1060. According to the Tibetan. The Sanskrit has “the banner of the power over all sensations.” In the Chinese translation, the 60-volume edition names the first two samādhis as 覺一切 (jue yi qie, “realizing all,” “aware of all”) and 奇特幢 (qi te chuang, “amazing banner”). The 80-volume edition starts with 了一切希有相 (liao yi qie xi you xiang, “seeing clearly all rare aspects”).
1061. The Tibetan appears to have been translating from a manuscript that had sarvajagaddhita so that it has ’gro ba thams cad dang bral ba. In the Chinese translation, the 60-volume edition has 遠離一切眾生 (yuan li yi qie zhong sheng, “separated from all beings”). The 80-volume edition has 遠離一切世間 (yuan li yi qie shi jian, “separated from all worlds”). The Sanskrit sarvajagaddhita means “benefit of all beings.”
1062. This could mean power over a million devas or worlds. Mahābrahmā is in the form realm, and his paradise extends over many world systems and their desire-realm paradises, to the extent of a thousand million. Therefore, that may be what is meant here. The Tibetan does not state what the number refers to and translates as “does not engage in the kleśas of the desire realm.” Cleary has unspecified “gods” who “live in the realm of desire.” In the Chinese translation, the 80-volume edition does not specify whether it was one million devas or one million desire realms. The 60-volume edition mentions neither the number nor the objects.
1063. From the BHS paribhāvitā. The Tibetan translates as bsgom (“meditate” or “cultivate”). The Sanskrit paribhāvitā is often translated in the Chinese as 深修 (shen xiu) or 勤習 (qin xi), both of which can mean “practice deeply” or “study diligently.” Here it is translated simply as 修行 (xiu xing, “practice”).
1064. According to the Sanskrit indra. The Tibetan has rgyal po (“king”) here, but very soon in this chapter translates as dbang (“lord”). To maintain consistency it has been translated as “lord” here. The Chinese interprets this line as 光明照世間 (guang ming zhao shi jian, “brilliant light illuminates the world”). Here “brilliant light” might refer to the clarity of her mind or the splendor of her qualities.
1065. The Sanskrit here for “mountain” is acala (literally, “immovable”) and is a play on words in reference to her name, Acalā, which is lost in translation.
1066. According to the Tibetan gzhi and the later repetition of this term in Sanskrit as tala. At this point the Sanskrit has tattva (“true nature”) and Cleary accords. Omitted in the Chinese. Carré translates as tous les enseignements (“all the teachings”).
1067. According to the Tibetan gzhi and the later repetition of this term in Sanskrit as tala, with which Cleary concurs. At this point the Sanskrit has tattva (“true nature”) and Cleary accords. The Tibetan translates as gzhi (“basis”). The Chinese repeats only the first and fifth gateways, “from … to.”
1068. From the Tibetan yid chas and in accord with the Chinese. The Sanskrit has the BHS adhimokṣa (“dedication to”). In the Chinese, the 80-volume edition has 難知 (nan zhi), “difficult to know or understand,” and the 60-volume edition adds 難說 (nan shuo), “difficult to explain or express.”
1069. According to the Sanskrit duhitā, the narrative, and the Chinese. The Tibetan translates as the obscure feminine term bu cig ma, which appears to be another way of writing bu mo gcig pa, though it could be interpreted in Tibetan to be the feminine form of bu gcig pa “only child.”
1070. From the Tibetan mi nyal. The Sanskrit has rātryāṃpraśāntāyāṃ (“on a silent night”). Not present in the Chinese.
1071. From the Sanskrit rājapura (which could also mean “the king’s city,” “the king’s palace,” or “the king’s apartments”). The Tibetan has just rgyal po’i sgo (“the king’s door”), so that there appears to have been an omission. Not present in the Chinese.
1072. The Tibetan appears to have translated from a manuscript with a scribal corruption. It has mi zad pa (“unceasing,” which would be from akṣaya). Narthang and Lhasa have mi bzad (“unbearable” or “inexhaustible,” which could, according to the Mahāvyutpatti, be from viṣama). The Sanskrit has viṣaya (“range,” “object of attention,” and so on). The Chinese translates as 能堪忍耐心 (neng kan ren nai xin), “enduring tolerance and patience,” followed by 救惡眾生 (jiu e zhong sheng), “save beings from unfavorable conditions.”
1073. According to the Sanskrit abhilaṣantī and the Chinese 求 (qiu). The Tibetan translates as dad pa (“having faith in”).
1074. According to the Tibetan dran pa and the Chinese 念 (nian). The BHS is abhijānāti. Edgerton gives the meaning as “know” and “recognize” and thinks that Burnouf and Kern (who translated The Lotus Sūtra from Sanskrit) were wrong in interpreting the word as “remember.”
1075. According to the Sanskrit vismartum and the Chinese 忘失 (wang shi). The Tibetan has brjod (“speak,” “describe”) in error for brjed (“forget”).
1076. According to the Sanskrit vismartum and the Chinese 忘失 (wang shi). The Tibetan has brjod (“speak,” “describe”) in error for brjed (“forget”).
1077. From the Sanskrit agraha and the Chinese 執著 (zhi zhuo). The Tibetan has rab kyi ’du shes (“highest identification”), presumably translating from a manuscript that had the error agra.
1078. From the Sanskrit hīnapraṇīta, translated into the Chinese as 勝劣 (sheng lie, “inferior or superior”). The Tibetan has bzang ngan gyi ’du shes (“identification as good or bad”).
1079. According to the Sanskrit and the Chinese 生死海 (sheng si hai, “ocean of births and deaths”). The Tibetan has chos kyi rgya mtsho (“ocean of Dharma”).
1080. According to the Tibetan lha yi dbang po, translated from surendra. Vaidya assumes an elided initial a, which would result in “lord of the asuras,” though it does not appear to fit the context in the Tibetan where asuras are being vanquished. However, in the Chinese translation, the 80-volume edition has the lord of the asuras “who can subjugate the ocean of kleśas throughout the great cities of the three realms,” 遍撓動三有大城煩惱海 (bian nao dong san you da cheng fan nao hai). Carré has roi des asuras, and Cleary “lord of the asuras.”
1081. From the Tibetan brjod pa, presumably from the Sanskrit varṇitam. Not present in Vaidya.
1082. From the Tibetan yongs su bsgom pa, which would have been translating paribhāvita. Not present in Vaidya or the Chinese, where the list is shorter.
1083. According to the Sanskrit samīkurvan and most Kangyurs, which read mnyam par bya ba byed pa. Degé has the error mnyam par bya ba myed pa. Cleary translates as “living up to it.” Not present in the Chinese.
1084. According to the Sanskrit dhāraṇi, the Narthang and Stok Palace gzungs, and the Chinese 陀羅尼 (tuo luo ni). Other Kangyurs have the error gzugs (“form”).
1085. According to the Tibetan sgo. The Sanskrit has naya (“way”). The Chinese has 令其迴向一切智位 (ling qi hui xiang yi qie zhi wei, “make them dedicate for attaining omniscient wisdom”).
1086. According to the Tibetan. The Chinese adds two synonyms of buddhas.
1087. The Tibetan translates this by using a double negative.
1088. From the Sanskrit pāṣaṇḍā. Translated into the Tibetan as zhags pa ’thub pa (“noose splitting”). The Chinese has 九十六眾 (jiu shi liu zhong, “ninety-six groups of individuals”).
1089. From the Sanskrit nigama. Not present in the Tibetan. This sentence is not present in the Chinese.
1090. Sanskrit sarvagaminī, while his name is “Sarvagamin.”
1091. According to the Sanskrit svabhāva and the Chinese. The Tibetan has rang bzhin med (“absence of nature”), perhaps from a corruption in the Sanskrit. The Chinese has 證知諸法實性 (zheng zhi zhu fa shi xing, “realizing the true nature of all phenomena”), omitting the term wisdom.
1092. According to the BHS Sanskrit madapramāda. Mada can also mean “pride.” Both meanings were translated into the Chinese as 憍逸 (jia yi).
