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བསྐལ་པ་བཟང་པོ།

The Good Eon
The engendering of the mind of awakening

Bhadrakalpika

འཕགས་པ་བསྐལ་པ་བཟང་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།

’phags pa bskal pa bzang po zhes bya ba theg pa chen po’i mdo

The Noble Great Vehicle Sūtra “The Good Eon”

Āryabhadrakalpikanāmamahāyānasūtra

Toh 94

Degé Kangyur vol. 45 (mdo sde, ka), folios 1.b–340.a

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ

Vidyākarasiṁha
Palgyi Yang
Paltsek

Translated by the Dharmachakra Translation Committee
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2022

Current version v 1.1.22 (2025)

Generated by 84000 Reading Room v2.26.1

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license.

co.

Summary

s.1

While resting in a park outside the city of Vaiśālī, the Buddha is approached by the bodhisattva Prāmodyarāja, who requests meditation instruction. The Buddha proceeds to give a teaching on a meditative absorption called elucidating the way of all phenomena and subsequently delivers an elaborate discourse on the six perfections. Prāmodyarāja then learns that all the future buddhas of the Good Eon are now present in the Blessed One’s audience of bodhisattvas. Responding to Prāmodyarāja’s request to reveal the names under which these present bodhisattvas will be known as buddhas in the future, the Buddha first lists these names, and then goes on to describe the circumstances surrounding their birth, awakening, and teaching in the world. In the sūtra’s final section, we learn how each of these great bodhisattvas who are on the path to buddhahood first developed the mind of awakening.

ac.

Acknowledgements

ac.1

Translated by the Dharmachakra Translation Committee under the guidance of Chokyi Nyima Rinpoche. Thomas Doctor produced the translation and Andreas Doctor, Anya Zilman, and Nika Jovic compared the draft translation with the original Tibetan and edited the text. The introduction was written by Thomas Doctor and the 84000 editorial team.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.

ac.2

The generous sponsorship of Dzongsar Jamyang Khyentse Rinpoche, Zhou Tian Yu, Chen Yi Qin, Zhou Xun, Zhao Xuan, Chen Kun, and Zhuo Yue, which helped make the work on this translation possible, is most gratefully acknowledged.

Introduction

i.1

The Good Eon recounts the names and circumstances pertaining to all the one thousand and four buddhas 1 who will appear in our world during this current eon, which is commonly known among Mahāyāna Buddhists as the Good Eon.2 Listed as the first scripture in the General Sūtra section of most Kangyur collections, it is among the longest of the Mahāyāna sūtras translated into Tibetan.3 Besides occupying this place of honor in the Kangyur, The Good Eon was often copied or printed separately in Tibet, where it has long functioned as a special ceremonial scripture that is read aloud by lamas on special occasions to foster well-being and good fortune, and that is often kept on the family altar in Tibetan homes for this purpose.

The Multiplicity of Buddhas and the Buddhas of the Good Eon

The Good Eon as a “samādhi sūtra”

Sources and Translation

The Translation

The Noble Great Vehicle Sūtra
The Good Eon

Chapter 1

[B1] [F.1.b]

1.1

Homage to all buddhas and bodhisattvas.

1.2

Thus did I hear at one time. The Blessed One was residing at Śrāvasti, where he had observed the summer retreat. After the three months of summer had passed, he prepared his Dharma robes. Once he had prepared his Dharma robes, he put on the robes, took up his alms bowl, and, together with one hundred thousand monks and eight hundred million bodhisattvas, proceeded toward the city of Vaiśālī. On the way, the Blessed One entered a large forest, where he later arose from meditative seclusion.

Chapter 2

2.1

The Blessed One then said this to the bodhisattva Prāmodyarāja: “Prāmodyarāja, in this way you must devote yourself to generosity and make offerings to the Dharma. Prāmodyarāja, long ago, many incalculable eons in the past, there was a thus-gone one, a worthy one, a complete and perfect buddha known as Golden Beauty, King of the Splendid Light of Ascertainment. His lifespan was unfathomable, the features of his buddhafield were infinite, and his retinue was beyond count.

2.A.

The names

2.A.1

When the Blessed One had said this, the bodhisattva Prāmodyarāja asked, “Revered Blessed One, within this gathering of attending bodhisattva great beings, are there any who have attained these absorptions, these applications of the perfections, these eighty-four thousand gateways of absorption?”

2.A.2

The Blessed One answered the bodhisattva Prāmodyarāja in the following way: [F.96.a] “Prāmodyarāja, except for the four thus-gone ones who in this Good Eon have already awakened to perfect buddhahood, all the rest of those who will awaken to perfect buddhahood in this Good Eon are present within this retinue of bodhisattva great beings, and they have attained those absorptions, those applications of the perfections, and those eighty-four thousand gateways of absorption.”

2.B.

The lives

2.B.1

When the Blessed One had spoken these words, the bodhisattva Prāmodyarāja made the following request: “Blessed One, this is excellent. Blessed One, for the benefit of gods and humans, please explain about the birthplace, the family, the light, the father, the mother, the son, the attendant, the two foremost and excellent followers, the perfect community of monks, the lifespan, the duration of the sacred Dharma, and the manifestation of relics that pertain to each of these buddhas of the Good Eon, so that numerous beings may receive healing and be happy, and so that bodhisattvas of the future may persevere in hearing and remain inspired, become exceptionally accomplished in the sacred Dharma, and become sources of insight.”

2.C.

The engendering of the mind of awakening

2.C.1

When the Blessed One had spoken these words, the bodhisattva Prāmodyarāja once more addressed him: “Excellent, O Blessed One, excellent. Now please make clear the identity of the blessed buddhas before whom these blessed buddhas of the Good Eon first gave rise to the mind of awakening. Please also state the roots of virtue that allowed them to venerate those buddhas [F.288.a] and give rise to the mind of awakening.”

2.C.2

In reply, the Blessed One spoke these words to the bodhisattva Prāmodyarāja: “Prāmodyarāja, listen carefully and keep my words in mind; I shall explain.”

2.C.3

“Respected Blessed One, so be it,” answered the bodhisattva Prāmodyarāja and he listened accordingly. Then the Blessed One spoke:

2.C.4

“The thus-gone Krakucchanda

Offered golden parasols

To the thus-gone Moon of Humanity

And in doing so first gave rise to the mind of awakening.

2.C.5

“The thus-gone Kanakamuni, when a garland maker,

Offered a garland of sumanā flowers

To the thus-gone Lion Gait

And in doing so first gave rise to the mind of awakening.

2.C.6

“The well-gone Kāśyapa, when the son of a brahmin,

Offered a belt

To the thus-gone Supreme Campaka

And in doing so first gave rise to the mind of awakening.

2.C.7

“When in the past I was a doctor

I offered a cup of rice gruel

To the thus-gone Śākyamuni

And in doing so first gave rise to the mind of awakening.

2.C.8

“The bodhisattva Maitreya, when the universal monarch named Illuminator,

Invited the well-gone Powerful

To the midday meal

And in doing so first gave rise to the mind of awakening.

2.C.9

“The thus-gone Siṃha

Offered a refuse rag the size of a palm

To the thus-gone Melodious Roar

And in doing so first gave rise to the mind of unexcelled awakening.

2.C.10

“The well-gone Pradyota, when a merchant,

Offered a precious jewel

To the thus-gone Infinite Light

And in doing so first gave rise to the mind of unexcelled awakening.

2.C.11

“The thus-gone Muni

Offered a parasol made of pearls [F.288.b]

To the thus-gone Compelling Vision

And in doing so first gave rise to the mind of unexcelled awakening.

2.C.12

“The well-gone Kusuma, while a city beggar,

Offered laḍḍu sweets

To the thus-gone Leader

And in doing so first gave rise to the mind of awakening.

2.C.13

“The second thus-gone with the name of Kusuma

Offered toothsticks

To the well-gone Truly Superior Glory

And in doing so first gave rise to the mind of awakening.

2.C.14

“The thus-gone Sunetra, when a householder,

Offered a multistoried mansion

To the thus-gone Excellent Speaker

And in doing so first gave rise to the mind of awakening.

2.C.15

“The thus-gone Sārthavāha

Offered seats of red sandalwood

To the thus-gone Seeing the Truth

And in doing so first gave rise to the mind of awakening.

2.C.16

“The well-gone Mahābāhu, when a musician,

Offered a flute in the city

To the thus-gone Supreme Fame

And in doing so first gave rise to the mind of awakening.

2.C.17

“The well-gone Mahābala, when the son of an incense merchant,

Offered a piece of aloeswood

When the well-gone Lion Mind was entering the city

And in doing so first gave rise to the mind of awakening.

2.C.18

“The well-gone Nakṣatrarāja, when a cattle herder,

Offered tāmbūla flowers

To the thus-gone Melody Gift

And in doing so first gave rise to the mind of awakening.

2.C.19

“The well-gone Oṣadhi, when a chariot maker,

Offered a small lamp

To the thus-gone Sweet Fragrance

And in doing so first gave rise to the mind of awakening.

2.C.20

“The well-gone Yaśas,190 when a weaver,

Offered woven tassels

To the thus-gone Flashing Lamp

And in doing so first gave rise to the mind of awakening.

2.C.21

“The thus-gone Ketu, when a farmer,

Scattered flower petals

Before the thus-gone Radiant Lotus

And in doing so first gave rise to the mind of awakening. [F.289.a]

2.C.22

“The well-gone Mahāprabha, when a city beggar,

Offered a lamp

To the sage, the thus-gone Great Lamp,

And in doing so first gave rise to the mind of awakening.

2.C.23

“The well-gone Muktiskandha, when a cobbler,

Offered a set of footwear

To the thus-gone Brahmā Melody

And in doing so first gave rise to the mind of awakening.

2.C.24

“The well-gone Vairocana, when a universal monarch,

Offered eighty-four thousand talibati191

To the thus-gone Destroyer of Doubt

And in doing so first gave rise to the mind of awakening.

2.C.25

“The well-gone Sūryagarbha, when a brahmin boy,

Offered kośātaka flowers

To the thus-gone Infinite Light

And in doing so first gave rise to the mind of awakening.

2.C.26

“The well-gone Candra, when a goldsmith’s son,

Offered a jeweled staff

To the thus-gone Moon Face

And in doing so first gave rise to the mind of awakening.

2.C.27

“The well-gone Arciṣmat, when a city beggar,

Offered grass torches

To the thus-gone Infinite Light

And in doing so first gave rise to the mind of awakening.

2.C.28

“The well-gone Suprabha, when guarding a forest,

Offered campaka flowers

To the thus-gone Delightful Splendor

And in doing so first gave rise to the mind of awakening.

2.C.29

“The well-gone Aśoka, when the son of a merchant,

Offered karṇikā flowers

To the thus-gone Destroyer of Doubt

And in doing so first gave rise to the mind of awakening.

2.C.30

“The well-gone Tiṣya, when the son of a householder,

Offered a pair of jeweled footwear

To the thus-gone Merit Lamp

And in doing so first gave rise to the mind of awakening.

2.C.31

“The well-gone Pradyota, when a seafaring merchant,

Offered a bed made of red sandalwood

To the thus-gone Excellent Sight

And in doing so first gave rise to the mind of awakening.

2.C.32

“The well-gone Mālādhārin, when the son of a householder, [F.289.b]

Offered kakaniya incense

To the thus-gone Delightful Splendor

And in doing so first gave rise to the mind of awakening.

2.C.33

“The well-gone Guṇaprabha, when a gold dealer,192

Offered a single flower

To the thus-gone Incomparable

And in doing so first gave rise to the mind of awakening.

2.C.34

“The well-gone Arthadarśin, when a universal monarch,

Offered a thousand multistoried houses

To the thus-gone Treasury of Infinite Light

And in doing so first gave rise to the mind of awakening.

2.C.35

“The well-gone Pradīpa, when the son of a dealer in fragrant oils,

Offered a bathhouse with sixty million attendants

To the thus-gone Playful Light

And in doing so first gave rise to the mind of awakening.

2.C.36

“The well-gone Prabhūta, when a garment merchant,

Offered rolls of fine cloth193

To the thus-gone Expansive Fame

And in doing so first gave rise to the mind of awakening.

2.C.37

“The well-gone Vaidya, when a physician’s son,

Offered small balls of incense

To the thus-gone Without Banner

And in doing so first gave rise to the mind of awakening.

2.C.38

“The well-gone Sūrata, when an oil producer,

Offered a lamp

To the thus-gone Superior Conqueror

And in doing so first gave rise to the mind of awakening.

2.C.39

“The well-gone Ūrṇa, when a garland maker,

Offered red utpalas

To the thus-gone Universal Vision

And in doing so first gave rise to the mind of awakening.

2.C.40

“The well-gone Dṛḍha, when a universal monarch of strength,

Offered eighty-four jewel-studded seats

To the thus-gone Indomitable

And in doing so first gave rise to the mind of awakening.

2.C.41

“The well-gone Śrīdeva, when a seafaring merchant,

Offered a canopy of precious jewels that shone for one league

To the thus-gone Radiant Mass of Splendor

And in doing so first gave rise to the mind of awakening. [F.290.a]

2.C.42

“The well-gone Duṣpradharṣa, when a timber merchant,

Offered toothsticks

To the thus-gone Steadfast Movement

And in doing so first gave rise to the mind of awakening.

2.C.43

“The thus-gone Guṇadhvaja, when a water donor,

Offered water containers

To the well-gone Delightful Fame

And in doing so first gave rise to the mind of awakening.

2.C.44

“The well-gone Rāhu, when a garland maker’s son,

Offered a set of golden footwear

To the thus-gone Infinite Form

And in doing so first gave rise to the mind of awakening.

2.C.45

“The well-gone Gaṇin, when a bath attendant,

Offered bathing soap

To the thus-gone Lucid Heart

And in doing so first gave rise to the mind of awakening.

2.C.46

“The thus-gone Brahmaghoṣa, when a cattle herder,

Offered a full measure of flour

To the thus-gone Beautiful Melody upon his awakening,

And in doing so first gave rise to the mind of awakening.

2.C.47

“The well-gone Dṛḍhasaṃdhi, when a cowrie-shell merchant’s son,

Offered a handful of cowries

To the well-gone Gone Immutably upon his awakening,

And in doing so first gave rise to the mind of awakening.

2.C.48

“The well-gone Anunnata, when he was prince Joy Wish,

Offered songs and music

To the thus-gone Infinite Array

And in doing so first gave rise to the mind of awakening.

2.C.49

“The well-gone Prabhaṃkara, when a universal monarch,

Offered precious garments

To the thus-gone Light of Compiled Splendor

And in doing so first gave rise to the mind of awakening.

2.C.50

“The thus-gone Mahāmeru

Offered seven aśoka flowers

To the thus-gone Abiding Mind

And in doing so first gave rise to the mind of awakening.

2.C.51

“The well-gone Vajra, when born as Śakra, ruler of the gods,

Offered a shower of mandārava flowers

To the thus-gone Steadfast [F.290.b]

And in doing so first gave rise to the mind of awakening.

2.C.52

“The thus-gone Sañjayin, when king of Jambudvīpa,

Offered a golden canopy

To the well-gone Delighting in Liberation

And in doing so first gave rise to the mind of awakening.

2.C.53

“The well-gone Nirbhaya, when a musician,

Offered musical veneration by beating big drums

To the thus-gone Giver of Fearlessness

And in doing so first gave rise to the mind of awakening.

2.C.54

“The well-gone Ratna, when a chief minister,

Offered a garland saturated with incense

To the thus-gone Nectar Maker

And in doing so first gave rise to the mind of awakening.

2.C.55

“The well-gone Padmākṣa,194 when a maker of devices,

Offered a fine throne

To the thus-gone Universal Vision

And in doing so first gave rise to the mind of awakening.

2.C.56

“The well-gone Balasena, when a royal physician,

Offered a myrobalan fruit

To the thus-gone Possessor of the Great Carriage

And in doing so first gave rise to the mind of awakening.

2.C.57

“The well-gone Kusumaraśmi, when the son of a goldsmith,

Offered a garland of jewels

To the well-gone Universal Vision

And in doing so first gave rise to the mind of awakening.

2.C.58

“The well-gone Jñānapriya, when a maker of ornaments for children,

Offered flowers and incense195

To the thus-gone Worshiped in All Lands

And in doing so first gave rise to the mind of awakening.

2.C.59

“The well-gone Mahātejas, when the son of a merchant,

Offered a canopy of fine fabrics

To the thus-gone Glorious Light

And in doing so first gave rise to the mind of awakening.

2.C.60

“The well-gone Brahmā, when a cook,

Offered a ball of sugar

To the thus-gone Highest Teacher

And in doing so first gave rise to the mind of awakening.

2.C.61

“The well-gone Amitābha, when a hired laborer,

Offered a single parasol

To the thus-gone Array of Light

And in doing so first gave rise to the mind of awakening. [F.291.a]

2.C.62

“The thus-gone Nāgadatta, when a garland maker,

Offered a wreath of flowers

To the thus-gone Striding Lion

And in doing so first gave rise to the mind of awakening.

2.C.63

“The well-gone Dṛḍhakrama, when a jeweler,

Offered a jewel net

To the thus-gone Abandoning Doubt

And in doing so first gave rise to the mind of awakening.

2.C.64

“The well-gone Amoghadarśin, when the son of a medicine maker,

Invited the saṅgha of monks and provided medicine

To the well-gone Excellent Sight

And in doing so first gave rise to the mind of awakening.

2.C.65

“The well-gone Vīryadatta, when a universal monarch,

Built one hundred thousand temples of red sandalwood

And covered them with fine cloth before the thus-gone Nectar Strength

And in doing so first gave rise to the mind of awakening.

2.C.66

“The well-gone Bhadrapāla

Invited the well-gone Moonlight along with one hundred thousand of his saṅgha of hearers,

Offering them satisfying food endowed with a hundred tastes for seven days,

And in doing so first gave rise to the mind of awakening.

2.C.67

“The well-gone Nanda, when the son of a brahmin endowed with great power,

Offered a yak-tail fan with a jewel-studded handle

To the thus-gone Supreme Fame

And in doing so first gave rise to the mind of awakening.

2.C.68

“The thus-gone Acyuta, when a royal messenger,

Offered fruit from Pāñcālī196

To the well-gone Hidden Faculty

And in doing so first gave rise to the mind of awakening.

2.C.69

“The well-gone Siṃhadhvaja, when a farmer,

Offered myrobalan fruit

To the thus-gone Clear Roar

And in doing so first gave rise to the mind of awakening.

2.C.70

“The well-gone Jaya, when a garden worker,

Offered harītakī fruit

To the thus-gone Unimpeded Wheel

And in doing so first gave rise to the mind of awakening.

2.C.71

“The thus-gone Dhārmika, when a hero,

Offered banners [F.291.b]

To the thus-gone Nectar Roar

And in doing so first gave rise to the mind of awakening.

2.C.72

“The well-gone Prāmodyarāja, when an incense merchant,

Offered and sprinkled handfuls of incense powder

Before the thus-gone Stūpa of Wisdom

And in doing so first gave rise to the mind of awakening.

2.C.73

“The well-gone Sārathi, when a young child,

Offered three palabata197

To the thus-gone Miraculous Display of Splendor

And in doing so first gave rise to the mind of awakening.

2.C.74

“The well-gone Priyaṅgama, when a prince,

Offered silver flowers

To the thus-gone King of Qualities

And in doing so first gave rise to the mind of awakening.

2.C.75

“The thus-gone Varuṇa, when a merchant,

Offered an alms bowl filled with honey

To the thus-gone Infinite Colors

And in doing so first gave rise to the mind of awakening.

2.C.76

“The well-gone Guṇabāhu, at the time of play,

Constructed a monastic walkway with a perimeter wall eight cubits long

For the thus-gone Great Strength

And in doing so first gave rise to the mind of awakening.

2.C.77

“The well-gone Gandhahastin, when the son of an incense merchant,

Sprinkled a monastic walkway with fragrant water

For the thus-gone Array of Liberation

And in doing so first gave rise to the mind of awakening.

2.C.78

“The well-gone Vilocana, when a garment merchant,

Offered flower parasols

To the thus-gone Unobscured Vision

And in doing so first gave rise to the mind of awakening.

2.C.79

“The well-gone Meghasvara, when a potter,

Offered fragrances and a water pot

To the thus-gone Lion Gait

And in doing so first gave rise to the mind of awakening.

2.C.80

“The well-gone Sucintita, when three years old,

Offered lotus flowers

To the thus-gone Universal Vision

And in doing so first gave rise to the mind of awakening.

2.C.81

“The well-gone Sumanas, when the son of a merchant,

Offered a garland of sumanā flowers

To the thus-gone Energy Gift

And in doing so first gave rise to the mind of awakening. [F.292.a]

2.C.82

“The well-gone Vimala, when a weaver,

Offered a woolen robe198

To the thus-gone Excellent Sight

And in doing so first gave rise to the mind of awakening.

2.C.83

“The well-gone Śaśin, when an elephant tamer,

Offered a cubit of flower garlands

To the thus-gone Excellent Form

And in doing so first gave rise to the mind of awakening.

2.C.84

“The well-gone Mahāyaśas, when a city beggar,

Offered flowers

To the thus-gone Famed Intelligence

And in doing so first gave rise to the mind of awakening.

2.C.85

“The well-gone Maṇicūḍa, when a boy,

Offered a handful of earth

To the thus-gone Jewel Array

And in doing so first gave rise to the mind of awakening.

2.C.86

“The thus-gone Ugra, when a divine son,

Offered a divine palace

To the thus-gone Majestic Light

And in doing so first gave rise to the mind of awakening.

2.C.87

“The well-gone Siṃhagati, when a parasol maker,

Offered a leaf parasol during the hot season

To the thus-gone Gone to Liberation

And in doing so first gave rise to the mind of awakening.

2.C.88

“The thus-gone Druma, when a herdsman,

Offered fine linen at trees by the roadside

To the thus-gone Array of Qualities

And in doing so first gave rise to the mind of awakening.

2.C.89

“The well-gone Vijitāvin, when a cowherd,

Offered an alms bowl filled with milk

To the thus-gone Mind of Certainty

And in doing so first gave rise to the mind of awakening.

2.C.90

“The well-gone Prajñākūṭa, when a monk,

Offered a Dharma seat to be used for a day

To the thus-gone Crest of Wisdom

And in doing so first gave rise to the mind of awakening.

2.C.91

“The well-gone Susthita, when a shoemaker,

Offered shoes with one lining199

To the thus-gone Immutable Mind

And in doing so first gave rise to the mind of awakening. [F.292.b]

2.C.92

“The thus-gone Mati, when a worker,

Offered tasty drink

To the thus-gone Intelligence in Practice

And in doing so first gave rise to the mind of awakening.

2.C.93

“The well-gone Aṅgaja, when a jailer,200

Offered bathing cloths

To the thus-gone Excellent Form

And in doing so first gave rise to the mind of awakening.

2.C.94

“The thus-gone Amitabuddhi, when a guide,

Offered a bed at the foot of a tree

To the well-gone Truth Speaker

And in doing so first gave rise to the mind of awakening.

2.C.95

“The thus-gone Surūpa, when a general,

Offered five utpalas

To the thus-gone Melodious Voice

And in doing so first gave rise to the mind of awakening.

2.C.96

“The well-gone Jñānin, when a monk living in solitude,

Offered a well-swept monastic walkway

To the thus-gone Excellent Sight

And in doing so first gave rise to the mind of awakening.

2.C.97

“The well-gone Raśmi, when a chariot maker,

Offered a bed worth one thousand

To the thus-gone Infinite Splendor

And in doing so first gave rise to the mind of awakening.

