 10 is vigdhanta, and in chapter 15 the Sanskrit is vikhata and the Tibetan is gsa’ yas. The Mahāvyutpatti dictionary has vikhyāta for chapter 10 and vikhata for chapter 15, and the Tibetan is grags yas and brags yas. Its value would be 1 followed by 469,762,048 zeros.
830. According to the Mahāvyutpatti and the Vaidya Sanskrit of chapter 10. The Sanskrit in chapter 10 in Suzuki is tula and in chapter 15 is ulana. The Tibetan in chapter 10 is gzhal brtag. The Vaidya Sanskrit in chapter 10 is tulana and in chapter 15 is ḍalana, mistaking the Devanāgarī u for the similar da. The Tibetan is missing in chapter 15. The Mahāvyutpatti dictionary has tulana for both chapters, and the Tibetan is gzhal bgrang or zhal bgrang. Its value would be 1 followed by 939,524,096 zeros.
831. The Tibetan is mtshungs med. Not present in Mahāvyutpatti. Its value would be 1 followed by 1,879,048,192 zeros.
832. The Tibetan is lam lum. The Mahāvyutpatti dictionary has dharaṇa for chapter 10 and varaṇa for chapter 15, and for the Tibetan has gzhal dpag. Its value would be 1 followed by 3,758,096,384 zeros.
833. The Tibetan is yal yol. In chapter 10 the Tibetan is rab rib. The Mahāvyutpatti dictionary has vipatha for chapter 10 and vivara for chapter 15, and for both chapters the Tibetan is yal yol. Its value would be 1 followed by 7,516,192,768 zeros.
834. The Tibetan in chapter 15 is khral khrul. In chapter 10 the Sanskrit is vana in Vaidya and vivana in Suzuki, and the Tibetan is thab thib. The Mahāvyutpatti dictionary has no entry for chapter 10 and avana for chapter 15. The Tibetan it records is gsab bas and gsal yas. Its value would be 1 followed by 15,032,385,536 zeros.
835. The Tibetan is ’grigs yol in Degé; ’grag yol in Yongle; ’grags in Lithang and Choné; ’grag yul in Kangxi; and ’grib yol in Narthang and Stok Palace. Chapter 15 has thud thud (Stok: thung thung). The Sanskrit is thavana in chapter 15. In Vaidya chapter 10, the Sanskrit is missing, and in Suzuki it is tūrṇa. The Mahāvyutpatti dictionary has no entry for chapter 10 and thavana for chapter 15, with the Tibetan as rgod yas and dgod yas. Its value would be 1 followed by 30,064,771,072 zeros.
836. According to the Mahāvyutpatti and chapter 15. The Sanskrit for chapter 10 has vivarṇa and the Tibetan is then phyo (Yongle, Kangxi, and Stok Palace have then ’phyo). In chapter 15 the Sanskrit is viparya and the Tibetan is khral khrul. The Mahāvyutpatti dictionary has viparya for chapter 10 and vivarya for chapter 15. The Tibetan it records for both chapters is ’khrul yas or khrul yas. Its value would be 1 followed by 60,129,542,144 zeros.
837. According to the Mahāvyutpatti. The Tibetan is bsam phyod (Yongle: bsam phyad; Stok: bsam phyong). In chapter 10 the Sanskrit is sāmya in Vaidya and sāmpa in Suzuki. Chapter 15 has samaya. The Mahāvyutpatti dictionary has samarya for both chapters with the Tibetan as ’phags yas or thal yas. Its value would be 1 followed by 120,259,084,288 zeros.
838. According to the Mahāvyutpatti dictionary and chapter 15. The Tibetan is ’dra mnyam. The Tibetan appears to be missing in chapter 15, and the Sanskrit there is viturṇa. In chapter 10 the Sanskrit is varaṇa (Suzuki has ṇavaraṇa). The Mahāvyutpatti dictionary has viturṇa for both chapters and rnam dpyod or rnam phyod for chapter 10 and rnam phyod or rnam phyog for chapter 15. Its value would be 1 followed by 240,518,168,576 zeros.
839. According to the Suzuki edition and chapter 15. The Tibetan is brang breng. In the online Vaidya edition, the Sanskrit hetura was omitted in the list of numbers in chapter 10. In chapter 15 the Tibetan is brang bring. The Mahāvyutpatti dictionary has hevara for chapter 10 and gevara for chapter 15, and the Tibetan is rgyad yas or rgyas yas for chapter 10 and rgyas yas for chapter 15. Its value would be 1 followed by 481,036,337,152 zeros.
840. The Tibetan in chapter 10 is bgrong yas. In chapter 15 it is bgrod yas. The Mahāvyutpatti dictionary has bgod yas or brgod yas for chapter 10 and bgrod yas for chapter 15. Its value would be 1 followed by 962,072,674,304 zeros.
841. The Tibetan in chapter 10 is rgyas ’dal (Stok Palace: rgyal ’dal). In chapter 10 of Vaidya the Sanskrit is visāra, and in Suzuki it is viśāra. It is not present in the Tibetan or the Sanskrit in chapter 15. The Mahāvyutpatti does not have the number of either chapter. Its value would be 1 followed by 1,924,145,348,608 zeros.
842. The Tibetan is bsngo yas. The Mahāvyutpatti has bsdo yas or bsko yas for chapter 10 and bsgo yas or bsko yas for chapter 15. Its value would be 1 followed by 3,848,290,697,216 zeros.
843. The Tibetan is zang yag. The Mahāvyutpatti has atyudgata. Its value would be 1 followed by 7,696,581,394,432 zeros.
844. According to the Mahāvyutpatti and chapter 15. The Tibetan is ’phro bkye. Chapter 10 has visṛṣṭa. The Mahāvyutpatti has viśiṣṭa, with brtan yas or bstan yas as the Tibetan. Its value would be 1 followed by 15,393,162,788,864 zeros.
845. This is the Sanskrit according to the Mahāvyutpatti for chapter 15. For chapter 10 it has nevala. The present Sanskrit for chapter 15 is nilamba and for chapter 10 is devala. The Tibetan is rtse ’phyo. In the Mahāvyutpatti it is stobs yas. Its value would be 1 followed by 30,786,325,577,728 zeros.
846. According to the Mahāvyutpatti. The Tibetan is yong tan (Stok Palace: yong than). The Sanskrit for chapter 10 has paribheda. Chapter 15 has the Sanskrit harita. The Mahāvyutpatti has haribha for chapter 15, hariva for chapter 10, and ’phrog yas as the Tibetan. Its value would be 1 followed by 61,572,651,155,456 zeros.
847. The Tibetan is ’brug g.yos (Stok Palace: brug g.yos). The Mahāvyutpatti has ’brug yas, ’bryug yos, brug yas, or brug yos. Its value would be 1 followed by 123,145,302,310,912 zeros.
848. According to the Mahāvyutpatti for chapter 15, which also lists the variant galibha. The present Sanskrit has halita. The Mahāvyutpatti Sanskrit for chapter 10 is halibhu. Suzuki chapter 10 has palimbha, and Vaidya has paliguñja. The Tibetan is sang yal. The Mahāvyutpatti has rmo yas or rmong yas. Its value would be 1 followed by 246,290,604,621,824 zeros.
849. According to the Mahāvyutpatti. The Tibetan is ’thing yug. The Tibetan in chapter 10 is thing yug. The Stok Palace reads thing yig. The Sanskrit of chapter 10 has harita. The Mahāvyutpatti for chapter 10 has harisa or hārisa. Chapter 15 has hari. Its value would be 1 followed by 492,581,209,243,648 zeros.
