Notes
1. When referring to the collection of sūtras grouped under the heading buddhāvataṃsaka in the Kangyur, The 84000 translates the term as “Ornament of Buddhas.” See i.29 for a discussion regarding this translation.
2. This sūtra should not be confused with the early Buddhist Brahmajālasūtra, which has an identical title but entirely different contents. That Brahmajālasūtra (Toh 352) was translated into Tibetan and is also included in the Pāli canon.
3. rnam par snang mdzad mngon par rdzogs par byang chub pa’i rgyud, Toh 494.
4. rgyan stug po bkod pa, Toh 110.
5. sa’i sying po ’khor lo bcu pa’i mdo, Toh 239.
6. kye’i rdo rje’i rgyud, Toh 417.
8. This forms the fifteenth chapter in the Chinese version.
9. ting nge ’dzin gyi rgyal po’i mdo. See Peter Alan Roberts, trans., The King of Samādhis Sūtra, Toh 127.
10. dgongs pa nges par ’grel pa. See Buddhavacana Translation Group, trans., Unraveling the Intent, Toh 106.
11. dkon mchog sprin. See Dharmachakra Translation Committee, trans., The Jewel Cloud, Toh 231.
12. chos yang dag par sdud pa’i mdo. See Tibetan Classics Translators Guild of New York, trans., The Dharma Council, Toh 238.
13. rin po che’i ’phreng ba, Toh 4158.
14. lang kar gshegs pa’i mdo, Toh 107.
15. theg pa chen po mdo sde’i rgyan zhes bya ba’i tshig le’ur byas pa, Toh 4020.
16. Commentary on the Sūtra of the Ten Bhūmis, sa bcu’i rnam par bshad pa (Daśabhūmivyākhyāna), Toh 3993.
17. A Commentary on the Commentary on the Sūtra of the Ten Bhūmis, sa bcu’i rnam par bshad pa’i rnam par bshad pa (Daśabhūmivyākhyānavyākhyāna), Toh 3998.
18. A Commentary on the Introduction to the Sūtra of the Ten Bhūmis, sa bcu’i mdo sde’i gleng gzhi’i bshad pa (Daśabhūmisūtranidānabhāṣya), Toh 3999.
19. dbu ma la ’jug pa, Toh 3861.
20. Sūryasiddha, A Commentary on the Commentary on the Sūtra of the Ten Bhūmis, folio 24.a.
21. The Sanskrit and the Chinese have a sentence preceding this, which is similar between the two. The Sanskrit has, “Thus did I hear at one time: the Bhagavat was residing in the Paranirmitavaśavartin deva realms. Not long after his buddhahood, two weeks later, he was in the deva king Vaśavartin’s divine palace…” The ensuing description in Tibetan is a simplified version compared to the Chinese and the Sanskrit.
22. According to the Sanskrit. The Tibetan omits “and one lifetime away.”
23. The Chinese and Śākyabodhi’s commentary have at this point, “They were one lifetime from buddhahood.”
24. According to the Sanskrit and Śākyabodhi’s commentary. Unlike the preceding sentences, “all” in Tibetan is associated with the “accumulations” instead of the “bodhisattvas.”
25. According to the Chinese and Śākyabodhi’s commentary. Both the Sanskrit and the Tibetan here repeat “clairvoyance.”
26. According to the Sanskrit jñāna, the commentary, and the Chinese. The Kangyur version has both rig pa and ye shes.
27. According to the Sanskrit ṛddhibalavaśita and the commentary’s byang chub sems dpa’ thams cad kyi rdzu ’phrul gyi stobs la dbang thob. The Kangyur version had broken it up into “miracles, strengths, and powers.”
28. According to the Sanskrit pratipatti and the commentary’s ’byor ba. The Kangyur version has nan tan.
29. According to the Sanskrit and the Chinese. Absent in the Tibetan.
31. In the other chapters of A Multitude of Buddhas, “Vairocana” is given as one of the names of the Buddha Śākyamuni because the millions of Śākyamunis that exist simultaneously in millions of worlds are all manifestations of the Buddha Vairocana. See introduction, i.2
32. The Sanskrit and the Chinese have “merit and wisdom.”
33. Sūryasiddha states that this refers to the wisdom in which the object is not separate from the subject and is therefore the wisdom of emptiness as the single characteristic of all phenomena. It is thus also known as the wisdom of equality (Sūryasiddha, folio 11.b).
34. “Commencing upon and attaining” occurs only in the introductory sentence, but the commentaries specify that it is understood to apply to all ten.
35. Both commentaries point out that these ten qualities benefit others in that they will support others in the attainment of the ten bhūmis.
37. According to the Sanskrit, both commentaries, and the Chinese. The Kangyur version has “attainment of the ornament of the knowledge of the great light of wisdom.”
38. According to Vasubandhu, this is “selflessness,” and the analysis is perfect, as there is no further analysis that can be made.
39. According to the Tibetan. BHS has sunistīritakauśalyajñāna (“perfectly complete skilled knowledge”). Cleary has “complete definitive adaptive knowledge.” Both commentaries emphasize that this is a subsequent attainment through one’s own individual examination.
40. According to the Sanskrit amanda (“not dull,” “bright”). Both commentaries have mun pa med pa (“not dark”). The Kangyur version has dma’ ba med pa (“not inferior”). Cleary has “without hesitation or obstruction.”
41. According to the Sanskrit, the commentaries, and the Chinese. The Kangyur version adds “attainment of the…”
42. According to the commentaries. The Kangyur version has dang (“and”).
43. Commentaries have gzhan (“other”), although glossed as phas kyi rgol ba (“opponent”). The Kangyur version has only gnas kyi rnam pa. The Sanskrit has arhasthāna, where arha could be “worthy” but could also possibly mean “enemy.” This quality is described as being that which is needed in debate.
44. According to the commentaries, “everything” refers to the five branches of knowledge: grammar, logic, crafts, medicine, and Dharma.
45. According to the Sanskrit pratibhāna. The Tibetan spobs pa could be translated as “courage” or “confidence,” which does not quite match the context.
46. Sanskrit has “doors of the Dharma’s light.”
47. According to Sūryasiddha, this is “having confidence in the purity of the dharmadhātu,” which is glossed as “the noncomposite true nature.”