1093. The Sanskrit nāga is used as a synonym for “elephant,” but the phrase nāgsaṃkṣobha occurs a little later in this text in reference to nāgas. In this case, however, it may refer specifically to cobras, as nāga in India is the name both for the cobra and the deity, which is a “cobra deity.” What is being referred to here may be the confrontations that occurred in India between elephants and cobras. The Chinese translates the name of the perfume by “elephant” 象藏 (xiang zang) in association with “nāgas” (龍, long).
1094. The Degé print has here page 594 (folio 297.b) in error for 94 (folio 47.b). The page number has been emended in the Degé reader.
1095. This refers to infantry, chariots, cavalry, and elephants.
1096. According to the Sanskrit śubhonavyūha. The Tibetan rnam par ’byed pa means “differentiation.” Carré, translating from the Chinese, has Pur Ornament, and therefore the Chinese may have been translating from a text that had śuddhovyūha.
1097. According to the Sanskrit viṣamatā and the Chinese. The Tibetan has the obscure thag thug. The Chinese lists four sets of opposites: upward-downward (literally, “high-low”), safe-dangerous, clean-dirty, and crooked-straight.
1098. According to the Chinese and the Sanskrit kṣema, though its opposite is missing in the Vaidya edition. The Tibetan has bde ba and mi bde ba (“pleasant and unpleasant”).
1099. According to the Tibetan and the French translation of the Chinese. Vaidya has anugrahajñāna, “the knowledge for benefiting.”
1100. According to the BHS meaning of anunaya, which has a negative sense. It was translated into Tibetan more positively as byams pa (“love” or “kindness”) according to its Classical Sanskrit meaning.
1101. From the BHS unnāmāvanāma translated into Tibetan as mthon dman du gyur pa (“become high [or] low”).
1102. From the Sanskrit mati. Translated into Tibetan as nan tan (“diligent practice”), perhaps from a text that read pratipatti.
1103. Simplified from the Sanskrit saṃbhavahetu and the corresponding Tibetan ’byung ba’i rgyu, which would literally be “the cause of the arising of” as in the Chinese 生大智因 (sheng da zhi yin).
1104. The Tibetan interpretation of the compound could be taken to mean “various gateways and continuums” (with rgyud translating āvartanaya). In Chinese, this and the preceding phrase are conjoined as one, and āvartanaya is translated as 旋 (xuan, “revolving”).
1105. According to the Tibetan (though it translates this part of the compound as “cause of the arising of and the purity of” instead of “the pure arising of”). Viśuddhi is not present in the Vaidya Sanskrit in this sentence but is in the following sentences. The Chinese translation contains “pure” 清淨 (qing jing) in this and the following phrases.
1106. According to the Tibetan, which appears to be a free translation of abhimukham āvartayayiṣyāmi (“to turn toward”). The Chinese translates as 見 (jian, “see”).
1107. According to the Sanskrit and the Chinese. “Noble one” is omitted in the Tibetan.
1108. According to the Sanskrit mūla. The Tibetan has gtos, not present in the Mahāvyutpatti and defined elsewhere as che chung (“size”). The Chinese translates as 種 (zhong), literally “seeds,” which can mean “sources.”
1109. According to the Sanskrit avarta, the Chinese, and Narthang and Lhasa, which read klong. Other Kangyurs have the meaningless glong. The Chinese lists “the depths of whirlpools,” “the distance (far and near) of waves,” “qualities (literally ‘colors’) of water,” and other various distinctions.
1110. From the Sanskrit praivarjana. The Tibetan translates as bkol ba (“use,” “employ”).
1111. Sanskrit kṣaṇa. An astronomical “hour” of forty-eight minutes.
1112. The Tibetan interprets the Sanskrit compound as having the conjunction “and” instead of “of.” The Chinese omits this but adds “knowing water currents” to the ability to keep a ship traveling safely.
1113. From the Sanskrit parivartana. The Tibetan translates as the obscure brdo ba or rdo ba.
1114. From the Sanskrit arthakārya. The Tibetan interprets this as don dang dgos pa (“benefits and necessities”). The Chinese has “to benefit beings.”
1115. From the Sanskrit kṣemeṇa. The Tibetan translates as lam bde (“happy path”). The Chinese translates as 行安隱道 (xing an yin dao, “travel by safe path”).
1116. From the Sanskrit śivena. The Tibetan translates as nye zhor mi ’gyur (“without obstacle”). Not present in the Chinese but implied by 安隱道 (an yin dao, “safe path”).
1117. From the Sanskrit vipanna. The Tibetan translates as bub pa’am nye zhor gyur. Translated into the Chinese as 損壞 (sun huai, “damage”).
1118. The Tibetan translates the compound by associating sarva (“all”) with the ocean. The Chinese has “never fear the ocean of.”
1119. From the Sanskrit saṃsīdana. The Tibetan translates as nye zhor ’gyur ba (“had an obstacle”). Omitted in the Chinese.
1120. From the Sanskrit mukhībhavati. The Tibetan translates as mngon sum du gyur pa (“becomes manifest,” “is directly perceived”). The Chinese has “they definitely can enter the ocean of omniscient wisdom.”
1121. According to the Sanskrit amogha. Omitted in the Tibetan.
1122. According to the Sanskrit and the Chinese. “Banner of great compassion” is omitted in the Tibetan. The Chinese translates as 大悲幢 (da bei chuang) but incorporates the meaning of amogha (bu kong, “not empty”) into a separate phrase: 若有見我及以聞, 與我同住, 憶念我者, 皆悉不空 (ruo you jian wo ji yi wen, yu wo tong zhu, yi nian wo zhe, jie xi bu kong, “All those who have seen me and heard me, have lived with me, or remember me will attain fruition”).
1123. According to the Tibetan chags pa’i chu srin. The Sanskrit is saṃgrahagraha, and the Chinese also makes no mention of makaras.
1124. According to the Tibetan rang bzhin dang gzhi and the Sanskrit svabhāva-tala. The Chinese has 性 (xing, “nature”) but omits “basis.” Carré has la nature vrai (“the true nature”).
1125. According to the Tibetan rgya mtsho. The Sanskrit has jāla (“water”).
1126. According to the Tibetan rnam par spyod pa, presumably from the Sanskrit vicāriṇāṃ. Vaidya has vihāriṇam (“wandering”) and Cleary has “remain.” Carré has se tenir. The Chinese has 平等住一切時海 (ping deng zhu yi qie shi hai, “remain or abide impartially in the ocean of all times”).
1127. According to the Tibetan and Carré’s French translation from the Chinese. Vaidya has sāgarasaṃbhinna (“the different oceans”) and not sāgarāsaṃbhinna, and Cleary’s translation accords with that.
1128. According to the Sanskrit tattvābhijñānāṃ. The Tibetan has dmigs pa shes pa or dmigs shes pa. The Chinese translates as 能以神通度眾生海 (neng yi shen tong du zhong sheng hai, “who can save the ocean of beings through their clairvoyance”).
1129. According to the Sanskrit kāla and the Chinese 時 (shi). The Tibetan has dbres or bres.
1130. From the Sanskrit sneha, which can also mean “attachment” or “oiliness.” The Tibetan translates it as rlan pa (“wetness”). The Chinese uses two water-related verbs 潤澤 (run ze, “to moisten,” “to enrich”) to indicate the aspiration to benefit all beings with great compassion as does water.
1131. According to the BHS meaning of nimṇa, which can mean “aiming at” or “leading to.” Otherwise it has the meaning “downward,” and therefore this compound nimnonnata can mean “up and down” or “high and low.” The Tibetan appears to have tried to make sense of this by adding a negative thur med (“not downward”). It is possible to interpret the phrase to mean “the lower and higher part of the path to omniscience.” The Chinese translates as 心無高下 (xin wu gao xia, “mind is free from ‘high and low’ ”).
1132. From the Sanskrit uddhṛta. The Tibetan translates as zhugs pa (“enter,” “follow,” “engage in”). The Chinese has 拔不善刺 (ba bu shan ci) and 滅一切障 (mie yi qie zhang), “pulled out thorns of harmful qualities” and “eliminated all obstacles.”
1133. From the Sanskrit parākrama, which can also mean “advance,” and which the Tibetan translates as sngon du ’dor ba (“cast before”). The Chinese translates by the metaphor of 牆塹 (qiang qian), “walls and moats.”
