The Auspiciousness of the Three Families is a short aspiration prayer that consists of three verses lauding the lords of the three families, Mañjuśrī, Avalokiteśvara, and Vajrapāṇi, as expressions of the auspiciousness of the Sugata’s body, speech, and mind.
This publication was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The text was translated, edited, and introduced by the 84000 translation team. Bruno Galasek-Hul produced the translation and wrote the introduction. Ryan Damron edited the translation and the introduction, and Dawn Collins copyedited the text. Sameer Dhingra was in charge of the digital publication process.
The Auspiciousness of the Three Families is found in the Dedication-Aspiration section (bsngo smon shis brjod) of the Degé Kangyur, the final subsection of the Tantra section, which contains dedication and aspiration prayers along with expressions of auspiciousness. This short aspiration consists of three benedictory verses of four lines each that laud the lords of the three families, Mañjuśrī, Avalokiteśvara, and Vajrapāṇi, as the expressions of the auspiciousness of the Sugata’s body, speech, and mind, respectively. All three verses share a general structure, including an identical final line that serves as a refrain invoking the auspiciousness of the Sugata’s body, speech, and mind as a source of good fortune and blessings. These verses show significant similarity with another set of three verses bearing the same title—The Auspiciousness of the Three Families [1] (Toh 823/1106/4418)—that extol the qualities of the three families by highlighting slightly different aspects of the same family lords.
The Auspiciousness of the Three Families is found only in the Kangyur editions belonging to the Tshalpa (tshal pa) branch.1 It is found twice in the Degé canon, once in the Kangyur (Toh 825), and once in the Tengyur (T2oh 4417). Neither of the two versions has a colophon, nor is a text with this title listed in the Denkarma (ldan kar ma) or Phangthangma (’phang thang ma) catalogs of translations made during Tibet’s Imperial Period (eighth–ninth century).
This English translation is based on the Degé edition and was prepared in consultation with the Comparative Edition (dpe bsdur ma) of the Degé Kangyur.
“The Auspiciousness of the Three Families” is completed.
The Auspiciousness of the Three Families is a short aspiration prayer that consists of three verses lauding the lords of the three families, Mañjuśrī, Avalokiteśvara, and Vajrapāṇi, as expressions of the auspiciousness of the Sugata’s body, speech, and mind.
This publication was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The text was translated, edited, and introduced by the 84000 translation team. Bruno Galasek-Hul produced the translation and wrote the introduction. Ryan Damron edited the translation and the introduction, and Dawn Collins copyedited the text. Sameer Dhingra was in charge of the digital publication process.
The Auspiciousness of the Three Families is found in the Dedication-Aspiration section (bsngo smon shis brjod) of the Degé Kangyur, the final subsection of the Tantra section, which contains dedication and aspiration prayers along with expressions of auspiciousness. This short aspiration consists of three benedictory verses of four lines each that laud the lords of the three families, Mañjuśrī, Avalokiteśvara, and Vajrapāṇi, as the expressions of the auspiciousness of the Sugata’s body, speech, and mind, respectively. All three verses share a general structure, including an identical final line that serves as a refrain invoking the auspiciousness of the Sugata’s body, speech, and mind as a source of good fortune and blessings. These verses show significant similarity with another set of three verses bearing the same title—The Auspiciousness of the Three Families [1] (Toh 823/1106/4418)—that extol the qualities of the three families by highlighting slightly different aspects of the same family lords.
The Auspiciousness of the Three Families is found only in the Kangyur editions belonging to the Tshalpa (tshal pa) branch.1 It is found twice in the Degé canon, once in the Kangyur (Toh 825), and once in the Tengyur (T2oh 4417). Neither of the two versions has a colophon, nor is a text with this title listed in the Denkarma (ldan kar ma) or Phangthangma (’phang thang ma) catalogs of translations made during Tibet’s Imperial Period (eighth–ninth century).
This English translation is based on the Degé edition and was prepared in consultation with the Comparative Edition (dpe bsdur ma) of the Degé Kangyur.
“The Auspiciousness of the Three Families” is completed.
The Auspiciousness of the Three Families is found only in the Choné, Degé, Golden, and Narthang Tengyurs (see Resources for Kanjur and Tanjur Studies, University of Vienna. Accessed November 27, 2025).
One of the “eight close sons of the Buddha,” he is also known as the bodhisattva who embodies compassion. In certain tantras, he is also the lord of the three families, where he embodies the compassion of the buddhas. In Tibet, he attained great significance as a special protector of Tibet, and in China, in female form, as Guanyin, the most important bodhisattva in all of East Asia.
Here, he is the representative of the lotus family and the expression of the Sugata’s speech.
The real nature, true quality, or condition of things. Throughout Buddhist discourse this term is used in two distinct ways. In one, it designates the relative nature that is either the essential characteristic of a specific phenomenon, such as the heat of fire and the moisture of water, or the defining feature of a specific term or category. The other very important and widespread way it is used is to designate the ultimate nature of all phenomena, which cannot be conveyed in conceptual, dualistic terms and is often synonymous with emptiness or the absence of intrinsic existence.
In general, this is the mental factor of discerning the specific qualities of a given object and whether it should be accepted or rejected. As the sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality.
Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva who embodies wisdom. He is a major figure in the Mahāyāna sūtras, appearing often as an interlocutor of the Buddha. In his most well-known iconographic form, he is portrayed bearing the sword of wisdom in his right hand and a volume of the Prajñāpāramitāsūtra in his left. To his name, Mañjuśrī, meaning “Gentle and Glorious One,” is often added the epithet Kumārabhūta, “having a youthful form.” He is also called Mañjughoṣa, Mañjusvara, and Pañcaśikha.
Here, he is the representative of the tathāgata family and the expression of the Sugata’s body.
The concept of skillful or expedient means is central to the understanding of the Buddha’s enlightened deeds and the many scriptures that are revealed contingent on the needs, interests, and mental dispositions of specific types of individuals. It is, therefore, equated with compassion and the form body of the buddhas, the rūpakāya.
According to the Great Vehicle, training in skillful means collectively denotes the first five of the six perfections when integrated with wisdom, the sixth perfection. It is therefore paired with wisdom (prajñā), forming the two indispensable aspects of the path. It is also the seventh of the ten perfections. (Provisional 84000 definition. New definition forthcoming.)
Good qualities, characteristics, or traits that lead to worldly advantages and are conducive to awakening.
Three buddha families—tathāgata, vajra, and lotus—into which esoteric Buddhist deities can be classified.
Vajrapāṇi means “Wielder of the Vajra.” In the Pali canon, he appears as a yakṣa guardian in the retinue of the Buddha. In the Mahāyāna scriptures he is a bodhisattva and one of the “eight close sons of the Buddha.” In the tantras, he is also regarded as an important Buddhist deity and instrumental in the transmission of tantric scriptures.
Here, he is the representative of the vajra family and the expression of the Sugata’s mind.
rigs gsum gyi bkra shis. Toh 825, Degé Kangyur vol. 96 (rgyud, wa), folios 262.a–262.b.
rigs gsum gyi bkra shis. Toh 4417, Degé Tengyur vol. 207 (bstan bcos sna tshogs, nyo), folio 350.b.
rigs gsum gyi bkra shis. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 96, p. 874.
rigs gsum gyi bkra shis. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 98, p. 969.