850. According to the Mahāvyutpatti for chapter 15. The Tibetan is snang yal or nan pa in chapter 10. The Tibetan and the Sanskrit are missing from chapter 15. Suzuki has the error loka in chapter 10, and Vaidya has āloka. The Mahāvyutpatti has aloka for chapter 15 and heluga for chapter 10, with shugs ’phyo or shugs sbyong for the Tibetan. Its value would be 1 followed by 985,162,418,487,296 zeros.
851. According to the Mahāvyutpatti for chapter 15. The Tibetan is yid ’phyo. In chapter 10 the Sanskrit is indriya. In chapter 15 the Sanskrit is dṛṣṭvānta. The Mahāvyutpatti has the Sanskrit drabuddha and the Tibetan ’thab yas or mtha’ yas in chapter 10, and it has the Sanskrit dṛṣṭānta and the Tibetan yid ’phyo in chapter 15. Its value would be 1 followed by 1,970,324,836,974,592 zeros.
852. According to the Mahāvyutpatti and chapter 15. In chapter 10 the Sanskrit is heluka. The Tibetan in all instances is nab neb. Its value would be 1 followed by 3,940,649,673,949,184 zeros.
853. According to the Sanskrit of chapter 10. The Tibetan is absent. It is not present in chapter 15 or in the Mahāvyutpatti. Its value would be 1 followed by 7,881,299,347,898,368 zeros.
854. According to the Sanskrit of chapter 10. The Mahāvyutpatti has haruṇa and the Tibetan phyin chod or phyin phyod in chapter 10. It has the Sanskrit haduna or hanuna and the Tibetan phyin sbyod or phyin phyod in chapter 15. Its value would be 1 followed by 15,762,598,695,796,736 zeros.
855. The Tibetan is khrigs thams. According to chapter 10 the Sanskrit is māluta. The Mahāvyutpatti has maluda (and Tibetan thal thal) in chapter 10 and ela (thal thal) in chapter 15. Its value would be 1 followed by 31,525,197,391,593,472 zeros.
856. According to chapter 15. The Tibetan is yal yal. In chapter 10 the Sanskrit in Vaidya is mailuta, and in Suzuki it is meluta. The Mahāvyutpatti for chapter 10 has the Sanskrit dumela or dumaila and the Tibetan yal yol, and for chapter 15 it has the Sanskrit mailuta and the Tibetan yal yal. Its value would be 1 followed by 63,050,394,783,186,944 zeros.
857. According to chapter 15. The Tibetan is bgrang yas. In chapter 10 the Sanskrit is kṣaya. The Mahāvyutpatti has the Sanskrit kṣamuda and the Tibetan bzod yas in chapter 10, and it has the Sanskrit kṣepu and the Tibetan bzod yas in chapter 15. Its value would be 1 followed by 126,100,789,566,373,888 zeros.
858. According to the Sanskrit of chapter 10. The Tibetan is absent in chapter 10 and neither the Sanskrit nor the Tibetan are present in chapter 15 of the Mahāvyutpatti. Its value would be 1 followed by 252,201,579,132,747,776 zeros.
859. According to the Mahāvyutpatti. The Tibetan has thug yal. In chapter 10 the Sanskrit is elatā. In chapter 15 the Sanskrit is eluda. The Mahāvyutpatti has elada (Tibetan: thal yas) in both chapters 10 and 15. Its value would be 1 followed by 504,043,158,265,495,552 zeros.
860. According to the Suzuki Sanskrit of chapter 10 and the Mahāvyutpatti. The Sanskrit in chapter 15 is bhāluda. The Tibetan in chapter 10 is yad yud. In chapter 15 it is shang shang. The Mahāvyutpatti has the Sanskrit maluma and the Tibetan tshad yas in chapter 10, and it has the Sanskrit māluda or maluda and the Tibetan thal yas (as for the preceding number) in chapter 15. Its value would be 1 followed by 1,008,806,316,530,991,104 zeros.
861. According to the Vaidya Sanskrit for chapter 10. The Tibetan appears to be the Degé phyo ldog. Yongle, Lithang, Kangxi, and Choné have ’phyo ldog. The Suzuki Sanskrit has maṇḍamā. Not present in chapter 15 in the Tibetan or the Sanskrit. Not present in either chapter in the Mahāvyutpatti. Its value would be 1 followed by 2,017,612,633,061,982,208 zeros.
862. According to the Sanskrit of chapter 10. The Tibetan may be the Degé brda yas. Viṣamatā is not present in the Sanskrit of chapter 15 or the Mahāvyutpatti. Its value would be 1 followed by 4,035,225,266,123,964,416 zeros.
863. According to the Sanskrit of chapters 10 and 15. In chapter 10 the Tibetan may be brda yas or lhub be. In chapter 15 the Tibetan appears to be yag yag. The Mahāvyutpatti has the Sanskrit sadama and the Tibetan rtog yas or rtogs yas in chapter 10, and it has the Sanskrit samatā and the Tibetan rtogs yas in chapter 15. Its value would be 1 followed by 8,070,450,532,247,928,832 zeros.
864. Visada is according to the Sanskrit of chapter 15, in which the Tibetan appears to be tham thim (Choné has thim thim). In chapter 10 the Sanskrit is missing and the Tibetan may be thag thug. The Mahāvyutpatti has the Sanskrit vimuda and the Tibetan dga’ yas in chapter 10, and it has the Sanskrit vimada and the Tibetan dga’ yas in chapter 15. Its value would be 1 followed by 16,140,901,064,495,857,664 zeros.
865. According to the Sanskrit of chapter 10. The Tibetan appears to be lhub be. Neither the Sanskrit nor the Tibetan appears to be present in chapter 15. The Mahāvyutpatti has the Sanskrit vaimātra and the Tibetan tshad ’das in chapter 10, and it has no entry for chapter 15. Its value would be 1 followed by 32,281,802,128,991,715,328 zeros.
866. Pramātra is according to chapter 15 and the Mahāvyutpatti. In chapter 10 the Sanskrit in Vaidya is pramartā, and in Suzuki it is antrā. The Tibetan reads gzhal ’phyos. The Mahāvyutpatti has pramātra or pramatra. Chapter 15 has Tibetan gzhal ’phyos. Chapter 10 appears to have rig yas. Its value would be 1 followed by 64,563,604,257,983,430,656 zeros.
867. According to the Mahāvyutpatti, with the lengthening of the vowel in conformity with the Tibetan translations. In chapter 15 the Sanskrit is amantra, and the Tibetan is gzhal yal. In chapter 10 the Sanskrit is amantrā, and the Tibetan appears to be snyad med. The Mahāvyutpatti has the Sanskrit sumātra or amatra and the Tibetan gzhal yas in chapter 10, and it has the Sanskrit amantra or amanra and the Tibetan gzhal yas in chapter 15. Its value would be 1 followed by 129,127,208,515,966,861,312 zeros.
868. According to the Mahāvyutpatti for chapter 10. Chapter 15 has bhramantra and the Tibetan is gzhal med. In chapter 10 the Sanskrit is annamantrā, and the Tibetan appears to be mchog phreng. The Mahāvyutpatti has the Sanskrit bhramātra and the Tibetan gzhal thib, gzhal thims, or gzhal thin for chapter 10, and it has the Sanskrit bhramantra and the Tibetan gzhal thil or gzhal thim (though the latter is also used a little further on for namantra) in chapter 15. Its value would be 1 followed by 258,254,417,031,933,722,624 zeros.