1134. From the BHS samarpita. The Tibetan translates as rab tu byung ba (“completely arisen”).
1135. From the BHS vipulaprasrabdhi. Absent in the Tibetan. The Chinese translates by the metaphor of 園苑 (yuan yuan, “gardens and parks”).
1136. According to the Sanskrit pura and the Chinese 城 (cheng). The Tibetan translates as pho brang (“palace”).
1137. From the Sanskrit akṣunna. The Tibetan translates as thogs pa med pa (“unimpeded”) and as adverbial to “the act of entering.”
1138. From the Sanskrit pariniṣṭhāpayantaṃ, the Narthang and Lhasa bgro, and the Chinese 理斷 (li duan). Other Kangyurs, including Stok Palace have ’gro (“go”). The Chinese makes additional mention of “numerous merchants.”
1139. From the Sanskrit ahaṃkāra. Translated into Tibetan as bdag tu bya ba. The Chinese translates as 我慢 (wo man, “self-pride”) and repeats an alternative translation of the term simply as 我 (wo) in the next short phrase.
1140. According to the Sanskrit mamakārotsargāya and the Chinese 我所 (wo suo). Its translation appears to be missing from the Tibetan.
1141. The Tibetan appears to split this compound into two separate topics of ripening and guiding. The Chinese has it as a single topic.
1142. According to the Tibetan and the Chinese. The Sanskrit does not mention rain, only clouds. The Chinese mentions neither rain nor clouds.
1143. According to the Sanskrit ājānīyām;’tshal in the Narthang, Lhasa, and Stok Palace Kangyurs; and the Chinese. Others such as Degé have btsal (“seek”), apparently a scribal error in following dictation.
1144. The Tibetan interprets “omnipresent” as referring to the “gateway.” The Chinese translation agrees with the Sanskrit.
1145. According to the Tibetan and the Chinese. “Miracles” is absent in the Sanskrit.
1146. The Tibetan interprets “omnipresent” as referring to the “gateway.” The Chinese translation agrees with the Sanskrit.
1147. According to the Tibetan sum cu rtsa sum. The Sanskrit has tridaśa (“thirty”) but in context is clearly referring to what is usually called the Trāyastriṃśa paradise. The Chinese has 三十三天 (san shi san tian, “Heaven of the Thirty-Three Celestials”).
1148. According to the Sanskrit pāṣaṇḍa and the Chinese 外道 (wai dao). The Tibetan translates as zhags pa ’thub pa (the first half meaning “noose”), perhaps from a manuscript that had pāśaṇḍa.
1149. According to the Tibetan mi bde ba. The Sanskrit has kāraṇa (“cause”). The Chinese has this as “I describe the beings in hell” and places it before the preceding sentence.
1150. The Tibetan interprets “omnipresent” as referring to the “gateway.” The Chinese has “pure or stainless gateway” and “the power of the noncomposite miracles.”
1151. From the Sanskrit vimala. The Tibetan may have been translating from bala (“power”).
1152. According to the Tibetan and the Chinese. “Miracles” is absent in the Sanskrit.
1153. According to the Tibetan that appears to be translating from abhāva as earlier. The Sanskrit has avabhāsa (“illumination,” “splendor”). The Chinese agrees with the Tibetan.
1154. From the Sanskrit. The Tibetan reads “who have ears dedicated to focusing on all paths of words and sounds.” The Chinese has 音聲言說 (yin sheng yan shuo), referring to the entire range of sound and speech.
1155. According to the Sanskrit kumara. The Tibetan has rogs pa (“helpers”). The Chinese simply has “countless people said to him…”
1156. According to the Tibetan. The Chinese has 如忉利天中波利質多羅樹 (ru dao li tian zhong bo li duo luo shu, “like the night-flowering jasmine (Skt. pārijātaka) tree in the Trāyastriṃśa paradise”). The Sanskrit reads, “like the indestructible coral trees in the city of Tridaśa.”
1157. According to the Tibetan. Not present in the Sanskrit or the Chinese.
1158. According to the Sanskrit. The Tibetan and the Chinese do not have “peaks.”
1159. According to the Sanskrit and the Chinese. The Tibetan omits “jewels.”
1160. According to the Tibetan stan. The Sanskrit has vastra (“cloth”) and is in accord with the Chinese 衣 (yi).
1161. According to the Sanskrit. The Tibetan repeats the adjective “various” here. The Chinese does not indicate whether it is singular or plural.
1162. According to the Tibetan. “Adorned by many” is not present in the Sanskrit or the Chinese.
1163. According to the Sanskrit and the Yongle, Lithang, Kangxi, and Choné Kangyurs. Other Kangyurs omit “thousand.” The last phrase is absent in the Chinese.
1164. From the Sanskrit siṃhaskandha. Yongle, Lithang, Kangxi, and Choné have seng ge’i bya ba’i (“lion’s deeds”). Other Kangyurs, including Stok Palace, have the apparently meaningless seng ge’i bya la’i. The Chinese translates the second part of the compound word skandha as 聚 (ju, “gathering,” “aggregation”), but the meaning here is unclear.
1165. According to the Sanskrit raja. The Tibetan translates as dam pa, perhaps in error for ’dam pa, which means “mud.”
1166. According to the Tibetan and the Chinese. “And soft” is not present in the Sanskrit.
1167. According to the Sanskrit and the Chinese. This is a standard description of the ground in pure realms. The Tibetan here has “without being higher or lower.”
1168. According to the Tibetan sil ma. Not present in the Sanskrit. This description is not present in the Chinese.
1169. According to the Tibetan ngang ngur (Degé has nga ngur), while the Sanskrit haṃsa is less specific and could be applied to any kind of duck, goose, or swan. The Chinese has a general description of “numerous birds” without naming them.
1170. Transliterated as ko ki la in Tibetan, though the Tibetan khu byug is supplied in the Mahāvyutpatti.
1171. According to the Sanskrit atula and the Chinese 無比 (wu bi). The Tibetan translates as rin thang med pa (“priceless”).
1172. According to the Sanskrit and the Chinese. The Tibetan translates the compound as “strings and tassels of flowers of pearl jewels.”
1173. “Variety” is from the Sanskrit vicitra. The expected sna tshogs is not present in the Tibetan.
1174. According to the Tibetan. The Sanskrit is ananta. The Chinese has 無量 (wu liang, “infinite,” “endless”), but the description refers to the kūṭāgāras, not the ocean.
1175. According to the Tibetan. The Sanskrit reads “with an inconceivable array of jewels.”
1176. From the Sanskrit pura, which can mean “town” as well as “residence” or “building.” The Tibetan translates as pho brang (“palace”). The Chinese translation incorporates both “town” and “palace.”
1178. The Sanskrit is literally “thirty” (tridaśa), but this is a short form of the name. The Tibetan translates as sum cu rtsa gsum (“thirty-three”). The Chinese translates as 忉利天 (dao li tian), “thirty-three paradise,” which is an abbreviation of 怛利耶怛利奢 (da li ye da li she).
1179. The Sanskrit is citrakūṭa. The Tibetan has mdzes pa’i de’u (“beautiful small stones”), though the Yongle has mdzes pa’i ba phu. The Chinese describes the parasol(s) as “spreading out far and tall, like the peak(s) of Mount Sumeru.”
1180. From the BHS balādhāna. This accords with the Chinese 威神力 (wei shen li). The Tibetan translates as byin gyi rlabs. The Chinese splits this into two sentences appearing after the following long sentence. The first sentence describes the incredible vastness of that great park as “eight groups of nāgas from a billion worlds and countless beings can fit into this park without feeling crowded.”
1181. According to the Tibetan mi gtsug, perhaps translating from a manuscript that had anelya. The present Sanskrit has anavalokya (“could not be seen by”) and the Chinese concurs.
1182. According to the Sanskrit samantād.
1183. The phrase “surrounded by a great assembly” is according to the Sanskrit. Not present in the Tibetan or the Chinese.
1184. According to the Sanskrit īryapātha. The Tibetan has just spyod lam (“conduct”) in agreement with the Chinese.
1185. According to the Sanskrit śantendriyāṃ, the Chinese, and the Yongle, Lithang, Kangxi, Narthang, Choné, and Lhasa Kangyurs. Degé omits.
1186. From the BHS sugupta (cf. Pali sugutta). The Tibetan translates as shin tu dben pa (“isolated,” “concealed”). Not present in the Chinese.
