Douglas Osto - A New Translation of The Sanskrit Bhadracarī With Introduction and Notes PDF
Douglas Osto - A New Translation of The Sanskrit Bhadracarī With Introduction and Notes PDF
Douglas Osto - A New Translation of The Sanskrit Bhadracarī With Introduction and Notes PDF
1 This may be roughly translated as The Royal Vow to follow the Noble Course of Conduct
of Samantabhadra. The verses are also referred to as the Bhadracar-praidhna (Vow to
follow the Good Course of Conduct) and the rya-bhadracar-praidhna-rja (Royal
Vow to follow the Noble and Good Course of Conduct). In what follows, I will simply refer
to them as the Bhadracar, or the Good Course.
Douglas Osto
I. INTRODUCTION
Textual History
Given the general uncertainties of textual composition and transmission in ancient India,
scholars most often look to the dates of the Chinese translations to establish the terminus
ad quem for a particular Indian Buddhist text. We have three datable Chinese translations
of the Bhadracar. The first was done by the translator Buddhabhadra between 418420
CE (T 296). Unlike the later 62 verse versions, this translation is only 44 verses long.
The second was by Amoghavajra between 763779 CE (T 297). And the third was
completed as the concluding section of the Gaavyha-stra (T 293) in 796798 CE,
by the Kashmiri monk Praj. Of the two eighth century translations, Amoghavajras
independent translation most closely corresponds to the surviving Sanskrit version and
Tibetan translation. The Bhadracar has often been associated with the long Mahyna
narrative known in Sanskrit as the Gaavyha-stra. Since I have detailed the textual
history of the Gaavyha elsewhere,2 I will only briefly summarise it here. According
to the Chinese catalogues, the monk Shengjian first translated the Gaavyha into
Chinese (T 294) sometime between 388 and 408 CE. Compared to the extant Sanskrit text
this is only a partial translation3 and does not include the Bhadracar. Buddhabhadra
and his team translated the first complete Chinese version of the Gaavyha in
420 CE, as the final chapter of the immense Avatasaka-stra. Interestingly, while
Buddhabhadra translated the 44 verse Bhadracar at approximately the same time as
an independent text, it is not included in his Avatasaka translation as the concluding
verses of the Gaavyha.4 The Khotanese monk iknanda and his team translated
the Avatasaka once more into Chinese between 695 and 699 (T 279).5 The translation
of the Gaavyha within this work is substantially the same as the earlier one (Gmez
1967: xxvixxvii). The fourth and final Chinese translation (T 293) of the Gaavyha
was completed in 798 by Praj and is based on an expanded and no longer extant
Sanskrit version belonging to the king of Orissa, who sent his personal copy to China as
a gift to the Emperor in 795.6 This is the only Chinese version of the Gaavyha to
conclude with the Bhadracar. Also, there are a number of passages in this translation
not found in any extant Sanskrit source.7
8 For details, see Watanabe 1912: 1618. For an extensive bibliography of the Bhadracar, see
Yuyama 1967: 3350. For further references see Schopen 2005a [1989]: 303304n9.
9 See Cowell and Eggeling 1875: 14 & 51, for manuscript details.
10 The two Sanskrit editions of the Gaavyha are Suzuki and Idzumi 1949, and Vaidya 1960.
For a list of extant Sanskrit manuscripts of the Gaavyha, see Jastram 1975.
11 See Steinkellner 1995: 1415; and Gmez 1967: xxxxxxi.
12 For details and photographic images, see the International Dunhuang Projects website
(http://idp.bl.uk/idp.a4d, accessed 11/05/2010).
13 Schopen 2005a [1989]: 305n14.
14 See Yuyama 1967: 4748; Watanabe 1912: 2324. See also, Tatz 1977: 154.
Douglas Osto
Gregory Schopen has published a Sanskrit verse from the Bhadracar 21 found
carved into the base of a small stpa at the great north Indian monastic Buddhist
site of Nland, dating to the tenth century.22 About this verse Schopen states,
The primary importance of our inscription, however, must lie in the fact
that it contains the only verse of the Bhadracarpraidhna known to
occur in an Indian epigraph, and its occurrence establishes the fact that the
Bhadracar was known and actually used in the 10th century at Nland.