869. According to the Mahāvyutpatti. Chapter 15 has gamantra and the Tibetan is gzhal ’khor. In chapter 10 the Sanskrit is saṅgamantrā, and the Tibetan appears to be nyag ’bru. The Mahāvyutpatti has the Sanskrit gamātra and the Tibetan gzhal ’khor in chapter 10, and it has the Sanskrit gamantra and the Tibetan gzhal ’khor in chapter 15. Its value would be 1 followed by 516,508,834,063,867,445,248 zeros.
870. According to the Mahāvyutpatti for chapter 10. In Vaidya chapter 10 the Sanskrit is vimantrā, and in Suzuki it is vinnamantrā. The Tibetan in chapter 10 appears to be spu ’phyes. The Sanskrit for chapter 15 namantra and the Tibetan is gzhal thim. The Mahāvyutpatti has the Sanskrit namātra and the Tibetan gzhal med for chapter 10, and it has the Sanskrit gamantra and the Tibetan gzhal med for chapter 15. Chapter 15 has gzhal med as the equivalent for bhramātra. Its value would be 1 followed by 1,033,017,668,127,734,890,496 zeros.
871. According to the Mahāvyutpatti. In chapter 10 the Sanskrit is himantrā, and the Tibetan appears to be ’bru ’brel. Chapter 15 has the Sanskrit nahimantra and the Tibetan gzhal gar (Stok: gar gzhal). The Mahāvyutpatti has the Sanskrit hemātra and the Tibetan gar gzhal in chapter 10, and it has the Sanskrit nahimantra and the Tibetan gar gzhal in chapter 15. Its value would be 1 followed by 2,066,035,336,255,469,780,992 zeros.
872. Based on the Mahāvyutpatti and the Sanskrit in chapter 15, which is vimantra. The Tibetan has gzhal sang (Stok: gzhal sangs). In chapter 10 the Tibetan appears to be brjod ’os (Stok: brjod bos). The Mahāvyutpatti has the Sanskrit vemātra or dhemātra and the Tibetan gzhal sangs in chapter 10, and it has the Sanskrit vimantra and the Tibetan gzhal sangs in chapter 15.
873. According to the Mahāvyutpatti. Chapter 15 has paramantra. The Tibetan has gzhal phul (which appears to have lost its Sanskrit equivalent) or gzhal thag. In chapter 10 the Sanskrit is paramantrā, and the Tibetan appears to be brjod phul. The Mahāvyutpatti has the Sanskrit paramātra and the Tibetan gzhal thag in chapter 10, and it has the Sanskrit paramantra and the Tibetan gzhal thag in chapter 15.
874. According to the Mahāvyutpatti and the Tibetan translations. In chapter 10 the Sanskrit is śivamantrā, and the Tibetan appears to be zhi snyad. In chapter 15 the Sanskrit is śivamantra and the Tibetan is gzhal zhi. The Mahāvyutpatti has śivamātra and the Tibetan gzhal phul or gzhal yul in chapter 10, and it has the Sanskrit śivamantra, śimantra, or thimantra and the Tibetan gzhal phul in chapter 15.
875. In chapter 15 the Sanskrit is delu. The Tibetan appears to be missing. In chapter 10 the Sanskrit is elā, and the Tibetan appears to be ngag thim. The Mahāvyutpatti has the Sanskrit ela and the Tibetan ya lad or yal ’das in chapter 10, and it has the Sanskrit elu and the Tibetan ya lad or yal in chapter 15.
876. In chapter 15 the Sanskrit is velu. The Tibetan has, apparently, ’phyo ’gyur. In chapter 10 the Sanskrit is velā, and the Tibetan appears to be ’phyo ’gyur. The Mahāvyutpatti has the Sanskrit vela and the Tibetan dus rlabs or rus rlabs in chapter 10, and it has the Sanskrit velu and the Tibetan dus rlabs or tus rlabs in chapter 15.
877. The present Sanskrit of chapter 10 has telā. The Tibetan in chapters 10 and 15 appears to be nyar nyer. The Mahāvyutpatti has tela for chapter 10. The Sanskrit is missing from chapter 15 and in the Mahāvyutpatti for chapter 15.
878. According to chapter 10 in Vaidya. Suzuki has rolā. Absent in chapter 15 and the Mahāvyutpatti. Apparently absent in the Tibetan in both chapters.
879. In chapter 10 the Sanskrit is kelā and the Tibetan is phyag phyig. The Mahāvyutpatti has gela and phyag phyig for both chapters. Chapter 15 has the Sanskrit gelu and the Tibetan phyag phyig.
880. According to chapter 10 in Vaidya and Suzuki. Absent in chapter 15 and the Mahāvyutpatti. Apparently absent in the Tibetan.
881. In chapter 10 the Sanskrit is śvelā and the Tibetan is zal zul (Choné: zal zil). In chapter 15 the Sanskrit is khelu, which appears to be a corruption. The Mahāvyutpatti has svela in chapter 10 and śvelu in chapter 15. The Tibetan is the same in all versions.
882. The Tibetan in the Kangyur is missing. In chapter 10 the Sanskrit is nelā. In chapter 15 it is nelu. The Mahāvyutpatti has the Sanskrit nela and the Tibetan gtad yas or gtang yas in chapter 10, and it has the Sanskrit nelu and the Tibetan btang yas or gtang yas in chapter 15.
883. The Tibetan is nyar nyer following the Mahāvyutpatti. In chapter 10 the Sanskrit is bhelā and in chapter 15 it is bhelu. The Tibetan is missing in both chapters. The Mahāvyutpatti has no entry for chapter 10 and has the Sanskrit bhelu and the Tibetan nyar nyer for chapter 15.
884. The Tibetan is sal sal. In chapter 10 the Sanskrit is missing, and in chapter 15 it is kelu. The Tibetan sal sal appears in both chapters. The Mahāvyutpatti has the Sanskrit kela and the Tibetan sal sal for chapter 10, and it has the Sanskrit kelu and the Tibetan sal sal for chapter 15.
885. In chapter 10 the Sanskrit is selā, and in chapter 15 it is selu. The Tibetan g.yo ’deg is the same in both chapters. The Mahāvyutpatti has the Sanskrit sela and the Tibetan yang yod or yad yod for chapter 10, and it has the Sanskrit selu and the Tibetan yad yod for chapter 15.
886. In chapter 10 the Sanskrit is pelā, and in chapter 15 it is pelu. The Tibetan phan phun is the same in both chapters. The Mahāvyutpatti has the Sanskrit phela and the Tibetan phyol yas for chapter 10, and it has the Sanskrit pelu and the Tibetan phyol yas for chapter 15.
887. The Tibetan appears to be brnang ya. The Sanskrit is helā in chapter 10. There is no corresponding Sanskrit in chapter 15 and no entry for either chapter in the Mahāvyutpatti.
888. In chapter 10 the Sanskrit is melā, and in chapter 15 it is melu. The Tibetan in chapter 10 is rim grol in Lithang and Choné and rem ’drol in Degé, Narthang, Lhasa, and Stok Palace. In chapter 15 the Tibetan is rem ’drol. The Mahāvyutpatti has the Sanskrit mela and the Tibetan phrad yas for chapter 10, and it has the Sanskrit melu and the Tibetan ’phrad yas for chapter 15.