1187. According to the Sanskrit amoghadarśana and the Chinese 見者不空 (jian zhe bu kong). The Tibetan omits “to see.”
1188. According to the Sanskrit and the Chinese. “Dharmas” is not present in the Tibetan.
1189. According to the Tibetan and the Chinese. Not present in the Sanskrit.
1190. According to the Tibetan. Absent from the Sanskrit and the Chinese.
1191. According to the Sanskrit. “Wisdom” is absent from the Tibetan. The Chinese has the name “the arising of delight toward the buddhas” from the following sentence.
1192. According to the Tibetan and the Chinese. Not present in the Sanskrit.
1193. According to the Sanskrit garbha, the Tibetan snying po, and the Chinese 藏 (zang). Cleary and Carré translate this as “treasure.”
1194. According to the Sanskrit latā. The Tibetan translates as rgyud (“continuum”). Cleary has “tendrils.” The Chinese omits this but adds an adjective 妙 (miao, “sublime”) to flowers. Carré has the adjective merveilleuse (“marvelous”).
1195. From the Sanskrit vairocana. Translated into Tibetan as rnam par snang ba. The Chinese has the phonetic transcription 毗盧遮那 (pi lu zhe na).
1196. The Chinese has “superior and inferior motivations.”
1197. From the Sanskrit ghanarasa, translated into Tibetan as ro rngams chen po (“very thick taste”).
1198. According to the Tibetan nags tshal. Not present in the Sanskrit or the Chinese, which has a shorter list.
1199. According to the Sanskrit. The Tibetan has the instrumental pas (instead of the expected pa la), meaning “by the bhikṣuṇī Siṃhavijṛmbhitā.” Not present in the Chinese.
1200. According to the Sanskrit and the Chinese. The number is not present in the Tibetan.
1201. From the BHS āyūhatyā niryūhatyāḥ, translated into Tibetan as sgrub pa dang yongs su sgrub pa.
1202. The Sanskrit and the Chinese have “this gateway of the light of wisdom.”
1203. According to the Tibetan chos thams cad rab tu ’thad pa. The Sanskrit sarvadharmupapanna could mean, “possessing all Dharmas (or all phenomena).” The Chinese translation has “all Dharmas” and “king of samādhi” 一切法三昧王 (yi qie fa san mei wang).
1204. According to the Tibetan. Not present in the Sanskrit. The Chinese has 寶藏 (bao zang, “treasury,” “treasury of jewels”).
1205. According to the Sanskrit upastambhayan and the Narthang rton. Other Kangyurs have ston (“demonstrate”). The Chinese translates as 得 (de, “attaining”).
1206. According to the Sanskrit karma, the Chinese 業 (ye), and the Narthang las. Other Kangyurs have the error lam (“path”).
1207. From the Sanskrit utkṣipta. The Tibetan translates as g.yeng ba med pa (“without distraction”). The Chinese is similar to the Tibetan, reading 目視不瞬 (mu shi bu shun), which appears to be based on utkṣipta-cakṣus.
1208. From the Sanskrit abhirūpa. The Tibetan translates as mngon par mdzes pa in accordance with its other meaning as “beautiful.” The Chinese translation continues to describe the mind as “profound and vast like an ocean” without mentioning other qualities.
1209. According to the Sanskrit aśubha. The Tibetan has sdug cing gtsang ba (“unpleasant and pure”). The Chinese presents this and the following sentence simply as opposite thoughts—淨想 (jing xiang, “pure”) and 欲想 (yu xiang, “desire”)—without further elaboration.
1210. According to the Sanskrit śaraṇa and the Chinese 依怙 (yi hu). The Tibetan translates vaguely as gnas (“location,” “place”).
1211. According to the Sanskrit prākāra. The Tibetan has sil ma (“pieces”). This and preceding descriptions are not present in the Chinese.
1212. From the Sanskrit udviddha. Not present in the Tibetan. This description is not present in the Chinese.
1213. According to the Sanskrit prākāra and the Chinese. The Tibetan has ’byungs gnas (“source”), presumably from a manuscript that had ākara. Not present in the Chinese.
1214. According to the Sanskrit prakīrṇa and the Chinese 散 (san). The Tibetan has sil ma (“pieces” or “petals”). The Chinese describes the ground as “covered with these dispersed flowers.”
1215. From the Sanskrit vicitra. The Tibetan makes this an adjective describing the jewels as sna tshogs (“various”). This sentence is not present in the Chinese.
1216. From the Sanskrit nicaya, in agreement with the Chinese. The Tibetan has the obscure kun gyis shes pa.
1217. The description of the tree is in accordance with the Tibetan but not present in the Chinese.
1218. In Sanskrit, the euphemism for black is nila (“blue”) and was literally translated into Tibetan as mthon mthing (ting and ’thing in some Kangyurs) and the Chinese as 紺青 (gan qing).
1219. According to the Sanskrit and the Chinese. The Tibetan omits “sounds.”
1220. From the Sanskrit viṣaya, the Chinese 境界 (jing jie), and ’jig rten in the Yongle, Lithang, Kangxi, and Choné Kangyurs, which is absent in other Kangyurs.
1221. 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. All terms from “an arhat” to “bhagavat” are omitted in the Chinese.
1222. According to the Sanskrit and the Chinese. “Of the Buddha” is absent in the Tibetan.
1223. According to the Tibetan dril bu (“bell”), presumably from a manuscript that had kiṅkiṇi. The Sanskrit has kākaṇi. Cleary has “coin.”
1224. According to most Kangyurs. Degé has the genitive byang chub sems dpa’i. The Chinese has 菩薩摩訶薩 (pu sa mo he sa, “bodhisattva mahāsattvas”).
1225. Literally, “a hundred times ten million.” The Tibetan is bye ba phrag brgya. The Sanskrit is koṭīśata.
1226. Literally, “a thousand times ten million.” The Tibetan is bye ba phrag stong. The Sanskrit is koṭīsahsara.
1227. In other words, “a trillion buddhas.” Literally, “a hundred ten millions times a thousand.” The Tibetan is bye ba brgya phrag stong. The Sanskrit is koṭīśatasahasra.
1228. Literally, “a billion times ten million.” According to the BHS meaning of ayuta in koṭī-ayuta as “a thousand million” (a billion). The Classical Sanskrit ayuta usually means just “ten thousand.” The usual translation in Tibetan for this is ther ’bum. Here khrag khrig is used, which usually translates the next number, niyuta.
1229. The BHS is koṭī-niyuta. Literally, “a hundred billion times ten million.” The Tibetan is bye ba dung phyur.
1230. The Sanskrit is koṭī-kaṅkara, in which kaṅkara is a hundred niyuta. The Tibetan is bye ba thams thams.
1231. The Sanskrit is koṭī-bimbara. The Tibetan is bye ba khrag khrig. The Tibetan repeats khrag khrig used earlier in the list for ayuta.
1232. According to the Sanskrit vinardita. The Tibetan has khyu mchog gi mthu byung, a translation of vṛṣabhitā, which occurs a little further on in this list of perceptions, and therefore it appears that a scribal error occurred in the Sanskrit manuscript from which the Tibetan was translated.
1233. According to the BHS gati and the Tibetan rig pa in Degé and other Kangyurs. Yongle, Lithang, Kangxi, Narthang, and Choné have rigs.
1234. According to the Sanskrit bhaktyā. The Tibetan has blo gros, perhaps translating from a manuscript that had matyā.
1235. According to the Sanskrit vinardita. The Tibetan has khyu mchog gi mthu byung, a translation of vṛṣabhitā, which occurs a little further in this list, and therefore it appears that a scribal error occurred in the Sanskrit manuscript. The Chinese translation has here 摧扶魔軍 (cui fu jo jun, “defeat and tame the army of māras”). The Chinese presents these perceptions as four-word phrases, and the list is shorter.
1236. According to the BHS gati and the Tibetan rig pa in Degé and other Kangyurs. Yongle, Lithang, Kangxi, Narthang, and Choné have rigs.
1237. According to the Sanskrit bhaktyā. The Tibetan has blo gros, perhaps translating from a manuscript that had matyā. Not present in the Chinese.