2.C.98

“The thus-gone Dṛḍhavrata, when a garland maker,

Offered a canopy of flowers

To the well-gone Delightful Mind

And in doing so first gave rise to the mind of awakening.

2.C.99

“The thus-gone Maṅgala, when a wood gatherer,

Offered service during a snowstorm

To the thus-gone Famed Chariot

And in doing so first gave rise to the mind of awakening.

2.C.100

“The thus-gone Satyaketu, when a bath attendant,

Washed the face

Of the thus-gone Flower of Qualities

And in doing so first gave rise to the mind of awakening.

2.C.101

“The well-gone Padma, when the son of a merchant,

Offered lotus flowers

To the thus-gone Radiant Flowers

And in doing so first gave rise to the mind of awakening.

2.C.102

“The thus-gone Nārāyaṇa, when an incense merchant,

Offered a multistoried mansion rubbed in red sandalwood [F.293.a]

To the thus-gone Hard to Subdue

And in doing so first gave rise to the mind of awakening.

2.C.103

“The thus-gone Subāhu, when a royal messenger,

Offered the three Dharma robes

To the thus-gone Speaker with Beautiful Voice and his ten millionfold following,

And in doing so first gave rise to the mind of awakening.

2.C.104

“The thus-gone Jñānākara, when a champion about to enter the battlefield,

Offered a banner

To the well-gone Excellent Sight

And in doing so first gave rise to the mind of awakening.

2.C.105

“The thus-gone Arciṣmat, when a physician,

Offered incense sticks

To the thus-gone Stūpa for Humanity

And in doing so first gave rise to the mind of awakening.

2.C.106

“The thus-gone Brahmadatta, when a guide,

Showed the way

To the thus-gone Great Light

And in doing so first gave rise to the mind of awakening.

2.C.107

“The well-gone Ratnākara, when a ferryman,

Ferried the thus-gone Indestructible Departure

And his retinue of ten million hearers,

And in doing so first gave rise to the mind of awakening.

2.C.108

“The well-gone Kusumadeva, when a jeweler,

Offered a parasol studded with precious jewels

To the thus-gone Clear Intelligence

And in doing so first gave rise to the mind of awakening.

2.C.109

“The well-gone Sucintitārtha, when a prince,

Offered a canopy studded with precious jewels

To the thus-gone Melodious Voice

And in doing so first gave rise to the mind of awakening.

2.C.110

“The well-gone Dharmeśvara, when the son of a carpenter,

Constructed a bridge

For the well-gone Starlight

And in doing so first gave rise to the mind of awakening.

2.C.111

“The well-gone Yaśomati, when a garden guard,

Offered māṣa flowers

To the thus-gone Moon Lamp

And in doing so first gave rise to the mind of awakening.

2.C.112

“The well-gone Pratibhānakūṭa, when the son of a merchant,

Offered welcome and perfect generosity [F.293.b]

To the thus-gone Wisdom Crest

And in doing so first gave rise to the mind of awakening.

2.C.113

“The thus-gone Vajradhvaja, when a garden worker,

Offered mango fruit

To the thus-gone Merit Array

And in doing so first gave rise to the mind of awakening.

2.C.114

“The thus-gone Hitaiṣin, when the son of the leader of a city,

Received the vow of refraining from killing for one day

From the thus-gone Light of Merit

And in doing so first gave rise to the mind of awakening.

2.C.115

“The well-gone Vikrīḍitāvin, when a child in a village,

Offered an alms bowl filled with honey

To the thus-gone Source of Wisdom

And in doing so first gave rise to the mind of awakening.

2.C.116

“The thus-gone Vigatatamas

Presented a lamp filled with māṣa bean oil

To the thus-gone Seeing the Ends of Existence

And in doing so first gave rise to the mind of awakening.

2.C.117

“The well-gone Rāhudeva, when a city beggar,

Offered hastabashaka201

To the thus-gone Joyous Vision

And in doing so first gave rise to the mind of awakening.

2.C.118

“The well-gone Merudhvaja, when a young leader of a group,

Offered a garland of flowers

To the well-gone Infinite Light

And in doing so first gave rise to the mind of awakening.

2.C.119

“The well-gone Gaṇiprabha, when a garland maker,

Offered a flower canopy

To the thus-gone Compelling Melody

And in doing so first gave rise to the mind of awakening.

2.C.120

“The well-gone Ratnagarbha, when a bath attendant,

Washed the face

Of the thus-gone Diverse Teaching

And in doing so first gave rise to the mind of awakening.

2.C.121

“The well-gone Atyuccagāmin, when a city beggar,

Prepared seats

For the thus-gone Strength of Discipline upon his entry into the city,

And in doing so first gave rise to the mind of awakening.

2.C.122

“The well-gone Tiṣya, when a danur maker,202

Offered meals [F.294.a]

To the thus-gone God of the Land

And in doing so first gave rise to the mind of awakening.

2.C.123

“The well-gone Viṣāṇin, when a servant of others,

Offered an alms bowl filled with rice gruel

To the thus-gone Splendid Joy

And in doing so first gave rise to the mind of awakening.

2.C.124

“The well-gone Guṇakīrti, during the giving of alms,

Offered cotton fabric the size of four finger widths

To the thus-gone Infinite Radiance

And in doing so first gave rise to the mind of awakening.

2.C.125

“The thus-gone Candrārka

Offered splendid monastic residences and ten leagues of garments and carpets

To the well-gone Granter of Sovereignty and his retinue of three hundred million,

And in doing so first gave rise to the mind of awakening.

2.C.126

“The well-gone Sūryaprabha, when a servant of others,

Offered an iron vessel

To the thus-gone Majestic Mountain

And in doing so first gave rise to the mind of awakening.

2.C.127

“The well-gone Jyotiṣka, when the son of a merchant,

Offered precious jewels shining their light across one league

To the thus-gone Clear Direction

And in doing so first gave rise to the mind of awakening.

2.C.128

“The thus-gone Siṃhaketu, when a captain’s son,

Offered a garland

To the thus-gone Excellent Intelligence

And in doing so first gave rise to the mind of awakening.

2.C.129

“The thus-gone Velāmarāja, when a poet,

Offered verses of praise

To the well-gone Supreme Campaka

And in doing so first gave rise to the mind of awakening.

2.C.130

“The thus-gone Śrīgarbha

Rejoiced when others offered a meal to the saṅgha

To the thus-gone Great Array

And in doing so first gave rise to the mind of awakening.

2.C.131

“The well-gone Bhavāntadarśin, when a garden worker,

Offered pure water

To the thus-gone Distinguished Mind

And in doing so first gave rise to the mind of awakening.

2.C.132

“The well-gone Vidyutprabha, when the son of a hunter, [F.294.b]

Made and offered straw seats

To the thus-gone Heroic Mind

And in doing so first gave rise to the mind of awakening.

2.C.133

“The well-gone Siṃhadatta,203 when the son of a householder,

Offered land with sumanā flowers

To the well-gone Lotus Essence

And in doing so first gave rise to the mind of awakening.

2.C.134

“The well-gone Aparājitadhvaja

Escorted the thus-gone Nārāyaṇa

Along a dangerous route

And in doing so first gave rise to the mind of awakening.

2.C.135

“The well-gone Pramodyakīrti, when the son of a sugarcane juicer,

Made sugarcane juice

For the thus-gone Discerning Mind

And in doing so first gave rise to the mind of awakening.

2.C.136

“The well-gone Dṛḍhavīrya, when the son of a brahmin,

Offered bathing soap

To the well-gone Infinite Radiance

And in doing so first gave rise to the mind of awakening.

2.C.137

“The well-gone Saṃpannakīrti, when the son of an alcohol vendor,

Offered water in leaf vessels

To the thus-gone Lion’s Roar

And in doing so first gave rise to the mind of awakening.

2.C.138

“The well-gone Vigatabhaya, when a prince,

Offered vārṣikī flowers in a leaf vessel

To the thus-gone Royal Roar

And in doing so first gave rise to the mind of awakening.

2.C.139

“The well-gone Arhaddeva, when a chief minister,

Offered a one-league-large walled garden perfumed with agaru incense

To the well-gone Light of Delightful Mind

And in doing so first gave rise to the mind of awakening.

2.C.140

“The well-gone Mahāpradīpa, when he was destitute,

Offered a grass lantern

To the thus-gone Light of Merit

And in doing so first gave rise to the mind of awakening.

2.C.141

“The well-gone Lokaprabha, when a divine son,

Offered a parasol of mandārava flowers

To the thus-gone Moonlight

And in doing so first gave rise to the mind of awakening.

2.C.142

“The well-gone Surabhigandha, when an athlete,

Offered towels [F.295.a]

To the thus-gone Beautiful Limbs

And in doing so first gave rise to the mind of awakening.

2.C.143

“The well-gone Guṇāgradhārin, when a physician,

Offered incense and fine silk

To the thus-gone Unsullied Aim

And in doing so first gave rise to the mind of awakening.

2.C.144

“The well-gone Vigatatamas, when the son of a royal priest,

Offered a pearl garland

To the thus-gone Splendid Worthy One

And in doing so first gave rise to the mind of awakening.

2.C.145

“The thus-gone Siṃhahanu

Built a wooden bridge over a swamp

For the thus-gone Mind of Accomplishment

And in doing so first gave rise to the mind of awakening.

2.C.146

“The well-gone Ratnakīrti, when the son of an incense merchant,

Offered and sprinkled handfuls of incense powder

To the well-gone Master of Melodies

And in doing so first gave rise to the mind of awakening.

2.C.147

“The well-gone Praśāntadoṣa, when a prince,

Freed prisoners condemned to death

For the thus-gone Supreme Ground

And in doing so first gave rise to the mind of awakening.

2.C.148

“The well-gone Amṛtadhārin, when the leader of a city,

Offered one thousand parasols made of vaiḍūrya

To the thus-gone Blazing Light

And in doing so first gave rise to the mind of awakening.

2.C.149

“The well-gone Manujacandra, when the son of a garland maker,

Offered a garland of utpalas

To the thus-gone Certain Mind

And in doing so first gave rise to the mind of awakening.

2.C.150

“The thus-gone Sudarśana, when a chief councillor,204

Offered a garland

To the thus-gone Truthful Speech

And in doing so first gave rise to the mind of awakening.

2.C.151

“The well-gone Pratimaṇḍita, when the son of a city beggar,

Decorated the city gates

For the well-gone Bright Light

And in doing so first gave rise to the mind of awakening.

2.C.152

“The well-gone Maṇiprabha, when Śakra,

Let a rain of flowers fall across one league

For the well-gone Blooming Flower of Splendor

And in doing so first gave rise to the mind of awakening. [F.295.b]

2.C.153

“The thus-gone Dharmākara 205

Called out ‘Excellent!’

When the well-gone Banner of Fame was teaching the perfection of insight,

And in doing so first gave rise to the mind of awakening.

2.C.154

“The well-gone Arthaviniścita, when a weaver,

Offered woven tassels

To the well-gone Luminous Qualities

And in doing so first gave rise to the mind of awakening.

2.C.155

“The well-gone Harṣadatta,206 when the son of a chief minister,

Offered a fan

To the thus-gone Dharma Lamp

And in doing so first gave rise to the mind of awakening.

2.C.156

“The well-gone Ratnākara, when an arrow maker,

Scattered two handfuls of flowers

To the thus-gone Glory of Highest Clarity

And in doing so first gave rise to the mind of awakening.

2.C.157

“The well-gone Janendrakalpa, when a potter,

Offered vessels filled with water

To the thus-gone Lord of Those of Beautiful Countenance

And in doing so first gave rise to the mind of awakening.

2.C.158

“The well-gone Vikrāntagāmin, when a farmer’s son,

Made bridges

For the thus-gone Lion Gait

And in doing so first gave rise to the mind of awakening.

2.C.159

“The well-gone Sthitabuddhi, when the son of a forest guard,

Offered pomegranates

To the thus-gone Stūpa for Humanity

And in doing so first gave rise to the mind of awakening.

2.C.160

“The well-gone Vibhrājacchattra, when the son of a minister,

Offered a garland of campa flowers

To the thus-gone Ocean Mind

And in doing so first gave rise to the mind of awakening.

2.C.161

“The thus-gone Jyeṣṭha, when a goldsmith,

Scattered scented flowers

For the thus-gone Lotus Essence

And in doing so first gave rise to the mind of awakening.

2.C.162

“The well-gone Abhyudgataśrī, when the son of an incense merchant,

Sprinkled fragrant water on a monastic walkway

For the thus-gone Cluster of Parasols [F.296.a]

And in doing so first gave rise to the mind of awakening.

2.C.163

“The well-gone Siṃhaghoṣa, when a drummer,

Beat great drums

For the thus-gone King of Sāla Trees

And in doing so first gave rise to the mind of awakening.

2.C.164

“The well-gone Vikrīḍitāvin, when a conch blower,

Blew conches when the well-gone Sun Essence

Entered a city

And in doing so first gave rise to the mind of awakening. [B24]

2.C.165

“The thus-gone Nāgaprabhāsa, when he was Candra,

Beat great drums

For the thus-gone Joy of Awakening

And in doing so first gave rise to the mind of awakening.

2.C.166

“The well-gone Kusumaparvata, when the son of a dancer,

Offered worship through dance

To the well-gone Serene Faculties

And in doing so first gave rise to the mind of awakening.

2.C.167

“The well-gone Nāganandin, when the son of a dancer,

Played melodious music

For the thus-gone Sunlight

And in doing so first gave rise to the mind of awakening.

2.C.168

“The well-gone Gandheśvara, when a princess,

Offered a pearl garland

To the thus-gone White Lotus Fragrance

And in doing so first gave rise to the mind of awakening.

2.C.169

“The well-gone Atiyaśas, when the wife of a merchant,

Offered a canopy to be placed over the head

To the thus-gone Radiant Mountain

And in doing so first gave rise to the mind of awakening.

2.C.170

“The well-gone Baladeva, when a city beggar,

Offered an alms bowl filled with hot food

To the thus-gone Moon Face

And in doing so first gave rise to the mind of awakening.

2.C.171

“The thus-gone Guṇamālin

Joined his palms three times in homage to the Buddha

Before the thus-gone Striding Departure

And in doing so first gave rise to the mind of awakening.

2.C.172

“The thus-gone Nāgabhuja, when a guardian of a city gate,

Swept the ground

Before the thus-gone Looking in All Directions [F.296.b]

And in doing so first gave rise to the mind of awakening.

2.C.173

“The thus-gone Pratimaṇḍitalocana, when a prince,

Offered water and myrobalan fruits

To the thus-gone Dharma Light

And in doing so first gave rise to the mind of awakening.

2.C.174

“The well-gone Sucīrṇabuddhi, early one morning,

Joyfully recollected the buddha,

The thus-gone Brilliant Discipline

And in doing so first gave rise to the mind of awakening.

2.C.175

“The thus-gone Jñānābhibhū

Established beings of the lower realms in discipline

And so, before the thus-gone Infinite Mind,

First gave rise to the mind of awakening.

2.C.176

“The well-gone Amitalocana, when a clothing merchant,

Offered a canopy of fine fabric

To the thus-gone Infinite Form

And in doing so first gave rise to the mind of awakening.

2.C.177

“The well-gone Satyabhāṇin, when the son of a householder,

Offered a parasol made of flowers

To the thus-gone Steadfast Diligence

And in doing so first gave rise to the mind of awakening.

2.C.178

“The well-gone Sūryaprabha, when the son of a cook,

Offered laḍḍu sweets

To the thus-gone Worshiped by Gods

And in doing so first gave rise to the mind of awakening.

2.C.179

“The thus-gone Niyatabuddhi, when an artisan,

Offered sitting mats

To the thus-gone Universal Mind

And in doing so first gave rise to the mind of awakening.

2.C.180

“The well-gone Anantarūpa, when a chariot maker,

Offered leaves

To the thus-gone Serene Light

And in doing so first gave rise to the mind of awakening.

2.C.181

“The well-gone Vairocana, when a metal worker,

Offered a mirror

To the well-gone Gift of the Splendor of Humanity

And in doing so first gave rise to the mind of awakening.

2.C.182

“The well-gone Ratnaketu, when a jeweler,

Offered gems

To the thus-gone Excellent Staircase of Merit [F.297.a]

And in doing so first gave rise to the mind of awakening.

2.C.183

“The well-gone Vigatakāṅkṣa, when the consort of a king,

Offered flower gardens

To the well-gone Steadfast Diligence

And in doing so first gave rise to the mind of awakening.

2.C.184

“The well-gone Lokottīrṇa, when mamikha,207

Offered a head covering208

To the well-gone Renowned as a Sage

And in doing so first gave rise to the mind of awakening.

2.C.185

“The well-gone Amoghavikramin, when Brahmā Sahāmpati,

Requested the turning of the Dharma wheel

From the well-gone Banner of Fame

And in doing so first gave rise to the mind of awakening.

2.C.186

“The thus-gone Vibodhana

Offered balls of incense

To the thus-gone Light of the Worthy Ones

And in doing so first gave rise to the mind of awakening.

2.C.187

“The well-gone Puṣpaketu, when a prince,

Offered a mansion thatched with grass

To the thus-gone Thoroughly Clear

And in doing so first gave rise to the mind of awakening.

2.C.188

“The well-gone Śailendrarāja, when a barber,

Shaved the head

Of the thus-gone Great Splendor

And in doing so first gave rise to the mind of awakening.

2.C.189

“The well-gone Mahātejas, when an oil producer,

Offered in a temple oil infused with fragrance

To the well-gone Worthy of Worship

And in doing so first gave rise to the mind of awakening.

2.C.190

“The well-gone Kṛtārthadarśin, when patalba,209

Offered shining mica

To the thus-gone Supreme Glory

And in doing so first gave rise to the mind of awakening.

2.C.191

“The well-gone Amitayaśas, when a universal monarch,

Offered one thousand parasols of gold from the Jambu River

To the thus-gone Hero of Accomplished Objectives

And in doing so first gave rise to the mind of awakening.

2.C.192

“The thus-gone Ratnadeva, when the king of Jambudvīpa,

Offered orchard gardens [F.297.b]

To the thus-gone Worshiped with Joy

And in doing so first gave rise to the mind of awakening.

2.C.193

“The thus-gone Sthitārthajñānin, when the son of an alcohol vendor,

Joined his palms in homage

Before the thus-gone Thoroughly Hidden as he passed through the street

And in doing so first gave rise to the mind of awakening.

2.C.194

“The thus-gone Pūrṇamati, when a prince,

Offered a parasol made of flowers

To the thus-gone Highest Brightness

And in doing so first gave rise to the mind of awakening.

2.C.195

“The well-gone Aśoka, when a hero,

Invited without fear

The thus-gone Intelligent Mind

And in doing so first gave rise to the mind of awakening.

2.C.196

“The thus-gone Vigatamala

Cultivated love for all sentient beings in an instant

Before the thus-gone Mind of Renunciation

And in doing so first gave rise to the mind of awakening.

2.C.197

“The thus-gone Brahmadeva, when a forest guard,

Offered a sugarcane trunk

To the thus-gone Majestic Melody

And in doing so first gave rise to the mind of awakening.

2.C.198

“The thus-gone Dharaṇīśvara, when a monk,

Prepared a Dharma seat

For the thus-gone Diverse Teaching

And in doing so first gave rise to the mind of awakening.

2.C.199

“The well-gone Kusumanetra, when a royal servant,

Offered red utpalas

To the well-gone Sound of Thunder

And in doing so first gave rise to the mind of awakening.

2.C.200

“The well-gone Vibhaktagātra, when a dyer,210

Washed the clothing

Of the well-gone Masses of Light

And in doing so first gave rise to the mind of awakening.

2.C.201

“The thus-gone Dharmaprabhāsa

Taught the six perfections throughout towns and lands

Before the thus-gone Glorious Peak

And in doing so first gave rise to the mind of awakening.

2.C.202

“The well-gone Nikhiladarśin, when a universal monarch of strength,

Constructed six hundred million supreme monastic residences [F.298.a]

Before the thus-gone Delighting in Freedom from Sorrow

And in doing so first gave rise to the mind of awakening.

2.C.203

“The well-gone Guṇaprabhāsa, when a sweeper,

Offered stone slabs as seats

To the well-gone God of the Land

And in doing so first gave rise to the mind of awakening.

2.C.204

“The thus-gone Śaśivaktra, when the son of a brahmin,

Scattered kāntāra flowers

Before the thus-gone Lion of Joyous Melody

And in doing so first gave rise to the mind of awakening.

2.C.205

“The well-gone Ratnaprabha, when a captain,

Offered a jewel lamp

To the thus-gone Infinite Light

And in doing so first gave rise to the mind of awakening.

2.C.206

“The well-gone Ratnaketu, when a blacksmith,

Offered a tongue scraper

To the thus-gone Delightful to See

And in doing so first gave rise to the mind of awakening.

2.C.207

“The thus-gone Yaśottara, when an alcohol vendor,

Offered jambu fruit juice

To the thus-gone Royal Lamp

And in doing so first gave rise to the mind of awakening.

2.C.208

“The well-gone Prabhākara, when a merchant’s son,

Scattered muśikaka flowers

Before the thus-gone Crest of Glory

And in doing so first gave rise to the mind of awakening.

2.C.209

“The well-gone Amitatejas, when a garland maker,

Offered lotus flowers with one hundred petals

To the thus-gone Universally Renowned

And in doing so first gave rise to the mind of awakening.

2.C.210

“The thus-gone Velāma, when a garment merchant,

Offered a length of cotton fabric

To the thus-gone Lovely Eyes

And in doing so first gave rise to the mind of awakening.

2.C.211

“The well-gone Siṃhagātra, when an incense merchant,

Offered fragrant powders211

To the thus-gone Moon Crest

And in doing so first gave rise to the mind of awakening.

2.C.212

“The well-gone Vidumati, when the servant of a merchant,

Offered a bouquet of flowers

To the thus-gone Gift of Fearlessness

And in doing so first gave rise to the mind of awakening.

2.C.213

“The thus-gone Durjaya, when a divine son, [F.298.b]

Offered mandārava flowers

To the thus-gone Star King

And in doing so first gave rise to the mind of awakening.

2.C.214

“The thus-gone Guṇaskandha, when the son of a prosperous brahmin,

Offered a garland

To the thus-gone Moon God

And in doing so first gave rise to the mind of awakening.

2.C.215

“The thus-gone Śaśiketu, when an incense merchant,

Offered incense fumes within the multistoried mansion

Of the thus-gone Sunlight

And in doing so first gave rise to the mind of awakening.

2.C.216

“The thus-gone Sthāmaprāpta, when a forest guard,

Offered grapes212

To the thus-gone Great Fame

And in doing so first gave rise to the mind of awakening.

2.C.217

“The well-gone Anantavikrāmin, when the son of a merchant,

Offered pomegranates

To the thus-gone Gentle Melody

And in doing so first gave rise to the mind of awakening.

2.C.218

“The well-gone Candra, when a brahmin’s son,

Offered a handful of utpalas

To the thus-gone Delighting in Teaching

And in doing so first gave rise to the mind of awakening.

2.C.219

“The thus-gone Vimala, when the son of a merchant,

Offered a field of vārṣikī flowers

To the thus-gone Highest Fame

And in doing so first gave rise to the mind of awakening.

2.C.220

“The well-gone Sarvārthadarśin, when a captain,

Offered a pearl garland

To the thus-gone King of Gods

And in doing so first gave rise to the mind of awakening.

2.C.221

“The thus-gone Śūra, when an incense merchant,

Offered a sandalwood throne

To the thus-gone Orange Light

And in doing so first gave rise to the mind of awakening.

2.C.222

“The well-gone Samṛddha, when a market merchant,

Offered medicinal butter

To the thus-gone Delightful Veneration

And in doing so first gave rise to the mind of awakening.