48. Sūryasiddha states that, here, śarīra (“body”) should be understood to mean “the basis or location of wisdom.”
49. In the Sanskrit and the Tibetan, only nine qualities are listed.
50. The commentaries explain that this means “creating certainty in others, removing various individuals’ doubts.”
51. The commentaries have, “As the mind is free of attachment and aversion, everyone is taught equally without bias.”
53. According to the commentaries and the Chinese. The Kangyur version and the Sanskrit omit “strengths.”
54. The commentaries state that the prayer was for the unique attainment of that samādhi, and that the rest on the list of ten are the other causes for the attainment of that samādhi.
55. Vasubandhu has “like the circle of the sun, in that everything is concentrated into that wisdom as a single light.”
57. From the Sanskrit asambheda, meaning “separate, not in contact.” However, the Tibetan has translated this as tha mi dad pa (“not separate”), though Vasubandhu basically describes this as meaning “not being mixed up.” Cleary has “without corruption.”
58. Vasubandhu has “because of knowledge of the ultimate.”
59. Vasubandhu has “the first of six aspects of certainty: certainty concerning what the mind is focused on, because of one taste with what the mind is focused on.”
60. Vasubandhu has “certainty of nature, because it transcends being an object for the worldly mind.”
61. Vasubandhu has “certainty that this is the most important element, as it is the root of all the Buddha’s Dharma.”
62. Vasubandhu has “certainty in causes in relation to all the phenomena that arise throughout space.”
64. According to the Sanskrit, Vasubandhu, and the Chinese. According to Vasubandhu, this is “certainty in the greatness of benefiting others, and these six aspects, in addition to the initial certainty, make seven.” The Kangyur version extends the list: “(7) pervades all buddha realms and worlds of beings, (8) protects all beings.”
65. According to the Sanskrit and the Chinese. Absent in the Tibetan.
66. This sentence structure follows the Sanskrit.
67. According to Vasubandhu and the Chinese.
68. According to the Sanskrit and the Chinese. The Sanskrit has “many trillions” (koṭiśatasahasrā: a hundred thousand times ten million, which comes to a million million, which is a trillion). Cleary has “hundreds of thousands of billions” (which would also be a trillion, as the Chinese billion is ten million). The number as given in the Kangyur version omits “many” and, literally, is ten million times a hundred thousand million times a hundred thousand, which equals a hundred thousand million million million, in other words a hundred thousand quintillion. However, Vasubandhu has simply “many tens of millions” (bye ba), probably because brgya stong (“hundred thousand”) has been accidentally omitted.
69. According to the Sanskrit, the commentaries, and the Chinese. In the Kangyur version the order of (4) and (5) are reversed.
70. The Sanskrit is here not in verse but repeats the preceding prose passage.
71. According to the Sanskrit and Cleary, literally, “many hundreds of thousands of tens of millions.” According to the Kangyur version, “many tens of millions” (bye ba).
72. According to the Sanskrit, the commentaries, and the Chinese. In the Kangyur version the order of (4) and (5) are reversed.
73. According to the Tibetan. These two verses and their introductory sentences are absent in the Sanskrit, the commentaries, and the Chinese.
74. According to the Sanskrit, Vasubandhu, and the Chinese. The Kangyur version has “will not change into another.”
75. According to the BHS, the commentaries, and the Chinese. The Kangyur version reads “this is the first bhūmi of conduct and the foundation of the complete attainment of the entire Buddhadharma.”
76. According to Vasubandhu. Literally “number,” but meaning a number of letters forming a word.
77. From the Sanskrit ārakṣām adhiṣṭhāsyanti. The Tibetan translates as byin gyis rlob, which would normally be translated into English as “will give their blessing for protection.” Cleary has “will protect and support you.”
78. These verses and their introductory sentence are absent in the commentaries, the Sanskrit, and the Chinese.
79. According to the Sanskrit, the commentaries, and the Chinese. The Kangyur version perhaps comes from a corruption of bhidha to bheda.
80. The Kangyur version interprets paramārtha (“ultimate truth”) as “the supreme benefit for all.”
81. From the Sanskrit buddhe. The Tibetan has spyod (“conduct”).
82. From the Sanskrit dhṛti. The Tibetan translates it, according to its secondary meaning of “joy,” as dga’ ba.
83. According to the Sanskrit āśayaviśuddhim. The Tibetan has shugs sogs yon tan: “the qualities such as power” or “the quality of accumulated power.” These appear to be qualities of the bhūmis in the Tibetan.
85. In accordance with the Sanskrit and the Chinese. The Tibetan here may be from a corrupt manuscript. The Tibetan has “You who know and practice the separate meanings explain / The supreme, sublime bhūmis of those who have pure conduct through memory and joy / And possess the quality of accumulating the strength of the power of the ten strengths.”
86. “The hungry” and “the sick” were only implied in the Sanskrit and added in the Tibetan.
87. According to Vasubandhu, this means that, like space, they cannot be stained by anything in the world.
88. According to Vasubandhu “unequaled” refers to the buddhas being unequaled by any other beings. Those who are equal to the unequaled are so because of the dharmakāya.
89. The Vasubandhu translation here appears to have been translated from gaṇa (tshogs, “gathering,” “multitude”), which is defined as “the multitude of bodhisattvas that are their pupils,” as the aspect of their perfect followers or retinue among the list of the perfections of the buddhas as implied by these lines of verse. Cleary has “virtues,” and therefore it appears that at the time of the later Chinese translation the Sanskrit had guṇa (yon tan, “good qualities”) instead of gaṇa. It is also guṇa in the present Sanskrit, the Tibetan sūtra, and both commentaries. This may have been an early corruption that became widespread or, alternatively, Vasubandhu’s was composed on the basis of a corruption of guṇa to gaṇa in a manuscript.
90. According to the Tibetan. In the Chinese and the Sanskrit, the blessing is being given also by the Dharma teachings, as “Dharma” is in the plural instrumental dharmair: “…and the Dharma of the one born in the Śākya clan have given their blessing.”
91. From the Sanskrit anubhāva. Vasubandhu translates as mthus (Narthang, Kangxi, and the Comparative Edition read mthu). The Kangyur version of the sūtra has byin.
92. Literally, “jinahood” (jinatā; rgyal ba nyid).
93. This verse is missing from Vasubandhu, which has only five verses in this section, even though it calls the last verse “sixth.” Present in the Sanskrit, the Chinese, and the Kangyur version.
94. According to the Sanskrit, Vasubandhu, and the Chinese. The Kangyur version verse here is not translated clearly, and the last two lines are “Teach the way of the Dharma of conduct and range and the way of wisdom in order to benefit beings.”