Moreover, although several specifically identifiable dhras have been found
at a number of sites, this verse is the only passage from a Mahyna text so
far known to occur in an Indian inscription.23
I will address the significance of Schopens comments about the Bhadracar
and its possible status as a dhra in the final section of Part I.
The Bhadracar and the Gaavyha an awkward marriage of two texts
In the Sanskrit, Tibetan and Praj versions of the Gaavyha, the text concludes
with the Bodhisattva Samantabhadra (Universal Good) reciting the Bhadracar.
Samantabhadra in the Gaavyha (and the Avatasaka as a whole) represents the
embodied perfection of the bodhisattvas path to enlightenment. As I have argued
elsewhere (1999, 2004, 2008), Samantabhadras status is so exalted that it blurs the
distinction between a bodhisattva and a Buddha. In the concluding prose section of the
Gaavyha, Sudhana, the hero of the story, merges with the body of Samantabhadra,
which contains the entire universe. Following this mystical union, Samantabhadra
recites the Bhadracar and the stra abruptly concludes.
The linguistic connection between Samantabhadra (Universal Good) and the
Bhadracar (The Good Course) is obvious. It appears that sometime prior to Prajs
translation in the eighth century the twobodhisattva and versesbecame associated
with each other in the sense that Samantabhadra is thought to embody the aspirations
contained in the verses. As mentioned, in the later versions of the Gaavyha, the
Bhadracar is inserted as the poetry of Samantabhadra. However, this is an awkward
marriage of texts for two reasons. The first has to do with style. Although Samantabhadra
is the supposed speaker of the Bhadracar, in three verses he refers to himself in the third
person.24 Stylistically, these third person references appears strange, especially the
last one in which the speaker (supposedly Samantabhadra) states that he will imitate
himself! The second reason that the Bhadracar does not fit well with the Gaavyha
is its mention of the Buddha Amitbha (Infinite Light) and his Pure Land, which occur
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23
24
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in four verses within the 62 verse version.25 Nowhere else in the Gaavyha are there
any references at all to Amitbha or rebirth in his Pure Land. Thus the Bhadracars
inclusion as the final verses of the Gaavyha appears doctrinally awkward.
The Gaavyha is not the only Mahyna stra wherein the mention of rebirth
in the Amitbhas Pure Land appears unexpectedly. Gregory Schopen (2005b [1977])
has documented several cases where rebirth in Sukhvat seems to have been inserted
into texts with very different doctrinal orientations. This led Schopen to conclude that
rebirth in Sukhvat became a generalized religious goal in Indian Mahyna Buddhism
distinct from a particular cult of the Buddha Amitbha. In reference to the Bhadracar
verses, Schopen states that there may have been some link between the Bhadracar and
the cult of Amitbha, but until the nature and history of this linkage is more clearly
determined, we can make little use of it (ibid.: 179). We do know that at a later stage
in China, the Bhadracar became one of the central texts of the Pure Land cult (ibid.).
Moreover, a recently published Tibetan manuscript from Dunhuang (dated from the late
ninth to late tenth century) narrates a story of three Tibetan monks during the reign of
Tsenpo Khri Srong lde brtsan reciting the Bhadracar and attaining Amitbhas Pure
Land.26 The Bhadracar verses mentioning Amitbha and his Pure Land may be as
Schopen maintains another example of Sukhvat as a generalised religious goal
in India; however, the Indian evidence is inconclusive.
This brief overview of the Bhadracar has raises an important textual problem:
if the Bhadracar does not seem to fit very well within the Gaavyha, why were
the two texts joined in this manner? Unfortunately, there may never be a definitive
answer to this question. However, I would like to offer a reasonable hypothesis that is
at least consistent with what we know about the two texts.
We know that the Gaavyha was first translated into Chinese in the fifth
century as part of the Avatasaka stra by Buddhabhadra, the same translator who
first translated the 44 verse Bhadracar into Chinese. From art-historical evidence, we
know that the Gaavyha by the eighth century had become an extremely popular
religious narrative depicting the pilgrims progress of the hero Sudhana questing for
enlightenment throughout India. This story became arguably the most popular Buddhist
narrative in all of Asia. As such, it may have functioned as inspirational literature (and
possibly entertainment) for Mahyna Buddhists whom most likely represented urban,
social elites in ancient India and elsewhere throughout the Asian world.27 At about the
same time as the Gaavyha was reaching its peak of popularity, it appears that the
Bhadracar was becoming an extremely popular text in its own right. There is strong
evidence to suggest from the structure of the text and its current use by Buddhists in
Tibetan and Nepal that these verses were employed in Mahyna devotional rituals (and
then later incorporated as initial tantric practices). What I would like to suggest is that
25 See Part II, translations of verses 49, 57, 59 and 62. Mention of Amitbha also occurs in
Buddhabhadras 44 verse version (see verses 42 and 43 of the Chinese).