2.C.223

“The well-gone Puṇya, when a cowherd,

Offered vessels filled with yogurt

To the thus-gone Intelligent Mind

And in doing so first gave rise to the mind of awakening. [F.299.a]

2.C.224

“The well-gone Pradīpa, when a garden worker,

Offered mango fruits

To the thus-gone Luminous Treasure

And in doing so first gave rise to the mind of awakening.

2.C.225

“The thus-gone Guṇārci, when a juice vendor,

Offered a piece of sugar

To the thus-gone Pacification of Flaws

And in doing so first gave rise to the mind of awakening.

2.C.226

“The thus-gone Vipulabuddhi, when a wandering ascetic,

Offered a leaf ball

To the thus-gone Star King

And in doing so first gave rise to the mind of awakening.

2.C.227

“The well-gone Sujāta, when a seafaring merchant,

Offered one hundred thousand garments

To the thus-gone Fearless

And in doing so first gave rise to the mind of awakening.

2.C.228

“The thus-gone Vasudeva, when a wood merchant,

Offered dry grass torches

To the thus-gone Clear Mind

And in doing so first gave rise to the mind of awakening.

2.C.229

“The well-gone Vimatijaha, when a goldsmith,

Scattered flowers of gold

To the thus-gone Dispeller of Doubt

And in doing so first gave rise to the mind of awakening.

2.C.230

“The well-gone Amitadhara, when a gold dealer,

Scattered handfuls of gold

Before the thus-gone Glory of Love

And in doing so first gave rise to the mind of awakening.

2.C.231

“The thus-gone Vararuci,213 when the son of a captain,

Offered parasols made of gold

To the thus-gone Supreme Leader

And in doing so first gave rise to the mind of awakening.

2.C.232

“The thus-gone Anihata, when a blacksmith,

Offered ahataka214

To the thus-gone Diverse Teaching

And in doing so first gave rise to the mind of awakening.

2.C.233

“The well-gone Asthita, when a city beggar,

Offered ravishing flowers

To the thus-gone Universal Vision

And in doing so first gave rise to the mind of awakening.

2.C.234

“The thus-gone Tacchaya, when a weaver,

Offered belts

To the thus-gone Moon Vision [F.299.b]

And in doing so first gave rise to the mind of awakening.

2.C.235

“The well-gone Gaṇimukha, when the son of a destitute,

Offered a lamp with māṣa bean oil

To the thus-gone Conqueror of the Māras

And in doing so first gave rise to the mind of awakening.

2.C.236

“The well-gone Jagadraśmi, when a universal monarch,

Offered royal food

To the well-gone Great Chariot and his ten billionfold retinue,

And in doing so first gave rise to the mind of awakening.

2.C.237

“The thus-gone Prabhūta, when a universal monarch,

Offered a twelve-league-large park

To the thus-gone Gone with Lion Strength 215

And in doing so first gave rise to the mind of awakening.

2.C.238

“The well-gone Puṣya, when an oil producer,

Offered foot massage

To the thus-gone Satisfying Radiance

And in doing so first gave rise to the mind of awakening.

2.C.239

“The thus-gone Anantatejas, when a bath attendant,

Offered vessels filled with soap

To the thus-gone Thoroughly Hidden

And in doing so first gave rise to the mind of awakening.

2.C.240

“The well-gone Arthamati, when ill,

Offered pieces of sugar

To the thus-gone Powerful Accomplishment

And in doing so first gave rise to the mind of awakening.

2.C.241

“The well-gone Vaidyarāja, when a flour merchant,

Offered alms of flour

To the thus-gone Sunlight

And in doing so first gave rise to the mind of awakening.

2.C.242

“The well-gone Prahāṇakhila, when a physician,

Offered melted butter to the members of the saṅgha

Before the thus-gone Vision Aggregate

And in doing so first gave rise to the mind of awakening.

2.C.243

“The well-gone Nirjvara, when a carpenter,216

Offered chariots

To the thus-gone Pure Mind

And in doing so first gave rise to the mind of awakening.

2.C.244

“The thus-gone Sudatta, when the son of a brahmin, [F.300.a]

Offered garlands of thousands of bright lamps

When the thus-gone Possessor of the Gathering was attaining nirvāṇa,

And in doing so first gave rise to the mind of awakening.

2.C.245

“The thus-gone Yaśadatta, when a beggar by a stūpa in the city,

Scattered flowers

When the thus-gone Luminous Jewel was about to enter the city,

And in doing so first gave rise to the mind of awakening.

2.C.246

“The thus-gone Kusumadatta, when a jeweler,

Offered a jeweled canopy

To the thus-gone Luminous Qualities

And in doing so first gave rise to the mind of awakening.

2.C.247

“The well-gone Puruṣadatta, when a weaver,

Offered woven tassels

To the thus-gone Sun Lamp

And in doing so first gave rise to the mind of awakening.

2.C.248

“The thus-gone Vajrasena, when the daughter of a garland maker,

Offered aśoka flowers

To the well-gone Radiant Wealth

And in doing so first gave rise to the mind of awakening.

2.C.249

“The well-gone Mahādatta, when a dancer,

Offered a stanza of praise

To the thus-gone Delighting in Teaching

And in doing so first gave rise to the mind of awakening.

2.C.250

“The well-gone Śāntimati, when a king,

Scattered fragrant vārṣikī flowers

Before the thus-gone Well-Considered Aims

And in doing so first gave rise to the mind of awakening.

2.C.251

“The thus-gone Gandhahastin, when a parasol maker,

Offered a birchbark parasol

To the thus-gone Universal Vision

And in doing so first gave rise to the mind of awakening.

2.C.252

“The thus-gone Nārāyaṇa, when a householder,

Offered drinking water to the saṅgha of monks in a remote wilderness

Before the thus-gone Lion Banner

And in doing so first gave rise to the mind of awakening.

2.C.253

“The thus-gone Sūrata, when the son of menial worker,

Observed the five bases for training

Before the thus-gone Abiding Evenly [F.300.b]

And in doing so first gave rise to the mind of awakening.

2.C.254

“The well-gone Anihata, when an abandoned and helpless sick person,

Carefully swept a path with only the palm of his hand.

For the thus-gone Great Power,217

And in doing so first gave rise to the mind of awakening.

2.C.255

“The thus-gone Candrārka, when Gautama,

Made offerings to the participants of the rains retreat

Before the thus-gone Lotus Eyes of Supreme Learning

And in doing so first gave rise to the mind of awakening.

2.C.256

“The thus-gone Vidyutketu, when a seafaring merchant,

Offered a parasol made of musāragalva, eight cubits in circumference,

To the thus-gone Radiance of the Sun

And in doing so first gave rise to the mind of awakening.

2.C.257

“The thus-gone Mahita, when a worker,

Offered his wages

To the thus-gone Infinite Clarity

And in doing so first gave rise to the mind of awakening.

2.C.258

“The thus-gone Śrīgupta, when the guard of a field,

Offered mangoes

To the thus-gone Infinite Form

And in doing so first gave rise to the mind of awakening.

2.C.259

“The well-gone Jñānasūrya, when a potter,

Offered an alms bowl and a water pot

To the thus-gone Divine Parasol

And in doing so first gave rise to the mind of awakening.

2.C.260

“The thus-gone Siddhārtha, when a physician,

Offered incense sticks

To the thus-gone Jewel Radiance

And in doing so first gave rise to the mind of awakening.

2.C.261

“The thus-gone Merukūṭa, when a tenant farmer,218

Offered a load of wood during a cold spell

To the well-gone Leader of the Land

And in doing so first gave rise to the mind of awakening.

2.C.262

“The thus-gone Aridama, when a scout,

Offered a parasol of mica

To the well-gone Excellent Sight when he was residing in the wilderness

And in doing so first gave rise to the mind of awakening.

2.C.263

“The thus-gone Padma, when a garland maker,

Offered lotuses

To the thus-gone Accepted as Friend [F.301.a]

And in doing so first gave rise to the mind of awakening.

2.C.264

“The thus-gone Arthakīrti, when a jeweler,

Offered a precious fire crystal jewel

To the well-gone Accepting the Fortunate

And in doing so first gave rise to the mind of awakening.

2.C.265

“The well-gone Jñānakrama, when a nāga king,

Let rain fall

When the well-gone Sun Face was traveling during the hot season,

And in doing so first gave rise to the mind of awakening.

2.C.266

“The well-gone Apagatakleśa, when a dancer,

Offered a bouquet of flowers

To the thus-gone Unhindered Eye

And in doing so first gave rise to the mind of awakening.

2.C.267

“The well-gone Nala, when an impoverished child,

Offered hot food in the wilderness

To the well-gone Lion Gait

And in doing so first gave rise to the mind of awakening.

2.C.268

“The well-gone Sugandha, when the son of a brahmin,

Offered a parasol made of leaves

To the thus-gone Great Lamp

And in doing so first gave rise to the mind of awakening.

2.C.269

“The well-gone Anupamarāṣṭra, when a guard of a field,

Offered a fan

To the thus-gone Provider of Carriage 219

And in doing so first gave rise to the mind of awakening.

2.C.270

“The well-gone Marudyaśas, when a city beggar,

Offered ragged garments

To the thus-gone Luminous Qualities

And in doing so first gave rise to the mind of awakening.

2.C.271

“The well-gone Bhavāntadarśin, when a travel guide,

Showed the way

To the thus-gone Merit Essence

And in doing so first gave rise to the mind of awakening.

2.C.272

“The thus-gone Candra, when an incense merchant,

Offered rare sandalwood incense220

To the thus-gone Dharma when he was walking in meditation

And in doing so first gave rise to the mind of awakening.

2.C.273

“The thus-gone Rāhu, when a laborer,

Offered a walking staff

To the thus-gone Divine Joy

And in doing so first gave rise to the mind of awakening.

2.C.274

“The well-gone Ratnacandra, when a prince,

Offered a palm-leaf fan221 [F.301.b]

To the thus-gone Fearless Joy

And in doing so first gave rise to the mind of awakening.

2.C.275

“The well-gone Siṃhadhvaja, when a potter,

Offered an alms bowl

To the thus-gone Banner of Insight

And in doing so first gave rise to the mind of awakening.

2.C.276

“The well-gone Dhyānarata, when a city messenger,

Offered a bouquet of flowers

To the well-gone Bright Light

And in doing so first gave rise to the mind of awakening.

2.C.277

“The thus-gone Anupama, when a hunter,

Looked without blinking

At the thus-gone Moon Gift

And in doing so first gave rise to the mind of awakening.

2.C.278

“The thus-gone Vikrīḍita, when a prince,

Spread out a blanket of flowers covering one league

Before the thus-gone Treasure of Qualities

And in doing so first gave rise to the mind of awakening.

2.C.279

“The well-gone Guṇaratna, when the head of a province,

Offered campaka flowers

To the thus-gone Infinite Light

And in doing so first gave rise to the mind of awakening.

2.C.280

“The well-gone Arhadyaśas, when a ferryman,

Took over by boat

The thus-gone Gentle

And in doing so first gave rise to the mind of awakening.

2.C.281

“The well-gone Padmapārśva, when an oil producer,

Offered a fragrant foot ointment

To the thus-gone Crest of Fame

And in doing so first gave rise to the mind of awakening.

2.C.282

“The well-gone Ūrṇāvat, when a businessman,

Offered an alms bowl filled with yogurt

To the thus-gone Fearless Roar

And in doing so first gave rise to the mind of awakening.

2.C.283

“The well-gone Pratibhānakīrti, when the servant of a businessman,

Offered a measure of salt

To the thus-gone Universal Qualities

And in doing so first gave rise to the mind of awakening.

2.C.284

“The thus-gone Maṇivajra

Offered a bunch of vegetables

To the thus-gone Blazing Crest

And in doing so first gave rise to the mind of awakening.

2.C.285

“The well-gone Amitāyus, when a physician,

Offered pills containing eye medicine [F.302.a]

To the thus-gone Nārāyaṇa

And in doing so first gave rise to the mind of awakening.

2.C.286

“The well-gone Maṇivyūha, when a young boy,

Offered white flowers in a lane

Before the thus-gone Luminous Jewel

And in doing so first gave rise to the mind of awakening.

2.C.287

“The thus-gone Mahendra, when an athlete,

Offered kodrava grain

To the thus-gone Universal Understanding

And in doing so first gave rise to the mind of awakening.

2.C.288

“The well-gone Guṇākara, when a brahmin,

Offered a water pot

To the thus-gone Excellent Mind

And in doing so first gave rise to the mind of awakening.

2.C.289

“The thus-gone Meruyaśas

Offered a pond to the saṅgha of the four directions

Before the thus-gone Excellent Intelligence

And in doing so first gave rise to the mind of awakening.

2.C.290

“The thus-gone Daśaraśmi, when a divine son,

Burned five fingers when the well-gone Infinite Splendor

Had entered equipoise at the seat of awakening,

And in doing so first gave rise to the mind of awakening.

2.C.291

“The well-gone Anindita, when a chariot maker,

Offered leaves

To the thus-gone Lion Hand

And in doing so first gave rise to the mind of awakening.

2.C.292

“The well-gone Nāgakrama, when a city beggar,

Offered a śamaka plant222

To the well-gone Mental Light

And in doing so first gave rise to the mind of awakening.

2.C.293

“The well-gone Manoratha, when the guard of a cow stable,

Offered buttermilk

To the thus-gone King of Gods

And in doing so first gave rise to the mind of awakening.

2.C.294

“The well-gone Ratnacandra, when a guide,

Prepared a seat made of clothing

For the well-gone Truth Crest when he was traveling,

And in doing so first gave rise to the mind of awakening.

2.C.295

“The thus-gone Śānta, when a physician,

Offered a purgative made from utpalas

To the thus-gone Excellent Abiding

And in doing so first gave rise to the mind of awakening.

2.C.296

“The well-gone Pradyotarāja, when a monk endeavoring in relinquishment, [F.302.b]

Offered ayoga223

To the thus-gone Unfathomable Deity

And in doing so first gave rise to the mind of awakening.

2.C.297

“The well-gone Sārathi, when a captain,

Offered a mansion made of red sandalwood

To the thus-gone Superior Flower

And in doing so first gave rise to the mind of awakening.

2.C.298

“The well-gone Nandeśvara, when a wealthy man,

Offered music

To the thus-gone Great Sacrifice

And in doing so first gave rise to the mind of awakening.

2.C.299

“The well-gone Ratnacūḍa, when a young astrologer,

Scattered unparalleled powders

To the thus-gone Great Crest

And in doing so first gave rise to the mind of awakening.

2.C.300

“The thus-gone Vigatabhaya, when a hay seller,

Offered vessels of kapittha

To the thus-gone Sunlight

And in doing so first gave rise to the mind of awakening.

2.C.301

“The well-gone Rāhudeva,224 when a timber merchant,

Offered footwear made of straw

To the thus-gone Jewel Light

And in doing so first gave rise to the mind of awakening.

2.C.302

“The well-gone Suvayas, when a city guard,

Opened the city gate

For the thus-gone Peacock Call

And in doing so first gave rise to the mind of awakening.

2.C.303

“The thus-gone Amarapriya, when a physician,

Scattered śirīṣa flowers

Before the thus-gone Universal Victor

And in doing so first gave rise to the mind of awakening.

2.C.304

“The well-gone Ratnaskandha, when a leader of prostitutes,

Scattered navamallikā flowers

Before the well-gone Light of Wealth

And in doing so first gave rise to the mind of awakening.

2.C.305

“The well-gone Laḍitavikrama, when the son of a merchant,

Offered a single utpala

To the thus-gone Infinite Eye

And in doing so first gave rise to the mind of awakening.

2.C.306

“The well-gone Siṃhapakṣa, when a washerman,

Washed the garments

Of the thus-gone Delightful Joy

And in doing so first gave rise to the mind of awakening.

2.C.307

“The well-gone Atyuccagāmin, when an elephant herder, [F.303.a]

Prepared a seat in front of a ’ba ti225 tree

For the thus-gone Well-Gone One

And in doing so first gave rise to the mind of awakening.

2.C.308

“The well-gone Janendra, when a city beggar,

Offered trekani226 flowers

To the thus-gone God of Clarity

And in doing so first gave rise to the mind of awakening.

2.C.309

“The well-gone Sumati, when the head of a city,

Offered mango tree shoots

To the thus-gone Infinite Departure

And in doing so first gave rise to the mind of awakening.

2.C.310

“The well-gone Lokaprabha, when an incense merchant,

Offered the finest incense

To the thus-gone God of the Land

And in doing so first gave rise to the mind of awakening.

2.C.311

“The well-gone Ratnatejas, when a brahmin,

Offered wool and fruit

To the thus-gone Profound Mind

And in doing so first gave rise to the mind of awakening.

2.C.312

“The well-gone Bhāgīrathi, when a grass seller,

Offered a bouquet of flowers

To the thus-gone Group Movement

And in doing so first gave rise to the mind of awakening.

2.C.313

“The well-gone Saṃjaya, when a maker of devices,

Offered silk tassels

To the thus-gone Moonlight

And in doing so first gave rise to the mind of awakening.

2.C.314

“The well-gone Rativyūha, when a merchant,

Offered rice cooked with milk

To the thus-gone Mass of Splendor

And in doing so first gave rise to the mind of awakening.

2.C.315

“The thus-gone Tīrthakara, when a chariot maker,

Offered wooden footwear

To the well-gone Delighting in Less

And in doing so first gave rise to the mind of awakening.

2.C.316

“The well-gone Gandhahastin, when a householder,

Offered a fan of peacock feathers

To the thus-gone Great Power

And in doing so first gave rise to the mind of awakening.

2.C.317

“The well-gone Arciṣmati, when a queen,

Offered a bundle of vārṣikī flowers

To the well-gone Victorious Army

And in doing so first gave rise to the mind of awakening.

2.C.318

“The well-gone Merudhvaja, when a young boy, [F.303.b]

Offered hand soap

To the thus-gone Accomplished Departure

And in doing so first gave rise to the mind of awakening.

2.C.319

“The thus-gone Sugandha, when a merchant,

Offered a bouquet of flowers

To the thus-gone Lovely Moon

And in doing so first gave rise to the mind of awakening.

2.C.320

“The well-gone Dṛḍhadharma, when a jeweler,

Offered a jewel-studded parasol

To the thus-gone Lion’s Roar

And in doing so first gave rise to the mind of awakening.

2.C.321

“The well-gone Ugratejas, when a goldsmith,

Scattered flowers of gold

To the thus-gone Clear Teacher

And in doing so first gave rise to the mind of awakening.

2.C.322

“The well-gone Maṇidharman, when a captain,

Scattered red pearls

To the thus-gone Masses of Wisdom

And in doing so first gave rise to the mind of awakening.

2.C.323

“The well-gone Bhadradatta, when a city beggar,

Offered a cooked meal consisting of alms

To the thus-gone Splendid Flower

And in doing so first gave rise to the mind of awakening.

2.C.324

“The well-gone Candra, when a garland maker,

Scattered five utpalas

Before the thus-gone Mass of Splendor

And in doing so first gave rise to the mind of awakening.

2.C.325

“The well-gone Brahmasvara, when a supervisor of a new building,227

Offered toothsticks

To the thus-gone Miraculous Light

And in doing so first gave rise to the mind of awakening.

2.C.326

“The well-gone Siṃhacandra, when a royal messenger,

Offered footwear

To the well-gone Infinite Splendor

And in doing so first gave rise to the mind of awakening.

2.C.327

“The well-gone Śrī, when the son of a merchant,

Offered garlands of gold

To the thus-gone Infinite Radiance

And in doing so first gave rise to the mind of awakening.

2.C.328

“The thus-gone Sujāta, when a goldsmith,

Offered a jeweled staff

To the thus-gone Essence of Glory [F.304.a]

And in doing so first gave rise to the mind of awakening.

2.C.329

“The well-gone Ajitagaṇa, when the son of a chief councillor,228

Offered milk with honey

To the thus-gone Famed Illuminator

And in doing so first gave rise to the mind of awakening.

2.C.330

“The well-gone Yaśomitra, when the son of a merchant,

Offered a flower garland

To the well-gone Truth Crest

And in doing so first gave rise to the mind of awakening.

2.C.331

“The thus-gone Satya, when a garland maker,

Offered a bundle of flowers

To the thus-gone Fierce Splendor

And in doing so first gave rise to the mind of awakening.

2.C.332

“The well-gone Mahātapas, when a merchant,

Offered his entire retinue

To the thus-gone Sun Crest

And in doing so first gave rise to the mind of awakening.

2.C.333

“The well-gone Meruraśmi, when a universal monarch,

Offered one million parasols with jewel handles

To the thus-gone Majestic Mountain

And in doing so first gave rise to the mind of awakening.

2.C.334

“The well-gone Guṇakūṭa, when the son of a captain,

Offered a precious blanket with tassels

To the thus-gone Array of Offerings

And in doing so first gave rise to the mind of awakening.

2.C.335

“The well-gone Arhadyaśas, when a prosperous brahmin,

Offered bathing utensils

To the thus-gone Famed throughout the World and his ten millionfold retinue

And in doing so first gave rise to the mind of awakening.

2.C.336

“The thus-gone Dharmakīrti, when a guide,

Swept a monastic walkway

For the thus-gone Fierce Gift

And in doing so first gave rise to the mind of awakening.

2.C.337

“The thus-gone Dānaprabha, when a hero,

Offered banners

To the thus-gone Supreme Fame

And in doing so first gave rise to the mind of awakening.

2.C.338

“The thus-gone Vidyuddatta, when the head of a city,

Offered cushioned seats

To the thus-gone Powerful Accomplishment

And in doing so first gave rise to the mind of awakening. [F.304.b]

2.C.339

“The thus-gone Satyakathin, when a householder,

Offered cooked rice with honey

To the thus-gone Worshiped by Gods

And in doing so first gave rise to the mind of awakening.

2.C.340

“The well-gone Jīvaka, when a god,

Swept a monastic temple

To the thus-gone Truthful

And in doing so first gave rise to the mind of awakening.

2.C.341

“The well-gone Suvayas, when a grass seller,

Offered straw lamps

To the well-gone Indomitable Fame

And in doing so first gave rise to the mind of awakening.

2.C.342

“The well-gone Sadgaṇin, when a universal monarch,

Offered precious garments

To the thus-gone Light of the Worthy Ones

And in doing so first gave rise to the mind of awakening.

2.C.343

“The well-gone Viniścitamati, when the son of a merchant,

Offered mu ka tsan dra ka229

To the thus-gone Great Lamp

And in doing so first gave rise to the mind of awakening.

2.C.344

“The thus-gone Bhavāntamaṇigandha,

While attending to the well-gone Wisdom Practice,

Prepared seats for the teaching of Dharma

And in doing so first gave rise to the mind of awakening.

2.C.345

“The well-gone Jayanandin, when a garment merchant,

Offered the three Dharma robes

To the thus-gone Powerful

And in doing so first gave rise to the mind of awakening.

2.C.346

“The well-gone Siṃharaśmi, when a guide,

Circumambulated the thus-gone Gone Unhindered

When he was traveling,

And in doing so first gave rise to the mind of awakening.

2.C.347

“The well-gone Vairocana, when an expert on jewels,

Prepared a monastic walkway

For the thus-gone Abandoning Doubt

And in doing so first gave rise to the mind of awakening.

2.C.348

“The thus-gone Yaśottara, when an incense merchant,

Offered a bouquet of sumanā flowers

To the thus-gone Great Yogic Discipline

And in doing so first gave rise to the mind of awakening.

2.C.349

“The well-gone Sumedhas, when the son of a sweeper,

Offered praises

In the presence of the thus-gone Divine Clarity [F.305.a]

And in doing so first gave rise to the mind of awakening.

