Notes

[1] Alexander Studholme, The Origins of Oṃ Maṇipadme Hūṃ: A Study of the Kāraṇḍyavyūha Sūtra, State University of New York Press., Albany, 2002, p. 108.

[2] Ibid.,, p. 108.

[3] Edgerton, Franklin, Buddhist Hybrid Sanskrit Language and Literature, p. 56.

[4] T. Burrow, The Sanskrit Language, p. 61.

[5] Loc. Cit.,

[6] Edgerton, Franklin. The Prākṛt Underlying Buddhistic Hybrid Sanskrit. Bulletin of the School of Oriental Studies, University of London, Vol. 8, No. 2/3, page 503.

[7] Edgerton, Franklin. The Prākṛt Underlying Buddhistic Hybrid Sanskrit. Bulletin of the School of Oriental Studies, University of London, Vol. 8, No. 2/3, pages 503-505.

[8] Sen, Sukumar, "On Buddhistic (hybrid) Sanskrit." (Reprint B. T. N. S. No - 1, 1977). Bulletin of Tibetolog. 2(1997). p. 77 - 78.

[9] Bunyiu Nanjio (ed.), Lankāvatāra Sūtra, Sloke - 7, Kyoto, At the Otani University Press, 1923, p 144.

[10] Bunyiu Nanjio (ed.), Lankāvatāra Sūtra, At the Otani University Press, 1923, p - 24.

[11] This above pronouncement, made by Sir William Jones as a President of the Asiatic Society of Bengal in the year 1786, may truly be called 'epoch -making ', for it marks the beginning of the historical and scientific study of the Indian languages. Franz Bopp, the founder of the science of Comparative Philology, whose first work was published in 1816, he also adds: "The science of Comparative Philology, which thus received its first impulse from the study of Sanskrit, represents by no means the least among the intellectual triumphs of the nineteenth century. The historical treatment of individual languages and dialects, and a comparison of the sound changes which have taken place in each have shown that human speech, like everything else in nature, obeys the laws of nature ".

[12] Some Observation on the Evolution of the Buddhist Hybrid Sanskrit by Satya Swarup Mishra. An article has published in Higher Tibetan Research Institute, Sarnath, Varanasi. 1985.

[13] Sen, Sukumar, "On Buddhistic (hybrid) Sanskrit." (Reprint B. T. N. S. No-1, 1977). Bulletin of Tibetolog. 2 (1997). p.78.

[14] Winternitz, M. A History of Indian Literature. Vol. II, Motilal Banarasidass, Delhi, 1993, p - 217.

[15] M. Monier Williams shows that Gāthā, as, m. a song, RV. i, 1 67, 6 & ix, 11, 4; SV. (Gāthā), f. id, RV; a verse, stanza (especially one which is neither Ric, nor Sāman, nor Yajus, a verse not belonging to the Vedas, but to the epic poetry of legends or Akhyānas, such as the Śunaḥśepa -Akhyāna or the Suparn.), AV.; TS; TBr. SBr. & c.; the metrical part of a sūtra, Buddha; N. of the Ārya metre; any metre not enumerated in the regular treatises on prosody; (cf. rig -gāthā, riju -gāthā, yajna -gatha.) -pati (o tha -), m. lord of songs, RV. i, 43, 4. -sravas (o tha -), mfn. Famous through (epic) songs (Indra), viii, 2, 38.

[16] "Gāthāka, as m. (Pāṇini. iii, 1.146) a singer ( chanter of the Purāṇas), Pāṇini. I, 1,34, Kas. Rajat. Vii, 934; (ika) f. an epic song, Yajn. I, 45; MBh. Iii, 85, 30; Ratnav. ii, 5/6. Gāthin, mfn. Familiar with songs, singer, RV. i, 7, 1; MBh. Ii, 1450; (i), m. (Pāṇini. Vi, 4,165) N. of Viśva -mitra's father (son of Kushika), R Anukr. (inas), m. pl. the

[17] The whole of the Buddhist Sanskrit literature discussed so far belongs to the borderland which forms the transition between Hīnayāna and Mahāyāna Buddhism. We shall now turn to those works, which belong entirely to the Mahāyāna. We are scarcely justified in regarding this as an attempt at a classification of " the Mahāyāna Canon." The so-called "nine Dharmas " are not the canon of any sect, but a series of books which were compiled at different times and which belonged to different sects, but which, at the present day, are all held in great honour in Nepal. The titles of these nine books are: Aṣṭasāhasrikā-prajñā-pāramitā, Saddharma-