26 See van Schaik and Doney 2007 [2009].
27 For arguments to this effect, see Osto 2008.
the union of the Gaavyha and the Bhadracar is a marriage of an inspirational text
to a liturgical text. Having been inspired by the story of Sudhana, Buddhist devotees are
then presented with a text to memorise as part of a ritual practice.
The Bhadracar as dhra
Besides their devotional importance, the Bhadracar verses may have significance for
other more magical reasons. As mentioned above, Schopen points out that Bhadracar
verse 46 from Nland is the only passage from a Mahyna text so far known
to occur in an Indian inscription. The only exception that Schopen mentions is a
number of dhras. This suggests to me that the Bhadracar as a whole may have
been considered a dhran. Yukai Matsunaga has identified two specific meanings of
the word dhra in the Buddhist context.28 The first is in the sense of a memorised
text; and the second is as a magical spell. The liturgical use of the Bhadracar may
have generated an understanding of it as a dhra in the first senseas a text to be
memorised. This in turn may have lead to the view that it was a dhra in the second
sensea magical spell. Williams and Tribe point out the connection between the two
meanings when they write, The link between this and the second meaning is found
in the idea that a memorised dhra contains the power of the word of the Buddha,
which is able to protect one from harm and overcome enemies (ibid.). More recently
Davidson (2009) has argued for the polysemic and context-sensitive nature of the term
dhra. He summarises his discussion as follows:
...dhras are revealed in Mahyna stras as the coded systems of Buddhas
speech, for the protection of beings, for the liberation of bodhisattvas, for the
eloquence of the preachers, for the intuitive realization of the scriptures, for the
mnemonics of the four truths, and a hundred other purposes (ibid.: 141).
Davidson points out that included in the many meanings for dhras is a genre
of prayers, aspirations, ritual programs and concluding summaries of benefits (ibid.:
142). The main idea behind such a belief is that the memorisation and recitation of such
prayers and aspirations creates merit, that spiritual credit, which can be exchanged for
various benefits. This power of the Bhadracar is clearly declared by the text itself in
verses 49, 54, and 61 (see Part II translations).
The view of the Bhadracar as a dhra would explain why it appears in the Sanskrit
Nland inscription and the Tibetan Yer-par bell inscription.29 The words of the text are
words of power. Thus we see the importance of the text deriving in part not from what
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it says, but from what it is. Here we witness text as talisman. Likewise, the Bhadracar
was appended to the Gaavyha not for its stylistic or doctrinal consistency with the
narrative, but for its religious use. The liturgical employment of the Bhadracar continued
to develop beyond its relation to the Gaavyha, transforming and modifying with the
emergence of Buddhist Tantra and the development of the Amitbha cult in East Asia.
In conclusion, I would like to point out that the Bhadracar offers us an excellent
illustration of the multiple meanings and uses of religious texts. As scholars of religious
literature we must be sensitive to the multiple meanings embodied in sacred writings.
Their significance often exceeds their linguistic codes (what they say) and includes other
codes such as bibliographic (what they are, that is their ontology, how they manifest in
material culture), ritual codes (how they are employed within religious communities), and
talismanic / shamanic / magical codes (the spiritual power they are thought to embody).
II. TRANSLATION
The following translation is based on Vaidyas Sanskrit edition of the Gaavyuha-stra.
I have also included extensive notes on the language and included some comparative
materials related to Hodgsons Nepalese manuscript of the Gaavyha (A), Watanabes
critical edition (W) of the Bhadracar, the Suzuki-Idzumi Sanskrit (S-I) edition from
the Gaavyha, a Tibetan translation of the verses from the Avatasaka as found in
the Derge Kanjur (D A), and the three extant Chinese translations (T 293, 296, 297) of
the Bhadracar in the Taish. On a few occasions I have over-ridden Vs readings based
on the evidence from the other sources. These are cited in the notes.