2.C.350

“The well-gone Maṇicandra, when a divine son,

Offered a heavenly palace

To the thus-gone Gone Beyond Delusion

And in doing so first gave rise to the mind of awakening.

2.C.351

“The well-gone Ugraprabha, when a monk in a hermitage,

Offered Dharma robes and shawls

To the well-gone God of the Land

And in doing so first gave rise to the mind of awakening.

2.C.352

“The well-gone Anihatavrata, when a prince,

Offered a parasol and a roll of silk

To the thus-gone Beautiful Delight

And in doing so first gave rise to the mind of awakening.

2.C.353

“The thus-gone Jagatpūjita, when the son of an outcaste,

Observed for some days the fivefold training

Before the thus-gone Flower of Glory,

And in doing so first gave rise to the mind of awakening.

2.C.354

“The well-gone Maṇigaṇa, when Śakra,

Offered thousands of equipped golden chariots

To the thus-gone Giver of Fearlessness

And in doing so first gave rise to the mind of awakening.

2.C.355

“The well-gone Lokottara, when a brahmin,

Scattered madhuka flowers

Before the thus-gone Divine Joy

And in doing so first gave rise to the mind of awakening.

2.C.356

“The well-gone Siṃhahastin, when a blind man,

Sprinkled water on a monastic walkway

Before the thus-gone Light of Liberation

And in doing so first gave rise to the mind of awakening.

2.C.357

“The thus-gone Candra, when a prince,

Offered four months of medical supplies for the saṅgha of monks

Before the well-gone Radiance

And in doing so first gave rise to the mind of awakening.

2.C.358

“The well-gone Ratnārci, when the queen of a universal monarch,

Offered a fan with a jewel handle

To the well-gone Source of Qualities

And in doing so first gave rise to the mind of awakening.

2.C.359

“The well-gone Rāhuguhya, when a champion,

Offered cooling fanning

To the thus-gone Mind of Love [F.305.b]

And in doing so first gave rise to the mind of awakening.

2.C.360

“The well-gone Guṇasāgara, when a village boy,

Offered toothsticks

To the well-gone Light of Awakening

And in doing so first gave rise to the mind of awakening.

2.C.361

“The well-gone Sahitaraśmi, when the son of a merchant,

Offered thousands of lamps

To the thus-gone Ocean

And in doing so first gave rise to the mind of awakening.

2.C.362

“The well-gone Praśāntagati, when an athlete,

Offered jewel-studded footwear

To the thus-gone Delighting in Awakening

And in doing so first gave rise to the mind of awakening.

2.C.363

“The well-gone Lokasundara, when the son of an incense merchant,

Offered garments filled with fragrant powder along with lotus flowers

To the thus-gone Great Deity

And in doing so first gave rise to the mind of awakening.

2.C.364

“The well-gone Aśoka, when the son of a clothing merchant,

Offered a flower umbrella during a rainstorm

To the thus-gone Profound Mind

And in doing so first gave rise to the mind of awakening.

2.C.365

“The thus-gone Daśavaśa, when a prince,

Offered sitting mats

To the thus-gone Lord of Dharma when he was traveling

And in doing so first gave rise to the mind of awakening.

2.C.366

“The well-gone Balanandin, when a musician,

Offered conch tones

To the thus-gone Great Leader

And in doing so first gave rise to the mind of awakening.

2.C.367

“The well-gone Sthāmaśrī, when a singer,

Received the refuge vows

From the thus-gone Intelligent Mind

And in doing so first gave rise to the mind of awakening.

2.C.368

“The thus-gone Sthāmaprāpta, when a ferryman,

Constructed a bridge across a river

Before the thus-gone Light of Wisdom

And in doing so first gave rise to the mind of awakening.

2.C.369

“The thus-gone Mahāsthāman, when a bath attendant,

Offered towels

To the thus-gone Wisdom without Delusion

And in doing so first gave rise to the mind of awakening.

2.C.370

“The well-gone Guṇagarbha, when the son of a merchant, [F.306.a]

Offered dhānuṣkārin flowers

To the well-gone Superior Merit

And in doing so first gave rise to the mind of awakening.

2.C.371

“The thus-gone Satyacara, when an incense merchant,

Offered balls of incense

To the thus-gone Renowned Son of the God of Wealth

And in doing so first gave rise to the mind of awakening.

2.C.372

“The thus-gone Kṣemottamarāja, when a king,

Invited the thus-gone Buddha of Great Array

Along with his saṅgha of monks,

And in doing so first gave rise to the mind of awakening.

2.C.373

“The thus-gone Tiṣya, when a carpenter,

Joined his palms in homage

Before the blessed one, the thus-gone Endowed with Moonlight,

And in doing so first gave rise to the mind of awakening.

2.C.374

“The well-gone Mahāraśmi, when a gardener,

Prepared and offered dyes made from trees

Before the well-gone Divine Radiance

And in doing so first gave rise to the mind of awakening.

2.C.375

“The thus-gone Vidyutprabha, when a potter,

Offered jars filled with water for four months

To the well-gone Luminous

And in doing so first gave rise to the mind of awakening.

2.C.376

“The well-gone Guṇavisṛta, when a sick person,

Offered iron vessels

To the thus-gone Delighting in Merit

And in doing so first gave rise to the mind of awakening.

2.C.377

“The well-gone Ratna, when the son of a merchant,

Offered a pearl garland

To the well-gone Lion Intelligence

And in doing so first gave rise to the mind of awakening.

2.C.378

“The thus-gone Śrīprabha, when the son of an incense merchant,

Offered utpalas and garments suffused with fragrant powder

To the thus-gone Foremost on This Earth

And in doing so first gave rise to the mind of awakening.

2.C.379

“The well-gone Kṛtavarman,230 when a divine son,

Offered praises

To the thus-gone Jewel Light

And in doing so first gave rise to the mind of awakening.

2.C.380

“The well-gone Siṃhahasta, when a garden worker,

Offered vessels of flowers

To the well-gone Excellent Radiance [F.306.b]

And in doing so first gave rise to the mind of awakening.

2.C.381

“The well-gone Supuṣpa, when a scribe,

Offered birch bark scrolls

To the thus-gone Diverse Teaching

And in doing so first gave rise to the mind of awakening.

2.C.382

“The well-gone Ratnottama, when a porter carrying plaster,

Offered butter lamps

To the thus-gone Lovely Moon

And in doing so first gave rise to the mind of awakening.

2.C.383

“The well-gone Sāgara, when a musician,

Beat great drums

Before the thus-gone Moon Parasol

And in doing so first gave rise to the mind of awakening.

2.C.384

“The thus-gone Dharaṇīdhara, when a blacksmith,

Offered weapons

To the thus-gone Universal Vision

And in doing so first gave rise to the mind of awakening.

2.C.385

“The well-gone Arthabuddhi, when a divine son by the name of Sun,

Scattered mandārava flowers

Before the thus-gone Immaculate

And in doing so first gave rise to the mind of awakening.

2.C.386

“The well-gone Guṇagaṇa, when a physician,

Built a bridge of flat stones across a swamp

Before the thus-gone Movement of Highest Renown

And in doing so first gave rise to the mind of awakening.

2.C.387

“The well-gone Guṇagaṇa, when a physician,

Offered a myrobalan fruit

To the thus-gone Moon Face

And in doing so first gave rise to the mind of awakening.

2.C.388

“The well-gone Ratnāgni, when a captain,

Offered a beryl vessel filled with water

To the thus-gone God of Nāgas

And in doing so first gave rise to the mind of awakening.

2.C.389

“The well-gone Lokāntara, when a market merchant,

Offered shining lamps to the saṅgha

Before the thus-gone Heap of Qualities,

And in doing so first gave rise to the mind of awakening.

2.C.390

“The well-gone Lokacandra, when a universal monarch,

Offered one thousand monastic temples

To the thus-gone Mind of Qualities

And in doing so first gave rise to the mind of awakening.

2.C.391

“The thus-gone Madhurasvararāja, when a brahmin, [F.307.a]

Built meditation cabins for the members of the saṅgha in the four directions

Before the thus-gone Supreme Flower,

And in doing so first gave rise to the mind of awakening.

2.C.392

“The well-gone Brahmaketu, when the son of a brahmin,

Offered clothing made of kuśa grass

To the thus-gone Joy for the World

And in doing so first gave rise to the mind of awakening.

2.C.393

“The well-gone Gaṇimukha, when a brahmin,

Offered a pot filled with water

To the thus-gone Immeasurable Splendor

And in doing so first gave rise to the mind of awakening.

2.C.394

“The well-gone Siṃhagati, when the king of one continent,

Offered fine cotton and carpets one league large

To the thus-gone Truth Crest

And in doing so first gave rise to the mind of awakening.

2.C.395

“The well-gone Ugradatta, when the wife of a merchant,

Sprinkled handfuls of fragrant powder

Before the well-gone Sunlight

And in doing so first gave rise to the mind of awakening.

2.C.396

“The well-gone Dharmeśvara, when a garland maker,

Spread out a blanket of flowers as an offering

Before the thus-gone Nectar Light

And in doing so first gave rise to the mind of awakening.

2.C.397

“The well-gone Tejasprabha, when a divine son,

Offered a straw mat

To the thus-gone Delighting in Teaching, who was residing upon his seat of awakening,

And in doing so first gave rise to the mind of awakening.

2.C.398

“The well-gone Mahāraśmi, when a householder,

Offered tens of millions of fine fabrics

To the thus-gone Secret Delight

And in doing so first gave rise to the mind of awakening.

2.C.399

“The well-gone Ratnayaśas, when a prince,

Offered fragrant canopies

To the thus-gone Radiant Treasure

And in doing so first gave rise to the mind of awakening.

2.C.400

“The well-gone Gaṇiprabhāsa, when a jewel merchant,

Scattered a handful of jewels

Before the thus-gone Source of Merit

And in doing so first gave rise to the mind of awakening.

2.C.401

“The well-gone Anantayaśas, when the son of a captain, [F.307.b]

Offered clothing and canopies

To the well-gone Flower Glory

And in doing so first gave rise to the mind of awakening.

2.C.402

“The well-gone Amogharaśmi, when a seafaring merchant,

Scattered a handful of red pearls

Before the thus-gone Hands of Qualities

And in doing so first gave rise to the mind of awakening.

2.C.403

“The well-gone Ṛṣideva, when a sage,

Offered a parasol made of leaves

To the thus-gone Dharma Lamp

And in doing so first gave rise to the mind of awakening.

2.C.404

“The well-gone Janendra, when a universal monarch,

Offered the four continents

To the thus-gone Universal Radiance

And in doing so first gave rise to the mind of awakening.

2.C.405

“The well-gone Dṛḍhasaṅgha, when the king of a barbarian realm,

Offered a monastic walkway covered with thousands of flowers

To the thus-gone Possessor of the Brahmā Melody

And in doing so first gave rise to the mind of awakening.

2.C.406

“The thus-gone Supakṣa, when a gold merchant,

Offered a monastic walkway covered with gold

To the thus-gone Great Array

And in doing so first gave rise to the mind of awakening.

2.C.407

“The well-gone Ketu, when a young goldsmith,

Prepared fine butter lamps as an offering

Before the thus-gone Sun of Liberation

And in doing so first gave rise to the mind of awakening.

2.C.408

“The well-gone Kusumarāṣṭra, when a straw seller,

Covered a monastic walkway with straw

Before the thus-gone Steadfast Diligence

And in doing so first gave rise to the mind of awakening.

2.C.409

“The well-gone Dharmamati, when a market salesman,

Swept the lanes of the market

Before the thus-gone Possessing the Light of Intelligence,

And in doing so first gave rise to the mind of awakening.

2.C.410

“The well-gone Anilavegagāmin, when a young dhing ta,231

Offered cooling fanning

To the thus-gone Famed Qualities [F.308.a]

And in doing so first gave rise to the mind of awakening.

2.C.411

“The well-gone Sucittayaśas, when a surgeon232

Offered a starlight jewel

To the thus-gone Excellent Mind

And in doing so first gave rise to the mind of awakening.

2.C.412

“The well-gone Dyutimat, when a royal messenger,

Three times circumambulated

The thus-gone Immeasurable Array

And in doing so first gave rise to the mind of awakening.

2.C.413

“The well-gone Marutskandha, when a universal monarch’s chief minister,

Offered gold and coral

To the thus-gone Lion Fangs

And in doing so first gave rise to the mind of awakening.

2.C.414

“The well-gone Guṇagupta, when a traveler,

Paved the roads with tiles

Before the thus-gone Powerful Merit,

And in doing so first gave rise to the mind of awakening.

2.C.415

“The well-gone Arthamati, when a brahmin who possessed the five superknowledges,

Bowed his head to the feet

Of the thus-gone Supreme Deity

And in doing so first gave rise to the mind of awakening.

2.C.416

“The well-gone Abhaya, when the guard of an irrigation channel,

Cultivated love for seven days

Before the thus-gone Abiding by Seeing,

And in doing so first gave rise to the mind of awakening.

2.C.417

“The thus-gone Sthitamitra, when a clothing merchant,

Offered multistoried mansions enveloped in kauśeya silk

To the thus-gone Divine Stūpa

And in doing so first gave rise to the mind of awakening.

2.C.418

“The well-gone Prabhāsthitakalpa, when a monk,

Developed enthusiasm for protecting the sacred Dharma

Before the thus-gone Flashing Radiance

And in doing so first gave rise to the mind of awakening.

2.C.419

“The well-gone Maṇicaraṇa, when the son of a merchant,

Scattered a rain of utpala flowers

Before the thus-gone Delighting in Victory

And in doing so first gave rise to the mind of awakening.

2.C.420

“The well-gone Mokṣatejas, when the daughter of the head of a city,

Offered the first alms

To the thus-gone Majestic Banner [F.308.b]

And in doing so first gave rise to the mind of awakening.

2.C.421

“The thus-gone Sundarapārśva, when a cattle herder,

Offered refined butter

To the thus-gone Flower Light

And in doing so first gave rise to the mind of awakening.

2.C.422

“The well-gone Subuddhi, when the son of a wealthy man,

Offered food to monks of the buddha who chanted

Before the thus-gone Supreme Intelligence

And in doing so first gave rise to the mind of awakening.

2.C.423

“The well-gone Samantadarśin, when a monk who had gone forth seven days earlier,

Offered rejoicing in fine statements of the blessed one

And so, before the thus-gone Endowed with Incense Fragrance,

First gave rise to the mind of awakening.

2.C.424

“The well-gone Jñānavara, when a monk,

Rejoiced in this absorption 233

Before the thus-gone Powerful Qualities

And in doing so first gave rise to the mind of awakening.

2.C.425

“The thus-gone Brahmavāsa, when a prince,

Offered music endowed with the five features

To the thus-gone Distinguished Intelligence

And in doing so first gave rise to the mind of awakening.

2.C.426

“The thus-gone Satyaruta, when a householder,

Filled an alms bowl with milk and offered it

To the thus-gone Clear Sage

And in doing so first gave rise to the mind of awakening.

2.C.427

“The thus-gone Subuddhi, when a physician,

Offered nine yellow myrobalan fruits

To the thus-gone Jewel Lamp

And in doing so first gave rise to the mind of awakening.

2.C.428

“The well-gone Baladatta, when the son of a merchant,

Coated with plaster a monastic temple234

Of the thus-gone Blazing Splendor

And in doing so first gave rise to the mind of awakening.

2.C.429

“The well-gone Siṃhagati, when a seafaring merchant,

Scattered handfuls of coral

Before the thus-gone Final Vision

And in doing so first gave rise to the mind of awakening. [F.309.a]

2.C.430

“The well-gone Puṣpaketu, when a youth of the kṣatriya caste,

Offered jewel garlands

To the thus-gone Delighting in Treasure

And in doing so first gave rise to the mind of awakening.

2.C.431

“The well-gone Jñānākara, when a garland maker,

Offered lotus ponds

To the thus-gone Beautiful Array

And in doing so first gave rise to the mind of awakening.

2.C.432

“The well-gone Puṣpadatta, when a senior monk,

Offered lumps of clay for a monastic walkway

To the well-gone Essence of Glorious Qualities

And in doing so first gave rise to the mind of awakening.

2.C.433

“The well-gone Guṇagarbha, when a sage,

Joined his palms in homage from a distance

Before the thus-gone Clear Vision

And in doing so first gave rise to the mind of awakening.

2.C.434

“The well-gone Yaśoratna, when looking after trees,

Scattered atimukta flowers

Before the thus-gone Bright Strength

And in doing so first gave rise to the mind of awakening.

2.C.435

“The well-gone Adbhutayaśas, when the son of a potter,

Offered water

To the well-gone Eyes of Purity

And in doing so first gave rise to the mind of awakening.

2.C.436

“The well-gone Anihata, when youth of the commoner caste,

Offered a bibhītaka fruit

To the thus-gone Yogic Discipline of Wisdom

And in doing so first gave rise to the mind of awakening.

2.C.437

“The well-gone Abhaya, when Vaiśravaṇa,

Scattered sandalwood of heavenly substance

Before the thus-gone Steadfast Feet

And in doing so first gave rise to the mind of awakening.

2.C.438

“The well-gone Sūryaprabha, when a royal priest,

Offered lunch for seven days

To the well-gone Noble Eye

And in doing so first gave rise to the mind of awakening.

2.C.439

“The well-gone Brahmagāmin, when a ferryman,

Pointed out the bank of a river

To the thus-gone Delighting in Liberation [F.309.b]

And in doing so first gave rise to the mind of awakening.

2.C.440

“The well-gone Vikrāntadeva, when a merchant,

Erected a gateway for the saṅgha of the four directions

Before the thus-gone Great Melody

And in doing so first gave rise to the mind of awakening.

2.C.441

“The well-gone Jñānapriya, when a stonemason,

Offered divine meals

To the thus-gone Supreme Land

And in doing so first gave rise to the mind of awakening.

2.C.442

“The thus-gone Satyadeva, when a vendor of medicinal herbs,

Offered medical supplies

To the thus-gone Light of Excellent Conduct

And in doing so first gave rise to the mind of awakening.

2.C.443

“The well-gone Ratnagarbha,235 when a young fisherman,

Offered four flowers

To the well-gone Action of Svāti

And in doing so first gave rise to the mind of awakening.

2.C.444

“The well-gone Guṇakīrti, when undertaking austerities,

Offered a vessel for coals

To the thus-gone Luminous Qualities

And in doing so first gave rise to the mind of awakening.

2.C.445

“The well-gone Jñānaśrī, when the son of a cook,

Offered an alms bowl filled with food

To the thus-gone Famed Illuminator

And in doing so first gave rise to the mind of awakening.

2.C.446

“The well-gone Asita, when having a single support,236

Offered lunch and drove away bees

Before the thus-gone Supreme Light

And in doing so first gave rise to the mind of awakening.

2.C.447

“The well-gone Dṛḍhavrata, when a chief minister,

Offered houses

To the thus-gone Delightful Vision

And in doing so first gave rise to the mind of awakening.

2.C.448

“The well-gone Maruttejas, when the sacred Dharma was fading,

Called on Dharma-teaching monks to ‘Teach! Teach!’

Before the thus-gone Moonlike Speech

And in doing so first gave rise to the mind of awakening.

2.C.449

“The well-gone Brahmamuni, when a king,

Offered cities

To the thus-gone Highest Melody [F.310.a]

And in doing so first gave rise to the mind of awakening.

2.C.450

“The well-gone Śanairgāmin, when a dependent monk,237

Offered vinegar

To the thus-gone Glorious Merit

And in doing so first gave rise to the mind of awakening.

2.C.451

“The well-gone Vratatapas, when a sweeper,

Swept ten cubits of road

Before the thus-gone Knower of the Gathering

And in doing so first gave rise to the mind of awakening.

2.C.452

“The well-gone Arciskandha, when a householder,

Without fear led the thus-gone King of Marks

Into the remote forest,

And in doing so first gave rise to the mind of awakening.

2.C.453

“The well-gone Mahātejas, when a prince,

Offered ornaments

To the thus-gone Master of Mind Without Contagion

And in doing so first gave rise to the mind of awakening.

2.C.454

“The well-gone Campaka, when a minor king,

Offered mu sni ka238

To the thus-gone Superior Taming

And in doing so first gave rise to the mind of awakening.

2.C.455

“The thus-gone Toṣaṇa, when a brahmin,

Offered water pots

To the thus-gone Dharma Deity

And in doing so first gave rise to the mind of awakening.

2.C.456

“The well-gone Sugaṇin, when a divine son,

Presented fine offerings

When the thus-gone Nectar of Qualities was turning the Dharma wheel

And in doing so first gave rise to the mind of awakening.

2.C.457

“The well-gone Indradhvaja, when the guardian of a shrine,

Offered shrines when the thus-gone Unimpeded

Entered the city

And in doing so first gave rise to the mind of awakening.

2.C.458

“The thus-gone Mahāpriya, when a physician,

Offered medicine tablets

To the thus-gone Mass of Nectar

And in doing so first gave rise to the mind of awakening.

2.C.459

“The well-gone Sumanāpuṣpaprabha, when a dancer,

Offered a garland of sumanā flowers [F.310.b]

To the thus-gone Possessor of Moonlight

And in doing so first gave rise to the mind of awakening.

2.C.460

“The well-gone Gaṇiprabha, when an alcohol seller,

Scattered flowers suffused with fragrant powder

Before the thus-gone Sound of Thunder

And in doing so first gave rise to the mind of awakening.

2.C.461

“The thus-gone Creator,239 when a tree god,

Scattered karṇikā flowers

Before the thus-gone Sun of Virtue

And in doing so first gave rise to the mind of awakening.

2.C.462

“The well-gone Ojaṅgama, when a chariot maker,

Offered couches

To the thus-gone Attainment of Fearlessness

And in doing so first gave rise to the mind of awakening.

2.C.463

“The well-gone Suviniścitārtha, when a potter,

Offered a place to stay for one day

To the thus-gone Delight in Learning

And in doing so first gave rise to the mind of awakening.

2.C.464

“The well-gone Vṛṣabha, when the son of a chief minister,

Offered a lion throne

To the thus-gone Mind Free from Delusion

And in doing so first gave rise to the mind of awakening. [B25]

2.C.465

“The well-gone Subāhu, when a jack of all trades,

Offered pieces of garment

To the thus-gone Joy for the World

And in doing so first gave rise to the mind of awakening.

2.C.466

“The well-gone Mahāraśmi, when a supervisor of a new building,240

Offered myrobalan fruit

To the thus-gone Supreme Deity

And in doing so first gave rise to the mind of awakening.

2.C.467

“The well-gone Āśādatta, when a bath attendant,

Offered bathing soap

To the thus-gone Supreme Miracle

And in doing so first gave rise to the mind of awakening.

2.C.468

“The well-gone Puṇyābha, when a poor man,

Offered a nutritious meal

To the thus-gone Divine Parasol

And in doing so first gave rise to the mind of awakening.

2.C.469

“The well-gone Ratnaruta, when a painter, [F.311.a]

Drew a picture of the thus-gone one

For the thus-gone Endowed with Nāga Light

And in doing so first gave rise to the mind of awakening.

2.C.470

“The well-gone Vajrasena, when a braided one without bonds,241

Offered a stone slab

To the thus-gone Fierce Power

And in doing so first gave rise to the mind of awakening.

2.C.471

“The thus-gone Samṛddha, when a garland maker,

Offered a garland of campaka flowers

To the thus-gone Dharma Splendor

And in doing so first gave rise to the mind of awakening.

2.C.472

“The well-gone Siṃhabala, when a sweeper,

Carried the blessed thus-gone Beholder of the Ends of Existence

Across a swamp upon his shoulders,

And in doing so first gave rise to the mind of awakening.