95. Vasubandhu has “unexaminable,” perhaps a corruption of the Tibetan rtog med to brtag med.
96. Vasubandhu explains the phrase “not existent” here but also notes the alternative version, which is that of the present Sanskrit, the Tibetan, and the Chinese, in a rare comment on a discrepancy between manuscripts.
97. According to the Sanskrit advayakṣaya (read as advayākṣaya), the Chinese, and Vasubandhu. The Tibetan translation of the Kangyur version has “and the cessation of suffering,” presumably from kṣaya as “cessation,” with suffering interpolated.
98. The Tibetan has translated nirvṛtam (“attained”) as “nirvāṇa,” although Vasubandhu explains this is the attainment of the equality of saṃsāra and nirvāṇa.
99. Vasubandhu and the Chinese version translate darśanopagaṃ as “see.”
100. According to the Sanskrit, Vasubandhu, and the Chinese. The Kangyur version has “known by the mind and the intellect.”
101. According to the Sanskrit, Vasubandhu, and the Chinese. The Kangyur version has “ten million eons.”
102. According to the Sanskrit, Vasubandhu, and the Chinese. The Kangyur version has “as a drop of water.”
104. According to Vasubandhu, this refers to the wisdom of equality that realizes the selflessness of all phenomena and the selflessness of the individual so that the teachings are given impartially, without bias to any being.
105. According to Vasubandhu. In the Kangyur version and the Chinese, sattva is understood to mean “beings.” The Chinese also translates from a manuscript that had buddha instead of buddhi.
106. According to Sūryasiddha, this means “being conducive to the attainment of buddhahood that one attains oneself and is not shown to one by others.”
107. From the BHS saṃpratyekṣaka. The Tibetan translates as tshol ba (“to seek”).
108. From niyāma. The Tibetan translates as shin tu non pa, but also adds skyon med (“without fault”), which appears to have been transposed with the next quality in the list.
109. According to the Sanskrit and the Chinese. The Kangyur version has, “He has realized equality of the three times because he who is born in the family of the tathāgatas is heading for enlightenment.” Vasubandhu’s text reads “has entered the sameness of the three times, is born in the family of the tathāgatas, and is headed for supreme enlightenment.”
111. Vasubandhu states that this occurs due to satisfaction from that upon which the mind is focused.
112. Vasubandhu states that this occurs on attaining realization.
113. Vasubandhu states that this is because of increasing benefit to the body and mind.
114. Vasubandhu states that this is when benefit pervades the mind and body.
115. Vasubandhu states that this is the realization that one is close to enlightenment.
116. Vasubandhu states that this is because of the ripening of one’s own mind.
117. Vasubandhu states that this is because of compassion when ripening the minds of others.
118. Vasubandhu states that this is because of patience in negative circumstances.
119. The Sanskrit does not repeat “perfect joy thinking of” for the rest of the list.
120. According to the Sanskrit (tathāgatāvādānuśāsanīṃ), Vasubandhu, and the Chinese. The Kangyur version has “instructions and bodies.”
121. According to the Sanskrit bhayatrāsacchambhita. Vasubandhu interprets this as only two states: ’jigs pa dang bag tsha ba. Cf. Cleary: “fears and terrors.” The Kangyur version has an additional fourth state, ’jigs pa dang bag tsha ba dang sngangs pa dang skyi g.ya’ ba (“horripilation”). These four do appear in the Sanskrit and Vasubandhu in the following paragraph.
122. Literally, the “hairs rising” (romaharṣa).
124. Because it is distinct from the Hīnayāna.
125. From the Sanskrit adhimukti, Vasubandhu, and the Chinese. The Kangyur version has yid ches (“conviction”).
126. From the Sanskrit avakapana.
127. Literally, “not disheartened.” This is in reference to the commitment to work to benefit beings for eons.
129. From BHS citrīkaraṇa.
130. According to the Sanskrit aniketamanasa. Vasubandhu states that this means there is no attachment to worldly dhyāna and no resulting impediment.
131. Although this is the tenth in the second of what Vasubandhu had said would be three groups of ten—perfect motivation, perfect application, and perfect dedication—it is classed as the first of the third group, so that the second has nine and the third has eleven.
132. These two qualities are counted as one in Vasubandhu.
133. According to the Sanskrit utsarga and the Chinese. Absent in Vasubandhu. The Kangyur version has “path of roots of goodness.”
135. According to the Kangyur version and Vasubandhu. The Kangyur version has “in order to obtain the enlightenment of all buddhas,” presumably from the Sanskrit buddhabodhisuparigrahāya, whereas the Sanskrit manuscript has “in order to follow all buddhas and bodhisattvas” (buddhabodhisatvasuparigrahāya), and the Chinese translates from that version. Cf. Cleary: “to associate with all buddhas and enlightening beings.” Note that Cleary translates bodhisattva as “enlightening being.”
136. According to the Sanskrit janajanma. Vasubandhu has skye ba ’byung ba. The Kangyur version has “life and birth” (tshe dang skye ba). Cf. Cleary: “birth.”
137. According to the Sanskrit. Vasubandhu has “in all the paths of the childlike beings that are no different than one path of a childlike being,” byis pa’i lam (from bālapatha) gcig dang tha mi dad par byis pa’i lam (from bālapatha) thams cad du. The Kangyur version has “in all hairs no different than one hair,” skra’i sbubs (from vālapatha) gcig dang tha mi dad par skra’i sbubs (from vālapatha) thams cad du. The Sanskrit has in the first instance vālapatha and in the second bālapṛthag. Cf. Cleary: “to show at every point, without leaving one place.”
138. According to the Sanskrit, Vasubandhu, and the Chinese. The Kangyur version has “Mahāyāna” (theg pa chen po) in error for “great wisdom” (mahājñāna; ye shes chen po).
139. In the Sanskrit, the commentaries, and the Chinese, there are only two of these qualities mentioned: “adept” and “gentle.”
140. The Sanskrit alone adds an additional quality here.
141. The Sanskrit has tathāgatabhūmijñāna. The Kangyur version has “bhūmi and wisdom of the tathāgatas” (de bzhin gshegs pa’i sa dang ye shes).
142. The list concludes with jātarūparajata, the compound word used in the vinaya for what the ordained are prohibited to possess. These are items used for currency, jātarūpa for gold coins or unworked gold and rajata for silver, though rajata may also be used for all kinds of currency other than gold, such as of wood, stone, etc. The Tibetan has simply dngul dang sa le sbram (“silver and purified gold”).