[18] The Kāraṇḍya Vyūha Nāma Mahāyāna Sūtra narrates the glory of Avalokiteśvara with his mantra O MAṆIPADME HŪM. The first chapter deals with Buddha's assembly at the Jetavana Arama, which was donated by Anathapinda (mkhonmed zs bsyain -He was chief house holder and a devotee of Buddha), at Sravasti (mnauyad -A city in Kosala where Buddha resided for many years). In the assembly a large number of monks together with Bodhisattva, Nāgarāja, Jandharvarāja, Debaputra, Nāgakannyā, Kinnirarāja, Kinnirakannyā, Jandharava Kannyā and many other assembled. In comparison similar lists are also mentioned in the Buddhist text Ārya Mañjuśrī Mūlakalpa Tantra (MMK). It is observed that two lists regarding Bodhisattva, Jandharava, and Kinnira do not tally. For instance Ārya Kāraṇḍya

[19] Ārya Lalitavistara Nāma Mahāyāna Sūtra: Lefmann Edn. New York, Halle, 1901.p - 175.v.9.

[20] Ārya Lalitavistara Nāma Mahāyāna Sūtra: Lefmann Edn. New York, Halle, 1901.p- 165.v.4.

[21] In the 14th century a certain Dhammakiti wrote the Pāramita -mahāśataka, a Pāli poem on the ten Pāramitās. The Saddhammo -pāyana, "Means and Ways of the Good Religion" deals in 629 verses with the basic teachings of the Buddhist religion in general and especially the ethical teachings. A small poem in praise of the Buddha

[22] It can undoubtedly be said that Edgerton has done a lot of linguistic work on the Pāli and Prākṛit languages. He says that words of BHS are related to these languages. Perhaps he entered into this project on seeing the similarities. In this regard Edgerton said that the words of Mahāvastu are not Sanskrit but BHS. He also added that the language of the Mahābhārata is said to be Sanskrit, but it is a peculiar type of Sanskrit, as it is more related to Middle Indo -Aryan. Edgerton believes that the basis of the language of BHS texts was Old Middle Indic, which would have been the prevalent language of that time. Thus the language in the Mahāvastu is related to Middle Indic. He believes the Mahāvastu to be the oldest, most important, as well as most difficult text. It is worth considering whether the text would be difficult if it was in the common tongue of the general public. However, even though the Mahābhārata's language does not function completely according to the Pāṇinian Grammar, contemporary scholars would hesitate to call it a peculiar type of Sanskrit language.

[23] Dhammapada -Arahantavagga -ed. Chimada Rigajin Lama. C.I.H.T.S. Sarnath, 1982. The Dalai Lama Tibeto -Indological Studies Series, Vol.IV.

[24] Gundari Pada verse, caryagiti -kosa of Buddhist siddhas, ed. Prabodh Chandra Bagchi and Santi Bhiksu Shastri, Visva Bharati, 1956.

[25] Mahāvagga, Pāli, Publication Board, Nalanda, 1956, pp.26 and S. K. Pathak: The Language of the Ārya Manjusrimulakalpa (-tantra). SAMYAG -VAK SERIES VI, Aspect of Buddhist Sanskrita, ed. Kameshwar Nath Misha, CIHTS, Sarnath Varanasi, 1993.

[26] A. L. Basam: The Wonder that was India, Grove Press Inc. New York 1954, p.394.

[27] The Buddhist text whether belonging to Theravādi in Pāli, Mahāsāngika in Prākṛt, Sarvāstvādi in Sanskrit. Sarvāstivādins used Sanskrit, the Mahāsañghikas Prākṛt, the Sammitiyas Apabhraṃśa and the Sthaviravādins in (i.e. Theravādins) Paishāci. Commonly preserved that the Buddha used to give deliberations on various topics like Danakatha, Punnakatha, and Jātakakathā etc. The same tradition continued probably in India up to Christian era. Winternitz- 1929:217.

[28] Here Guṇa-kāraṇḍaka-vyūha means consideration of the pros and corns, the merits in respect of Avalokiteśvara. So vyūha means to perceive, descry, to reflect, understanding. Tibetan: Sdong po bkod pa-sdong po bskod mvy for Gandavyuha. Here sdong po for kanda, ganda, stamba, etc. It means in the growth Bodhi brum. Gaṇḍavyūha may be regarded as trunk. Bkod pa is past tense of god means niveshati, samsthapayati. So vyūha suggest assemble of trunk like merits of the Buddha and Guṇa-Kāraṇḍyavyūha, is then assemblage of the basket.