889. The Tibetan is rdzi ngad in both chapters. The Sanskrit is saraḍa in both chapters. The Mahāvyutpatti has the Sanskrit saraṭa and the Tibetan phrad yas for chapter 10, and it has the Sanskrit sarata and the Tibetan brjod yas for chapter 15.
890. The Tibetan is rdzi rdul in both chapters. Based on the Sanskrit māruta in chapter 10 and mārutu in chapter 15. There is no corresponding Sanskrit in chapter 15 and no entry for either chapter in the Mahāvyutpatti.
891. The Tibetan is phun yol in both chapters. The Sanskrit here is according to the Mahāvyutpatti. The Sanskrit in chapter 10 is meruta, and in chapter 15 it is bherudu, apparently in error for merudu. The Mahāvyutpatti has the Sanskrit meruda or meluda and the Tibetan rdzi phyod for chapter 10, and it has the Sanskrit merudu and the Tibetan rdzi phyod for chapter 15.
892. The Tibetan is ’ol ’ol in chapter 10. The Tibetan is missing in chapter 15. The Sanskrit in chapter 10 is kheluta, and in chapter 15 it is kheludu. The Mahāvyutpatti has the Sanskrit kheluda and the Tibetan rdzi phyod khyod for chapter 10, and it has the Sanskrit kheludu and the Tibetan rdzi phyod khyod or rji phyod phyod for chapter 15.
893. The Tibetan is ngad ngad in both chapters. The Sanskrit in chapter 10 is māluta and in chapter 15 it is māludu. The Mahāvyutpatti has the Sanskrit mātula or matula and the Tibetan ma gzhal for chapter 10, and it has the Sanskrit māludu and the Tibetan ma gzhal for chapter 15.
894. The Tibetan is bgrang brtsi in both chapters. The Sanskrit in chapter 10 is muluta, and in chapter 15 it is samula. The Mahāvyutpatti has the Sanskrit samula and the Tibetan dpag ’byams, dpag ’jal, or dpag ’phyam for chapter 10, and it has the Sanskrit sambala and the Tibetan dpag ’byam or dpag ’byams for chapter 15.
895. The Tibetan is zab grangs in both chapters. The Sanskrit in chapter 10 is ajava, and in chapter 15 it is ayava in Suzuki and athava in Vaidya. The Mahāvyutpatti has the Sanskrit ayava and the Tibetan zab ’grang or zab bgrang for chapter 10, and it has the Sanskrit ayava or apava and the Tibetan zab ’gra or zab ’grang for chapter 15.
896. The Tibetan is dga’ rkyang in both chapters (though Stok chapter 10 has dga’ rgyang and the Mahāvyutpatti has dga’ brkyang in both chapters). The Sanskrit is kamala in both chapters and in the Mahāvyutpatti.
897. The Sanskrit magava is according to the Mahāvyutpatti. The Sanskrit in chapter 10 is kamara. The Tibetan in chapter 10 is grangs mtha’. In chapter 15 the Sanskrit is agava. The Tibetan in chapter 15 is gzhung ’dal. The Mahāvyutpatti has the Sanskrit magava and the Tibetan brtag yas for chapters 10 and 15.
898. The Sanskrit in chapter 10 is atara, and in chapter 15 it is ataru. The Tibetan is phyod yal in chapter 10 and khrug phyad in chapter 15. The Mahāvyutpatti has the Sanskrit atara and the Tibetan bsgral yas or bskral yas for chapter 10, and it has the Sanskrit ataru and the Tibetan bsgral yas for chapter 15.
899. The Tibetan is ’ol phyod in both chapters, though Stok Palace has ’ol phyed in chapter 10. The Sanskrit is heluva in both chapters, though in chapter 10 Suzuki has heluta. The Mahāvyutpatti has the Sanskrit heluya and the Tibetan ’od phyod, ’ol chod, or ’ol phyod for chapter 10, and it has the Sanskrit heluvu and the Tibetan ’ol phyod for chapter 15.
900. The Tibetan is gdab yas in both chapters. The Sanskrit is missing from chapter 15 and is veluva in chapter 10. The Mahāvyutpatti has the Sanskrit veluva and the Tibetan gdab pas for chapter 10, and it has no entry for chapter 15.
901. Following the Sanskrit from the Suzuki for chapter 10. Vaidya has jāvaka. The Sanskrit is absent in chapter 15. The Tibetan is gcal yas in both chapters, though Stok Palace has cal yas in chapter 10. The Mahāvyutpatti has the Sanskrit kalāpa and the Tibetan cha tshogs for chapter 10, and it has the Sanskrit kaṣaca or kaṣava and the Tibetan cha tshogs for chapter 15.
902. The Sanskrit here is from the Mahāvyutpatti. The Sanskrit in chapter 10 is hava. The Sanskrit is absent in chapter 15. The Tibetan is brang yas in both chapters, though Stok Palace has bgrangs yas in chapter 10. The Mahāvyutpatti has the Sanskrit havava or havaca and the Tibetan brang yal for chapter 10, and it has the Sanskrit havava and the Tibetan brang yal or bgrang yas for chapter 15.
903. The Sanskrit here is from havala in chapter 10 and in the Mahāvyutpatti entry for chapter 15. The Sanskrit is absent in chapter 15, and there is no entry in the Mahāvyutpatti for chapter 10. The Tibetan is byim ’phyo in both chapters, though Stok Palace has byim ’phyi in chapter 10. The Mahāvyutpatti has the Sanskrit havala and the Tibetan ljab ljib for chapter 15 and no entry for chapter 10.
904. The Sanskrit here is from the Mahāvyutpatti. The Sanskrit in chapter 10 is bimbara (bimba in Suzuki) and absent in chapter 15. The Tibetan is yam me in both chapters. The Mahāvyutpatti has the Sanskrit vivara and the Tibetan bsnyad yas for chapters 10 and 15.
905. The Sanskrit here is from the Mahāvyutpatti. Suzuki chapter 10 has bimbahu, and Vaidya has bimbahura. The Sanskrit in chapter 15 is mirahu. The Tibetan is bsnyal yas in both chapters, though Stok Palace has snyal yas. The Mahāvyutpatti has no entry for chapter 10, and it has the Sanskrit bimba and the Tibetan gzugs yas for chapter 15.
906. Chapter 10 has ldab ldob, but ldab ldeb in Stok Palace. Chapter 15 has ldab ldeb. Both chapters have caraṇa. The Mahāvyutpatti has the Sanskrit navara and the Tibetan rab yangs for chapter 10, and it has the Sanskrit caraṇa and the Tibetan gdab yas for chapter 15.
907. The Sanskrit here is according to chapter 10 and the Mahāvyutpatti. The Tibetan is ’phan chad in both chapters, though Stok Palace has ’ban chad in chapter 10. The Sanskrit in chapter 10 has carama. The Mahāvyutpatti has the Sanskrit camara and the Tibetan rgod yas for chapter 10, and it has the Sanskrit carama and the Tibetan mtha’ byam for chapter 15.
908. The Sanskrit here is according to chapter 10. The Sanskrit is absent in chapter 15. The Tibetan is phang phung in both chapters, though Narthang and Lhasa have phan phung for chapter 10. There is no entry in the Mahāvyutpatti.