Abbreviations
A Royal Asiatic Society ms. of Gaavyha-stra, Hodgson 2
Av Avatasaka-stra
BHS Buddhist Hybrid Sanskrit
BHSD Edgertons Buddhist Hybrid Sanskrit Grammar and Dictionary, Vol. II
BHSG Edgertons Buddhist Hybrid Sanskrit Grammar and Dictionary, Vol. I
C
Thomas Clearys English translation, The Flower Ornament Scripture, of T 279
D A Derge Kanjur (D), volume A of the Phal po che (Avatasaka)
LC Lokesh Chandras Tibetan-Sanskrit Dictionary
m.c. metri causa, for metrical reasons
MW Monier-Williams Sanskrit-English Dictionary
PED Pali-English Dictionary, Rhys Davids and Stede
S-I Suzuki & Idzumi edition of the Gaavyha-stra
Skt Sanskrit
T
Taish Shinsh Daizky
V Vaidyas edition of the Gaavyha-stra
W Watanabes edition of the Bhadracar
Translation
Then the great being, the bodhisattva Samantabhadra in this very way illuminating to
a very high degree30 the extension of eons for eons equal in number to the atoms31
within Buddha fields far beyond description in the succession of world realms,
made a vow through the recitation of verses:
Filled with faith,32 I honor with my body, speech and mind
All the Lions among Men33 without exception
Who abide in all three times,
In the world with its ten directions. (1)
Through the strength of my vow34 for the Good Course,35
With a mind directed toward all Conquerors,36
I prostrate with as many bodies37 as there are
Atoms in the world to all Conquerors. (2)
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38 W reads buddh. However, both V 428.31 and S-I 543.13, read buddh, which I am
taking to be nominative plural. The appearance of the anusvara in place of n, t and zero (it
being added to a final ) is too common in W to be worth mentioning. The interested reader
should consult W.
39 Sons of Buddhas (buddhasuta) is an epithet for bodhisattvas.
40 The case of sarva is unclear (V 429.2). I am reading it as accusative, singular in agreement
with dharmadhtu. The Tibetan (D A 359a2) appears to read sarva (thams cad) with jina
(rgyal ba); likewise the three Chinese translations each read all Buddhas (zhu fo see
T 293.847.a7, T 296.878.c29, and T 297.880.a14). Since the Sanskrit jinebhi is instrumental
plural and sarva is most likely accusative, I have read sarva with dharmadhtu.
41 Sanskrit reads dharmatadhtu (V 429.1). I am unsure of the meaning of the ta suffix here.
It appears to be t shorted m.c., but how this term differs from the standard dharmadhtu
is unclear. The Tibetan reads chos kyi dbyings rnams (D A 359a2), which is the common
translation of dharmadhtu, except here in the plural! The Dharma Realm (dharmadhtu) is
the totality of spacetime as conceived in the Gaavyha-stra and other Mahyna sources.
For a detailed description of the concept in the Gaavyha, see Osto 2008.
42 Edgerton (BHSD, p. 616) translates pda b, sarvasvargasamudrarutebhi (V 429.4), as (I
praise Buddhas) with the sounds of the ocean of all voice-qualities).
43 Well Gone Ones (sugata) is an epithet for the Buddhas.
44 W reads the accusative plural n endings as .
45 Mount Meru is a mythical Buddhist mountain thought to occupy the centre of the world.
46 An array (vyha) in the Mahyna context is a magical manifestation of Buddhas and
advanced bodhisattvas. For a detailed description of the use of the term in the Gaavyha,
see Osto 2009.
47 There are three significant variations to this verse. See W 30 for details.
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48 The Tibetan (D A 359a5) reads through the powers of my wish for the Good Course
(bzang po spyod la dad pai stobs dag gis). The plural enclitic dag (usually used for the
Sanskrit dual) is difficult to understand here (this use of dag is fairly common in the Tibetan
translation; see also stobs dag gis in verse 2, pda a). LCs citation of dad pai stobs in this
verse as representing adhimuktibala does little to resolve the problem.
49 Solitary Conquerors (pratyekabuddha) is an inferior class of enlightened beings, who attain
awakening but do not teach to others.