[29] Rajendra Lal Mitra in his 'The Sanskrit Buddhist Literature of Nepal, Calcutta, mentions the following: "... Chinese versions of Ratna-kāraṇḍaka-vyūha-sūtra are mentions in the catalogue of the Chinese translation of the Buddhist Tripitaka compiled by Bunyiu Nanjio published from classics India Publications, Delhi, 1989."

[30] A ‘Yāna’ is referred to the vehicle that one takes to reach from the sufferings to enlightenment. In layman’s terms, a Hinayāna is a lesser vehicle while Mahāyāna is a Greater vehicle.

[31] Edward, Conze, Thirty Years of Buddhist Studies, Delhi: Munshiram Manoharlal, 2008, p. 48; & K. C., Ananda, Buddha and the Gospel of Buddhism, Delhi: Munshiram Manoharlal, 2003, p.228.

[32] R. Davids, Buddhist India, p. 173.

[33] Nalinaksha Dutt, Mahāyāna Buddhism, Motilal Banarsidass, Delhi,1978, p. 79 - 80.

[34] The term Mahāyāna for the first time was used by Aśvaghoṣa in the Mahāyānaśraddhotpatti-śāstra. It was not used as a proper name of any religious doctrine but used in designating the highest principle of the universe through which all sentient and non-sentient beings can attain nirvāṇa; see D. T. Suzuki, Outlines of Mahāyāna Buddhism (Delhi: Munshiram Manoharlal, 2007) p. 7.

[35] Richard S. Cohen, “Discontented Categories: Hinayāna and Mahāyāna in Indian Buddhist History,” Journal of the American Academy of Religion, 2003, pp. 2-3.

[36] Asaṅga, Mahāyānasūtralamkāra, trans. Surekha Vijay Limaye, Bibliotheca Indo Buddhica Series, no. 94, Delhi: Sri Satguru Publications, 2000, pp.1- 10.

[37] Daisetz Teitaro Suzuki, Outlines of Mahāyāna Buddhism, The Open Court Publishing Company, Chicago, 1908, p. 7.

[38] Nalinaksha Dutt, Mahāyāna Buddhism, Motilal Banarsidass, Delhi,1978, p. 80.

[39] Louis de La Vallee Poussin, “Bodhisattva” in Encyclopaedia of Religion and Ethics, New York: Charles Scribner's Sons, 8:334.

[40] “Pubbe va me, bhikkhave, sambodhaa, anabhisambuddhassa bodhisattassa sato, edad ahosi.” The suttas in which the word “bodhisattva” follows this prelude are: Majjhima Nikāya 1:17, 92, 114, 163, 240; 2:93, 211; 3:157; Anguttara Nikāya 3:240; 4:302, 438; and Samyutta Nikāya 2:4; 3:27; 4:233; 5:281, 316. Unless otherwise indicated, all references to the Pāli canon are from the English translation of the Pāli Text Society.

[41] Majjhima Nikāya 3:119-120, and Digha Nikāya 2:108.

[42] Richard Gombrich, “The Significance of Former Buddhas in the Theravādin Tradition,” Buddhist Studies in Honour of Walpola Rahula, ed. Somaratna Balasooriya et al. London: Gordon Fraser Gallery, 2001, p. 68.

[43] H. Saddhatissa, trans., The Sutta-Nipata, London: Curzon Press, 1999, v. 683.

[44] Ibid., v. 693.

[45] In Buddhavamsa 1:76-77, Sariputta asks the Buddha about his process of Awakening and how he fulfilled the ten perfections. He then asks: “Of what kind, wise one, leader of the world, were your ten perfections? How were the higher perfections fulfilled, trow the ultimate perfections?”

[46] Cariyapitaka 1:1-1:8 and 1:9.

[47] Buddhavaṃśa 2A:54-55.

[48] Ibid., 1:8:2-3.

[49] Ibid., 1:10:9, 1:10:22-23.

[50] Digha Nikāya 2:1-7.

[51] Digha Nikāya 3:76.

[52] Khuddakapatha 8:15-16.

[53] Though the accessibility of these three goals to all beings is only briefly mentioned in the Khuddakapatha, in the Upasakajanalankara (a twelfth-century Pāli text dealing with lay Buddhist ethics), all three ways of liberation are clearly admitted (Hajime Nakamura, Indian Buddhism: A Survey with Bibliographical Notes, Osaka: Kufs Publication, 1999, p. 119.

[54] Mahāvaṃśa 22:25-41.

[55] Ibid., 36:76.