909. The Sanskrit here is according to chapter 10 and the Mahāvyutpatti. The Sanskrit is absent in chapter 15. The Tibetan is mtha’ rdul in chapter 10 and apparently absent in chapter 15. The Mahāvyutpatti has no entry for chapter 10 and the Sanskrit dhavara and the Tibetan lang ling for chapter 15.
910. The Sanskrit here is from chapter 15 and Suzuki for chapter 10 (where it is missing in Vaidya). The Tibetan is rgyu lding (Degé) and rgyud lding (Narthang and Lhasa) in chapter 10 and possibly khe’u tshang in chapter 15. The Mahāvyutpatti has the Sanskrit dhamara and the Tibetan ’dzin yas for chapter 10, and it has the Sanskrit dhamana and the Tibetan ’dzin yas for chapter 15.
911. The Tibetan is yun ’gyangs in chapter 10 and possibly zhung zung in chapter 15. The Sanskrit is pramada in both chapters. The Mahāvyutpatti has the Sanskrit pramāda and the Tibetan dga’ ’byam for both chapters.
912. The Tibetan is mkha’ yal in chapter 10 and mchog yal in chapter 15. The Sanskrit in chapter 10 is vigama. The Sanskrit in chapter 15 is nigama. The Mahāvyutpatti has the Sanskrit vigama and the Tibetan dpal bral for chapter 10, and it has the Sanskrit nigama and the Tibetan dpag bral for chapter 15.
913. The Sanskrit here is according to the Mahāvyutpatti. The Tibetan is apparently absent in chapter 10 and mtha’ rtul (Stok Palace: mtha’ rdul) in chapter 15. The Sanskrit in chapter 10 is udvartana, and in chapter 15 it is uparvata. The Mahāvyutpatti has the Sanskrit upavarta and the Tibetan mtha’ rtul for chapter 10, and it has the Sanskrit upavarta and the Tibetan mtha’ rtul or mthal rtul for chapter 15.
914. The Tibetan is apparently absent in chapter 10. It has yun ’gyangs in chapter 15. The Sanskrit is nirdeśa in both chapters, though Stok Palace has nirdaśa in chapter 10. The Mahāvyutpatti has the Sanskrit nirdeśa and the Tibetan nges brtan or nges bstan for chapter 10, and it has the Sanskrit nirdeśa and the Tibetan nges bstan for chapter 15.
915. The Tibetan is apparently bun lob in both chapters. The Sanskrit is akṣaya in both chapters. The Mahāvyutpatti has the Sanskrit akṣaya or akṣeya and the Tibetan mi zad pa for chapter 10, and it has the Sanskrit akṣaya and the Tibetan mi zad pa for chapter 15.
916. The Tibetan has lam lom in both chapters. The Sanskrit is saṃbhūta in both chapters and in the Mahāvyutpatti, which has legs ’byung for the Tibetan in both chapters.
917. The Tibetan is bsnyad yas in both chapters. The Sanskrit is mama in chapter 10 and mamama in chapter 15. The Mahāvyutpatti has the Sanskrit amama and the Tibetan nga med for both chapters.
918. The Tibetan is lang ling in both chapters. The Sanskrit is vada in chapter 10 and avada in chapter 15. The Mahāvyutpatti has the Sanskrit avānta and the Tibetan bsal yas or bsam yas for chapter 10, and it has the Sanskrit avada and the Tibetan bsal yas or gsal yas for chapter 15. Chapter 10 in the Kangyur has ljab ljib as the next number, which appears to have no correlation in Sanskrit.
919. The Tibetan is mi brtsal in both chapters. The Sanskrit is utpala in both chapters and the Mahāvyutpatti, which has brlabs yas for the Tibetan in both chapters.
920. The Tibetan is ’byams yas in both chapters. The Sanskrit is padma in both chapters and the Mahāvyutpatti, which has mchog yas for the Tibetan in both chapters.
921. The Tibetan is nga ’grang in both chapters. The Sanskrit is saṃkhyā in both chapters. The Mahāvyutpatti has the Sanskrit saṃkhyā and the Tibetan grangs ’byam for chapter 10, and it has the Sanskrit saṃkhya and the Tibetan grangs ’byam for chapter 15.
922. The Tibetan is bkra chal in both chapters. The Sanskrit is gati in both chapters. The Mahāvyutpatti has the Sanskrit gati and the Tibetan rtogs ’gro for both chapters. In chapter 10 this number follows the next in both the Sanskrit and the Tibetan.
923. The Tibetan is smos yal in both chapters. The Sanskrit is upāgama in chapter 10 and upagama (Suzuki) and upaga (Vaidya) in chapter 15. The Mahāvyutpatti has the Sanskrit upagama and the Tibetan rmos yal for chapter 10 and apparently no entry for chapter 15.
924. According to chapter 15. The Sanskrit is not present in chapter 10. At this point in chapter 10 in the Tibetan there are the following four numbers: lo rgyas, ’bum rdib, la lo, and phyam phyam. In chapter 15 in the Tibetan there are these four numbers: lo rgyas, ’bum rdib, gam gum, and la lo. It appears their Sanskrit equivalents have been lost. The Mahāvyutpatti appears to have no equivalent entry for any of these in chapter 10, but for chapter 15 it has upamya and urumaparivartta, with the Tibetan equivalent for both being dpe yas, even though they appear to be two different numbers. One would expect there to have been an uruma followed by urumaparivartta, the Tibetan for which would have concluded in la bsgres, as in the following sets of numbers.
925. The Tibetan is bgrang ’phyos. In the Mahāvyutpatti, for chapters 10 (7802) and 15 (7932), it is bgrang du med pa.
926. The Tibetan is bgrang ’phyos la bsgres. In the Mahāvyutpatti, for chapter 10 (7803) the translation is bgrang du med pa la bsgres pa. For chapter 15 (7933) it is bgrang du med pa la ’gres pa and bgrang du med pa las bsgres pa.
927. The Tibetan is dpag yas. In the Mahāvyutpatti, for chapter 10 (7804) it is dpag yas and for chapter 15 (7936) the translation is both dpag yas and dgag tu med pa.
928. The Tibetan is dpag yas la bsgres. In the Mahāvyutpatti, for chapter 10 (7805) the translation is dpag yas la bsgres pa and for chapter 15 (7937) it is both dpag tu med pa las bsgres pa and dpag yas la bsgres pa.
929. The Tibetan is yal phyod (Degé has the error phyong). In the Mahāvyutpatti, for chapter 10 (7806) it is mu med and for chapter 15 (7938) it is mu med pa.
930. yal phyod la bsgres. In the Mahāvyutpatti, for both chapters (7807 and 7939) the translation is mu med pa la bsgres pa.
931. mu yal. In the Mahāvyutpatti, for both chapters (7808 and 7940) the translation is thug med.
932. mu yal la bsgres. In the Mahāvyutpatti, for both chapters (7809 and 7941) the translation is thug med la bsgres pa.
933. bgrang yol. In chapter 10 the Sanskrit is agaṇeya; in chapter 15 it is agaṇanīya. In the Mahāvyutpatti, for both chapters (7810 and 7942) the Sanskrit is agaṇeya, and the Tibetan translation in chapter 10 is brtsi yas and in chapter 15 it is brtsis yas.