143. From the Sanskrit visarada. Translated into Tibetan as ’jigs pa med pa (“without fear”). Cf. Cleary: “becoming expert.”
144. The BHS meaning of pratipadyati is translated in Vasubandhu as sgrub (“accomplish”), according to its classical meaning, and in the Kangyur version as thob par bya ba’i phyir brtson pa (“making an effort in order to attain”). This correct behavior is described in Maitreyanātha’s Mahāyānasūtrālaṃkāra as having a smiling face, and so on.
145. The Kangyur version interprets this to mean “sincerely making effort to attain that which is valid.” Cf. Cleary: “arrive at what is appropriate for.”
146. The Kangyur version here lists “the nature of [their] faith,” which is not in the Sanskrit, the commentaries, or the Chinese.
147. According to Sūryasiddha, yathābalaṃ (ci nus) refers to the bodhisattva’s own power, and yathābajānaṃ (ci ’os) refers to the suitability of others.
148. According to the Sanskrit, the commentaries, and the Chinese. The Kangyur version adds “the power of joy.”
149. There appears to be an early corruption in the Sanskrit, because the numbers here are steadily increasing in value, as in the Chinese. The Sanskrit has nayutaśatasahasrāṇi, “a hundred thousand nayuta,” the BHS version of niyuta, which usually means “a million.” In BHS it can mean “a hundred thousand million” and is normally translated into Tibetan as khrag khrig. Unusually, the Tibetan here is bye ba, which usually translates koṭi (“ten million”). Even if nayuta was a corruption of ayuta (“ten thousand,” normally translated into Tibetan as khri), the numbers would still not match. The Chinese, as evidenced by Cleary, has an orderly progression of “many hundreds, thousands, hundreds of thousands, millions, billions, and trillions.” Most likely the addition of śatasahasrāṇi after nayuta is the error, which caused the translation of the subsequent koṭi as khrag khrig instead of bye ba, or this was a revised Sanskrit version with the numbers substituted for each other in an attempt to eliminate the anomaly. It should therefore, as in the Chinese, have been simply nayuta with the classical value of “million.”
150. From the Sanskrit koṭi. Cleary has “billion,” which in the Chinese system is “ten million.” The Tibetan, perhaps because of the confusion of the enhanced preceding number, has here khrag khrig, the translation of nayuta in its larger meaning of “a hundred thousand million.”
151. From the Sanskrit, assuming that nayuta is “a million” and koṭi is “ten million” as in their classical values. This is multiplied by a hundred thousand.
152. This sentence is only in the Kangyur version and not found in the Sanskrit, the commentaries, or the Chinese.
153. From the BHS vīryam ārabhate. Cf. Pali viryārambha. The Tibetan translates as brtson ’grus kyi rnam pa de lta bu rtsom mo (“engages in that kind of diligence”). This phrase occurs toward the end of each section on the ten bhūmis.
154. Assuming the value of nayuta here, considering how it is used elsewhere to be a million and not a hundred thousand million as it is translated into Tibetan. Otherwise this would mean a hundred thousand quintillion. Cleary does not list these eons.
155. According to the Sanskrit viśodhana. Cf. Cleary: “clarify.” The Kangyur version has bstan (“to teach,” “to reveal”).
156. The Sanskrit prasāda is translated here as dad, which may be intentional or a corruption of the usual translation as dang.
157. According to the Sanskrit, Lhasa, and Narthang. The Comparative Edition has dran instead of the correct drang.
158. According to the Sanskrit kṛpa, which is translated into Tibetan as snying rje.
159. According to the Sanskrit, the Chinese, and the corresponding prose section. The Tibetan has dga’ (“joy”).
160. According to the Sanskrit nirata. The Tibetan has brtson (“diligent in”).
161. According to the Tibetan and the Sanskrit of the Rahder edition (satvārtha). The Susa edition has satyārtha (“for the sake of the truth”), which is the version translated into Chinese.
162. According to the Sanskrit bhoga, the Narthang, and the Chinese. The Comparative Edition has bskyed instead of skyid.
163. According to the Sanskrit and the equivalent prose passage in the sūtra. Cf. Cleary: “the purifying teachings of the Buddha.” The Kangyur version has “and their minds are intent on nothing else.”
164. According to Vasubandhu. This is another instance, as in the present Sanskrit manuscript, of a corruption of bāla (“childlike,” “foolish”) to vāla (“hair”), and was thus translated in the Kangyur version. Cf. Cleary: “they seek enlightenment everywhere.”
166. According to the Sanskrit and the corresponding prose passage. Cf. Cleary: “modest and steadfast.” The Tibetan sūtra has translated this as dga’ ba (“joy”), probably from a corruption in the Sanskrit.
167. According to the Tibetan. The Sanskrit has “They make offerings to the unequaled ones with respect to the venerable ones.” Cf. Cleary: “They serve innumerable buddhas with reverence and respect.”
168. According to the Sanskrit, the Chinese, and the corresponding prose passage. The Kangyur version has here ’gro ba’i don, which could be interpreted as “benefit for beings” instead of “for the sake of going.”
169. The Sanskrit also has abhiṣaka. Cf. Cleary: “non-violent.”
170. According to the Sanskrit and the corresponding prose passage in the Tibetan. Cf. Cleary: “guiding aright.” The Kangyur version has sa rnams (“bhūmis”) instead of chos rnams, presumably as a scribal corruption.
171. The Sanskrit has the synonym jinasuta.
172. According to the Sanskrit koṭi.
173. This final verse is absent in the Sanskrit and the Chinese.
174. Syntax according to the Sanskrit and the Chinese. The Kangyur version has the first bhūmi being taught “by the bodhisattva to the supreme bodhisattvas.”
176. These two lines are not present in the Sanskrit and the Chinese.
177. The Sanskrit has the synonym sugatātmaja.
179. Vasubandhu has “able to naturally follow the conduct and do what should be done without having to examine for faults.”
180. Vasubandhu has “engaging in the correct conduct with pleasure and happiness.”
181. Vasubandhu has “Not being satisfied with their correct conduct, they wish to have a completely pure conduct.”
182. Vasubandhu has “not aspiring for worldly excellence.”
183. Vasubandhu has “aspiring for continued existences in order to benefit beings.”
185. According to the Sanskrit, Vasubandhu, and the Chinese. The introductory mention of the ten good actions is absent in the Kangyur version.