[56] K. R. Norman, Pāli Literature: Including the Canonical Literature in Prākṛit and Sanskrit of All the Hinayāna Schools of Buddhism, A History of Indian Literature, vol. 7, Wiesbaden: Otto Harrasowitz, 1983, p. 94. 42 Reginald Ray, Buddhist Saints in India: A Study of Buddhist Values and Orientations, London: Oxford University Press, 2001, p. 251.

[57] Ti Tun, “Religion in Burma, A.D. 100-1300,” The Journal of the Burma Research Society 42, 1997, p.53.

[58] H. Saddhatissa, The Birth-Stories of the Ten Bodhisattas and the Daśabodhisattuppattikatha, Sacred Books of the Buddhists, vol. 29 London: Pāli Text Society, 1975, pp. 38-39.

[59] Epigraphia Zeylanica, 4:133.

[60] K. R. Norman, Pali Literature: Including the Canonical Literature in Prākṛit and Sanskrit of All the Hinayāna Schools of Buddhism, A History of Indian Literature, vol. 7, Wiesbaden: Otto Harrasowitz, 1983, p. 94. 42 Reginald Ray, Buddhist Saints in India: A Study of Buddhist Values and Orientations, London: Oxford University Press, 2001.

[61] Tibet and its History: Hugh E. Richardson. Shambhala, Boston and London, 1984, 2 nd edition. pp. 28 -42.

[62] The yar lung dynasty in Tibet-Harrah (William).

[63] Gtsang po: any river, but usually a large one; esp. the great river of Tibet flowing through the heart of Tibet from west to east and called the yeru Tsang po. This river entered Assam as the Dihong where it presently joins the Brahmaputra just below Sadiya. "Rising from the eastern range of Kailas (gngs te se) and receiving the waters of the streams coming from Byang, Nags, Tshangs, it flows eastward past lhar -tse and phun tsho Ling and then being joined by several tributaries such as Skyid chu, Myang chu and others on Chokha yar lung, Kongbu etc., it enters the mountain gorges in a southernly direction" (Dsam). A Tibetan English Dictionary by Rai (Bahadur)Sarat Chandra Das, Book Faith India, Delhi, Reprint, 1995.

[64] Deb ther sngon po (The Blue Annals). (Part I and II) George N. Roerich, Motilal Banarsidass, Delhi, Second ed. 1976.

[65] The yar lung dynasty in Tibet -Harrah. William. Gos lo tsa ba Gzon nu dpal (1392 - 1481 A. D.) refers to the first king who was khri btsan po ' od lde.

[66] A comparative chronology of the Btsn rulers in Tibet from Gzon nu dpal's Deb ther snong po (The Blue Annals).

[67] Deb ther sngon po (The Blue Annals). (Part 1) George N. Roerich. Motilal Banarsidass, Delhi, Second Edition, 1976, pp. IX -XI.

[68] Tibbot (in Bengali) by Prof. S. K. Pathak. Calcutta, 1966, pp. 36.

[69] Gjhon nu dpal omits phags pa za bkod pa mdo. He reads Tsinta ma ni' i gzungs and Spang bkong phyag rgya ma (Kānjur, mdo, sde No. 267).

[70] Tibbot (in Bengali) by Prof. S. K. Pathak. Calcutta, 1966, pp. 36.

[71] Sakya (sa skya) pa: Sakya is the name of a place in Tibet. A separate lineage developed among a section of the Buddhist monks in Tibet who follow the Buddha's teaching the mārga phala i. e. lam 'bras the basic interpretation of the Buddhist text by Biru -pa (10^th cent A. D.). The Sakya teachers became prominent for two reasons; (i) Chinese Mongol emperor Kublai Khan praised Sakya Pandit as his spiritual teacher for his scholarship. Thereby the Sakya monastery was then empowered to collect revenue of a certain portion in Tibet. (ii)Buddhism spread in Mongolia by 'Phags pa lama, a nephew of Sakya Pandita kun dga, mgyal mtshan (12th cent. A. D.).

[72] Gelu (dge lugs) pa: Atisa Dipankara went to Tibet (c. 1042 A. D.) and devoted his life to spread Buddhism. A lineage was established named Kadam-pa (the advice of the Commandment). Later on, the Kadam teachers strictly followed a new perspective of monastic discipline. Tsong kha pa (1357-1419 A.D.) reformed the Kadam

[73] Maṇi Walls: A Wall is generally constructed at the entrance of the village or monastery on which the six -syllabled mantra Oṃ Maṇi Padme Hūṃ is inscribed.