1238. According to the Sanskrit atulaṃ and the Chinese. “Unequaled” is not present in the Tibetan.
1239. According to the BHS gati and the Tibetan rig pa in Degé and other Kangyurs. Yongle, Lithang, Kangxi, Narthang, and Choné have rigs.
1240. According to the Sanskrit bhaktyā. The Tibetan has blo gros, perhaps translating from a manuscript that had matyā.
1241. According to the Sanskrit tathāgatadivasāvakrānta. The Tibetan has nyi ma las byung ba (“that have arisen from the sun of the tathāgatas”). The Chinese has 如來智日 (ru lai zhi ri, “the sun of the wisdom of the tathāgatas”).
1242. According to the Sanskrit mudrā and the Chinese. The Tibetan has rgya mtsho (“ocean”), presumably from a manuscript that read samdurā.
1243. Śirījalarāja may alternatively be the name of a region.
1244. According to the Sanskrit dhīra and the Narthang brtan pa. Other Kangyurs make it into the adverb brtan par.
1245. According to the Sanskrit nāyakānāṃ and the Yongle and Narthang Kangyurs. Degé and other Kangyurs have an instrumental particle.
1246. From the Sanskrit śrotrānugamam anusmaran. The Tibetan has rjes su ’brang (“follow”), connected to the names rather than the hearing. Not present in the Chinese.
1247. According to the Sanskrit and the Chinese. The Tibetan and the Chinese omit “the Dharma.”
1248. From the Sanskrit vinardita (literally, “roar”) and the Chinese. The Tibetan has “the power that arises from the supremacy.” The Chinese has “having seen the buddhas attaining complete buddhahood.”
1249. According to the Sanskrit. The Tibetan translates as sman ljongs (“valley” or “land of herbs”). The Chinese has “the western side of the valley.”
1250. According to the Sanskrit utsa-saraḥ-prasravaṇa.
1251. According to the Sanskrit, the Chinese, and the Narthang and Lhasa Kangyurs. Other Kangyurs omit “wisdom.” The Chinese has 無盡智炬 (wu jin zhi ju, “the inexhaustible torch of wisdom”).
1252. From the Sanskrit svāgatam. The Tibetan translates as “Your coming is excellent, excellent!” The Chinese translates as 善來 (shan lai), a compound of “excellent” and “coming.”
1253. From the Sanskrit vagāviṣṭa and the Chinese. The Tibetan translates as byin gyis brlabs, which could be translated similarly, though byin gyis brlabs usually translates adhiṣṭhāna and is also regularly translated into English as “blessing.”
1254. According to the Sanskrit kamala. “Lotus” is not present in the Tibetan or the Chinese. The Chinese has “you who arise from the ocean of the merit and wisdom of Mañjuśrī.”
1255. According to the Tibetan gyi char. “Rain” is not present in the Sanskrit or the Chinese.
1256. According to the Sanskrit and the Chinese. “Pure” is not present in the Tibetan. Instead it is has rnam par dmigs pa (“perception”) instead of rnam par dag pa.
1257. The Sanskrit saṃtrāsaka-bhaya appears to define this as “the fear from being frightened” in contrast to the next kind of fear, which comes from being confused or bewildered.
1258. From the Sanskrit upakrama and the Chinese (“harmful circumstances”). The Tibetan has mi bde ba (“unhappiness”).
1259. According to the BHS aśloka and the Chinese 惡名 (e ming). The Tibetan translates as grags pa med pa (“being without fame”).
1260. According to the Sanskrit. “Great” is not present in the Tibetan or the Chinese.
1261. According to the Tibetan dang mnyam par, presumably translating from a manuscript with samato, while the Sanskrit has śamatha (“peacefulness”).
1262. According to the Sanskrit taṭe. The Tibetan translates as sman ljongs (“valley” or “land of herbs”).
1263. The Sanskrit term is actually the synonym bhujaga.
1264. According to the Sanskrit śubha and the Chinese. The Tibetan has grags (“fame”), which is repeated in the next line.
1265. According to the Sanskrit giri. The Tibetan has rin chen (“jewel”) in error for ri chen.
1266. Verse 19, which is present in the Sanskrit and the Chinese, is not present in the Tibetan. It states that those who make offerings of flowers, incense, and so on to him will be reborn in his buddha realm.
1267. Verse 22, which is present in the Sanskrit and the Chinese, is not present in the Tibetan. It describes how Sudhana has tirelessly studied with kalyāṇamitras in worlds in the ten directions.
1268. According to the Sanskrit gāthā-labdha-citta and the Chinese. The Tibetan appears to have translated from a corrupt manuscript with jñāna-gāhālabdha, which is translated as ye shes kyi gting ma rnyed pa’i sems (“a mind that has not found the depth of the wisdom of Avalokiteśvara”). Omitted in the Chinese.
1269. According to the BHS nirjavana, which can also mean “to come out of.” The Tibetan translates as ’gro ba (“to go”). Cleary translates from the Chinese as “speeding forth in all directions.” The Chinese reads 普門速疾行 (pu men su ji xing).
1270. According to the Sanskrit anubhāva. The Tibetan translates as mthu (“power”), similar to the Chinese 神力 (shen li, “miraculous power”).
1271. According to the Sanskrit vikrīḍita and Yongle, Lithang, Kangxi, and Choné brtse. Degé and others have rtse.
1272. According to the Sanskrit eṣa, the Narthang ’dir, and the Degé ’de re. Yongle, Lithang, Kangxi, and Choné have ’di re. Not present in the Chinese.
1273. According to the Sanskrit devāgāre. Not present in the Tibetan.
1274. According to the Sanskrit. Not present in the Tibetan or the Chinese.
1275. According to the Sanskrit karma. Not present in the Tibetan or the Chinese.
1276. According to the Tibetan. Not present in the Sanskrit. The Chinese has 珠網 (zhu wang, “net of pearls”).
1277. According to the Sanskrit dānena. The Tibetan has the accusative instead of the instrumental case and thus could be rendered “teach generosity to the world.”
1278. According to the Sanskrit duṣkara and the Narthang and Lhasa gtang bar dka’ ba. Other Kangyurs have gtang bar dga’ ba (“give that which you like giving”).
1279. According to the Tibetan and the Chinese.
1280. According to the Sanskrit bodhisattvānām and the Narthang and Lhasa sems dpa’. Other Kangyurs have sems dpa’i. The Chinese has 菩薩摩訶薩 (pu sa mo he sa, “bodhisattva mahāsattva”).
1281. The Sanskrit uses the synonym uraga.
1282. The Sanskrit svāgatam could be translated directly as “Welcome!” Not present in the Chinese.
1283. According to the BHS and the Pali āyūhantī. The Tibetan translates as yongs su dpyod, though this may be a scribal error for yongs su spyod.
1284. According to the BHS niryūhantī. The Tibetan translates as rnam par dpyod, though this may be a scribal error for rnam par spyod.
1285. According to the Tibetan phrin las, presumably translating from kārya. The present Sanskrit has kāya (“body”). The Chinese also translates as “activities.”
1286. According to the Sanskrit. The Tibetan has, literally, “separated black and white.” The Chinese describes the color of her eyes and hair as 紺青 (gan qing, “reddish dark color”).
1287. The Sanskrit rakta can also mean “red.” The Chinese translates this as “red.”
1288. According to the Tibetan skad (“speech” or “language”), which here appears to translate the Sanskrit mantradharma, which could here mean “qualities of speech.”
1290. According to the Sanskrit hinendriya. The Tibetan translates as dbang po zhum pa (“weak power”). This appears to be considered as part of the preceding sentence or omitted in the Chinese.
1291. According to the Sanskrit and the Chinese. Unintentionally omitted in the Tibetan.
1292. According to the Sanskrit antara and the Chinese. The Tibetan translates it as gzhan (“other”).
1293. According to the Sanskrit saṃgrahaka and the Yongle, Lithang, Kangxi, and Choné sdud pa. Degé and others have the scribal error sbud pa. The Chinese omits this and also the manifestations as a merchant leader, king of the garuḍas, and king of mahoragas, but adds 魚王 (yu wang, “king of fish”).
1294. According to the Tibetan mnyan pa. The Sanskrit kaivarta can mean “fisherman.” The Chinese is the same as the Tibetan: 船師 (chuan shi, “ferryman,” “captain”).