186. From the Sanskrit śastra. The Kangyur version translates this as mtshon cha (“weapon”).
187. Vasubandhu has “women who have been given to others.”
188. Vasubandhu has “the ordained and those who are with child.”
189. The Sanskrit has “and are wandering in the three realms” instead of “are in conflict with one another.”
190. Sanskrit also has “and in which all suffering has ceased.”
191. From the Sanskrit koṭi. Cleary has “billion,” which, in the Chinese system, is “ten million.” The Tibetan, perhaps because of the confusion of the enhanced preceding number, has here khrag khrig, the translation of nayuta in its larger meaning of “a hundred thousand million.”
192. From the Tibetan, though it might be a translation from a corruption: g.yo med thibs po med cing shin tu nges. The Sanskrit has “They have beautiful adornment of emanation bodies (nirmāṇakāya).” Cf. Cleary: “with phantom bodies, beautifully adorned.” Gahana can be translated as either “ornament” or “obscurity.”
193. Text has the synonym sugatātmaja.
194. The Sanskrit has a second half to the verse: “the supreme among the bodhisattvas who wish to benefit all beings.”
195. According to the Sanskrit and the Chinese. The Tibetan has “they threw down rain from clouds of flowers.”
196. According to Vasubandhu, this is the first of two lists of ten qualities. They are ten in Vasubandhu, the Sanskrit, and the Chinese. However, at this point, the Kangyur version has “absence of a self” as the third of what would then be eleven qualities. It was therefore likely a later insertion.
197. According to the Sanskrit asaṃnicayabhūta, Vasubandhu’s bsags pa med pa, and the Chinese. Cf. Cleary: “without resources” (“provisions” being one of the meanings of saṃnicaya). It is omitted in the Kangyur version, though at the end of the list “has the nature of illusion” is added. According to Vasubandhu, asaṃnicaya means “When one has become old, then being a child and so on become former states.”
198. Vasubandhu has “I will establish them in correct conduct.”
200. Vasubandhu has “I will satisfy them by dispelling doubts.”
201. “Many thousands of previous lives” onward is absent in the Sanskrit.
202. This is following the value of koṭi as ten million. The Tibetan translates it as a hundred thousand million and does the same for the next number in the list, even though these are meant to be increasing numbers.
203. This is following the value of koṭi as ten million. The Tibetan translates it as a hundred thousand million and does the same for the next number in the list, even though these are meant to be increasing numbers.
204. Literally, “many tens of millions.” According to the Sanskrit koṭi, though the Tibetan translates it as khrag khrig instead of bye ba.
205. An instance of apparent discrepancy between the verses, which center on the Buddha, and the prose, in which the Buddha remains silent. The final verse in this section that has Vimukticandra speaking is in a different meter and has the appearance of an interpolation.
206. From the Sanskrit āloka (“sight,” “vision”). Cf. Cleary: “vision.” The Tibetan translates as snang ba, which can also mean “light.” Vasubandhu defines it as rtogs pa’i ye shes (“wisdom that understands”).
207. According to the Sanskrit, Vasubandhu, and the Chinese. The Kangyur version is missing the instrumental particle.
209. Vasubandhu has “the motivation to liberate all beings.”
210. According to the Sanskrit vibhāva, which Vasubandhu has translated as rnam par ’jig pa in accordance with its alternative meaning of “annihilation,” in spite of Vasubandhu’s definition of the term: rnam par ’jig pa ni rtog pa yin par rig par bya’o (“know that vibhāva means examination” [probably vitarka]). The Kangyur version translates it as bsgom (“meditation”), the usual translation for bhāvanā. Cf. Cleary: “contemplation.” Abhāva and not vibhāva is used in this passage to mean nonexistence.
211. From the Sanskrit praṇidadhati. Cf. Cleary: “directing it properly.” Vasubandhu has yang dag par rab tu ’jug. In the Kangyur version it is mistranslated as smon lam (“prayer”), confusing it with praṇidhāna.
213. According to the Sanskrit, Vasubandhu, and the Chinese. Cleary has “unremitting vigor.” The Kangyur version appears to have translated aprasrabdhavīrya as both phyir mi ldog pa and rgyun mi gcod pa (“irreversible” and “continuous”), creating more than ten diligences.
214. According to the Sanskrit, Vasubandhu, and the Chinese. Cleary has “unregressing vigor.” The Kangyur version appears to have translated apratyudāvartyavīrya as both zlog par mi nus pa’i and skyo ba med pa’i (“unstoppable” and “unwearied”), creating more than ten diligences.
215. From the Sanskrit koṭi. Cleary has “billion,” which in the Chinese system is ten million. The Tibetan, perhaps because of the confusion of the enhanced preceding number, has here khrag khrig, the translation of niyuta in its larger meaning of a hundred thousand million, whereas the Mahāvyutpatti dictionary also gives an alternate translation as sa ya (“a million”).
216. According to the Sanskrit and the Chinese. As elsewhere in the Kangyur version, the Tibetan translates koṭi as khrag khrig (normally meaning “hundred thousand million”) instead of the usual bye ba (“ten million”).
217. In the Sanskrit the synonym nirvrti is used.
218. Dviṣaṣti-dṛṣṭī; lta ba drug cu re gnyis. These are listed in the Brahmajālasūtra. There are eighteen on contemplating the past and believing the self is eternal and the world is eternal.
219. According to the Tibetan. The Sanskrit here has dvāra (“doorways,” “mediums,” “methods”). Cf. Cleary: “sense mediums.”
220. While not evident in the Tibetan, there is a change here from the plural to the singular.
221. Here the Kangyur version inconsistently translates aparikliṣta as skyon med (“without fault”), while in the corresponding earlier prose passage it was translated as kun nas nyon mongs pa med pa (“completely without kleśas”).
222. According to the Sanskrit śatakoṭi. The Tibetan translates this as khrag khrig brgya (“a hundred times a hundred thousand million,” i.e., a trillion). Cf. Cleary: “billion.”
223. The Sanskrit uses the synonym jinasuta.
224. According to the Tibetan rgyal ba. The Sanskrit has śāstu (BHS for “teacher”).
225. According to the Sanskrit. The Tibetan has “At that time, the Jina manifested his emanation body,” which does not appear to fit the context.
226. According to Sūryasiddha, “sameness” means that in the first three of the list, the buddhas of the past, present, and future are thought of in the same way, because there is no difference between them, while the sameness of the third to the tenth in this list is that all bodhisattvas have the same kind of thoughts. Cf. Cleary: “impartiality.”
227. Sūryasiddha states that these thoughts are composed of faith, aspiration, diligence, and methods, which are the basis of all good qualities (Sūryasiddha, folio 66.a).