50 V 429.25, reads buddhasutnatha. Following W, I am reading this as buddhasutna atha (for
standard Sanskrit buddhasutnm atha).
51 52 V 429.28, reads bodhivibuddha. Against this, W and S-I (544.1) read bodhi vibudhya. I
am following this reading as an accusative + absolutive construction.
52 Skt adhyeami (see BHSD, p. 18).
53 Skt vartanatyai (see BHSD, p. 471, and BHSG 22.41).
54 who desire to manifest extinction (
), refers to those Buddhas who
would appear to pass into final nirvana. From the Mahyna point of view, there is no final
passing away, so these Buddhas only appear to do so by disappearing from whatever world
they might be in.
Douglas Osto
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May the Buddhas of the past and those existing in the world
With its ten directions be worshipped.
And may those [Buddhas] of the future quickly have
Their desires fulfilled and awaken to enlightenment. (13)
As many worlds as there are in the ten directions,
May they become purified and great.
And may they become completely filled with Conquerors
Residing under the best bodhi trees55 along with the Sons of the Buddhas. (14)
As many beings as there are in the ten directions,
May they always be comforted and free from disease.
And may the righteous aim56 of all beings be
Successful and may their hope increase. (15)
And may I, coursing in the way of enlightenment,
Remember my rebirths in all states of existence.57
Having died,58 may I always go forth59
In every rebirth. (16)
Imitating all the Conquerors,
Perfecting the Good Course,
May I always follow flawlessly and without interruption
Stainless, pure moral conduct. (17)
And may I teach the Dharma in all the voices of beings;
Such as with the voices of the gods,
Serpents (nga), demons (yaka), evil spirits (kumbha) and men. (18) 60
May the beautiful 61 mind aimed at enlightenment
Intent upon the perfections never be confused.
55 The bodhi tree (here: bodhidruma) is the tree of enlightenment under which the historical
Buddha is thought to have attained awakening. In the Mahyna, all Buddhas attain
awakening under trees and all of those trees are referred to as bodhi trees.
56 righteous aim (dharmiku artho) refers to beings following the virtuous path of the Buddhist
teaching (dharma). The Tibetan (D A 359b4) uses the plural here: righteous aims (don rnams).
57 states of existence (gati) refer to the various realms of Buddhist cosmology such as
heavens, hells, animal realms, wherein a person may be reborn.
58 Skt cyutyupatt (V 430.21). upapatti is usually feminine. The long is curious. Possibly this
is a nominative singular of a masculine in stem? In this case, it would mean something like
one possessed of a rebirth that has fallen, i.e. one who has died.
59 In the Buddhist context, to go forth (pra + vraj-) means to leave the life of the householder
and wander about as a homeless mendicant.
60 W has a number of significant variants to this verse.
61 V 430.31 reads ye khalu. W and S-I 544.19 read pealu= beautiful, charming, lovely,
pleasant. A 287r.4 appears to confirm Ws and S-Is readings. If we accept the V reading,
there is number disagreement here between ye and abhiyukto. I have chosen to read
abhiyukto as singular agreeing with cittu. See BHSG 8.83.
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In a single atom,
There are worlds equal in number to atoms.
Practicing the course to enlightenment,
May I see66 in each world inconceivable numbers of Buddhas
Seated in the middle of the Sons of the Buddhas. (28)
In this way, may I comprehend67 completely
In all directions, within the pathways of the ignorant,
Oceans of Buddhas throughout the three times,
Oceans of worlds, and oceans of eons of practices. (29)
May I always comprehend through an ocean of sounds within a single voice,
The purity of the quality of voice of all the Conquerors,
Their speech according to the intentions of all the Conquerors,68
And the eloquence of those Buddhas. (30)
And understanding69 the principle of the wheel [of Dharma],
May I enter through the power of the mind,
The sounds of the indestructible speech of
The Conquerors in all three times. (31)
In a single instant may I enter all future eons.
And having reached the end70 of that instant,
May I traverse the eons of the three times. (32)
And in a single instant may I see
Those Lions among Men in the three times.
And through the illusionary power of liberations, 71
May I always comprehend their range.72 (33)
And within a single atom may I realise
The arrays of worlds within the three times.