934. bgrang yol la bsgres. In chapter 10 the Sanskrit is agaṇeyaparivarta. In chapter 15 it is agaṇanīyaparivarta. In the Mahāvyutpatti, for both chapters (7811 and 7943) the Sanskrit is agaṇeyaparivarta; the Tibetan in chapter 10 (7811) is brtsi yas la bsgres pa, brtsis yas las bsgres pa and brtsis yas la bsgres pa, and in chapter 15 it is brtsis yas las bsgres pa and brtsis yas la bsgres pa.
935. myi mjal. In chapters 10 and 15 the Sanskrit is atulya. In the Mahāvyutpatti, for both chapters (7812 and 7944) the Sanskrit is also atulya and the Tibetan is gzhal du med pa.
936. myi mjal la bsgres. In the Mahāvyutpatti, for both chapters (7813 and 7945) the Sanskrit is atulyaparivarta. The Tibetan in chapter 10 (7813) is gzhal du med pa la bsgres pa and gzhal du med pa las bsgres pa. The Tibetan in chapter 15 (7945) is also gzhal du med pa la bsgres pa and gzhal du med pa las bsgres pa.
937. bsam phyod. In chapters 10 and 15 the Sanskrit is acintya. In the Mahāvyutpatti, for both chapters (7814 and 7946) the Sanskrit is also acintya and the Tibetan for both is bsam gyis mi khyab pa.
938. bsam phyod la bsgres. In the Mahāvyutpatti, for both chapters (7815 and 7947) the Sanskrit is acintyaparivarta and the Tibetan in both chapters is bsam gyis mi khyab pa la bsgres pa and bsam gyis mi khyab pa las bsgres pa.
939. mtha’ ’byam. The Tibetan appears in both chapters. The Sanskrit is absent from chapter 15. The Sanskrit and the Tibetan are absent from the Mahāvyutpatti for both chapters.
940. mtha’ ’byam la bsgres. The Tibetan and the Sanskrit are absent from chapter 15 and from the Mahāvyutpatti for both chapters.
941. dpag thag. In both chapters the Sanskrit is amāpya. In the Mahāvyutpatti, for chapter 10 (7816) the Sanskrit is ameya and the Tibetan is bgrang yol. In chapter 15 (7948) the Sanskrit is amāpya and the Tibetan is gzhal gyis mi lang ba.
942. dpag thag la bsgres. In both chapters the Sanskrit is amāpyaparivarta. In the Mahāvyutpatti, for chapter 10 (7817) the Sanskrit is ameyaparivarta and the Tibetan is bgrang yol la bsgres pa and bgrang yol las bsgres pa; in chapter 15 (7949) the Sanskrit is amāpyaparivarta and the Tibetan is gzhal gyis mi lang ba la bsgres pa and gzhal gyis mi lang ba las bsgres pa.
943. brjod du med pa. In both chapters the Sanskrit is anabhilāpya. The Mahāvyutpatti for both chapters (7818 and 7950) is identical.
944. brjod du med pa la bsgres. In both chapters the Sanskrit is anabhilāpyaparivarta. In the Mahāvyutpatti, for both chapters (7819 and 7951) the Sanskrit is anabhilāpyaparivarta and the Tibetan is brjod du med pa la bsgres pa and brjod du med pa las bsgres pa.
945. brjod du med pa’i yang brjod du med pa. In both chapters the Sanskrit is anabhilapyānabhilāpya and anabhilāpyānabhilāpya. The Mahāvyutpatti is identical but appears to only refer to chapter 15 (7952).
946. This appears in chapter 10 but is absent from chapter 15.
947. brjod du med pa’i yang brjod du med pa la bsgres. The Mahāvyutpatti (7953) is identical but appears to only refer to chapter 15.
948. From the Sanskrit sūcayitum.
949. From the Sanskrit paridīpayitum.
950. From the Sanskrit viṣaya. The Tibetan appears to have translated from a manuscript that read viśeṣa. This sentence is not present in the Chinese.
951. From the Sanskrit sarvatrānugatavibhaktiniryāṇanidarśana. The Tibetan has the addition of rigs or rig in the compound and appears to have been originally rigs to mean “different kinds.” Cleary has “emancipation” for niryāṇa and “various means” for vibhakti, which is translated into Tibetan as rnam par phye ba (“separating,” “differentiating,” “opening”). Vibhakti does not mean “open” but can mean “differentiation” or “classification.” The Chinese has 於一切趣皆隨現身 (yu yi qie qu jie sui xian shen, “manifest in all realms in appropriate forms”).
952. According to the Sanskrit pura and the Chinese 城 (cheng). The Tibetan translates as khyim, which could mean “house” or “home.” sgo (“door” or “gate”) is interpolated in the Tibetan. “Beings” has been interpolated in English.
953. According to the Sanskrit griṣma and the Chinese. The Tibetan has dpyid (“spring”) in error for dbyar and is further corrupted in Lithang and Choné to dbyings. The Chinese translates this sentence as “The instructions of the kalyāṇamitras are like the snow mountain in the summertime; they can relieve animals from the suffering of heat and thirst.”
954. From the Sanskrit mahābhujagendra, a synonym for nāga. The Tibetan translates as klu’i dbang po chen po. The Chinese translates as 大龍王 (da long wang, “great kings of nāgas”).
955. From the Sanskrit pravṛddha. Urga, Lithang, Kangxi, and Choné have snang. Narthang has bang. Degé and Lhasa have rnang. The Chinese translates this sentence as “The instructions of the kalyāṇamitras are like the great kings of nāgas playing at sublime ease in the sky.”
956. The Sanskrit uses the synonym tridaśaloka (“the world of the thirty[-three devas]”). The Chinese has “thirty-three.”
957. Literally, “ten hundred thousand ten million.” The Chinese has 數十億 (shu shi yi), which means several ten 億 (yi), where yi can mean “ten million.”
958. According to the Sanskrit divyakalpa. The Tibetan here has yid bzhin (“wish-fulfilling”) for kalpa.
959. From the Sanskrit ārohapariṇāha (“the size of their waists”). The Tibetan is literally “beautiful circumference.” Not mentioned in the Chinese.
960. According to the Tibetan. The Sanskrit means “delighted, joyful, and reverent.” The Chinese simplifies this as “delighted and joyful.”
961. According to the Sanskrit sattva and the Chinese. The Tibetan omits “beings.”
962. According to the Sanskrit yathordhvāyāṃ diśi. The Tibetan repeats “in the east.” This passage is not present in the Chinese.
963. According to the Sanskrit gati and the Chinese 趣 (qu). The Tibetan either has a scribal error of blo or was translating from a manuscript that had the error budhi instead of gati.
964. According to the Sanskrit syntax. The Tibetan translates vyavahāra here according to its meaning of “conduct” rather than “speaking,” and it conjoins it with the next sentence. The Chinese is similar to the Sanskrit but includes two phrases to clarify that such a voice is utterly pure and understood according to the faculties of beings.
965. From the Sanskrit nicaya, which could also mean “accumulations.” The Tibetan translates as tshogs, which is also used to translate saṃbhāra, the regular term for the “accumulations.” The Chinese has 藏 (zang, “treasury,” “store”).
966. From BHS samanvāhara. The Tibetan translates as ’dzin.
967. From the BHS netrī, which, according to the Mahāvyutpatti, would be translated as lugs. Degé has chos (“Dharma”). Yongle, Lithang, Kangxi, and Choné have tshogs.
968. From the syntax of the Sanskrit. The Tibetan conjoins the present active vyavalokayati with the following present participle of abhilaṣan (“longing for”), making the object the kalyāṇamitras (plural) instead of Vidvān. The Chinese is similar to the Sanskrit.