228. According to Vasubandhu, these dharmas (“qualities”) are the buddha’s strengths, confidences, and so on. Cf. Cleary: “teachings.”
230. According to the Sanskrit vilekha, and Vasubandhu (’gyod pa). Cf. Cleary: “perplexity.” The Tibetan omits “regret.”
231. According to the Sanskrit vibhava. Vasubandhu’s commentary reflects the alternative BHS meaning of ’jig (“destroy”).
233. According to Vasubandhu, this is the truth of origination, the second of the four noble truths.
236. Cf. Cleary: “individual and common.”
237. Cf. Cleary: “structure.”
238. Following the Degé, the Comparative Edition has srid (“existence”). In other Kangyurs, including Kangxi and Lithang, we find sred (“craving”). The Sanskrit tṛṣṇa and the Chinese translation both support the reading sred.
239. According to the Sanskrit, the Chinese, and Vasubandhu. The Kangyur version omits the adjective “bad,” but this is present in Vasubandhu, where the translation is otherwise identical.
240. From the BHS meaning of gatiman. The Chinese translates it in accordance with the classical meaning of “one who has movement.”
241. According to Vasubandhu, the Chinese, and the primary meaning of dhṛti. The Tibetan here has dga’ ba (“joy”).
242. According to the Sanskrit, Vasubandhu, and the Chinese. The Tibetan here translates aparahita-citta as khong khro ba med pa’i sems (“a mind without anger”).
243. These first four qualities are the four saṃgrahavastu, that is, the four methods of attracting beings.
244. According to the Sanskrit mudrā and the Tibetan lag brda, which in Vasubandhu appears as rgya. However, here this does not refer to the hand gestures common in practice, or to mundane seals, but to a part of Indian traditional education, a method in which the hands were used for calculations, obviating the need to write down numbers.
245. According to Vasubandhu and the Chinese. The Sanskrit is samkhyāgaṇanā. The Tibetan translates this as “numbers and calculation.”
246. The Sanskrit has nānādhātutantra, which could also be the science of physiological elements. But Vasubandhu states that it is a science that dispels poverty by the transmutation of substances. Therefore, it appears to refer to either alchemy or metallurgy, which are both called dhātuvāda in Sanskrit.
247. The Sanskrit śoṣa refers to not only the illness but also the class of demon that was its cause, which the medical arts had to drive away, though Vasubandhu describes it as being caused by an imbalance of the physical elements.
248. The Sanskrit apasmāra refers to not only the illness but also the class of demon that was its cause, which the medical arts had to drive away, though Vasubandhu describes it as being caused by an imbalance of the physical elements.
249. This refers to insanity, believed to be caused by a bhūta (“spirit”) taking possession of a person, after which the medical arts had to drive that spirit out from the person.
250. According to the Sanskrit, Vasubandhu, and the Chinese. The Kangyur version omits “stars” (jyoti; skar ma).
251. According to the Sanskrit and Vasubandhu. Omitted in the Kangyur version.
252. The larger sections of the body are the limbs, head, and trunk; the smaller sections are the fingers, toes, nose, ears, chin, forehead, and so on.
253. In the Sanskrit there is also pradeśapraveśāni (“entry into regions”), which corresponds with “the location of kingdoms” in the verse version.
254. The Sanskrit and the Chinese add “and is skilled in establishing beings in the truth,” which is absent in the Kangyur version. This entire sentence is absent in Vasubandhu.
255. According to the Sanskrit koṭīsahasra. This is translated into Tibetan as khrag khrig stong. As elsewhere, khrag khrig is used to translate koṭi instead of the usual bye ba. Cf. Cleary: “trillion.”
256. The Comparative Edition has bzhi pa rather than the correct bzhi po.
257. The Sanskrit has pratipatti. The Tibetan reads nan tan.
258. According to Narthang, Lhasa, and the Sanskrit. The Comparative Edition has lnga po (“the five”).
259. The adjective “sharp” appears only in the Tibetan.
260. According to Narthang, Lhasa, and the Sanskrit. The Comparative Edition has lnga po (“the five”).
261. According to the Tibetan. The Sanskrit has dhāraṇita, which could mean “retention.” Cleary has “mental command.”
262. According to the Sanskrit and the Chinese. Here the Tibetan has dga’ ldan (“ascend to the joyful”).
263. The Sanskrit has samyavidu (“equally wise”).
264. According to Narthang, Lhasa, and the Sanskrit. The Comparative Edition has lnga po (“the five”).
265. Literally, “jinahood” (jinatva).
267. According to the Sanskrit satyavibhāgam. The Tibetan has rnam par dbye ba’i bden pa (“truth of division” or “classification”). Cf. Cleary: “of distinctions.”
268. According to the Sanskrit satyanitīraṇam. The Tibetan reads brtag bden (“truth of examination”). Cf. Cleary “structure.”
269. According to the Sanskrit tathā vastu sāśravakṣayaṃ. The Tibetan has ’byung zhing ’jug dang dngos po zhi lam bden (“truth of arising and engaging [perhaps translating sāśrava] things, peace, and path”). Cf. Cleary: “the truth of substance, of the tainted and annihilation, the truth of the Path.”
270. The verse follows the Sanskrit and the Chinese. The Tibetan reads, “The ultimate truth and likewise the truth of the relative characteristics, / The truth of classification and similarly the truth of examination, / The truth of arising and engaging, the path of things, and peace, / Up to the truth of non-obscuration, are perfectly realized.”
271. Sanskrit: arha-pratyaya. This is translated into Tibetan as dgra bcom rang rgyal. The Sanskrit phrase could mean an arhat as a result of conditions, as pratyayabuddha (“one who has attained enlightenment through factors”) can be an early pre-Sanskrit form of pratyekabuddha.
273. According to the Tibetan. In the Sanskrit and the Chinese, beings are addressed in the singular: “Yoked to the two kleśas, you appear repeatedly throughout the three times, / Without any end to the continuum of suffering.”
274. These two lines follow the Tibetan.
275. According to the Tibetan don rnams ma brtags. The Sanskrit has avalokanatvāt (“through beholding,” “through viewing”). Cleary translates from the Chinese as “lacking insight.”
276. According to the Tibetan. The Sanskrit and the Chinese add “stability.”
277. “Joy” appears only in the Tibetan.
278. “Minerals” is omitted in the Tibetan.
279. “Poison and disease” is omitted in the Tibetan.