2.C.473

“The thus-gone Netra, when a scribe,

Offered a reed pen242

To the thus-gone Excellent Modesty

And in doing so first gave rise to the mind of awakening.

2.C.474

“The well-gone Kāśyapa, when a monk abiding by the training,

Sprinkled a monastic walkway with oil from a full alms bowl

Before the well-gone Vast Form

And in doing so first gave rise to the mind of awakening.

2.C.475

“The thus-gone Prasannabuddhi, when a prince,

Offered radiant flowers

To the thus-gone Divine Eye

And in doing so first gave rise to the mind of awakening.

2.C.476

“The well-gone Jñānakrama, when a seafaring merchant,

Cried out ‘Homage to the buddhas!’ while in distress

Before the well-gone Radiance of the Gathering,

And in doing so first gave rise to the mind of awakening.

2.C.477

“The well-gone Ugratejas, when a blacksmith,

Offered a silver alms bowl

To the thus-gone Supreme Moon

And in doing so first gave rise to the mind of awakening.

2.C.478

“The well-gone Mahāraśmi, when the son of a merchant,

Offered a place to stay for one day [F.311.b]

To the thus-gone Being of Equipoise

And in doing so first gave rise to the mind of awakening.

2.C.479

“The well-gone Sūryaprabha, when a child in a village,

Spread out a cotton sitting mat

For the thus-gone Crest of Qualities

And in doing so first gave rise to the mind of awakening.

2.C.480

“The well-gone Vimalaprabha, when a priest,

Offered sacrificial grounds

To the thus-gone Equal of the Ruler

And in doing so first gave rise to the mind of awakening.

2.C.481

“The well-gone Vibhaktatejas, when an alcohol vendor,

Offered a sugar drink

To the thus-gone Fearless Friend

And in doing so first gave rise to the mind of awakening.

2.C.482

“The well-gone Anuddhata, when a young astrologer,

Offered a prastha of millet chaff243

To the thus-gone Master of Mental Composure

And in doing so first gave rise to the mind of awakening.

2.C.483

“The well-gone Madhuvaktra, when a shoemaker,

Offered utpala flowers

To the thus-gone Subduer of the Enemy

And in doing so first gave rise to the mind of awakening.

2.C.484

“The well-gone Candraprabha, when suffering from a disease and dependent,244

Offered fermented māṣa beans

To the thus-gone Luminous Bridge

And in doing so first gave rise to the mind of awakening.

2.C.485

“The thus-gone Vidyuddatta, when a king,

Offered a captivating multistoried house

To the thus-gone Towering Mountain

And in doing so first gave rise to the mind of awakening.

2.C.486

“The well-gone Praśāntagāmin, when a timber merchant,

Offered vessels of hot water

To the thus-gone One-Pointed Light

And in doing so first gave rise to the mind of awakening.

2.C.487

“The well-gone Akṣobhya

Inspired monks to give up the wish to harm for as long as they lived

Before the thus-gone Power of Nārāyaṇa

And in so doing first gave rise to the mind of awakening.

2.C.488

“The well-gone Arhatkīrti, when a potter,

Offered an incense casket

To the thus-gone Lion Feet [F.312.a]

And in doing so first gave rise to the mind of awakening.

2.C.489

“The well-gone Guṇadharma, when a fortune teller,

Offered houses

To the thus-gone Delighting in Discipline

And in doing so first gave rise to the mind of awakening.

2.C.490

“The well-gone Laḍitakṣetra, when adhering to the discipline of the gods,

Burned frankincense

Before the thus-gone Illuminator of the World

And in doing so first gave rise to the mind of awakening.

2.C.491

“The well-gone Vyūharāja, when a universal monarch,

Offered a beryl mansion

To the thus-gone Moonlight

And in doing so first gave rise to the mind of awakening.

2.C.492

“The well-gone Abhyudgata, when having faith in the gods,

Offered a parasol made of flowers

To the thus-gone Striding Lion

And in doing so first gave rise to the mind of awakening.

2.C.493

“The well-gone Hutārci, when a captain,

Offered a dining hall

To the thus-gone Immaculate Intelligence

And in doing so first gave rise to the mind of awakening.

2.C.494

“The well-gone Padmaśrī, when the son of a rich man,

Scattered lotus flowers on the ground

Before the thus-gone Clear Fame

And in doing so first gave rise to the mind of awakening.

2.C.495

“The well-gone Ratnavyūha, when a householder,

Offered a well

To the thus-gone Gentle Mind

And in doing so first gave rise to the mind of awakening.

2.C.496

“The well-gone Subhadra, when the son of a guide,

Offered twenty twigs

To the thus-gone Ignorance Abandoned

And in doing so first gave rise to the mind of awakening.

2.C.497

“The well-gone Ratnottama, when a chariot maker,

Opened a monastic temple and offered it

To the blessed, thus-gone Heap of Qualities

And in doing so first gave rise to the mind of awakening.

2.C.498

“The well-gone Sumedhas, when a cattle herder,

Spread out fabrics when the thus-gone Master of Mental Composure [F.312.b]

Was proceeding along a road

And in doing so first gave rise to the mind of awakening.

2.C.499

“The well-gone Samudradatta, when a priest,

Offered a floral palace

To the thus-gone Chariot of the Fortunate

And in doing so first gave rise to the mind of awakening.

2.C.500

“The thus-gone Brahmaketu, when a farmer,

Scattered a handful of māṣa beans

Before the thus-gone Power of the Truth

And in doing so first gave rise to the mind of awakening.

2.C.501

“The well-gone Somacchattra, when a gate guard,245

Offered ointments

To the thus-gone Diverse Teaching

And in doing so first gave rise to the mind of awakening.

2.C.502

“The well-gone Arciṣmat, when an incense merchant,

Perfumed the monastic temple

Of the buddha, the well-gone Universal Vision,

And in doing so first gave rise to the mind of awakening.

2.C.503

“The thus-gone Vimalarāja, when a painter,

Made paintings on a gateway

Of the well-gone Clear Strength

And in doing so first gave rise to the mind of awakening.

2.C.504

“The well-gone Jñānakīrti, when a garment merchant,

Offered kaṭhina robes

To the thus-gone Acceptance of Certain Realization

And in doing so first gave rise to the mind of awakening.

2.C.505

“The well-gone Saṃjaya, when a merchant’s son,

Offered jewel necklaces

To the thus-gone Dharma Parasol

And in doing so first gave rise to the mind of awakening.

2.C.506

“The well-gone Guṇaprabha, when an indigo artisan,

Offered an indigo capsule

To the thus-gone Invincible Gathering

And in doing so first gave rise to the mind of awakening.

2.C.507

“The thus-gone Vighuṣṭaśabda, when a garment merchant,

Offered belts

To the thus-gone Divine Flower

And in doing so first gave rise to the mind of awakening.

2.C.508

“The well-gone Pūrṇacandra, when a chief cattle herder, [F.313.a]

Offered yogurt

To the thus-gone Divine Lotus

And in doing so first gave rise to the mind of awakening.

2.C.509

“The well-gone Padmaraśmi, when the son of a brahmin ruler,246

Offered hidimvara247

To the well-gone Universal Vision

And in doing so first gave rise to the mind of awakening.

2.C.510

“The well-gone Suvrata, when a vessel maker,

Offered handfuls of millet

To the thus-gone Possessor of Moonlight

And in doing so first gave rise to the mind of awakening.

2.C.511

“The well-gone Pradīparāja, when a cook,

Offered fried cakes

To the thus-gone Possessor of the Gathered Array

And in doing so first gave rise to the mind of awakening.

2.C.512

“The well-gone Vidyutketu, when a captain,

Offered a set of garments

To the thus-gone Knower of the Meaning

And in doing so first gave rise to the mind of awakening.

2.C.513

“The well-gone Raśmirāja, when a potter,

Offered vessels for bathing

To the thus-gone King of Marks

And in doing so first gave rise to the mind of awakening.

2.C.514

“The well-gone Jyotiṣka, when a gardener,

Offered mats of leaves

To the thus-gone Lotus Face

And in doing so first gave rise to the mind of awakening.

2.C.515

“The well-gone Saṃpannakīrti, when a jewel merchant,

Offered a jeweled canopy

To the thus-gone Renowned Realization

And in doing so first gave rise to the mind of awakening.

2.C.516

“The well-gone Padmagarbha, when a powerful universal monarch,

Offered a fragrant park

To the thus-gone Majestic Tree Banner

And in doing so first gave rise to the mind of awakening.

2.C.517

“The well-gone Puṣya, when a universal monarch,

Offered ten billion jeweled parasols

To the thus-gone Pure Light

And in doing so first gave rise to the mind of awakening.

2.C.518

“The well-gone Cārulocana, when the daughter of the head of a town,

Offered a mirror and a canopy

To the thus-gone Lion Strength [F.313.b]

And in doing so first gave rise to the mind of awakening.

2.C.519

“The well-gone Anāvilārtha, when a forest guard,

Offered toothsticks

To the thus-gone Leader of the Gathering

And in doing so first gave rise to the mind of awakening.

2.C.520

“The well-gone Ugrasena, when a boy,

Offered handfuls of refuse

To the thus-gone Delightful Fragrance

And in doing so first gave rise to the mind of awakening.

2.C.521

“The well-gone Puṇyatejas, when a cow dung seller,

Offered cow dung for the cleaning of alms bowls

To the thus-gone Praised by the Learned

And in doing so first gave rise to the mind of awakening.

2.C.522

“The well-gone Vikrama, when a grass seller,

Offered loads of grass

To the thus-gone Merit Support

And in doing so first gave rise to the mind of awakening.

2.C.523

“The well-gone Asaṅgamati, when a blacksmith,

Offered weapons

To the thus-gone Light of Insight

And in doing so first gave rise to the mind of awakening.

2.C.524

“The well-gone Rāhudeva, when a young blacksmith,

Offered a needle

To the thus-gone Armor of Wisdom

And in doing so first gave rise to the mind of awakening.

2.C.525

“The well-gone Jñānarāśi, when a barber,

Offered a mendicant’s staff248

To the thus-gone Bright Strength

And in doing so first gave rise to the mind of awakening.

2.C.526

“The well-gone Sārathi, when a poor man,

Offered shoes with a single lining

To the thus-gone Fierce Splendor

And in doing so first gave rise to the mind of awakening.

2.C.527

“The well-gone Janendrakalpa, when a city beggar,

Scattered māṣa beans

Before the well-gone Delighting in Buddhahood

And in doing so first gave rise to the mind of awakening.

2.C.528

“The well-gone Puṣpaketu, when a young chief of kings,

Offered a spittoon

To the thus-gone King of Clarity

And in doing so first gave rise to the mind of awakening.

2.C.529

“The well-gone Rāhula, when a barber,

Cut the nails of the blessed

Thus-gone Delighting in All [F.314.a]

And in doing so first gave rise to the mind of awakening.

2.C.530

“The well-gone Mahauṣadhi, when a weaver,

Offered woven tassels

To the thus-gone Subjugator of Doubt

And in doing so first gave rise to the mind of awakening.

2.C.531

“The well-gone Nakṣatrarāja, when a market merchant,

Offered pots filled with butter

To the thus-gone Realization of the Meaning

And in doing so first gave rise to the mind of awakening.

2.C.532

“The well-gone Vaidyarāja, when the son of a chief merchant,

Offered heavenly mansions

To the thus-gone Majestic Mountain

And in doing so first gave rise to the mind of awakening.

2.C.533

“The well-gone Puṇyahastin, when a maker of grain oil,

Offered foot ointments

To the thus-gone Superior Taming

And in doing so first gave rise to the mind of awakening.

2.C.534

“The well-gone Chedana, when the daughter of a prostitute,

Offered mirrors

To the thus-gone Clear Learning

And in doing so first gave rise to the mind of awakening.

2.C.535

“The well-gone Vighuṣṭarāja, when a young bath attendant,

Offered soaps

To the thus-gone Knowledge of Gathering

And in doing so first gave rise to the mind of awakening.

2.C.536

“The well-gone Sūryaraśmi, when the attendant of a monk observing the rains retreat,

Offered washing water

To the thus-gone Beautiful Melody

And in doing so first gave rise to the mind of awakening.

2.C.537

“The thus-gone Dharmakośa, when an ascetic,

Offered oil lamps for the night

To the thus-gone Gone to the Abode of Great Power

And in doing so first gave rise to the mind of awakening.

2.C.538

“The well-gone Sumati, when a physician,

Offered myrobalan fruits

To the thus-gone Lion’s Roar

And in doing so first gave rise to the mind of awakening.

2.C.539

“The well-gone Guṇendrakalpa, when a straw collector,

Offered bhadraka249 beans

To the thus-gone Universal Jewel [F.314.b]

And in doing so first gave rise to the mind of awakening.

2.C.540

“The well-gone Vajrasena, when a merchant,

Offered an alms bowl filled with honey

To the thus-gone Universal Joy for the World

And in doing so first gave rise to the mind of awakening.

2.C.541

“The well-gone Prajñākūṭa, when a hunter,

Showed the way

To the thus-gone Bhargavajra

And in doing so first gave rise to the mind of awakening.

2.C.542

“The thus-gone Susthita, when a brahmin,

Offered a beryl parasol

To the thus-gone Lion Melody

And in doing so first gave rise to the mind of awakening.

2.C.543

“The thus-gone Cīrṇabuddhi, when a garland maker,

Offered seven sumanā flowers

To the thus-gone Star Opportunity

And in doing so first gave rise to the mind of awakening.

2.C.544

“The well-gone Brahmaghoṣa, when a young guide,

Scattered golden flowers

Before the thus-gone Captain

And in doing so first gave rise to the mind of awakening.

2.C.545

“The well-gone Guṇottama, when a farmer,

Scattered a handful of blue beans

Before the thus-gone Moon of Humanity

And in doing so first gave rise to the mind of awakening.

2.C.546

“The well-gone Garjitasvara, when a young astrologer,

Offered flower garlands

To the thus-gone Great Array

And in doing so first gave rise to the mind of awakening.

2.C.547

“The well-gone Abhijñāketu, when the head of a great family,

Offered silk and incense

To the thus-gone Sunlight

And in doing so first gave rise to the mind of awakening.

2.C.548

“The thus-gone Ketuprabha, when a prince,

Washed both feet

Of the thus-gone Endowed with Beauty

And in doing so first gave rise to the mind of awakening.

2.C.549

“The thus-gone Kṣema, when a householder,

Offered pulse stew for the winter

To the well-gone Jewel Fragrance of the End of Existence

And in doing so first gave rise to the mind of awakening.

2.C.550

“The well-gone Brahmā, when a merchant of deep blue stones, [F.315.a]

Offered precious deep blue stones

To the thus-gone Abiding in Peace

And in doing so first gave rise to the mind of awakening.

2.C.551

“The well-gone Puṃgava, when the son of a merchant,

Offered saffron

To the thus-gone Gathering of Fame

And in doing so first gave rise to the mind of awakening.

2.C.552

“The well-gone Laḍitanetra, when a young incense merchant,

Scattered a handful of fragrant powder

Before the thus-gone Worshiped by Brahmā

And in doing so first gave rise to the mind of awakening.

2.C.553

“The well-gone Nāgadatta, when the wife of a potter,

Offered vessels filled with water

To the thus-gone Great Roar

And in doing so first gave rise to the mind of awakening.

2.C.554

“The thus-gone Satyaketu, when a merchant,

Offered golden thrones

To the thus-gone Joyful Fame

And in doing so first gave rise to the mind of awakening.

2.C.555

“The thus-gone Maṇḍita, when an incense merchant,

Offered balls of incense

To the thus-gone Clear Learning

And in doing so first gave rise to the mind of awakening.

2.C.556

“The well-gone Adīnaghoṣa, when a blacksmith,

Offered iron vessels

To the thus-gone Infinite Aspiration

And in doing so first gave rise to the mind of awakening.

2.C.557

“The well-gone Ratnaprabha, when a captain,

Burned fragrant pellets

Before the thus-gone Radiance of the World

And in doing so first gave rise to the mind of awakening.

2.C.558

“The thus-gone Ghoṣadatta,

Offered a lump of ice in the spring

To the thus-gone Acceptance upon Sight

And in doing so first gave rise to the mind of awakening.

2.C.559

“The well-gone Siṃha, when a blacksmith,

Offered needles

To the thus-gone Great Flower

And in doing so first gave rise to the mind of awakening.

2.C.560

“The well-gone Citraraśmi, when a flax maker,

Offered linen robes

To the thus-gone Being of Meditation [F.315.b]

And in doing so first gave rise to the mind of awakening.

2.C.561

“The well-gone Jñānaśūra, when a village boy,

Offered laḍḍu

To the thus-gone Clear Mind

And in doing so first gave rise to the mind of awakening.

2.C.562

“The well-gone Padmaskandha,250 when a young astrologer,

Scattered handfuls of flowers

Before the thus-gone Expert Mind

And in doing so first gave rise to the mind of awakening.

2.C.563

“The well-gone Puṣpita, when a supervisor of a new building,251

Offered juice out of season

To the thus-gone Gift of Jewels

And in doing so first gave rise to the mind of awakening.

2.C.564

“The well-gone Vikrāntagamin, when a dreadlocked ascetic performing fire sacrifices,

Offered a fire pot

To the thus-gone Undaunted Melody

And in doing so first gave rise to the mind of awakening.

2.C.565

“The well-gone Puṇyarāśi, when a merchant,

Offered an alms bowl filled with honey

To the thus-gone Universal Vision

And in doing so first gave rise to the mind of awakening.

2.C.566

“The well-gone Śreṣṭharūpa, when a city guard,

Offered a consecrated drink

To the thus-gone Excellent Moon

And in doing so first gave rise to the mind of awakening.

2.C.567

“The thus-gone Jyotiṣka, when an incense merchant,

Offered incense substances

To the thus-gone Certain Form

And in doing so first gave rise to the mind of awakening.

2.C.568

“The well-gone Candrapradīpa, when a female beggar,

Scattered twenty cowries

Before the thus-gone Being of Spiritual Training

And in doing so first gave rise to the mind of awakening.

2.C.569

“The well-gone Tejorāśi, when a straw collector,

Offered a straw parasol

To the thus-gone Profound Abiding

And in doing so first gave rise to the mind of awakening.

2.C.570

“The well-gone Bodhirāja, when a chariot maker,

Offered chariots

To the thus-gone Glorious Light

And in doing so first gave rise to the mind of awakening.

2.C.571

“The well-gone Akṣaya, when a chariot maker,

Offered thrones [F.316.a]

To the thus-gone Very Hard to Tame

And in doing so first gave rise to the mind of awakening.

2.C.572

“The well-gone Subuddhinetra, when a physician,

Offered medicinal lozenges

To the thus-gone Universal Vision

And in doing so first gave rise to the mind of awakening.

2.C.573

“The well-gone Pūritāṅga, when a cattle herder,

Offered an alms bowl filled with buttermilk

To the thus-gone Moon Lamp

And in doing so first gave rise to the mind of awakening.

2.C.574

“The well-gone Prajñārāṣṭra, when a butter merchant,

Offered eight measures of clarified butter

To the thus-gone Glory of Clarity

And in doing so first gave rise to the mind of awakening.

2.C.575

“The thus-gone Uttama, when a donkey herder,

Offered a stone seat

To the thus-gone Moon Parasol

And in doing so first gave rise to the mind of awakening.

2.C.576

“The well-gone Toṣitatejas, when a prince,

Offered pomegranates

To the thus-gone Steps for Wandering Beings

And in doing so first gave rise to the mind of awakening.

2.C.577

“The well-gone Prajñādatta, when a butter merchant,

Offered clarified butter

To the thus-gone Glory of Clarity

And in doing so first gave rise to the mind of awakening.

2.C.578

“The thus-gone Mañjughoṣa, when a potter,

Offered a jar filled with water

To the thus-gone Supreme Jewel

And in doing so first gave rise to the mind of awakening.

2.C.579

“The thus-gone Nātha, when a young family man,

Made and offered a monastic walkway

Before the well-gone Excellent Knower of Modesty

And in doing so first gave rise to the mind of awakening.

2.C.580

“The well-gone Asaṅgakośa, when a destitute,

Offered a basket of vegetables

To the thus-gone Bearing Seeing

And in doing so first gave rise to the mind of awakening.

2.C.581

“The well-gone Jyeṣṭhadatta, when a divine son of great power,

Offered praises

To the thus-gone Lion’s Roar

And in doing so first gave rise to the mind of awakening.

2.C.582

“The thus-gone Śreṣṭha, when an incense merchant,

Offered balls made of fragrant leaves

To the thus-gone Great Power [F.316.b]

And in doing so first gave rise to the mind of awakening.

2.C.583

“The well-gone Jñānavikrama, when a forest guard,

Offered kovidāra flowers

To the thus-gone Universal Clarity

And in doing so first gave rise to the mind of awakening.

2.C.584

“The thus-gone Arciṣmat, when a monk,

Offered sugarcane juice

To the thus-gone Melody Vessel

And in doing so first gave rise to the mind of awakening.

2.C.585

“The thus-gone Indra, when a householder,

Offered pleasure gardens

To the thus-gone Glory of Joy

And in doing so first gave rise to the mind of awakening.

2.C.586

“The well-gone Vegadhārin, when the son of a merchant,

Offered parasols

To the thus-gone Abiding in Equanimity

And in doing so first gave rise to the mind of awakening.

2.C.587

“The thus-gone Tiṣya, when a universal monarch,

Invited the well-gone Universal Mind and his billionfold retinue

For the rains retreat without sparing anything,

And in doing so first gave rise to the mind of awakening.

2.C.588

“The thus-gone Suprabha, when a merchant,

Offered as much honey as would be accepted

To the thus-gone Great Power

And in doing so first gave rise to the mind of awakening.

2.C.589

“The well-gone Yaśodatta, when a king of Jambudvīpa,

Constructed ten million monastic temples

Before the thus-gone Moon Crest

And in doing so first gave rise to the mind of awakening.

2.C.590

“The thus-gone Surūpa, when an incense merchant,

Offered four measures of incense

To the thus-gone Steadfast Yogic Discipline

And in doing so first gave rise to the mind of awakening.

2.C.591

“The thus-gone Rājan, when a gold dealer,252

Offered a round well

To the thus-gone Worshiped by Gods

And in doing so first gave rise to the mind of awakening.

2.C.592

“The thus-gone Arthasiddhi, when a brahmin,

Performed great sacrificial worship

For the thus-gone Pulverizing

And in doing so first gave rise to the mind of awakening.

2.C.593

“The well-gone Siṃhasena, when the son of a judge,

Offered pleasure gardens [F.317.a]

To the thus-gone Supreme Fame

And in doing so first gave rise to the mind of awakening.

2.C.594

“The well-gone Vāsava, when the daughter of a merchant,

Offered a footbath

To the thus-gone Perfecter of All Qualities

And in doing so first gave rise to the mind of awakening.

2.C.595

“The well-gone Yaśas, when a queen,

Scattered her own ornaments

Before the thus-gone Stable Mind

And in doing so first gave rise to the mind of awakening.

2.C.596

“The well-gone Jaya, when a princess,

Offered her crown

To the thus-gone Nectar Radiance

And in doing so first gave rise to the mind of awakening.

2.C.597

“The well-gone Udāragarbha, when a merchant,

Offered a parasol made of pearls

To the thus-gone Great Melody

And in doing so first gave rise to the mind of awakening.

2.C.598

“The well-gone Puṇyaraśmi, when a guard of an ironworks,253

Offered a garland of straw

To the thus-gone Clear Melody

And in doing so first gave rise to the mind of awakening.

2.C.599

“The well-gone Śrotriya, when an oil producer,

Offered an alms bowl filled with oil

To the thus-gone Great Strength

And in doing so first gave rise to the mind of awakening.