969. From the Sanskrit anugata. The Tibetan has thogs med (“unimpeded”), perhaps translating from a manuscript that had asaṅga. The Chinese is similar to the Sanskrit.
970. The Tibetan has drung du (“in front”), perhaps in error for drang du (“upright”). The Chinese is the same as the Sanskrit.
971. The word camara etymologically refers to a yak’s tail. The yak-tail fan, or whisk, was commonly used, particularly for keeping insects at bay, but here goose feathers are specified.
972. According to the Sanskrit pura and the Chinese 城 (cheng). The Tibetan has pho brang (“palace”).
973. The words “bodhisattva liberation called” are not present in either the Sanskrit or the Tibetan at this point but have been added to be consistent with the later mention of it in this chapter. The Chinese translation includes the word “liberation.”
974. According to the Sanskrit. The clause about carriages has been omitted in the Tibetan.
975. In the Tibetan this is followed by “happiness to those who wish for happiness,” which appears to be a corruption. The clause about steeds is not present in the Chinese.
976. According to the Tibetan. The Sanskrit list ends with “sheep.”
977. According to the Tibetan, which translates as bla na med pa, and the Chinese 無上 (wu shang), perhaps translating from anuttara. The present Sanskrit has anantara (“continuous,” “uninterrupted”).
978. According to the Sanskrit bala. The Tibetan translates as dpung (“horde,” “army”) from an alternative meaning of bala. The Chinese has 怨行 (yuan xing, “malicious actions”).
979. According to the Sanskrit tṛṣṇa. The Tibetan translation replaces “thirst” with mos pa (“aspiration”). This phrase is absent from the Chinese.
980. According to the Sanskrit yāna and the Chinese 車乘 (che cheng), which accords with the wordplay of setting beings onto the Mahāyāna. The Tibetan translates as bzhon pa (“steed” or “mount”).
981. Literally, “the color of crystal.” This sentence is not present in the Chinese.
982. These adjectives primarily translated according to the Sanskrit.
983. According to the Sanskrit prematā and the Chinese 愛念 (ai nian). The Tibetan has dben pa, perhaps a corruption from dga’ ba.
984. From the Sanskrit desiderative śuśrūṣamāṇaḥ. The Chinese has 決定深信 (jue ding shen xin, “has developed firm and deep faith in”). Omitted in the Tibetan.
985. According to the Tibetan ri bo and the Chinese 市中 (shi zhong). The Sanskrit has the specific Sumeru.
986. According to the Sanskrit antarāpaṇamadhyagatam and the Chinese. The Tibetan has “in a market street.”
987. From the Sanskrit saṃgīti and the Yongle, Lithang, Kangxi, Choné, and Lhasa bgro. Degé has ’gro (“go”). The Chinese translates as 演說 (yan shuo, “explaining,” “teaching”).
988. According to the Tibetan phyag rgya and the Chinese 印 (yin), translating from mudrā. The Sanskrit has samudra (“ocean”).
990. According to the Sanskrit garbha and the Chinese 藏 (zang). The Tibetan omits “essence.”
991. According to the Sanskrit. The Tibetan has mos par byed (“causing to aspire”) and merges this with the name of the following gateway. The Chinese has 照眾生輪 (zhao zhong sheng lun), which can mean “illumination of the wheels of beings” or “the wheel that illuminates beings.” The next gateway is not present in the Chinese.
992. According to the Tibetan and the Chinese 海藏 (hai zang). The Sanskrit has “the ocean of the essence of all beings.”
993. According to the Sanskrit. The Chinese has “How did you gain this pure assembly?” The Tibetan, interpreting kutas differently, has “You have such good fortune. In what way did you develop that good fortune? With whom did you plant the roots of merit?”
994. According to the commentary, this refers to the eightfold path, with wisdom being the right view, and conduct being the other seven aspects of the path. The Chinese has coalesced all descriptions here as 十號圓滿 (shi hao yuan man, “who has all the qualities described by the ten synonyms of a buddha”).
995. In the Sanskrit and the Chinese this is not the name but a description of the park, “the king’s (or ‘beautiful’) great park that has an array of precious banners.” The Tibetan translates rāja here not as “king” but by an alternate meaning, recorded in the Mahāvyutpatti as mdzed pa (“beautified,” “pleasing”). This sentence is not present in the Chinese.
996. From the Sanskrit megha. The Tibetan translates as na bun (“fog” or “mist”). This sentence is not present in the Chinese.
997. From the Sanskrit acintya and the Chinese. The Tibetan translates as thams cad (“all”). This sentence is not present in the Chinese.
998. According to the Sanskrit and the Chinese. The Tibetan omits “of the bodhisattvas.”
999. From the Tibetan bsgo ba. Not present in the Sanskrit. The Chinese uses the term 香 (xiang) to refer to all these fragrant materials.
1000. According to the Sanskrit vimāna. The Tibetan has khang pa brtsegs pa (kūṭāgāra). The Chinese includes both vimāna and kūṭāgāra, and it lists a few additional architectural structures and other items.
1001. From the BHS nandī. The Tibetan has sems mos pa (“aspiration”). The Chinese has fewer adjectives.
1002. From the Tibetan sems kyi shugs. Not present in the Sanskrit or the Chinese.
1003. From the Sanskrit praśāsti and in accord with the Chinese. The Tibetan translates as skyong, which could be translated as “protect.”
1004. From the BHS upacāra. Translated into the Tibetan as gam yo (“attendant”).
1005. According to the Sanskrit unnata and tuṅga. The Tibetan translates more vaguely as dbyibs legs (“good shape”) and ran pa (“appropriate”).
1006. Meaning that his height was equal to the length of his outstretched arms.
1007. The Tibetan has drung du (“in front”), perhaps in error for drang du (“upright”).
1008. According to the Sanskrit mahā. Omitted in the Tibetan. In the Chinese, mahā describes the jewel either as a decoration or the material of the handle.
1009. From the Sanskrit kula. The Tibetan chooses the meaning grong (“village”). It can also mean “a community.” In the Chinese the list is a combination of kleśa and crimes (less in number and with considerable difference).
1010. From the Sanskrit vṛkaśṛgāla. The Tibetan interprets this as spyang ki dang / wa (“jackals and foxes”). This sentence is not present in the Chinese.
1011. From the Sanskrit kurara. The Tibetan is bya ku ra ra. Monier-Williams’s Sanskrit dictionary has this as “primarily osprey and also eagle.” However, the osprey, unlike the eagle, does not eat carrion. Specifically this would be the Indian spotted eagle (Clanga hastate). Absent from the Chinese.
1012. According to the Sanskrit hanyānānāṃ and the Kangxi, Narthang, Lhasa, and Stok Palace gsad pa. Degé has the error gsang ba (“secret”). Absent from the Chinese.
1013. From the Sanskrit karāṇāḥ kāryamāṇānaṃ. The Tibetan appears to have translated as myi sdug … byas pa (“unpleasant things being done”). Absent from the Chinese.
1014. From the Sanskrit nigraha and in accord with the Chinese 調伏 (tiao fu). The Tibetan translates as tshar gcod (“destroy”), which does not appear to fit the context. Cleary has “restrain.” The list in the Chinese is shorter.
1015. According to the Sanskrit jyotīrasa and Yongle, Lithang, Kangxi, and Choné, which read skar ma snang ba. Degé and Stok Palace have sgra snang ba. This is absent from the Chinese.