280. According to the Sanskrit and the Chinese. The Tibetan has mthu thob pa (“they have attained power”).
281. According to the Sanskrit koṭīsahasra.
282. According to the Tibetan. These two lines of verse are absent in the Sanskrit and the Chinese.
283. According to the Sanskrit and the Chinese. The Tibetan has thob in error for thos.
284. According to the Tibetan. The Sanskrit is in the plural.
285. The Sanskrit has, literally, “immortal women.”
286. The Sanskrit uses the synonym jinaurasa. The Tibetan omits the synonym.
287. According to the Sanskrit and the Chinese. The Tibetan has “all things previously pacified and discriminated.”
288. According to the Tibetan, although the Sanskrit has a four-line verse and therefore there may be an inadvertent omission in the Tibetan. The Sanskrit has “In that way thousands of songs were sung, / Beautifully by the goddesses in the sky. / Then the goddesses, with joy and veneration for the Dharma, / Became silent, gazing with faith at the Jina.”
289. From the Sanskrit viśaradam. Omitted in the Tibetan.
290. In accordance with the Sanskrit (anāvyuhānirvyuha = anāvyuha + anirvyuha), Vasubandhu, and the Chinese. The Tibetan separated “without adoption” and “without rejection” into two separate sentences, creating a list of eleven.
291. According to the Sanskrit, Vasubandhu, and the Chinese.
292. The Sanskrit anusṛjan and Vasubandhu byi dor byed have the meaning of elimination. The Tibetan here translates as dpyod pa (“analyze”). Sūryasiddha explains this as eliminating the conceptualization without which there is no attachment to a self and none of the stains of saṃsāra.
293. The Sanskrit adds six other activities such as “following” and “viewing.”
294. According to the Sanskrit, Vasubandhu, and the Chinese. The Kangyur version omits “motionless,” the activity of meditation that results in rebirth in the form and formless realms.
295. According to the BHS meaning of avaropita and the Chinese. The Tibetan translates as bsgos (“stained”).
296. The accusative case according to the Sanskrit, Vasubandhu, the Chinese, Narthang, Kangxi, Lithang, and Yongle. Other Kangyurs have las instead of la. The verb is translated according to the Tibetan. The Sanskrit samudānetā could be translated as “someone who brings” or “someone who acquires.”
297. Following the Tibetan. Mahāsattva is absent in the Sanskrit and the Chinese.
298. According to the Sanskrit, Vasubandhu, and the Chinese. The Tibetan here has “there subsequently arises.”
299. According to the Sanskrit sammūḍhasya and Vasubandhu’s myos. The Comparative Edition has the incorrect mos.
300. This sentence is according to the Sanskrit. The Tibetan has translated as “at the time of death and separation.”
301. According to the Sanskrit karaka-vedaka-virahita. The Tibetan has perhaps a corruption: tshor ba med pa mngon par grub par gyur ro (“the absence of an experiencer is accomplished”).
302. According to the Tibetan and the Chinese. “One” or “single” is absent in the Sanskrit at this point but appears in the verses. It appears that ekacitta has been corrupted to eva citta.
303. According to the Sanskrit. The Tibetan translates as ’byung ba (“arising”).
304. The Sanskrit saṃskāra and the Tibetan ’du byed could also be interpreted to mean “formations,” the second of the twelve phases of dependent origination. But according to the definition of “formations” given here, that would be contradictory. The Chinese understands this as meaning composite phenomena.
305. According to the Sanskrit, Vasubandhu, the Chinese, Narthang, and Lhasa. The Comparative Edition has srid pa (“becoming”).
306. From the Sanskrit vartmanaḥ, which is translated into Tibetan as lam gyi rgyun (“continuity of path”).
307. According to the Sanskrit naḍa-kālapa. Cf. Cleary: “hollow reed.” The Tibetan has mdung khyim, which refers to the way poles are leaned against each other to create the framework for a tent.
308. According to the Tibetan srid pa’i lugs dang ’thun pa and the Chinese. The Sanskrit abhāva appears to be in error for bhāva.
309. According to the Tibetan, Vasubandhu, and the Chinese. The Sanskrit adds more qualities, such as asvāmikata (“has no owner”).
310. According to the BHS meaning of avatīrṇa. The Tibetan translates as zhugs.
311. According to the Sanskrit saṃyoga and Vasubandhu kun tu sbyor ba. The Kangyur version translates as ’du ba.
312. According to the Sanskrit sāmagrī (“totality”). The Tibetan translates as rgyu dang rkyen. Vasubandhu translates as tshogs pa. Cleary translates as “assemblage.”
313. According to the Sanskrit, the Tibetan, and the Chinese. Vasubandhu has the negative, “We will not stop.”
314. The Sanskrit reads svatāraśunyatā. The Tibetan has ’jug pa stong pa.
315. According to the Sanskrit, Vasubandhu, and the Chinese. The Kangyur version omits this samādhi, leaving only nine. This is probably a scribal omission as it is dam pa stong pa nyid and is preceded by don dam pa stong pa nyid. It could also be a scribal omission in the Sanskrit where paramārthaśunyatā is followed by paramaśunyatā.
316. The Sanskrit reads samprayoga. The Kangyur version has ’du ba. Vasubandhu has mtshungs dang ldan pa. Cf. Cleary: “emptiness of union.”
317. According to the Sanskrit parapravādin, which is translated into Tibetan as phas kyi rgol ba (“adversary”).
318. In the context of the ten perfections, jñāna is translated as “knowledge,” which is what it literally means. In other contexts, it is synonymous with prajñā (“wisdom” or, literally, “great knowledge”). While shes pa is the literal translation of jñāna when referring to buddhas, the Tibetan added an honorific prefix ye to form ye shes, literally meaning “primordial knowledge.”
319. According to the Sanskrit and Vasubandhu. The Kangyur version and the Chinese omit the number.
320. According to the Sanskrit and the Chinese. The Tibetan has translated as “primordial peace.”
321. The Tibetan omits dharmanetrī, which can be translated as “Dharma guide” or “one who has the eyes of the Dharma.”
322. According to the Sanskrit and the Chinese. The Tibetan has “excellent,” referring to “those who have wisdom,” which is perhaps with pa’i in error for pas.
323. According to the Sanskrit ghana. The Tibetan has sdug, perhaps in error for mthug.
324. From the Sanskrit vibhāga. It is used here as a synonym for consciousness. The Tibetan translates as mgo rmongs (“bewilderment”), but it is the sequence of dependent origination that is being referred to here.