[74] Maṇi Wheels (Maṇi 'khor lo): The Tibetan Buddhists hold that whirling of the maṇi wheel has some eco -spiritual effect. They are usually constructed of wood and are inscribed with the mantra Oṃ Maṇi Padme Hūṃ. Surely every Buddhist monastery holds several Maṇi Wheels at the instance. A devout visitor is habituated to move them by uttering the mantra. Sometimes a small wheel inscribed with Oṃ Maṇi Padme Hūṃ is moved by the Buddhist during leisure time by uttering the mantra.

[75] Amṛta-Kaṇikā Commentary of Mañjuśrī-nāma Sangīti refers to the six letters as a symbolic expression. The six worlds of the Buddhists sentient beings in the universe (bhava -cakra, Tib. Srid pa'i 'khor lo) are: 1. The animal world including the sentient beings other than the human ones. Sanskrit (S) Tiryak-loka, Tibetan (T) 'dud 'gro ba'i srid Pa. 2. The human world (S) manusya -loka, (T) mi'i srid pa). 3. The super human or divine beings (S) deva-loka, (T) lha'i srid pa)

[76] Lama Anagarika Govinda refers to the six cakras in details namely, mūlādhāra-cakra, svādhisthāna -cakra, maṇipura -cakra or nābhipadma-cakra, anāhata-cakra, vishuddha -cakra and ājñā -cakra, Foundation of Tibetan Mysticism, Rider and Co., London 1960, pp. 140-141.

[77] In Dhamma -cakka -pavattana -Sutta inner effulgence spread as soon as one attains insight. The text reads, tam kho punidam dukkham ariysaccam time. bhikkhve pubbe annussutesu dhmmesu ckkhum udpadi, jñanam updpadi paññā udpadi vijjā upādi, āloko udpadi (pp. 13 - 14).

[78] Bṛhadāraṇyaka Upaniṣad (5/1/1) reads: Oṃ ṛtam Brahma "Oṃ signifies Brāhmaṇ that abyss of void space, the sky ṛta is Brahma". In Māṇḍukyaupaniṣad therefore confers omityetadaksaramidam saruam "Oṃ as such: this Akṣara or non -decaying is Oṃ which is this all. "

[79] Foundation of Tibetan Mysticism, Lama Anagarika Govinda, Rider and Company., London 1960, pp. 21.

[80] Foundation of Tibetan Mysticism, Lama Anagarika Govinda, Rider and Company., London 1960, pp. 213 - 214.

[81] Amṛtakaṇikā commentary, ed. Banarasi Lal, Sarnath 1996 (pp. 215).

[82] Mañjuśrī -nāma-samgīti, Ed. Lokesh Chandra, New Delhi, pp. 114.

[83] Guhya Samaja Tantra. Baroda ed, 1958, chapter 18, verse. 140., Amṛtakarṇikā, pp. 321.

[84] Advaya-vajra-sangraha ed. H.P. Shastri, Baroda, 1927 p. 14.

[85] Arapacanā: The Buddhist Mystic Script, B. N. Mukherjee, Tantric Buddhism, Edited by N. N. Bhattacharya and Amartya Ghosh, Delhi, 1999.

[86] Bṛhadāraṇyaka Upaniṣad (5/1/1) reads: Oṃ ṛtam Brahma "Oṃ signifies Brāhmaṇ that abyss of void space, the sky ṛta is Brahma". In Māṇḍukyaupaniṣad therefore confers omityetadaksaramidam saruam "Oṃ as such: this Akṣara or non -decaying is Oṃ which is this all. "

[87] Alexander Studholme, The Origins of Oṃ Maṇipadme Hūṃ: A Study of the Kāraṇḍyavyūha Sūtra, State University of New York Press., Albany, 2002, p. 117.

[88] Alexander Studholme, The Origins of Oṃ Maṇipadme Hūṃ: A Study of the Kāraṇḍyavyūha Sūtra, State University of New York Press., Albany, 2002, p. 108.

[89] Lopez, 331; the vocative would have to be feminine.

[90] Lopez, 130.

[91] Tsangsar Tulku Rinpoche, Chenrezig sadhana.

[92] Martin (1987, 1).

[93] Verhagen (1990, 133–138).47.

[94] Cohen (2002, 67–68).

[95] Lopez DS Jr. Prisoners of Shangri-la: Tibetan Buddhism and the West. Chicago University Press, USA. 2012;ISBN 022619048X, 9780226190488.

[96] Robert Ekvall, Religious Observances in Tibet: Pattern and Function (Chicago: University of Chicago Press, 1964), pp. 98–149.

[97] Alexander Studholme, The Origins of Oṃ Maṇipadme Hūṃ: A Study of the Kāraṇḍyavyūha Sūtra, State University of New York Press., Albany, 2002, p. 3.