1295. According to the Sanskrit rātrau and the Chinese 夜 (ye). Omitted in the Tibetan.
1296. According to the Sanskrit. The Tibetan translates as “impeded through being unable to give up children and wife.”
1297. According to the Tibetan. The Sanskrit translates as “who remain in the vast variegated domain of trees.”
1298. According to the Sanskrit kaṇṭaka. The Tibetan has the obscure spong po.
1299. According to the Sanskrit druma. Not present in the Tibetan.
1300. According to the Sanskrit and the Chinese. Omitted in the Tibetan.
1301. According to the Sanskrit and the Chinese. Omitted in the Tibetan.
1302. According to the Lithang and Kangxi rgol and the Chinese 涉 (she). Other Kangyurs have rkyal (“swim”).
1303. According to the Tibetan. The Chinese has 河海 (he hai, “river and ocean”). It is not present in the Sanskrit.
1304. From the Sanskrit nigama. Translated into Tibetan as ljongs (“land”) and the Chinese as 城邑 (cheng yi, “cities”).
1305. According to the Sanskrit mātya. The Tibetan translates according to an alternative meaning of the word blon po (“minister”).
1306. According to the BHS poṣa, translated into Tibetan, apparently from an incorrect etymology, as gso ba (“nurturing or healing”). The Chinese mentions “self, person/individual, and beings.”
1307. According to the Tibetan gnod. The Sanskrit ghata can also mean “kill.” The Chinese has 呰辱傷害 (zi ru shang hai, “insult and harm”).
1308. According to the Sanskrit vicchindika and the Lithang and Choné spyod pa. Degé has spong ba (“abandon”). The Chinese translates as 斷 (duan, “sever,” “abandon”).
1309. According to the Sanskrit. The Tibetan may have been translating from a corruption in a Sanskrit manuscript, as it has the apparently meaningless snod ma skams par snying ring ba (“who have hearts far from vessels that are not dry”). The Chinese presents these phrases in a different order; the corresponding phrases seem to be “harm or even kill those who are kind to them” and “hostile to those who have not shown kindness to them.”
1310. According to the Sanskrit. The Tibetan has “who are not harmful.”
1311. The Tibetan appears to have the instrumental pas in error for the genitive pa’i. The corresponding Chinese phrase might be “disrespectful to the ordained saṅgha and brahmins.”
1312. According to the Sanskrit eka, the Chinese 一 (yi), and the Yongle, Lithang, Kangxi, and Choné gcig. Degé has mchog (“supreme”).
1313. According to the Sanskrit jñāna. The Tibetan has gnas (“location,” “dwelling”). The Chinese has 處 (chu, “place,” “location”).
1314. According to the Sanskrit saṃkalpa and Narthang and Stok Palace rtog pa’i. Degé has lta ba’i (“view”).
1315. According to the Tibetan, translating from a variant of the presently available Sanskrit, which has “while not turning away from all realms of beings.” In the Chinese translation this can refer to “beings not departing from the conduct of bodhisattvas and continuously guiding all beings.”
1316. According to the Tibetan. The Sanskrit has “I gave rise to the illumination of the Dharma.” The Chinese agrees with the Sanskrit.
1317. According to the Tibetan, translating from a variant of the presently available Sanskrit, which has “My love is vast and completely pure.” The Chinese has “I have diligently practiced vast love.”
1318. According to the Tibetan. The Sanskrit has “I eliminate evil and illuminate the world. / Sudhana, this supreme way is perfectly firm/wise.” The Chinese has 佛子應修學 (fo zi ying xiu xue), which can mean that the sons of buddhas should learn and practice in the same way.
1319. According to the Tibetan. The Sanskrit has samanta (“always”). The Chinese has 等如如 (deng ru ru), which can mean “always.”
1320. According to the Tibetan dpag yas. The Sanskrit has atulaḥ (“unequaled”), translated as 無等 (wu deng) in Chinese.
1321. According to the Sanskrit bhūmi. The Tibetan gyi sa has been misinterpreted in Degé as gyis. The Chinese has 力 (li, “power,” “strength”).
1322. According to the commentary, this refers to the eightfold path, with wisdom being the right view and conduct the other seven aspects of the path. This is absent from the Chinese.
1323. The Sanskrit translates as “all bodhisattvas.”
1324. According to the BHS viśodhayi. The Tibetan has spyod in error for sbyong. The Chinese has 度 (du, “to cross over,” “to save”).
1325. According to the Tibetan rjes su ’brang and the Chinese 行 (xing), both presumably translating from anusaraṇa. The present Sanskrit has anusmaraṇa (“remembering”).
1326. According to the Sanskrit asatya, the Yongle, Lithang, Kangxi, Narthang, Choné, and Stok Palace Kangyurs, and the Chinese 非實 (fei shi). Degé adds a negative: “Those tathāgatas are not untrue.”
1327. The Sanskrit is svabhāvaviśuddhi, “pure nature.” The Chinese is the same as the Tibetan, translating as “nature.”
1328. According to the BHS vipulī. The Tibetan has yongs in error for yangs. The Chinese has 增長圓滿 (zeng zhang yuan man, “to increase and perfect”), likely from Sanskrit vipulī-karaṇa.
1329. According to the Tibetan translation of the BHS aparādhīna and in accord with the Chinese 不自在想 (bu zi zai xiang). The term also means “guilt” in BHS and Pali, which may be what is intended here.
1330. According to the Sanskrit upsaṃharāmi. The Tibetan has “teach” as in the preceding sentence. The Chinese has 與 (yu, “give,” “generate,” “create”).
1331. The Sanskrit reads “tathāgatas.” The Chinese reads “buddhas.”
1332. According to the Sanskrit vilagna, presumably originally translated as brtan. Yongle, Lithang, Kangxi, and Choné have bstan (“teach”), and Degé has bsdad (“dwell”).
1333. According to the Tibetan yun ring por gnas pa. The BHS and Pali vilamba means “to tarry,” while in Classical Sanskrit it would mean “hang.” Not present in the Chinese.
1334. According to the Tibetan sgra sgrog. The Sanskrit has anucaraṇa (“traverse”). The Chinese has 說法聲 (shuo fa sheng, “the sound of teaching the Dharma”).
1335. According to the Sanskrit duṣkara, the Chinese 難 (nan), and Narthang, Lhasa, and Stok Palace bka’. Degé and other Kangyurs have dga’ (“joy”).
1336. From the Sanskrit. The Tibetan interprets this as “asceticism and discipline.” The Chinese does not repeat the word “discipline” here.
1337. According to the Tibetan and the Chinese.
1338. According to the Tibetan. “All beings” is absent in the Sanskrit. The Chinese interprets this phrase as “Develop neither inferiority nor superiority in all actions.”
1339. According to the Tibetan. The Sanskrit translates as “not being elevated or pleased by honors.”
1340. According to the Sanskrit saṃvarṇayamānān, which the Tibetan translates in the same way as it translated saṃdarśayamānān, namely, yongs su ston pa, which could mean “show” or “teach.” The Chinese has 讚 (zan, “praising”).
1341. According to the Tibetan ’jug pa’i sgo, translating from mukha. The Sanskrit has sukha (“bliss”), and the Chinese 樂 (le) is translated from sukha.
1342. According to the Tibetan. Not present in the Sanskrit or the Chinese.
1343. The Sanskrit translates as “all kalyāṇamitras.”
1345. According to the Tibetan and Suzuki’s Sanskrit. Vaidya’s Sanskrit and the Chinese have only “of all samādhis.”
1346. According to the Tibetan. This sentence is not present in the Sanskrit.
1347. The Sanskrit translates as “ripening beings for omniscience.” The Chinese has “cause all to be happy and accomplish omniscience.”
1348. According to the Tibetan. The Sanskrit and the Chinese do not have “and what is not meritorious.”
1349. According to the Tibetan mya ngan mi bzad pa. The Sanskrit has “the dense thicket (kāntāragahana) of wrong views,” which was translated into Chinese as 見稠林 (jian chou lin).
1350. According to the Tibetan sgo, which was translated from mukha. The present Sanskrit has sukhā (“bliss”). The Chinese has 不住生死, 不住涅槃 (bu zhu sheng si, bu zhu nie pan, “do not abide in either life and death (saṃsāra) or nirvāṇa”).