325. According to BHS otaranti, which is equivalent to the Sanskrit uttaranti. The Tibetan translates as ’jug (“enter,” “engage in”), while Cleary has “realize.”
326. According to the Sanskrit cittamātra, although the Tibetan translates the word differently here than in the earlier prose section, instead freely translating as “arising from mind as the cause” (sems kyi rgyu las byung ba).
327. According to the Sanskrit and the Chinese. The Tibetan has “single mind basis,” introducing “basis” from the equivalent prose passage. The Sanskrit citte is in the locative case.
328. According to the Sanskrit and the Chinese. The Tibetan here has omitted “destruction” and has the phrase “things that become.”
329. According to the Tibetan. The Sanskrit has nocchedyatāpi (“even though uninterrupted”).
330. According to the Sanskrit kara-prahāya and the Chinese. The Tibetan translates as rgyu rkyen dang bral (“free from causes and conditions”).
331. Here karma (las) is used as a synonym for saṃskāra (“formations”).
332. According to the Tibetan. However, the Sanskrit and the Chinese have “There is the cessation of that suffering; there is no self.”
333. From the Sanskrit vivartati. The Tibetan has bltas (“regards”).
334. The Tibetan differs from the Sanskrit and the Chinese: “Termination and cessation is the ending of view.” Perhaps there was a corruption or misunderstanding of nirīkṣayataḥ.
335. According to the one variant of the Sanskrit and the Chinese. The Tibetan appears to be a translation of a corruption in the manuscript: “Through ignorance as a condition, there is connection with those. / Through cessation, there is connection with the conditions for enlightenment.”
336. According to the Sanskrit and the Chinese. The Tibetan translates as “If there is no causal becoming from a cause, the continuity of cause is interrupted.”
337. According to the Sanskrit and the Chinese. The Tibetan translates as “those who know bliss and benefit realize in that way the empty nature,” presumably from a corruption of jina-jñāna. An alternate reading rejected in Susa’s Sanskrit edition is hita-jñāna, and hita must have been in the manuscript from which the Tibetan translation was made.
338. According to the Sanskrit.
339. According to the Tibetan and the Chinese. The Sanskrit verses do not correspond in enumeration to the prose. The Sanskrit omits ekacitta (“one mind”), which appears to have been replaced by tathāpi ca (“and likewise”). The number ten is then reached by “generation and elimination” being separated instead of being in a single compound (abhavato ’kṣayata or abhavata akṣayata instead of abhavatākṣayata). The Tibetan is followed here for a clearer correlation with the prose, although the ten are not in the same order as in the prose.
340. According to the Sanskrit and the Chinese. The Tibetan appears to have “no deliberate action,” as a corruption of ’byed du mi byed to ched du mi byed.
341. According to the Tibetan sdug bsngal gsum dang rgyus byung. Sanskrit has triya-hetu duḥkha-vibhava: literally, “three causes arising of suffering.” The Suzuki edition combines them into one compound, although they are listed as two separate points in the prose.
342. From the Sanskrit anuloma, which is literally “following the hair,” as in stroking an animal in the direction that its fur or hair grows. It can also mean “natural order,” “successive,” and so on. It was translated into Tibetan in a previous verse as rgyun du ’thun pa (“corresponding to the flow”), and here as lugs mthun pa (“corresponding to the way”). In the Sanskrit it is in a compound with “conditions” (a BHS compound that avoids the usual Sanskrit euphonic combination of the last and first vowels: pratyaya-anuloma instead of pratyayānuloma), and most Kangyurs have a genitive for “conditions” while the Urga has the instrumental.
343. From the Tibetan srid pa’i mthar phyin zad. The Sanskrit appears to have been abhavato kṣyata. Given in the Suzuki edition as abhavato ’kṣayata with the variants abhavato akṣayata and abhavata akṣayata, meaning “unarisen and unceasing.” The Chinese translation appears to conform with that version. Cleary translates as “unoriginate and unperishing is the procession of conditions.”
344. To correspond with the prose passage, the Tibetan has “door of emptiness.”
345. Following the Tibetan.
346. Following the Sanskrit mahātma and the Chinese. Tibetan has mthu bo che (“those with great power”), perhaps translating mahāsthāna.
347. According to the Sanskrit bhūya and the Chinese. The Tibetan only implies this.
348. According to the Sanskrit and the Chinese. The Tibetan adds “wise ones.”
349. Most of the second half of this verse is missing in the Sanskrit, with the last words replacing the last words of the second line. It is complete in the Chinese.
350. This verse is missing in the Sanskrit but present in the Chinese.
351. Here it is the synonym jinaurasa.
353. The Tibetan has “spring sun.”
354. The Comparative Edition has nga rgyal. Narthang and Lhasa have the correct rang rgyal.
355. According to the Tibetan. These two lines of verse are absent in the Sanskrit and the Chinese.
356. According to the Sanskrit.
357. Tibetan: “many hundreds of goddesses.”
358. The Sanskrit has sugātatmaja. The Tibetan has rgyal sras, which is usually the translation of jinaputra.
359. Sanskrit: “the bodhisattva’s path.”
360. According to the Tibetan and Vasubandhu. The Sanskrit and the Chinese add jñāna (“knowledge”) as a third quality.
361. From the BHS desiderative bibharati.
362. From the BHS avatarati.
363. According to the Sanskrit, Vasubandhu, and the Chinese. It is the nonduality of existence and nonexistence that is realized. The Kangyur version has “neither existence, nonexistence, nor both.”
364. From the Sanskrit patha. This can mean “path,” “course,” or “extent.” The Chinese translates this as “realms and paths.”
365. Translated according to the Sanskrit, Vasubandhu, and the Chinese. The Kangyur version has “purifies and accomplishes a realm and accomplishes its adornments.”
366. Translated according to the Sanskrit, Vasubandhu, and the Chinese. The Kangyur version has, “He enters into the nature and dharma and body of all buddhas as being like space, gathers form and primary and secondary signs, and accomplishes the accomplishment of adornments.”
367. Translated according to the Sanskrit, Vasubandhu, and the Chinese. The Kangyur version translates as “the speech of all beings,” presumably as the result of a misreading or corruption of sarvasvara as sarvasattva.
368. According to the Tibetan. This sentence is absent in the Chinese and the Sanskrit, but it is present in Vasubandhu and may have been introduced from there.
369. According to the Sanskrit. This is commonly a technical term for the perceivable manifestation of a buddha, but in the Tibetan here is divided into sku gzugs dang sku (“body-form and body”).