2.C.600

“The well-gone Pradīparāja, when the son of an astrologer,

Offered flowers and fruits

To the thus-gone Great Power

And in doing so first gave rise to the mind of awakening.

2.C.601

“The well-gone Jñānakūṭa, when a head messenger of a province,

Offered a honey drink

To the thus-gone Luminous Nectar

And in doing so first gave rise to the mind of awakening.

2.C.602

“The thus-gone Uttamadeva, when a forest guard,

Offered a medicine of lime

To the thus-gone Power of Awakening

And in doing so first gave rise to the mind of awakening.

2.C.603

“The thus-gone Pārthiva, when a householder,

Offered a multistoried mansion draped in fabrics

To the thus-gone Intent on Supreme Sound

And in doing so first gave rise to the mind of awakening. [F.317.b]

2.C.604

“The well-gone Vimuktilābhin, when a washerman,

Offered a multicolored cotton cloth

To the thus-gone Fierce Intelligence

And in doing so first gave rise to the mind of awakening.

2.C.605

“The well-gone Suvarṇacūḍa, when a young merchant,

Offered golden jars

To the thus-gone Power of the Water God

And in doing so first gave rise to the mind of awakening.

2.C.606

“The well-gone Rāhubhadra, when a beggar,

Offered a lamp made from straw

To the thus-gone Great Yogic Discipline

And in doing so first gave rise to the mind of awakening.

2.C.607

“The well-gone Durjaya, when a gorika,254

Constructed a bridge and offered it

To the thus-gone Blazing Light Rays

And in doing so first gave rise to the mind of awakening.

2.C.608

“The thus-gone Muniprasanna, when a conch seller,

Offered a handful of conches

To the thus-gone Mind Free from Defilements

And in doing so first gave rise to the mind of awakening.

2.C.609

“The well-gone Somaraśmi, when a young market merchant,

Offered a clay bowl filled with clarified butter

To the well-gone Lion Melody

And in doing so first gave rise to the mind of awakening.

2.C.610

“The well-gone Kāñcanaprabha, when the son of a merchant,

Offered pearl garlands

To the thus-gone Tremendous Delight

And in doing so first gave rise to the mind of awakening.

2.C.611

“The well-gone Guṇendradeva,255 when a chief minister,

Offered a one-league-large pleasure garden

To the thus-gone Excellent Abiding

And in doing so first gave rise to the mind of awakening.

2.C.612

“The thus-gone Dharmacchattra, when a brahmin,

Jumped from a mountaintop

Before the thus-gone Sunlight,

And in doing so first gave rise to the mind of awakening.

2.C.613

“The well-gone Puṇyabāhu, when the daughter of a merchant,

Offered aśoka flowers

To the thus-gone Nectar Lamp

And in doing so first gave rise to the mind of awakening.

2.C.614

“The well-gone Asaṅga, when a young incense merchant,

Presented three offerings of māṣa beans [F.318.a]

To the thus-gone Force of Awakening

And in doing so first gave rise to the mind of awakening.

2.C.615

“The well-gone Prāṇītajñāna, when a royal messenger,

Performed one circumambulation

Of the well-gone Victorious Friend

And in doing so first gave rise to the mind of awakening.

2.C.616

“The well-gone Sūkṣmabuddhi, when a queen,

Offered a jar filled with water

To the thus-gone Excellent Vision

And in doing so first gave rise to the mind of awakening.

2.C.617

“The well-gone Sarvatejas, when a captain,

Offered meals for numerous members of the saṅgha

To the thus-gone Unsullied Objective

And in doing so first gave rise to the mind of awakening.

2.C.618

“The thus-gone Oṣadhi, when a supervisor of a new building,256

Offered myrobalan fruits

To the thus-gone Supreme Realization

And in doing so first gave rise to the mind of awakening.

2.C.619

“The well-gone Vimuktaketu, when having a single support,257

Built a bridge across a swamp

For the thus-gone Moon of Humanity,

And in doing so first gave rise to the mind of awakening.

2.C.620

“The thus-gone Prabhākośa, when a farmer,

Offered red flowers

To the thus-gone Blazing Light

And in doing so first gave rise to the mind of awakening.

2.C.621

“The well-gone Jñānarāja, when a rice porter,

Offered karṇikā flowers

To the well-gone Universal Light

And in doing so first gave rise to the mind of awakening.

2.C.622

“The thus-gone Bhīṣaṇa, when a hero,

Offered banners

To the thus-gone Great Array

And in doing so first gave rise to the mind of awakening.

2.C.623

“The well-gone Oghajaha, when a child in a village,

Offered utpala flowers

To the thus-gone Strength of a Striding Lion

And in doing so first gave rise to the mind of awakening.

2.C.624

“The well-gone Asaṅgakīrti, when a beggar,

Offered mocana plants

To the thus-gone Divine Joy

And in doing so first gave rise to the mind of awakening. [F.318.b]

2.C.625

“The well-gone Satyarāśi, when an alcohol vendor,

Offered an earthen drum and leaves

To the thus-gone Equal of the King of Mountains

And in doing so first gave rise to the mind of awakening.

2.C.626

“The thus-gone Susvara, when a grass seller,

Build grass huts and offered them

For the thus-gone Great Strength

And in doing so first gave rise to the mind of awakening.

2.C.627

“The well-gone Girīndrakalpa, when a prince,

Offered parasols

To the thus-gone Delightful Melody

And in doing so first gave rise to the mind of awakening.

2.C.628

“The well-gone Dharmakūṭa, when a worshiper of a god,

Offered a bouquet of flowers

To the well-gone Compiled Merit

And in doing so first gave rise to the mind of awakening.

2.C.629

“The well-gone Mokṣatejas, when a prince,

Offered eight cukraruka258 fruits

To the thus-gone Jewel Moon

And in doing so first gave rise to the mind of awakening.

2.C.630

“The well-gone Śobhita, when the daughter of a dancer,

Offered garlands made of cotton wool

To the thus-gone Lovely Eyes

And in doing so first gave rise to the mind of awakening.

2.C.631

“The well-gone Praśāntagātra, when a garland maker,

Offered a garland of campaka flowers

To the thus-gone Renown

And in doing so first gave rise to the mind of awakening.

2.C.632

“The well-gone Manojñavākya, when a soldier,

Offered a length of cotton fabric

To the thus-gone Glory of Clarity

And in doing so first gave rise to the mind of awakening.

2.C.633

“The thus-gone Cīrṇabuddhi, when a physician,

Offered grain oil in the evening

To the well-gone Lion Fangs

And in doing so first gave rise to the mind of awakening.

2.C.634

“The thus-gone Varuṇa, when a parasol maker,

Offered timely fanning

To the thus-gone Jewel Worthy of Worship

And in doing so first gave rise to the mind of awakening.

2.C.635

“The well-gone Siṃhapārśva,259 when a captain,

Offered a celebratory banquet

To the thus-gone Fragrant Light

And in doing so first gave rise to the mind of awakening. [F.319.a]

2.C.636

“The well-gone Dharmavikrāmin, when a prince,

Offered a throne of silver

To the thus-gone Pacifier of Enemies

And in doing so first gave rise to the mind of awakening.

2.C.637

“The well-gone Subhaga, when a captain,

Offered a canopy made of gold

To the thus-gone Victorious Army

And in doing so first gave rise to the mind of awakening.

2.C.638

“The well-gone Akṣobhyavarṇa, when a potter,

Offered small earthen pots

To the thus-gone Truth Mind

And in doing so first gave rise to the mind of awakening.

2.C.639

“The well-gone Tejorāja, when the head of a city,

Swept the city clean

Before the thus-gone Bearer of the Armor of Splendor,

And in doing so first gave rise to the mind of awakening.

2.C.640

“The thus-gone Bodhana, when a supervisor of a new building,

Offered karavīra flowers

To the thus-gone Acceptance of Certain Realization

And in doing so first gave rise to the mind of awakening.

2.C.641

“The well-gone Sulocana, when a leader of herdsmen,

Offered an alms bowl filled with buttermilk

To the thus-gone Moon of Supreme Glory

And in doing so first gave rise to the mind of awakening.

2.C.642

“The well-gone Sthitārthabuddhi, when suffering from illness,

Swept the daytime residence clean

For the thus-gone Elephant Character

And in doing so first gave rise to the mind of awakening.

2.C.643

“The well-gone Ābhāsaraśmi, when a servant of gods,

Offered lamp wicks

To the thus-gone Foremost among the Learned

And in doing so first gave rise to the mind of awakening.

2.C.644

“The thus-gone Gandhatejas, when a king,

Offered blue utpalas

To the thus-gone Delighting in the Truth

And in doing so first gave rise to the mind of awakening.

2.C.645

“The well-gone Saṃtoṣaṇa, when a chariot maker,

Built bathrooms and offered them

To the well-gone Utpala Fragrance

And in doing so first gave rise to the mind of awakening.

2.C.646

“The well-gone Amoghagāmin, when a supervisor of a new building,

Made a cottage of grass and offered it

To the thus-gone Incense Master [F.319.b]

And in doing so first gave rise to the mind of awakening.

2.C.647

“The well-gone Bhasmakrodha, when a merchant’s son,

Offered a pond

To the thus-gone Supreme Campaka

And in doing so first gave rise to the mind of awakening.

2.C.648

“The well-gone Vararūpa, when a weaver,

Brought offerings of the rains retreat

To the thus-gone Balanced Yogic Discipline

And in doing so first gave rise to the mind of awakening.

2.C.649

“The well-gone Sukrama, when a musician,

Offered the music of large drums

To the thus-gone Glorious Knowledge

And in doing so first gave rise to the mind of awakening.

2.C.650

“The well-gone Pradānakīrti, when a lakusa maker,260

Offered soap

To the thus-gone Great Splendor

And in doing so first gave rise to the mind of awakening.

2.C.651

“The thus-gone Śuddhaprabha, when a householder,

Offered rice gruel and drink during a snowstorm

To the thus-gone Diverse Teaching

And in doing so first gave rise to the mind of awakening.

2.C.652

“The well-gone Devasūrya, when the leader of herdsmen,

Offered however much clarified butter would be required

To the thus-gone Traverser of the Swamp

And in doing so first gave rise to the mind of awakening.

2.C.653

“The well-gone Prajñādatta, when a clasp maker,261

Made clasps and offered them

To the thus-gone Infinite Eye

And in doing so first gave rise to the mind of awakening.

2.C.654

“The well-gone Samāhitātman, when a householder,

Filled his hands with sesame seeds and scattered them

Before the thus-gone Blazing Intelligence

And in doing so first gave rise to the mind of awakening.

2.C.655

“The well-gone Ojastejas, when a maker of fragrant oils,

Offered eight measures of oil containing sumanā flowers

To the thus-gone Glory Worthy of Worship

And in doing so first gave rise to the mind of awakening.

2.C.656

“The thus-gone Kṣatriya, when a guide,

Showed the way

To the thus-gone Diverse Melody

And in doing so first gave rise to the mind of awakening.

2.C.657

“The well-gone Bhāgīrathi, when a rum producer, [F.320.a]

Offered myrobalan fruit juice

To the thus-gone Gift of the Observation of Qualities

And in doing so first gave rise to the mind of awakening.

2.C.658

“The thus-gone Suvarṇottama, when a salt merchant,

Offered salt for three months

To the thus-gone Pure Abiding

And in doing so first gave rise to the mind of awakening.

2.C.659

“The well-gone Vimuktacūḍa, when a forest guard,

Offered grape juice

To the thus-gone Fragrant Incense

And in doing so first gave rise to the mind of awakening.

2.C.660

“The well-gone Dhārmika, when a canal builder,

Dug out canals

Before the thus-gone Moonlight,

And in doing so first gave rise to the mind of awakening.

2.C.661

“The well-gone Sthitagandha, when the wife of a merchant,

Provided offerings for the rains retreat

Before the thus-gone Mountain Mass

And in doing so first gave rise to the mind of awakening.

2.C.662

“The thus-gone Madaprahīṇa, when a physician,

Offered drinkable oil

To the thus-gone Flower

And in doing so first gave rise to the mind of awakening.

2.C.663

“The well-gone Jñānakośa, when a weaver,

Offered woven tassels

To the thus-gone Supreme Intelligence

And in doing so first gave rise to the mind of awakening.

2.C.664

“The well-gone Brahmagāmin, when the son of a merchant,

Offered garlands of vārṣikī flowers

To the thus-gone Worthy of Worship

And in doing so first gave rise to the mind of awakening.

2.C.665

“The thus-gone Candana, when a merchant,

Offered a throne of ivory

To the thus-gone Majestic King of Mountains

And in doing so first gave rise to the mind of awakening.

2.C.666

“The well-gone Aśoka, when a goldsmith,

Scattered flowers made of silver

Before the thus-gone Blazing Light

And in doing so first gave rise to the mind of awakening.

2.C.667

“The thus-gone Siṃharaśmi, when a sweeper,262

Offered avaka plants263

To the thus-gone Foremost Light [F.320.b]

And in doing so first gave rise to the mind of awakening.

2.C.668

“The well-gone Keturāṣṭra, when a merchant,

Offered a multistoried ivory house

To the well-gone Adorned with Diverse Melody

And in doing so first gave rise to the mind of awakening.

2.C.669

“The well-gone Padmagarbha, when a monk,

Made an image out of clay

For the thus-gone Delighting in the Meaning,

And in doing so first gave rise to the mind of awakening.

2.C.670

“The well-gone Anantatejas, when an alcohol vendor,

Offered bathing articles

To the thus-gone Clear Conduct

And in doing so first gave rise to the mind of awakening.

2.C.671

“The well-gone Devaraśmi, when a monk,

Offered the gift of Dharma on the day of the full moon

Before the thus-gone Relinquishing Suffering,

And in doing so first gave rise to the mind of awakening.

2.C.672

“The well-gone Prajñāpuṣpa, when a gem seller,

Offered gemstones

To the thus-gone Light of Superknowledge

And in doing so first gave rise to the mind of awakening.

2.C.673

“The thus-gone Vidvat, when a rice seller,

Offered handfuls of rice

To the thus-gone Bright Strength

And in doing so first gave rise to the mind of awakening.

2.C.674

“The thus-gone Samṛddhajñāna, when a chariot maker,

Offered protection against the wind

To the well-gone Glory of Clarity

And in doing so first gave rise to the mind of awakening.

2.C.675

“The thus-gone Brahmavasu, when a forest guard,

Offered kanaka plants264

To the thus-gone Renowned Vision

And in doing so first gave rise to the mind of awakening.

2.C.676

“The well-gone Ratnapāṇi, when a king,

Dyed the garments

Of the thus-gone Radiance of Liberation

And in doing so first gave rise to the mind of awakening.

2.C.677

“The well-gone Indrama, when a gardener,

Offered eight khajurā fruits

To the thus-gone Subjugator of Doubt

And in doing so first gave rise to the mind of awakening.

2.C.678

“The well-gone Anupamavādin, when a forest guard, [F.321.a]

Offered walnuts

To the thus-gone King of Timely Knowledge

And in doing so first gave rise to the mind of awakening.

2.C.679

“The thus-gone Jyeṣṭhavādin, when a forest guard,

Scattered gotaraṇi flowers

Before the thus-gone Forest Flower

And in doing so first gave rise to the mind of awakening.

2.C.680

“The thus-gone Pūjya, when a prince,

Built and prepared ponds

Before the thus-gone Flower Glory

And in doing so first gave rise to the mind of awakening.

2.C.681

“The well-gone Sūrya,265 when a chief minister,

Offered stone mansions

To the well-gone Great Ripening

And in doing so first gave rise to the mind of awakening.

2.C.682

“The well-gone Uttīrṇapaṅka, when a thread seller,

Offered a measure of thread

To the thus-gone Great Fame

And in doing so first gave rise to the mind of awakening.

2.C.683

“The well-gone Jñānaprāpta, when an alcohol vendor,

Offered nutritious juices

To the thus-gone Delight in Going

And in doing so first gave rise to the mind of awakening.

2.C.684

“The thus-gone Siddhi, when the head of a town,

Offered ten of the finest towns

To the thus-gone Nectar Conqueror

And in doing so first gave rise to the mind of awakening.

2.C.685

“The well-gone Mayūra, when an oil maker,

Offered oil perfumed with vārṣikī flowers

To the thus-gone Sun Mass

And in doing so first gave rise to the mind of awakening.

2.C.686

“The thus-gone Dharmadatta, when a prince,

Offered the music of a hundred cymbals

To the thus-gone Moon Melody

And in doing so first gave rise to the mind of awakening.

2.C.687

“The thus-gone Hitaiṣin, when a blacksmith,

Offered knives

To the thus-gone Divine Flower

And in doing so first gave rise to the mind of awakening.

2.C.688

“The well-gone Jñānin, when a conch blower,

Blew conches in worship

Of the thus-gone Pure Light [F.321.b]

And in doing so first gave rise to the mind of awakening.

2.C.689

“The thus-gone Yaśas, when a merchant,

Offered beryl

To the thus-gone Autumn Sun

And in doing so first gave rise to the mind of awakening.

2.C.690

“The well-gone Raśmijāla, when carrying a load of leaves,

Offered himinjala flowers

To the thus-gone Beautiful Light

And in doing so first gave rise to the mind of awakening.

2.C.691

“The well-gone Vaiḍūryagarbha,266 when a forest guard,

Offered mangoes

To the thus-gone Steadfast Mind

And in doing so first gave rise to the mind of awakening.

2.C.692

“The thus-gone Puṣpa, when a forest guard,

Offered tanga flowers

To the thus-gone Flowering Tree

And in doing so first gave rise to the mind of awakening.

2.C.693

“The well-gone Devarāja, when a captain,

Offered ten parks

To the thus-gone Blazing Melody

And in doing so first gave rise to the mind of awakening.

2.C.694

“The thus-gone Śaśin, when a blacksmith,

Offered a water jar

To the thus-gone Nectar Armor

And in doing so first gave rise to the mind of awakening.

2.C.695

“The thus-gone Smṛtiprabha, when a blacksmith,

Offered nasal therapy267

To the thus-gone Lion’s Roar

And in doing so first gave rise to the mind of awakening.

2.C.696

“The thus-gone Kuśalaprabha, when a monk,

Offered jewel lamps

To the thus-gone God of Virtue

And in doing so first gave rise to the mind of awakening.

2.C.697

“The well-gone Sarvavaraguṇaprabha, when a merchant,

Scattered nāgapuṣpa flowers

To the well-gone Supreme Melody

And in doing so first gave rise to the mind of awakening.

2.C.698

“The thus-gone Ratnaśrī, when a sweeper,

Offered a garland for a monastic temple

To the well-gone Glorious Delight

And in doing so first gave rise to the mind of awakening.

2.C.699

“The well-gone Manuṣyacandra, when a brahmin,

Built a bridge across a gorge [F.322.a]

Before the thus-gone Nectar Renown,

And in doing so first gave rise to the mind of awakening.

2.C.700

“The thus-gone Rāhu, when a brahmin,

Prepared temporary seats

For the thus-gone Dharma Flower

And in doing so first gave rise to the mind of awakening.

2.C.701

“The well-gone Amṛtaprabha, when a servant of others,

Prepared a seat where the thus-gone Great Array

Was residing during the daytime,

And in doing so first gave rise to the mind of awakening.

2.C.702

“The well-gone Lokajyeṣṭha, when the son of a merchant,

Scattered dhanuṣkara flowers

Before the well-gone Superior to the World

And in doing so first gave rise to the mind of awakening.

2.C.703

“The thus-gone Jyotiṣprabha, when a captain,

Offered straw lamps during the night

When the well-gone Supreme Mind was traveling

And in doing so first gave rise to the mind of awakening.

2.C.704

“The well-gone Śāntagati, when a prince called Palace Ascender,

Offered a bouquet of flowers

To the well-gone Mountain of Light

And in doing so first gave rise to the mind of awakening.

2.C.705

“The well-gone Jñānasāgara, when a destitute,

Offered condiments

To the thus-gone Splendid Nectar Light

And in doing so first gave rise to the mind of awakening.

2.C.706

“The well-gone Parvatendra, when the daughter of a garland maker,

Offered a cubit-long flower garland

To the thus-gone Splendor of Awakening

And in doing so first gave rise to the mind of awakening.

2.C.707

“The well-gone Praśānta, when a young physician,

Offered medicine

To the thus-gone Pure Intention

And in doing so first gave rise to the mind of awakening.

2.C.708

“The well-gone Guṇabala, when a cowherd,268

Offered carcika herbs

To the thus-gone Crest Light

And in doing so first gave rise to the mind of awakening.

2.C.709

“The well-gone Deveśvara, when a young astrologer,

Offered aśoka flowers [F.322.b]

To the thus-gone Tamer of Enemies

And in doing so first gave rise to the mind of awakening.

2.C.710

“The thus-gone Mañjughoṣa, when an incense merchant,

Smeared the residence of the thus-gone Nectar Flower

With fragrant substances

And in doing so first gave rise to the mind of awakening.

2.C.711

“The well-gone Supārśva, when a powerful brahmin,

Offered an open-sided pavilion

To the thus-gone Great Fame

And in doing so first gave rise to the mind of awakening.

2.C.712

“The thus-gone Sthitārtha, when a destitute,

Offered vessels filled with water

To the thus-gone Intent on Helping

And in doing so first gave rise to the mind of awakening.

2.C.713

“The well-gone Guṇatejas, when a householder,

Offered oil to the members of the saṅgha

Before the thus-gone True Awakening

And in doing so first gave rise to the mind of awakening.

2.C.714

“The well-gone Anuttarajñānin, when an astrologer,

Offered saffron ointment

To the thus-gone Worshiped by Gods

And in doing so first gave rise to the mind of awakening.

2.C.715

“The well-gone Amitasvara, when a cattle herder,

Scattered yellow jasmine flowers

Before the thus-gone Crossing the Swamp

And in doing so first gave rise to the mind of awakening.

2.C.716

“The thus-gone Sukhābha, when an incense merchant,

Offered kunturaka269 incense

To the thus-gone Illuminator of Existence

And in doing so first gave rise to the mind of awakening.

2.C.717

“The well-gone Sumedhas, when a destitute,

Joined his palms in homage

Before the thus-gone Dharma Flower

And in doing so first gave rise to the mind of awakening.

2.C.718

“The thus-gone Vigatamohārthacintin, when a universal monarch,

Offered a city covering ten leagues

To the well-gone Great Glory

And in doing so first gave rise to the mind of awakening.

2.C.719

“The well-gone Viśiṣṭasvarāṅga, when a forest guard, [F.323.a]

Offered phagu fruit270

To the well-gone Radiant

And in doing so first gave rise to the mind of awakening.

2.C.720

“The well-gone Laḍitāgragāmin, when a female servant of an astrologer,

Scattered karṇika flowers

Before the well-gone Fire Light

And in doing so first gave rise to the mind of awakening.

2.C.721

“The well-gone Śāntārtha, when a royal messenger,

Circumambulated one hundred times

The thus-gone Beautiful to Behold

And in doing so first gave rise to the mind of awakening.

2.C.722

“The thus-gone Adoṣa, when having a single support,271

Offered green beans

To the thus-gone Joyful Light

And in doing so first gave rise to the mind of awakening.

2.C.723

“The well-gone Śubhacīrṇabuddhi, when a timber merchant,

Offered a gateway

To the thus-gone Melody of Joy

And in doing so first gave rise to the mind of awakening.

2.C.724

“The well-gone Padmakośa, when a monk,

Offered bathing soap

To the thus-gone Sacrifice Gift

And in doing so first gave rise to the mind of awakening.

2.C.725

“The well-gone Suraśmi, when a poor man,

Offered alms

To the thus-gone Power of the Truth

And in doing so first gave rise to the mind of awakening.