1351. According to the Sanskrit avināśa and the Chinese 不破壞 (bu po huai). The Tibetan has mi ’jigs pa (“fearless”) in error for mi ’jig pa.
1352. According to the BHS apratisrabdham. Translated into Tibetan as rgyun med and into Chinese as 無間斷 (wu jian duan, “uninterrupted”).
1353. According to the Sanskrit viśodhayamānān and the Chinese 清淨 (qing jing). The Tibetan has spyod pa in error for sbyong ba.
1354. According to the BHS adhivāsana and the Chinese 忍受 (ren shou) as a verb. The Tibetan has bag la zhi bar byed pa (“quiescence”) in Yongle, Lithang, Kangxi, and Choné, and the scribal error bag la zha bar byed pa (“propensity”) in other Kangyurs.
1355. According to the Sanskrit durbhāṣita and the Tibetan ngan du smra ba. Choné has rang don du smra ba (“speaking self-benefit”).
1356. According to the Sanskrit duścintita. The Tibetan has nyes par spyod pa (“bad behavior”), perhaps a scribal error for dpyad pa. Yongle, Lithang, Kangxi, and Choné have nye bar (“closely”) in error for nyes pa.
1357. From the Sanskrit avipraṇāśa, which particularly has the meaning of something that continues until the fruition of its result, translated into Chinese as 不失壞 (bu shi huai).
1358. According to the Tibetan chos. The Sanskrit has karma.
1359. According to the Tibetan ’du ba, presumably translating saṃbhāra. The Sanskrit has saṃbhava (“originating,” “arising”). The Chinese translation appears to incorporate both Sanskrit terms, carrying the sense of “practiced the accumulation of wisdom so that all the requisites (資具, zi ju, an alternative translation of saṃbhāra or translating from upakarana), purity, the sun disk of the great wisdom, and so on, manifested.”
1360. According to the Sanskrit pariśuddhi. The Tibetan has sbyor ba, apparently a scribal error for sbyong ba. The Chinese translation follows the Sanskrit pariśuddhhi (清淨, qing jing) but expands the phrase to include other details.
1361. According to the Tibetan. The Sanskrit has vijñaptinaya, which in BHS could mean “the ways of proclaiming” or “the ways of requesting the perfection of knowledge.”
1362. The Sanskrit adds at this point, “the ways of an ocean of the perfection of knowledge.” Not present in the Tibetan.
1363. The division of this list is according to the Sanskrit. The Tibetan appears to have ldan pa’i in error for ldan pa, thus conjoining two elements in the list.
1364. According to the Sanskrit dharmādharma. The Tibetan appears to have suffered scribal corruption and has “Dharma and Dharma” (chos rnams dang chos). The Chinese translates as 所知法 (suo zhi fa), “knowledge of Dharma” without further elaboration.
1365. The Sanskrit translates as “three times.” The Chinese is the same as the Tibetan.
1366. According to the Sanskrit prasthāna, which is translated into Chinese as 發趣 (fa qu). The Tibetan has rab tu ’jug pa, which has a number of meanings, including one that coincides with prasthāna as confirmed by the Mahāvyutpatti.
1367. The Sanskrit here uses a synonym for “ocean” (sāgara) in the preceding clause and samudra here. The Tibetan attempts to reflect this by translating the first as rgya mtsho and the second as gang chen mtsho. The Chinese uses the same word 海 (hai).
1368. According to the Sanskrit parivarta. The Tibetan translates as rgyud, which could mean “continuum.”
1369. According to the Tibetan spyod pa. The Sanskrit has “bodhisattva Dharma.”
1370. This sentence is absent from the Vaidya Sanskrit edition but is present in the Suzuki edition and the Chinese.
1371. According to the Tibetan. Not present in the Sanskrit, unless the Tibetan was translating from spatya, the second half of vanaspatya. The Chinese omits forests, harvests, herbs, parks, cities, the bodhimaṇḍa, and space.
1372. From the Sanskrit sarasvati, perhaps here meaning “a flow” or “pith.” The Tibetan dbyings usually translates dhātu. It is possible that the Tibetan was originally dbyangs. The Chinese omits this term, conjoining this phrase with the subsequent one as 得他心智知眾生心 (de ta xin zhi zhi zhong sheng xin, “attaining the knowledge of the minds of other beings (translating from para-citta-jñānam) and knowing the minds of beings”).
1373. According to the Tibetan nor bu rin po che, presumably translating from maṇiratna. The Sanskrit has maṇirāja (“king of jewels”), translated into Chinese as 摩尼寶王 (mo ni bao wang).
1374. According to the Tibetan. The Sanskrit has “emanated bodies,” i.e., nirmāṇakāya.
1375. According to the Sanskrit vimocyamāna, the Chinese 度脫 (du tuo), and most Kangyurs, which read ’grol ba. Degé has the error ’grel ba.
1377. According to the Sanskrit dhvaja, translated into Chinese as 幢 (chuang) and the name of the previously mentioned samādhi and the Narthang and Lhasa rgyal mtshan. Yongle has rgyal mtsho (“ocean of jinas”), and Degé and others have rgya mtsho (“ocean”).
1378. According to the Tibetan chos and the Chinese 法 (fa). The BHS verse has the unusual dharmata (cf. dharmatā “true nature”).
1379. According to the Tibetan sems can, presumably translating sattvan. The Sanskrit has sarvān (“all”). The Chinese translates as “all beings.”
1380. Literally, “ten million (koṭi; bye ba) times a hundred thousand million (nayuta; khrag khrig).” In other words, a million million million. The Chinese has “one million nayuta times one koṭi” (1041 according to the definition given in both Śikṣānanda’s fascicle 30 and Prajñā’s fascicle 10).
1381. According to the Sanskrit. The Tibetan has “hundred” (brgya) instead of hundred thousand million (nayuta; khrag khrig), so it would be only a hundred million million. The number quintillion in Tibetan is literally “ten million (koṭi; bye ba) times a hundred thousand million (nayuta; khrag khrig),” i.e., a million million million.
1382. According to the Sanskrit maniprabhāsā. The Tibetan has just ’od (“light”), as if it is a part of the city’s name. The Chinese has just 寶 (bao), “jewels” or “precious,” as part of the city’s name: 香幢寶 (xiang chuang bao).
1383. From the Sanskrit snigdhacittā hitacittā. This is also present in the Chinese.
1384. According to the Sanskrit. The Tibetan splits this into “mountains and Cakravāla.” The Chinese has “within the circle of Cakravāla.”
1385. According to the Sanskrit vara. Not present in the Tibetan. The Chinese has 寶女 (bao nü), “a precious maiden,” presumably translating from ratnabhāryā instead of varabhāryā.
1386. From the Tibetan rin chen. The Sanskrit racana can mean “prepared,” “arranged,” “dressed,” etc. Not present in the Chinese.
1387. According to the Sanskrit ananta. Not present in the Tibetan or the Chinese.
1388. According to the Sanskrit daśa. The Tibetan has snyed. The Chinese has 一萬 (yi wan, “one ten thousand”).
1389. According to the Sanskrit durlabha and the Narthang and Lhasa dkon (“rare”). Yongle and Kangxi have bkon. Degé has kun (“all”). The Chinese translates the last two verses as “This is difficult to encounter in the ocean of kalpas. Those who see it will be purified.”
1390. According to the Sanskrit yāna and the Degé bzhon pa. Yongle, Lithang, Kangxi, and Choné have gzhon nu (“youths”). Chinese has 騎從 (ji cong, “aids and servants on horseback”).
1391. According to the Sanskrit koṭinayuta. The Tibetan omits koṭi (Tibetan bye ba, which means “ten million,” reducing the number of beings to “a hundred billion”). The Chinese has 千萬億 (qian wan yi, “ten millions times one hundred millions (1015)”) aids and servants on horseback and “countless” beings. According to the Avataṃsakasūtra one koṭinayuta would be 1035.
1392. The Sanskrit reads as “to the Sugata.” The Chinese has this in the previous line and describes only the contents of her offerings here.
1393. According to Tibetan. The BHS verses have the singular “that night goddess” for the entire verse.
1394. According to the BHS hitārtha, the Chinese 利益 (li yi), and the Yongle, Lithang, Kangxi, and Choné phan gdags. Degé and Stok Palace have phan bstan.