1017. According to the Sanskrit dhāraṇī, the Chinese 陀羅尼 (tuo luo ni), and the Narthang gzungs. Degé, Stok Palace, and the other versions consulted have gzugs (“form”).
1018. According to the Sanskrit. “Inconceivable” is not present in the Tibetan or the Chinese.
1019. According to the Sanskrit candanakardamakaluṣodakābhiḥ. The Tibetan has just “with yellow sandalwood mud.” The Chinese does not have this description here but describes the water filling the moats as “endowed with the eight qualities.”
1020. From the Sanskrit mahā. Not present in the Tibetan or the Chinese.
1021. From the Sanskrit jyotīraśmi (“starlight rays”) corresponding to the Tibetan skar ma’i ’od zer; this is a synonym for jyotirasa (skar ma snang ba). The Chinese has 燄光明 (yan guang ming), “brilliant light.”
1022. According to the Sanskrit aparājitadhvaja and the Chinese 無能勝幢 (wu neng sheng chuang). The Tibetan omits “banners.”
1023. According to the Sanskrit. The Tibetan omits “network.”
1024. The BHS is the obscure khoṭaka. The Tibetan lan kan is equated in the Mahāvyutpatti with vedīka (“balcony”), but vedika is next in the list of features, and therefore lan kan here has a different meaning than that ascribed to it in the Mahāvyutpatti. The tshig mdzod chen mo (Tibetan–Chinese dictionary) states that lan kan is Chinese for pu shu, which the Mahāvyutpatti equates with harmya. Earlier in this translation lan kan was used to translate harmya.
1025. From the Sanskrit vedīka. This is translated into Tibetan as stegs bu (“platform”).
1026. According to the Tibetan. “Which rivaled that of Devendra” is not present in the Sanskrit. The Chinese names this kūṭāgāra in this city as 正法藏 (zheng fa zang, “Treasury of Good Dharma”), which King Mahāprabha frequents.
1027. According to the Sanskrit and the Chinese. The Tibetan omits “of action.”
1028. According to the Tibetan yongs su sbyangs. Not present in the Sanskrit or the Chinese.
1029. According to the Sanskrit anugaveṣitā. Omitted in the Tibetan.
1030. According to the Tibetan rnam par bris. The Sanskrit has vicitrita, which can mean “to decorate or paint.” Translated as 莊嚴 (zhung yan, “decorate,” “adorn”) in conjunction with 修習 (xiu xi, “study and practice”) in the Chinese. Cleary has “diversified.” Carré translates this as ornée (“adorned”).
1031. According to the Sanskrit rājyam anuśāsāmi. The Tibetan translated anuśāsāmi both as skyong (“rule”) and according to its more usual meaning as ston (“teach”). The Chinese accords with the Tibetan.
1032. From BHS cittatā. The Tibetan translates this as sems (“mind”). The Chinese translates it as 心 (xin, “mind”).
1033. From the Sanskrit dayā and in accord with the Chinese 哀憫心 (ai min xin). The Tibetan translates as snying rje, usually translated into English as “compassion.”
1034. From the Tibetan yongs su bsrung. The Sanskrit repeats anugraha with the addition of sattva at the beginning of the compound “caring for beings.”
1035. According to the Tibetan lus and one BHS meaning of āśraya. The Chinese translates this literally as 身無諸苦 (shen wu zhu ku, “body free of suffering”).
1036. According to the Sanskrit ablative case. The Tibetan has a genitive linking “attachment” to “the continuum of the mind.”
1037. According to the Tibetan syntax. The Vaidya edition breaks the sentences differently, joining the verbs with the preceding phrases.
1038. According to the Tibetan and the Chinese. The Sanskrit has the same object of cleansing as that of purification in the following sentence. The Chinese has “eliminate obscurations of bad karma” in the next sentence.
1039. According to the Sanskrit arciṣ. The Tibetan has myu gu (“seedling”).
1040. According to the Sanskrit rājyam anuśāsāmi. The Tibetan translates anuśāsāmi both as skyong (“rule”) and according to its more usual meaning, ston (“teach”). The Chinese translates as 教化 (jiao hua, “guide”).
1041. From the Tibetan rdo rje, translating from vajra. Vaidya has vastra (“clothing”). The Chinese has “jewels” and omits “banners” and the description of invincibility.
1042. According to the Tibetan. “To some it appears to be made of earth” is not present in the Sanskrit. The Chinese has “to some it appears to consist of houses made of earth and wood.”
1043. The Tibetan analyzes the compound as meaning “network of beads of the round windows.” The Chinese has 窗闥 (chuang ta), which might refer to windows with latticework or other intricate patterns. The Chinese omits the description of adornments but adds that all are perceived as “supreme and precious.”
1044. According to the Sanskrit grama. Omitted in the Tibetan and the Chinese.
1045. According to the BHS (cf. Pali bījagama). Vaidya has bījagrama. The Tibetan has sa bon gyi tshogs, “group of seeds,” which does not quite fit the context unless “arisen from seeds” is to be understood as in the BHS. The Chinese has 山原 (shan yuan, “mountains and plains”) and 諸草樹 (zhu cao shu, “various grasses and trees”).
1046. According to the BHS (cf. Pali bhūtagama). Vaidya has bhūtagrama. The Tibetan has ’byung ba’i tshogs, literally “the group of that which arises.”
1047. The Tibetan for śasya, which is lo tog (“crops”), is followed by ldum bu (“plant”), which has no Sanskrit equivalent in Vaidya.
1048. According to the Sanskrit utsa (usually translated into Tibetan as chu mig) and the Chinese 泉 (quan). The Tibetan has mtsho (“lake”).
1049. According to the Sanskrit. The Tibetan and the Chinese omit “in the four directions.”
1050. According to the Sanskrit sūkṣma. The Tibetan omits “delicate.” The Chinese translates as 寶衣 (bao yi, “precious clothing”).
1051. According to the Sanskrit pura and the Chinese 大城 (da cheng). The Tibetan translates as pho brang (“palace”).
1052. The disk of the world is said to be based upon and held up by a circle or disk of air.
1053. From one of the meanings of the BHS abhinirhara. The Tibetan translates as bsgrubs pa (“accomplished”). This sentence is not present in the Chinese.
1054. According to the Sanskrit dṛḍhīkurvāṇaḥ, the Chinese 堅固 (jiang gu), and the Narthang and Stok Palace brtan. Degé, etc. have bstan (“teach”).
1055. From the Tibetan gnas rnam pa tha dad pa, while gnas could have other meanings, including “locations.” The Sanskrit has adhimātratā (“excessiveness”). Cleary has “measurelessness.” The Chinese has 差別相 (cha bie xiang), one of the common translations of adhimātratā. Here it can mean “different aspects.”
1056. According to the Sanskrit and the Chinese. The Tibetan has “all Dharma clouds.”
1057. According to the Sanskrit aṅgkura, the Chinese 根芽 (gen ya), and the Lhasa myu gu. Other Kangyurs have myi gu, mi gu, and mgu ba.
1058. According to the Tibetan ’phags pa’i tshogs kyi dkyil ’khor, presumably translating from a manuscript that read sarvāryamaṇḍalagaṇa. The Sanskrit has sarvārthamaṇḍalagaṇa (“the circle, or field, of all benefits, or goals”) and the Chinese concurs.
1059. According to the Sanskrit apaśyat and the Chinese. Omitted in the Tibetan.