2.C.726

“The well-gone Pratibhānavarṇa, when a forest guard,

Offered dill flowers

To the thus-gone Unimpeded Mind

And in doing so first gave rise to the mind of awakening.

2.C.727

“The thus-gone Sutīrtha, when a gatekeeper,

Joined his palms in homage

As the well-gone Bright Light entered the city

And in doing so first gave rise to the mind of awakening.

2.C.728

“The well-gone Gaṇendra, when the son of a merchant,

Offered ear ornaments

To the thus-gone Moon Essence [F.323.b]

And in doing so first gave rise to the mind of awakening.

2.C.729

“The thus-gone Vigatabhaya, when a brahmin,

Scattered hibiscus flowers

Before the thus-gone Brahmā Light

And in doing so first gave rise to the mind of awakening.

2.C.730

“The well-gone Jñānaruci, when a poor man,

Offered an unstinting invitation

To the thus-gone Great Array

And in doing so first gave rise to the mind of awakening.

2.C.731

“The well-gone Gandha,272 when an ascetic,

Offered a cottage made of leaves

To the thus-gone Blissful Light

And in doing so first gave rise to the mind of awakening.

2.C.732

“The thus-gone Varabuddhi, when a merchant,

Offered aloeswood incense

To the thus-gone Supreme Light

And in doing so first gave rise to the mind of awakening.

2.C.733

“The thus-gone Candra, when a wood gatherer,

Offered beleric myrobalan fruits

To the thus-gone Light of Peace

And in doing so first gave rise to the mind of awakening.

2.C.734

“The well-gone Ratnābhacandra, when a merchant,

Offered a precious sun-crystal

To the well-gone Beyond Doubt

And in doing so first gave rise to the mind of awakening.

2.C.735

“The well-gone Abhaya, when the son of a royal priest,

Offered sindhubara flowers

To the well-gone Mind Free from Delusion

And in doing so first gave rise to the mind of awakening.

2.C.736

“The well-gone Mahādarśana, when a straw collector,

Offered aloeswood fruit

To the thus-gone Wealth of Yogic Discipline

And in doing so first gave rise to the mind of awakening.

2.C.737

“The thus-gone Brahmaruta, when a physician,

Offered jujube fruit powder

To the thus-gone Beautiful Limbs

And in doing so first gave rise to the mind of awakening.

2.C.738

“The well-gone Sughoṣa, when a god,

Swept the house at the time of a snowstorm

Before the thus-gone Fearless Delight,

And in doing so first gave rise to the mind of awakening. [F.324.a]

2.C.739

“The well-gone Mahāprajñātīrtha, when suffering from illness,

Offered peppercorns

To the thus-gone Melody of Categories

And in doing so first gave rise to the mind of awakening.

2.C.740

“The well-gone Asamabuddhi, when a merchant,

Requested the thus-gone Great Melody

To stay for a few days

And in doing so first gave rise to the mind of awakening.

2.C.741

“The well-gone Vajrasaṃhata, when a young child,

Offered rice mixed with sesame

To the thus-gone Endowed with Discernment

And in doing so first gave rise to the mind of awakening.

2.C.742

“The well-gone Buddhimati, when a potter,

Scattered vārṣikī flowers

Before the thus-gone Great Intention

And in doing so first gave rise to the mind of awakening.

2.C.743

“The well-gone Drumendra, when a royal messenger,

Offered a single belt

To the well-gone Luminous Form

And in doing so first gave rise to the mind of awakening.

2.C.744

“The thus-gone Ghoṣasvara, when a traveler,

Guided the thus-gone Great Power

Along the road without danger

And in doing so first gave rise to the mind of awakening.

2.C.745

“The well-gone Puṇyabala, when a merchant,

Offered clarified butter

To the thus-gone Blissful Vision

And in doing so first gave rise to the mind of awakening.

2.C.746

“The thus-gone Sthāmaśrī, when a monk,

Cultivated patience

Before the thus-gone Relinquishing Harm,

And in doing so first gave rise to the mind of awakening.

2.C.747

“The well-gone Āryapriya, when a monk living in solitude,

Offered half a bean

To the thus-gone Luminous Peace

And in doing so first gave rise to the mind of awakening.

2.C.748

“The thus-gone Pratāpa, when a garland maker,

Offered exquisite fresh fruit

To the thus-gone Mind Free from the Contagions

And in doing so first gave rise to the mind of awakening. [F.324.b]

2.C.749

“The well-gone Jyotīrāma, when a cook,

Offered a vessel filled with honey

To the thus-gone Support for the Worthy Ones

And in doing so first gave rise to the mind of awakening.

2.C.750

“The well-gone Dundubhimeghasvara, when an incense merchant,

Offered uśira powder

To the thus-gone Wise Accumulator of Goodness

And in doing so first gave rise to the mind of awakening.

2.C.751

“The thus-gone Priyacakṣurvaktra, when a sweeper,

Beat a great drum

Before the thus-gone Universal Clarity

And in doing so first gave rise to the mind of awakening.

2.C.752

“The well-gone Sujñāna, when the master of a forest,

Offered vessels filled with milk

To the thus-gone Moon Splendor

And in doing so first gave rise to the mind of awakening.

2.C.753

“The thus-gone Samṛddha, when having a support,273

Offered laḍḍu

To the thus-gone Recipient of Divine Worship

And in doing so first gave rise to the mind of awakening.

2.C.754

“The well-gone Guṇarāśi, when a wandering ascetic,

Offered a spotted antelope hide

To the thus-gone Divine Melody

And in doing so first gave rise to the mind of awakening.

2.C.755

“The well-gone Prasanna, when a princess,

Offered a golden garland

To the thus-gone Flower Sun

And in doing so first gave rise to the mind of awakening.

2.C.756

“The well-gone Dharmadhvaja, when a beggar,

Offered a patch of clothing the size of four finger widths

To the thus-gone Support for Excellent Abiding

And in doing so first gave rise to the mind of awakening.

2.C.757

“The well-gone Jñānaruta, when the son of a merchant,

Offered toothsticks

To the thus-gone Crest

And in doing so first gave rise to the mind of awakening.

2.C.758

“The thus-gone Gagana, when a wood gatherer,

Offered jujube fruit

To the well-gone Luminous Sumanā Flower

And in doing so first gave rise to the mind of awakening.

2.C.759

“The well-gone Yajñasvara, when having a support,274

Offered oil made with beans

To the thus-gone Light of Strength

And in doing so first gave rise to the mind of awakening. [F.325.a]

2.C.760

“The well-gone Prajñānavihāsasvara, when a dreadlocked ascetic,

Offered a place for the performance of austerities

To the well-gone Acceptance of Excellent Qualities

And in doing so first gave rise to the mind of awakening.

2.C.761

“The well-gone Guṇatejoraśmi, when a tailor,

Sewed cīvara and saṃghāṭi robes

For the thus-gone Dharma Flower

And in doing so first gave rise to the mind of awakening.

2.C.762

“The well-gone Ṛṣīndra, when a recipient of alms,

Offered a needle case

To the thus-gone Splendid Beauty

And in doing so first gave rise to the mind of awakening.

2.C.763

“The well-gone Matimat, when a leader of cattle herders,

Offered an alms bowl filled with milk

To the thus-gone Illuminating Moon

And in doing so first gave rise to the mind of awakening.

2.C.764

“The well-gone Pratibhānagaṇa, when a prince,

Offered a garden of campaka flowers

To the thus-gone Light of Peace

And in doing so first gave rise to the mind of awakening.

2.C.765

“The well-gone Suyajña, when a wood gatherer,

Offered wood apple trees

To the well-gone Universally Supreme Qualities

And in doing so first gave rise to the mind of awakening.

2.C.766

“The thus-gone Candrānana, when a butter merchant,

Offered clarified butter

To the thus-gone Victorious Splendor

And in doing so first gave rise to the mind of awakening.

2.C.767

“The well-gone Sudarśana, when a baker,275

Offered a cake

To the thus-gone Worshiped by Gods

And in doing so first gave rise to the mind of awakening. [B26]

2.C.768

“The thus-gone Viraja, when a barber,

Offered a razor

To the thus-gone Divine Melody

And in doing so first gave rise to the mind of awakening.

2.C.769

“The well-gone Guṇasañcaya, when a bath attendant,

Offered a bathing house [F.325.b]

To the well-gone Engagement Free from Delusion

And in doing so first gave rise to the mind of awakening.

2.C.770

“The well-gone Ketumat, when a householder,

Offered meals with a hundred flavors during the three months of the rains retreat

To the thus-gone Great Diligence and his retinue of ten million,

And in doing so first gave rise to the mind of awakening.

2.C.771

“The well-gone Pratibhānarāṣṭra,276 when a poor person,

Offered lamp wicks

To the thus-gone Compelling Melody

And in doing so first gave rise to the mind of awakening.

2.C.772

“The well-gone Ratnapradatta, when an adulterer,

Adhered to celibacy for a few days

Before the thus-gone Possessor of Universal Melody,

And in doing so first gave rise to the mind of awakening.

2.C.773

“The well-gone Priyacandra, when a prince,

Scattered ginger flowers

Before the thus-gone Purified Aspiration

And in doing so first gave rise to the mind of awakening.

2.C.774

“The well-gone Anunnata,277 when a cook,

Offered clarified butter

To the thus-gone Desired by Gods

And in doing so first gave rise to the mind of awakening.

2.C.775

“The well-gone Siṃhabala, when a brahmin,

Offered mango fruits

To the thus-gone Strength of Insight

And in doing so first gave rise to the mind of awakening.

2.C.776

“The well-gone Vaśavartirāja, when the son of a householder,

Scattered guḍūcī leaves

Before the well-gone Universal Vision

And in doing so first gave rise to the mind of awakening.

2.C.777

“The well-gone Amṛtaprasanna, when an expert on agates,

Offered golden cloths

To the thus-gone Worshiped by Brahmā

And in doing so first gave rise to the mind of awakening.

2.C.778

“The well-gone Samadhyāyin, when a forest guard,

Offered flowers

To the thus-gone Flower of the Able

And in doing so first gave rise to the mind of awakening.

2.C.779

“The well-gone Akṣobhya, when the son of a merchant,

Offered a jewel-studded book cover

Before the thus-gone Sky Mind [F.326.a]

And in doing so first gave rise to the mind of awakening.

2.C.780

“The well-gone Praśāntamala, when the son of a rich man,

Offered bracelets

Before the thus-gone Conquering the Waves

And in doing so first gave rise to the mind of awakening.

2.C.781

“The well-gone Deśāmūḍha, when the son of a householder,

Offered clarified butter

Before the well-gone Perfect Insight

And in doing so first gave rise to the mind of awakening.

2.C.782

“The well-gone Laḍita, when the guardian of a sugarcane field,

Offered sugarcane fields

Before the thus-gone Disturber of Thorns

And in doing so first gave rise to the mind of awakening.

2.C.783

“The thus-gone Suvaktra, when a businessman,

Scattered red pearls

Before the thus-gone Tamer of Enemies

And in doing so first gave rise to the mind of awakening.

2.C.784

“The well-gone Sthitavegajñāna, when a potter,

Offered a jar filled with water

Before the thus-gone Delighting the Worthy Ones

And in doing so first gave rise to the mind of awakening.

2.C.785

“The well-gone Kathendra, when a cook,

Offered food

Before the thus-gone Abiding by Supreme Discipline

And in doing so first gave rise to the mind of awakening.

2.C.786

“The well-gone Mahātejas, when a physician,

Offered myrobalan fruit

Before the thus-gone Equal Intent in All Directions

And in doing so first gave rise to the mind of awakening.

2.C.787

“The well-gone Gambhīramati, when a householder,

Offered three pearls

Before the thus-gone Fearless Intent

And in doing so first gave rise to the mind of awakening.

2.C.788

“The well-gone Amṛta, when a servant of others,

Offered a palisade of trees for the monastic walkway

Of the thus-gone Luminous Diligence

And in doing so first gave rise to the mind of awakening.

2.C.789

“The well-gone Dharmabala, when a gardener,

Offered a bamboo grove

Before the thus-gone Vast Luminosity

And in doing so first gave rise to the mind of awakening.

2.C.790

“The thus-gone Pūjya, when an old man, [F.326.b]

Offered herbal grass juice

Before the thus-gone Intelligent Listener

And in doing so first gave rise to the mind of awakening.

2.C.791

“The well-gone Puṣpaprabha, when a guide,

Showed the way

Before the thus-gone Stainless Intent

And in doing so first gave rise to the mind of awakening.

2.C.792

“The well-gone Trailokyapūjya, when a gold expert,

Offered a measure of gold

Before the thus-gone Light Rays of Fearlessness

And in doing so first gave rise to the mind of awakening.

2.C.793

“The well-gone Rāhusūryagarbha, when a flour merchant,

Offered a kārṣapana’s worth of flour

Before the thus-gone Nectar Melody

And in doing so first gave rise to the mind of awakening.

2.C.794

“The thus-gone Marutpūjita, when a powerful brahmin,

Spread a golden blanket in the courtyard

Before the thus-gone Excellent Speech

And in doing so first gave rise to the mind of awakening.

2.C.795

“The well-gone Mokṣadhvaja, when an expert on cotton textiles,

Scattered raw cotton

Before the well-gone Supreme Expert

And in doing so first gave rise to the mind of awakening.

2.C.796

The well-gone Amṛtaprabha,278 when a brahmin versed in the Vedas

Scattered sudarśana flowers

Before the thus-gone King of Excellent Qualities

And in doing so first gave rise to the mind of awakening.

2.C.797

“The thus-gone Vajra, when a destitute,

Offered half a bean

Before the thus-gone Hidden Faculties

And in doing so first gave rise to the mind of awakening.

2.C.798

“The thus-gone Dṛḍha, when a garland maker,

Scattered sapataparṇi flowers

Before the thus-gone Liberating Concentration

And in doing so first gave rise to the mind of awakening.

2.C.799

“The well-gone Ratnaskandha, when a traveler,

Visited the well-gone Great Light Bearer,

Serving as a midnight watchman,

And in doing so first gave rise to the mind of awakening.

2.C.800

“The well-gone Laḍitakrama, when the son of an astrologer, [F.327.a]

Offered campaka flowers

To the thus-gone Sandalwood Fragrance

And in doing so first gave rise to the mind of awakening.

2.C.801

“The well-gone Bhānumat, when a butter merchant,

Offered a drink of clarified butter

To the thus-gone Clear Vision

And in doing so first gave rise to the mind of awakening.

2.C.802

“The well-gone Śuddhaprabha, when a monk,

Washed and swept a monastic walkway, and prepared a seat

For the well-gone Superior Support,

And in doing so first gave rise to the mind of awakening.

2.C.803

“The thus-gone Prabhābala,279 when a merchant,

Offered shining lamps

To the thus-gone Beautiful to Behold

And in doing so first gave rise to the mind of awakening.

2.C.804

“The well-gone Guṇacūḍa, when a merchant,

Offered sandalwood and fruits

To the thus-gone Unfathomable Mind

And in doing so first gave rise to the mind of awakening.

2.C.805

“The well-gone Anupamaśrī, when a washerman,

Offered a beverage during the pre-monsoon heat

To the well-gone Splendor of a Thousand Suns

And in doing so first gave rise to the mind of awakening.

2.C.806

“The well-gone Siṃhagati, when a princess,

Prepared a Dharma seat

For the thus-gone Laying Down the Load

And in doing so first gave rise to the mind of awakening.

2.C.807

“The well-gone Udgata, when a forest guard,

Scattered a handful of mustard seeds

Before the thus-gone Famed Clarity

And in doing so first gave rise to the mind of awakening.

2.C.808

“The well-gone Puṣpadatta, when a forest guard,

Offered eraṇḍa fruits

To the thus-gone Universally Renowned

And in doing so first gave rise to the mind of awakening.

2.C.809

“The thus-gone Muktaprabha, when a merchant,

Scattered a handful of pearls

Before the thus-gone Masterful King

And in doing so first gave rise to the mind of awakening.

2.C.810

“The thus-gone Padma, when a farmer, [F.327.b]

Offered an alms bowl filled with fresh crops

To the thus-gone Infinite Mind

And in doing so first gave rise to the mind of awakening.

2.C.811

“The well-gone Jñānapriya, when a merchant,

Offered a lump of molasses

To the thus-gone Vast Radiance

And in doing so first gave rise to the mind of awakening.

2.C.812

“The well-gone Laḍitavyūha, when a forest guard,

Scattered handfuls of saugandhin flowers

Before the thus-gone Luminous Array

And in doing so first gave rise to the mind of awakening.

2.C.813

“The well-gone Amohavihārin, when a brahmin,

Gazed without blinking

Before the thus-gone Supreme Eye

And in doing so first gave rise to the mind of awakening.

2.C.814

“The thus-gone Avraṇa, when a shoemaker,

Offered footwear

To the thus-gone Yogic Discipline of Liberation

And in doing so first gave rise to the mind of awakening.

2.C.815

“The well-gone Ketudhvaja, when a village boy,

Offered a garland of vārṣikī flowers

To the well-gone Beautiful Vision

And in doing so first gave rise to the mind of awakening.

2.C.816

“The well-gone Sukhacittin, when a wood gatherer,

Offered red utpalas

To the thus-gone Blazing Light

And in doing so first gave rise to the mind of awakening.

2.C.817

“The well-gone Vimoharāja, when a universal monarch,

Offered precious garments

To the thus-gone Great Melody

And in doing so first gave rise to the mind of awakening.

2.C.818

“The well-gone Vidhijña, when a chief minister,

Made a bridge across an abyss

For the well-gone Splendid Mass of Light,

And in doing so first gave rise to the mind of awakening.

2.C.819

“The well-gone Śuddhasāgara, when a merchant,

Offered bathing houses

To the thus-gone Crest Light [F.328.a]

And in doing so first gave rise to the mind of awakening.

2.C.820

“The well-gone Ratnadhara, when an astrologer,

Offered footwear

To the thus-gone Receiver of the Worship of the Worthy

And in doing so first gave rise to the mind of awakening.

2.C.821

“The well-gone Anavanata, when a forest guard,

Offered grape juice

To the well-gone Mass of Splendid Qualities

And in doing so first gave rise to the mind of awakening.

2.C.822

“The well-gone Jagattoṣaṇa, when a monk,

Offered a quarter measure of incense

To the thus-gone Clear Marks

And in doing so first gave rise to the mind of awakening.

2.C.823

“The well-gone Mayūraruta, when an astrologer,

Offered parks

To the thus-gone Great Radiance

And in doing so first gave rise to the mind of awakening.

2.C.824

“The well-gone Adīna, when a hunter,

Offered gruel

To the thus-gone Light of the Worthy Ones

And in doing so first gave rise to the mind of awakening.

2.C.825

“The well-gone Bhavatṛṣṇāmalaprahīṇa, when a forest guard,

Scattered śiṃśapā flowers

Before the thus-gone Mind of Excellent Adherence

And in doing so first gave rise to the mind of awakening.

2.C.826

“The well-gone Cāritratīrtha, when a merchant,

Offered bits of lentils and boiled rice

To the thus-gone Excellent Support

And in doing so first gave rise to the mind of awakening.

2.C.827

“The well-gone Bahudevaghuṣṭa, when serving as an attendant,

Offered a throne of stone

To the well-gone Source of Wisdom

And in doing so first gave rise to the mind of awakening.

2.C.828

“The well-gone Ratnakrama, when a farmer,

Filled his hands with wheat and scattered it

Before the thus-gone Universal Jewel

And in doing so first gave rise to the mind of awakening.

2.C.829

“The well-gone Padmahastin, when a washerman,

Washed the robes [F.328.b]

Of the thus-gone Sun Mass

And in doing so first gave rise to the mind of awakening.

2.C.830

“The thus-gone Śrī, when a householder,

Offered a seat

To the thus-gone Support of the Teacher

And in doing so first gave rise to the mind of awakening.

2.C.831

“The well-gone Jitaśatru, when the wife of a brahmin,

Offered milk mixed with honey

When the well-gone Destroyer of Anger proceeded to the seat of awakening,

And in doing so first gave rise to the mind of awakening.

2.C.832

“The well-gone Samṛddhayaśas, when a beggar,

Offered udumbara fruits

To the thus-gone Lion Body

And in doing so first gave rise to the mind of awakening.

2.C.833

“The well-gone Surāṣṭra, when the daughter of a garland maker,

Offered a jambu fruit

To the thus-gone Light of the Renowned Friend

And in doing so first gave rise to the mind of awakening.

2.C.834

“The well-gone Kusumaprabha, when a cattle herder,

Offered an alms bowl filled with buttermilk

To the thus-gone Pure Roar

And in doing so first gave rise to the mind of awakening.

2.C.835

“The well-gone Siṃhasvara, when a brahmin,

Offered praises

To the thus-gone Excellent Assertion

And in doing so first gave rise to the mind of awakening.

2.C.836

“The well-gone Candrodgata, when a merchant,

Offered an alms bowl of silver

To the thus-gone Lord of Peace

And in doing so first gave rise to the mind of awakening.

2.C.837

“The well-gone Damajyeṣṭha, when a merchant,

Anointed a monastic temple with red sandalwood

Before the thus-gone Splendor of Training

And in doing so first gave rise to the mind of awakening.

2.C.838

“The thus-gone Acala, when a garland maker,

Offered a flower canopy

To the thus-gone Excellent Worship of Splendor

And in doing so first gave rise to the mind of awakening.

2.C.839

“The well-gone Upakāragati, when a merchant,

Scattered flowers of silver

Before the thus-gone Light of the World [F.329.a]

And in doing so first gave rise to the mind of awakening.

2.C.840

“The well-gone Puṇyapradīparāja, when a universal monarch,

Provided midday meals for seven thousand years

For the thus-gone Stūpa for the World

And in doing so first gave rise to the mind of awakening.

2.C.841

“The well-gone Svaracodaka, when a captain,

Built a monastic temple of red sandalwood

For the thus-gone Pure Conduct

And in doing so first gave rise to the mind of awakening.

2.C.842

“The well-gone Gautama, when a guide,

Prepared and offered midday meals

Before the thus-gone Splendor of Excellent Steps

And in doing so first gave rise to the mind of awakening.

2.C.843

“The well-gone Ojobala, when a brahmin youth,

Swept the road

Before the thus-gone Supreme Eye

And in doing so first gave rise to the mind of awakening.

2.C.844

“The well-gone Sthitabuddhirūpa, when a chariot maker,

Offered a chariot

To the well-gone Great Power

And in doing so first gave rise to the mind of awakening.

2.C.845

“The well-gone Sucandra, when a destitute,

Offered a single lamp

To the thus-gone Nectar Form

And in doing so first gave rise to the mind of awakening.

2.C.846

“The thus-gone Bodhyaṅgapuṣpa, when a fruit vendor,

Offered three mangoes

To the well-gone Master of Insight

And in doing so first gave rise to the mind of awakening.

2.C.847

“The well-gone Siddhi, when the son of an incense merchant,

Offered campaka flowers

To the thus-gone Support for Qualities

And in doing so first gave rise to the mind of awakening.

2.C.848

“The well-gone Praśasta, when the minister of a universal monarch,

Offered a monastic walkway made of beryl

To the well-gone Mountain of Light

And in doing so first gave rise to the mind of awakening.

2.C.849

“The thus-gone Balatejojñāna, when a forest guard,

Offered a pomegranate

To the well-gone Intelligence of Peace

And in doing so first gave rise to the mind of awakening.

2.C.850

“The well-gone Kuśalapradīpa, when a merchant, [F.329.b]

Offered an ivory bedstead

To the thus-gone Great Power

And in doing so first gave rise to the mind of awakening.