1395. According to the BHS bodhayi māṃ. It is absent in the Tibetan. The Chinese omits “with compassion.”
1396. According to the BHS tasyāṃ mama spṛha utpanna. “Toward them” appears to be absent in the Tibetan and the Chinese.
1397. According to the BHS bodhayi pramattān, translated in Chinese as 放逸 (fang yi). Degé, Yongle, and Kangxi have myos bsal, Lithang has mos rtsal (“power of aspiration”), Choné has mos gsol, and Narthang and Lhasa have myos gsal.
1398. According to the Sanskrit daśa. Not present in the Tibetan. The Chinese has 十億那由他 (shi yi na yu ta), “ten ten-million nayuta.”
1399. According to the Sanskrit. The Tibetan appears to have been translating from a manuscript that had Ratnārciparvatapradīpa. The Chinese is the same as the Tibetan.
1400. According to the Sanskrit abhirata. The Tibetan translates as dad dga’.
1401. According to the Sanskrit. The Tibetan has rgyal ba (jina) instead of bde bar gshegs pa, presumably because of the verse meter. This line is absent in the Chinese.
1402. Tibetan has literally “the last.” The name of each buddha is preceded by a sequential number, so this is “the tenth.”
1403. According to the Sanskrit vibuddha, translated into Chinese as 明了 (ming liao, “understand clearly or thoroughly”). The Tibetan has dag, presumably translating from a manuscript that had viśuddha (“purified”).
1404. According to the Sanskrit. The Tibetan has de bzhin gshegs pa (“tathāgata”). The first two lines are not present in the Chinese.
1405. Literally, “eighty ten millions.” The Chinese has eighty nayuta.
1406. Literally, “offering gateways.” The Chinese has “beautiful offerings with profound faith and respect.”
1407. “After him” has been added for clarity. The Chinese has “first is Gandharvarāja” and includes a sequential number with the name of each of the ten buddhas.
1408. According to the Tibetan. These names are in a single compound in Sanskrit. The Chinese has ten individual names as in the Tibetan and adds a sequential number to each name.
1409. There are three compounds in this verse. This compound, which in the Sanskrit is in the nominative case, has been chosen to be the name of the realm. This is because in other verses the names of realms are given in the nominative case. The other two compounds, which are in the accusative case, are translated as descriptions of “realm,” which is also in the accusative case. However, the Tibetan translation chose Samantaprabhamegha, “constant shining clouds,” as the name of the realm. The Chinese has, as the first three lines, “After that came a kalpa named 寂靜慧 (ji jing hui, “Peaceful/Tranquil Wisdom”), and the pure realm named 金剛寶 (jin gang bao, “Precious Vajra”).”
1410. From the Sanskrit vibuddhi. The Tibetan has dag, presumably translating from a manuscript that read viśuddhi. The Chinese here gives names for the kalpa and the realm.
1411. The Sanskrit has daśakalpa, which would be “ten kalpas.” The Chinese here gives names for the kalpa and the realm.
1412. According to the Tibetan chags med. Not present in the Sanskrit. The Chinese has 無礙 (wu ai), “free of obstacles.”
1413. According to the Tibetan, which has dpal gyi bdag, presumably translated from a manuscript that had śirirāja (a BHS form of śrīrāja). The Chinese has 功德王 (gong de wang), presumably translating from śirirāja as well; and very likely, to distinguish from it, Guṇarāja is translated as 佛功德王 (fo gong de wang), adding 佛 (fo, “Buddha”) at the beginning of the name. The Sanskrit has Girirāja (“Mountain King”).
1414. The Tibetan (including Stok 644) mtshan gyi appears to be a scribal error for mtshan ri.
1415. According to the Sanskrit, the Lhasa and Stok Palace chos dbang rgyal po, and the Chinese 法自在 (fa zi zai). Degé and others have chos dbyangs rgyal po (Dharmaghoṣarāja).
1416. According to the Tibetan. The Sanskrit has narendra (“lords of humans”). The Chinese has 佛 (fo, “buddhas”).
1417. The Tibetan has zhing (“realm”) in error for zhi (“peace”), which would be the translation for śanta. The Chinese has 寂靜音 (ji jing yin, “Peaceful Voice”).
1418. The Sanskrit is sura, which is a synonym of deva. “Lords of devas and humans” is absent from the Chinese.
1419. According to the Tibetan. The Tibetan dpal appears to be translated from Śiripradīpa (BHS equivalent to Śrīpradipa). The present Sanskrit has giri and divides the compound into two names. The Chinese has 功德海 (gong de hai, “Ocean of Merit”), which is the same as Sāgaraśrī in verse 69.
1420. According to the Tibetan rgyal ba, translated into the Chinese as 佛 (fo, “buddha”). The Sanskrit has narendra (“lord of humans”).
1421. According to the BHS nigarjasu. The Tibetan translates as bshad pa. The Chinese has 說 (shuo, “explained,” “taught”).
1422. According to the Sanskrit. The Tibetan has “the adornment of compassion” instead of “the essence of compassion,” and this occurs in the third line instead of the first. The Chinese has the last two lines as “the increase of the aspiration to enlightenment and the accomplishment of the strengths of tathāgatas.”
1423. According to the Tibetan and also the Chinese (with “self” and “purity” reversed in order).
1424. According to Lhasa ldongs. The Degé reads mdongs (“face,” “appearance”). The Chinese has 覆 (fu, “covered by”).
1425. According to the Tibetan. The Chinese has 往來貪欲海 (wang lai tan yu hai, “going back and forth in the ocean of desires”).
1426. According to the Tibetan bris from one of the meanings of vicitrita. The Chinese has, as the last two lines, “Gathering numerous forms of karma / For the lower realms.”
1427. According to the Tibetan. The Sanskrit has sugataputra. The Chinese has 得入普賢道 (de ru pu xian dao, “entered the path of Samantabhadra”).
1428. Degé has sgrol in error for sgron.
1429. According to the Sanskrit and the preceding and following version in Tibetan. Here the Tibetan has yon tan (“qualities”) instead of shugs (“power”), which would be the correct translation for vega. The Chinese has “power.”
1430. According to the Sanskrit and the earlier and following version in Tibetan. Here the Tibetan has yon tan (“qualities”) instead of shugs (“power”), which would be the correct translation for vega. The Chinese has “power.”
1431. According to the Tibetan yangs, presumably translating from a manuscript that had vipula. The present Sanskrit has vimala (“stainless”). The Chinese has “all wheels of Dharma.”
1432. According to the Sanskrit, and the earlier and following version in Tibetan. Here, the Tibetan has yon tan (“qualities”) instead of shugs (“power”), which would be the correct translation for vega. The Chinese omits “power” here.
1433. This list according to the Tibetan. The Sanskrit has a variant list, as does the Chinese.
1434. According to the Tibetan rjes su sems pa, which appears to have translated anucintena. The present Sanskrit has anugatena (“following”). Based on the Chinese syntax, the search for Samantasattvatrāṇojaḥśrī starts with the phrase 一心願得見善知識 (yi xin yuan de jian shan zhi shi, “wished with single-minded resolution to see the kalyāṇamitra”).
1435. According to the Sanskrit. The Tibetan appears to have “the domain of the faculty of contemplating seeing a kalyāṇamitra.” In the Chinese, the phrases “without forgetting it even for one moment” and “with all faculties undistracted” belong to the description of how Sudhana was remembering and honoring the teaching received from Pramuditanayanajagadvirocanā.
1436. According to the Sanskrit samudācāreṇa. Not present in the Tibetan or the Chinese.
1437. According to the Degé mthu, translating the Sanskrit vikrama. Yongle, Lithang, Kangxi, and Choné do not have mthu (“power”). With the omission of a shad marker, the Tibetan appears to conjoin this with the following quality, although there is no genitive particle to do so. This and the preceding phrase are absent in the Chinese.
1438. From the BHS ekotībhāvagata. The Tibetan translates as rgyud kyi tshul gcig tu gyur pa, which could be translated as “being of one mind with.” In the Chinese this appears to be part of the first phrase describing the search for Samantasattvatrāṇojaḥśrī.
1439. According to the Sanskrit. The Tibetan omits the word “all,” resulting in “the roots of merit of being of one mind with.” Not present in the Chinese.