66 Skt payiya = 1st person, singular, optative of pa (see BHSG, 29.34 & p. 220).
67 May I comprehend = Skt. otari (m.c. for otri). This is the 1st person, singular, optative
form of avatrayati. See BHSD & BHSG, p. 214 (under verb root tr-).
68 V 432.15 reads sarvajinna yathayaghon. A 287v.3 appears to support this reading. But
S-I 545.16 reads sarvajagasya yathayaghon. W (sarvajagasya yathayaghom), the
Tibetan (gro ba kun gyi bsam pa ji bzhin dbyangs D A360b1), and two of the Chinese
translations (zhu zhongsheng yi T 293.847c3; and yique qunsheng yi
T 297.880.c10) support S-Is reading.
69 Literally, causing to turn (parivartayamno).
70 Skt koi = end (see BHSD, p. 194).
71 Skt myagatena vimokabalena. Buddhas and advanced bodhisattvas (similar to illusionists
and magicians) have the power to manipulate the appearance of reality. Liberations
(vimoka) are special attainments one acquires through the practice of the Good Course.
72 their range (teu gocari) refers to the sphere of influence of the Buddhas, just as a lions
range refers to the area that it roams.
15
73 Skt. vibudhyana. Against Edgerton (BHSD, p. 494), I am reading this as a present, active
participle in the nominative singular. This is the only way I have found to account for the
accusative singular forms in pdas b and c.
74 V 433.12 reads jna. A 287v.5 supports this reading, but S-I 546.1 reads, through the
power of the vehicle (yna). The S-I reading is supported by W, the Tibetan theg pa (D A
360b.5) and three Chinese translations: T 293.847c14 and T 296.879b29 both gloss with
dasheng (mahyna), and T 297.880c21 reads simply sheng (yna).
75 Skt. prayi. Edgerton reads this form as a 1st person singular, optative of pr- (see BHSG, p. 220).
76 Skt. bhadracarya is instrumental (see BHSG, 10.103).
77 Skt. vibudhyiya. According to Edgerton this is a 1st person, singular, optative (BHSG, p. 221).
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[for such a one] the Buddha knows the spiritual maturation arising from these actions.
You should not beget 94 doubt regarding this most excellent enlightenment. (54)
As the hero Majuiri knows,
Just so also does Samantatabhadra.
Imitating them, I will direct
This merit toward all. (55)
The Conquerors abiding in all three times
Have praised this spiritual maturation95 as foremost.
I will direct all this merit toward
This most excellent Good Course. (56) 96
And when I am dying,97
May I remove all obstacles,
See Amitbha face to face
And proceed to the land of Sukhvat. (57)
Having gone there,
May all these vows be fully present before me,
And may I fulfill them all without remainder
For the benefit of beings, as many as are in the world. (58)
Arising there in the best of radiant lotuses,
Within the glorious and delightful assembly of the Conqueror,
May I receive my prediction of enlightenment
In the presence of the Conqueror Amitbha. (59)
And after receiving my prediction there,
May I carry out through the power of my mind98
Numerous benefits for beings
By means of many billions99 of magical creations100
Within the ten directions. (60)
94 Skt janetha (for standard Sanskrit janeth).
95 This spiritual maturation is a reference to the practice of the Bhadracar.
96 This verse is missing from C (see p. 1517).
97 Skt klakriy... karamo. Literally this means, doing what is to be done by Time, i.e. dying.
For the Buddhist idiom klakriy, see BHSD, p. 180. The Tibetan and interprets accordingly: chi
bai dus byed gyur pa na (D A 362b7); see also the Chinese ming zhong shi (T 293.848a9;
T 296.879.c20), and dang yu linzhong she shou shi (T 297.881.b5). Clearys
translation misses the sense with Acting in accord with the time, (p. 1517).
98 Skt buddhibalena. Cleary translates, by the power of the Buddha (p. 1518), but the Sanskrit
reading buddhi (intellect, mind); not buddha), is supported by the Tibetan bloi stobs gyis
(D A 362a2) and two Chinese translations: zhili (T 293.848a16), and yi hui li
(T 297.881.b12). Buddhabhadras translation (T. 296) is only forty-four verses long.
99 Skt koiatebhir, literally hundreds of ten millions.
100 Skt nirmita (see BHSD, p. 302).
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