2.C.851

“The well-gone Dṛḍhavikrama, when a brahmin,

Offered mango juice

To the thus-gone Firm Resolve

And in doing so first gave rise to the mind of awakening.

2.C.852

“The thus-gone Devaruta, when a merchant,

Offered palāśika flowers

To the thus-gone Aim Accomplished

And in doing so first gave rise to the mind of awakening.

2.C.853

“The thus-gone Praśānta, when a garment merchant,

Offered robes

To the thus-gone Delighting in Benefiting

And in doing so first gave rise to the mind of awakening.

2.C.854

“The well-gone Sūryānana, when a householder,

Offered ponds

To the thus-gone Worshiped by Gods

And in doing so first gave rise to the mind of awakening.

2.C.855

“The well-gone Mokṣavrata, when a destitute,

Offered priyaṅgu as alms

To the thus-gone Force of Abandonment

And in doing so first gave rise to the mind of awakening.

2.C.856

“The well-gone Śīlaprabha, when a poor man,

Offered vegetable juice

To the thus-gone Jewel Gift

And in doing so first gave rise to the mind of awakening.

2.C.857

“The well-gone Vratasthita, when the daughter of a householder,

Offered tassels of utpalas

To the well-gone Force of Wisdom

And in doing so first gave rise to the mind of awakening.

2.C.858

“The well-gone Arajas, when the daughter of a garland maker,

Offered one hundred lotus petals

To the thus-gone Bridge

And in doing so first gave rise to the mind of awakening.

2.C.859

“The well-gone Sārodgata, when a merchant,

Covered the thus-gone Excellent Liberation

With a length of cotton

And in doing so first gave rise to the mind of awakening.

2.C.860

“The thus-gone Añjana, when a guide,

Offered mango fruit

To the thus-gone Subjugator of the Gathering

And in doing so first gave rise to the mind of awakening.

2.C.861

“The thus-gone Vardhana, when a king,

Offered a golden parasol with a handle of beryl [F.330.a]

To the thus-gone Splendid Light

And in doing so first gave rise to the mind of awakening.

2.C.862

“The well-gone Gandhābha, when the son of a merchant,

Offered an ointment

To the thus-gone Strength of Love

And in doing so first gave rise to the mind of awakening.

2.C.863

“The well-gone Velāmaprabha, when a potter,

Offered a clay alms bowl

To the thus-gone Moon Glory

And in doing so first gave rise to the mind of awakening.

2.C.864

“The well-gone Smṛtīndra, when a merchant,

Built bridges on the road

For the thus-gone Light of Peace

And in doing so first gave rise to the mind of awakening.

2.C.865

“The thus-gone Bhadravaktra,280 when a garland maker,

Offered kumuda flowers

To the thus-gone Lovely Eyes

And in doing so first gave rise to the mind of awakening.

2.C.866

“The well-gone Asaṅgadhvaja, when a barber,

Cut the nails on the hands

Of the thus-gone Lunar Melody

And in doing so first gave rise to the mind of awakening.

2.C.867

“The well-gone Varabodhigati, when a guide,

Showed the way

To the thus-gone Nectar Form

And in doing so first gave rise to the mind of awakening.

2.C.868

“The well-gone Caraṇaprasanna, when the son of a merchant,

Scattered pearl necklaces

Before the thus-gone Dharma Intelligence

And in doing so first gave rise to the mind of awakening.

2.C.869

“The well-gone Ratnapriya, when a sweeper,

Played the flute as an offering

To the well-gone Great Moon

And in doing so first gave rise to the mind of awakening.

2.C.870

“The well-gone Dharmeśvara, when a monk,

With veneration sought to retain all the teachings

Of the thus-gone Unimpeded Melody

And in doing so first gave rise to the mind of awakening.

2.C.871

“The well-gone Viśvadeva, when a gold expert,

Scattered a handful of gold

Before the thus-gone Divine Flower [F.330.b]

And in doing so first gave rise to the mind of awakening.

2.C.872

“The well-gone Mahāmitra, when a chariot maker,

Built a mansion and offered it

To the well-gone Equanimous Vision

And in doing so first gave rise to the mind of awakening.

2.C.873

“The well-gone Sumitra, when a merchant,

Offered a vessel filled with water

To the thus-gone Great Moon

And in doing so first gave rise to the mind of awakening.

2.C.874

“The well-gone Praśāntagāmin, when a guide,

Offered roots

To the thus-gone Acceptance of Merit

And in doing so first gave rise to the mind of awakening.

2.C.875

“The well-gone Amṛtādhipa, when a fruit porter,

Filled an alms bowl with mangoes as an offering

To the thus-gone Ten Aggregates

And in doing so first gave rise to the mind of awakening.

2.C.876

“The well-gone Meruprabha, when a king,

Set up a canopy above the city

Of the thus-gone Diverse Light

And in doing so first gave rise to the mind of awakening.

2.C.877

“The well-gone Āryastuta, when a guide,

Showed the way

To the thus-gone Nāga Gift

And in doing so first gave rise to the mind of awakening.

2.C.878

“The thus-gone Jyotiṣmat, when a householder,

Offered a lotus flower of gold

To the thus-gone Cloud Melody

And in doing so first gave rise to the mind of awakening.

2.C.879

“The well-gone Dīptatejas, when a straw collector,

Offered a straw seat

To the thus-gone Powerful Qualities

And in doing so first gave rise to the mind of awakening.

2.C.880

“The well-gone Avabhāsadarśin, when a young astrologer,

Offered a net of jewels

To the thus-gone Mind Endowed with Qualities

And in doing so first gave rise to the mind of awakening.

2.C.881

“The well-gone Sucīrṇavipāka, when a cook,

Filled an alms bowl with prepared food

As an offering to the well-gone Cloud Melody

And in doing so first gave rise to the mind of awakening.

2.C.882

“The well-gone Supriya, when a hero, [F.331.a]

Offered a banner

To the thus-gone Clear Melody

And in doing so first gave rise to the mind of awakening.

2.C.883

“The well-gone Vigataśoka, when an astrologer,

Offered ear ornaments made of flowers

To the thus-gone Relinquishing the Lower Realms

And in doing so first gave rise to the mind of awakening.

2.C.884

“The well-gone Ratnaprabhāsa, when venerating a monk,

Offered butter lamps

To the thus-gone Divine Flower

And in doing so first gave rise to the mind of awakening.

2.C.885

“The thus-gone Cāritraka, when a householder,

Took up the five bases for training

Before the thus-gone Endowed with Beautiful Eyes

And in doing so first gave rise to the mind of awakening.

2.C.886

“The well-gone Puṇyabala, when a householder,

Offered a mattress filled with cotton

To the thus-gone Great Lamp

And in doing so first gave rise to the mind of awakening.

2.C.887

“The well-gone Guṇasāgara, when a chariot maker,

Anointed the residence

Of the well-gone Great Yogic Discipline

And in doing so first gave rise to the mind of awakening.

2.C.888

“The well-gone Caitraka, when a servant,

Offered service

To the thus-gone Steadfast Vision

And in doing so first gave rise to the mind of awakening.

2.C.889

“The well-gone Mānajaha, when a queen,

Offered tassels of flowers

To the thus-gone Renouncing Intoxication

And in doing so first gave rise to the mind of awakening.

2.C.890

“The well-gone Mārakṣayaṃkara, when a solider,

Offered footwear

To the thus-gone Flower of Marks

And in doing so first gave rise to the mind of awakening.

2.C.891

“The well-gone Vāsanottīrṇagati, when a merchant,

Offered a canopy made of garlands

To the well-gone Inconceivable Light

And in doing so first gave rise to the mind of awakening.

2.C.892

“The well-gone Abhedyabuddhi, when a butcher, [F.331.b]

Offered a garland of śīrṣa

To the thus-gone Universal Light

And in doing so first gave rise to the mind of awakening.

2.C.893

“The thus-gone Udadhi, when an honest person,281

Sang songs

Before the thus-gone Moonlight

And in doing so first gave rise to the mind of awakening.

2.C.894

“The thus-gone Śodhita, when the head of a town,

Scattered golden flowers

Before the thus-gone Delightful Moon

And in doing so first gave rise to the mind of awakening.

2.C.895

“The well-gone Gaṇimuktirāja, when a merchant,

Offered a ladle

To the thus-gone Beautiful Melody

And in doing so first gave rise to the mind of awakening.

2.C.896

“The well-gone Priyābha, when an expert on lotuses,

Offered a karaṇḍaka282

To the thus-gone Supreme Intelligence

And in doing so first gave rise to the mind of awakening.

2.C.897

“The well-gone Bodhidhvaja, when a priest,

Offered fabric to cover Dharma texts

To the thus-gone Moonlight

And in doing so first gave rise to the mind of awakening.

2.C.898

“The well-gone Jñānaratna, when a garland maker,

Offered a banner made with flowers

To the thus-gone Flower Essence

And in doing so first gave rise to the mind of awakening.

2.C.899

“The well-gone Suśītala, when the son of a householder,

Offered footwear of precious jewels

To the thus-gone Mental Focus

And in doing so first gave rise to the mind of awakening.

2.C.900

“The thus-gone Brahmarāja, when a captain,

Offered robes made with gold

To the thus-gone Sacrifice Gift

And in doing so first gave rise to the mind of awakening.

2.C.901

“The well-gone Jñānarata, when a chariot maker,

Offered a throne

To the well-gone Wish-Fulfilling Wealth

And in doing so first gave rise to the mind of awakening.

2.C.902

“The well-gone Ṛddhiketu, when a dancer,

Performed a dance

Before the thus-gone Delighting in Liberation

And in doing so first gave rise to the mind of awakening. [F.332.a]

2.C.903

“The well-gone Janendrakalpa, when the son of a merchant,

Out of faith scattered threads of gold

Before the well-gone Employing Gracefulness

And in doing so first gave rise to the mind of awakening.

2.C.904

“The well-gone Dharaṇīśvara, when a hunter,

Offered footwear made from straw

To the thus-gone Tamer of Enemies

And in doing so first gave rise to the mind of awakening.

2.C.905

“The well-gone Sūryapriya, when an expert in powders,

Offered facial perfume made from utpalas

To the well-gone Total Relinquishment

And in doing so first gave rise to the mind of awakening.

2.C.906

“The well-gone Rāhucandra, when a servant of others,

Built a straw villa and offered it

To the thus-gone Nectar Light

And in doing so first gave rise to the mind of awakening.

2.C.907

“The well-gone Puṣpaprabha, when a monk,

Offered a spittoon

To the thus-gone No Thought of I

And in doing so first gave rise to the mind of awakening.

2.C.908

“The well-gone Vaidyādhipa, when a brahmin,

Offered a parasol made of beryl

To the thus-gone Proclaimer of Truth

And in doing so first gave rise to the mind of awakening.

2.C.909

“The thus-gone Ojodhārin, when a tailor,

Offered garments

To the thus-gone Unfathomable Eye

And in doing so first gave rise to the mind of awakening.

2.C.910

“The well-gone Puṇyapriya, when a brahmin,

Scattered inexhaustible flowers

Before the thus-gone Hero of Yogic Discipline

And in doing so first gave rise to the mind of awakening.

2.C.911

“The thus-gone Ratibala, when a drummer,

Beat great drums

Before the thus-gone Blazing Light

And in doing so first gave rise to the mind of awakening.

2.C.912

“The thus-gone Sughoṣa, when a rich man,

Played the flute

Before the thus-gone Gathering of Qualities

And in doing so first gave rise to the mind of awakening. [F.332.b]

2.C.913

“The well-gone Dharmeśvara, when the son of a brahmin,

Offered robes made of kuśa grass

To the thus-gone Compelling Melody

And in doing so first gave rise to the mind of awakening.

2.C.914

“The thus-gone Brahmaruta, when a farmer,

Placed a water bucket283 in front of a well with a wish for merit

Before the thus-gone Great Intention

And in so doing first gave rise to the mind of awakening.

2.C.915

“The well-gone Suceṣṭa, when a cattle herder,

Offered a vessel filled with yogurt

To the thus-gone God of Clarity

And in doing so first gave rise to the mind of awakening.

2.C.916

“The well-gone Askhalitabuddhi, when a flute player,

Offered delightful tones

To the well-gone Nectar of Mindful Conduct

And in doing so first gave rise to the mind of awakening.

2.C.917

“The thus-gone Mahāpraṇāda, when a householder,

Built thousands of monastic temples

Before the thus-gone Clear Intelligence

And in doing so first gave rise to the mind of awakening.

2.C.918

“The well-gone Yaśaḥkīrti, when the son of a merchant,

Offered strings of garlands

To the thus-gone Supreme Lamp

And in doing so first gave rise to the mind of awakening.

2.C.919

“The thus-gone Ketumat, when a wood gatherer,

Scattered three utpalas

Before the thus-gone Steadfast Intelligence

And in doing so first gave rise to the mind of awakening.

2.C.920

“The well-gone Vighuṣṭatejas, when the son of a merchant,

Offered floral powders

To the well-gone Powerful Strength

And in doing so first gave rise to the mind of awakening.

2.C.921

“The well-gone Jagadīśvara, when a captain,

Offered a jewel lamp

To the thus-gone Lotus Petal Eyes

And in doing so first gave rise to the mind of awakening.

2.C.922

“The thus-gone Druma, when a poor person,

Offered a maṣa lamp

To the thus-gone Light of Awakening

And in doing so first gave rise to the mind of awakening. [F.333.a]

2.C.923

“The well-gone Supraṇaṣṭamoha, when a spy,284

Offered a measure of meat

To the thus-gone Supreme Melody

And in doing so first gave rise to the mind of awakening.

2.C.924

“The well-gone Amita, when a god,

Offered toothsticks

To the thus-gone Sound of the Six Superknowledges

And in doing so first gave rise to the mind of awakening.

2.C.925

“The well-gone Sucandra, when a monk,

Offered sitting mats

To the thus-gone Strength of Brightness

And in doing so first gave rise to the mind of awakening.

2.C.926

“The thus-gone Anantapratibhānaketu, when the son of a merchant,

Offered an arrangement of garlands of lamps

To the well-gone Human Category

And in doing so first gave rise to the mind of awakening.

2.C.927

“The well-gone Vratanidhi, when a merchant,

Offered red sandalwood body ointment

To the well-gone Gathering of the Flowers of the Victors

And in doing so first gave rise to the mind of awakening.

2.C.928

“The well-gone Pūjya, when a priest of the gods,

Offered dried flowers

To the thus-gone Great Crown

And in doing so first gave rise to the mind of awakening.

2.C.929

“The well-gone Uttīrṇaśoka, when a bamboo craftsman,

Offered tala285 pearls

To the well-gone Divine Ruler

And in doing so first gave rise to the mind of awakening.

2.C.930

“The well-gone Kṣemapriya, when a producer of grain oil,

Offered a measure of grain oil

To the well-gone Remaining Undaunted

And in doing so first gave rise to the mind of awakening.

2.C.931

“The well-gone Jagadmati, when a producer of grain oil,

Obtained eight measures of mustard seed oil and offered it

To the well-gone Awakening of the Worthy

And in doing so first gave rise to the mind of awakening.

2.C.932

“The thus-gone Priyaṅgama, when a prince,

Offered a fan made of peacock feathers

To the well-gone Dispeller of the Darkness of Suffering

And in doing so first gave rise to the mind of awakening.

2.C.933

“The thus-gone Caraṇabhrāja, when a captain, [F.333.b]

Scattered pearls

Before the thus-gone River of Purity

And in doing so first gave rise to the mind of awakening.

2.C.934

“The thus-gone Utpala, when Śakra,

Requested the thus-gone Moonlight

To maintain the formative factors of his lifespan,

And in doing so first gave rise to the mind of awakening.

2.C.935

“The well-gone Puṣpadamasthita, when an expert on gold,

Scattered gold

Before the thus-gone Heroic Mind

And in doing so first gave rise to the mind of awakening.

2.C.936

“The well-gone Anantapratibhānaraśmi, when an expert on lotus flowers,

Offered an alms bowl made of wood

To the thus-gone Insight of Liberation

And in doing so first gave rise to the mind of awakening.

2.C.937

“The well-gone Ṛṣiprasanna, when a garland maker,

Offered a parasol made of flowers

To the thus-gone Heroic Mind

And in doing so first gave rise to the mind of awakening.

2.C.938

“The well-gone Guṇavīrya, when a householder,

Offered some rice gruel

To the thus-gone Campaka Lamp

And in doing so first gave rise to the mind of awakening.

2.C.939

“The thus-gone Sāra, when a butter merchant,

Offered eight measures of clarified butter

To the thus-gone Glorious Object of Worship

And in doing so first gave rise to the mind of awakening.

2.C.940

“The well-gone Marudadhipa, when a worker in karañja wood,286

Offered a meal

To the thus-gone Excellent Mind of Intelligence

And in doing so first gave rise to the mind of awakening.

2.C.941

“The well-gone Uccaratna, when a prince,

Offered incense and garlands

To the thus-gone Splendid Glory

And in doing so first gave rise to the mind of awakening.

2.C.942

“The thus-gone Prasanna, when a merchant,

Offered honey to lick

To the thus-gone Faith of the People

And in doing so first gave rise to the mind of awakening.

2.C.943

“The thus-gone Bhāgīratha, when a shoemaker, [F.334.a]

Offered footwear

To the well-gone Supreme Mind

And in doing so first gave rise to the mind of awakening.

2.C.944

“The well-gone Puṇyamati, when a garland maker,

Offered a bouquet of flowers

To the thus-gone Clear Delight

And in doing so first gave rise to the mind of awakening.

2.C.945

“The well-gone Hutārci, when a weaver,

Offered cotton tassels

To the thus-gone Illuminating Identity

And in doing so first gave rise to the mind of awakening.

2.C.946

“The well-gone Anantaguṇatejorāśi, when a merchant,

Joined two measures of cotton and offered them

To the thus-gone Lotus of Humanity

And in doing so first gave rise to the mind of awakening.

2.C.947

“The well-gone Siṃhavikrāmin, when a forest guard,

Offered pomegranate juice

To the thus-gone Fragrant Incense

And in doing so first gave rise to the mind of awakening.

2.C.948

“The thus-gone Acala, when a forest guard,

Scattered atimukta flowers

Before the thus-gone Supreme Worship

And in doing so first gave rise to the mind of awakening.

2.C.949

“The thus-gone Prasanna, when a physician,

Offered clarified butter

To the thus-gone Diverse Flowers

And in doing so first gave rise to the mind of awakening.

2.C.950

“The well-gone Cīrṇaprabha, when the son of a householder,

Offered strings of garlands

To the thus-gone Glory of the Noble Ones

And in doing so first gave rise to the mind of awakening.

2.C.951

“The well-gone Nāgaruta,287 when a chariot maker,

Offered a bed

To the thus-gone Equal to the Sky

And in doing so first gave rise to the mind of awakening.

2.C.952

“The thus-gone Saṃgīti, when a physician,

Scattered flower petals

Before the thus-gone Radiant Lotus

And in doing so first gave rise to the mind of awakening.

2.C.953

“The well-gone Cakradhara, when a garland maker,

Scattered flower petals

Before the thus-gone God of Clarity [F.334.b]

And in doing so first gave rise to the mind of awakening.

2.C.954

“The well-gone Vasuśreṣṭha, when a dreadlocked ascetic,

Offered a straw mattress

To the well-gone Inconceivable Support

And in doing so first gave rise to the mind of awakening.

2.C.955

“The well-gone Lokapriya, when a merchant,

Offered garlands

To the thus-gone Moonlight

And in doing so first gave rise to the mind of awakening.

2.C.956

“The well-gone Dharmacandra, when a supervisor of a new building,288

Offered supreme trees

To the thus-gone Great Gathering

And in doing so first gave rise to the mind of awakening.

2.C.957

“The well-gone Anantaratikīrti, when a leader of cattle herders,

Offered milk

To the well-gone Great Strength

And in doing so first gave rise to the mind of awakening.

2.C.958

“The thus-gone Meghadhvaja, when a garment merchant,

Offered a cotton fabric

To the thus-gone Wisdom of the Land

And in doing so first gave rise to the mind of awakening.

2.C.959

“The well-gone Prajñāgati, when a householder,

Swept the courtyard

Before the thus-gone Fierce Intelligence

And in doing so first gave rise to the mind of awakening.

2.C.960

“The thus-gone Sugandha, when a poor man,

Offered lamp wicks

To the thus-gone Mind of the King of Mountains

And in doing so first gave rise to the mind of awakening.

2.C.961

“The well-gone Gaganasvara, when a merchant,

Offered a set of robes

To the thus-gone Beautiful Limbs

And in doing so first gave rise to the mind of awakening.

2.C.962

“The well-gone Deva, when a god,

Served as sweeper

Before the thus-gone Supreme Glory,

And in doing so first gave rise to the mind of awakening.

2.C.963

“The well-gone Devarāja, when a leader of cattle herders,

Offered milk

To the thus-gone Glorious Friend

And in doing so first gave rise to the mind of awakening.

2.C.964

“The well-gone Maṇiviśuddha, when undertaking austerities,

Offered parasols [F.335.a]

To the well-gone Abandoning Doubt

And in doing so first gave rise to the mind of awakening.

2.C.965

“The thus-gone Sudhana, when an incense merchant,

Offered grain oil worth one karṣapaṇa

To the thus-gone Defeating the Enemy

And in doing so first gave rise to the mind of awakening.

2.C.966

“The thus-gone Pradīpa, when he belonged to the Gautama clan,

Offered accommodation for the rains retreat

To the thus-gone Incense Glory

And in doing so first gave rise to the mind of awakening.

2.C.967

“The thus-gone Ratnasvaraghoṣa, when a market merchant,

Offered a measure of clarified butter

To the well-gone Abode of the Worthy

And in doing so first gave rise to the mind of awakening.

2.C.968

“The well-gone Janendrarāja, when a merchant,

Offered a pleasure grove

To the thus-gone Abode of Qualities

And in doing so first gave rise to the mind of awakening.

2.C.969

“The well-gone Rāhugupta, when a forest guard,

Offered a piece of fresh brown ginger

To the thus-gone Intent on Great Diligence

And in doing so first gave rise to the mind of awakening.

2.C.970

“The thus-gone Kṣemaṃkara, when a water carrier,

Offered cool water

To the thus-gone Blazing Light

And in doing so first gave rise to the mind of awakening.

2.C.971

“The well-gone Siṃhamati, when a householder,

Offered delightful flowers

To the thus-gone Gathering Power

And in doing so first gave rise to the mind of awakening.

2.C.972

“The well-gone Ratnayaśas, when a forest guard,

Offered melodious songs

To the thus-gone Cultivating Profound Realization

And in doing so first gave rise to the mind of awakening.

2.C.973

“The thus-gone Kṛtārtha, when a rich man,

Beat great drums

Before the thus-gone Burning Incense

And in doing so first gave rise to the mind of awakening.

2.C.974

“The well-gone Kṛtāntadarśin, when a householder,

Offered a monastic temple [F.335.b]

To the thus-gone Fragrance Elephant

And in doing so first gave rise to the mind of awakening.

2.C.975

“The well-gone Bhavapuṣpa, when a washerman,

Offered bathing towels

To the thus-gone Discerning Mind

And in doing so first gave rise to the mind of awakening.

2.C.976

“The well-gone Ūrṇa, when a sage,

Offered robes made of kuśa grass

To the thus-gone Supreme Intelligence

And in doing so first gave rise to the mind of awakening.

2.C.977

“The well-gone Atulapratibhānarāja, when a painter,

Offered a flower garland

To the thus-gone Building the Array of Qualities

And in doing so first gave rise to the mind of awakening.

2.C.978

“The well-gone Vibhaktajñāsvara, when a visitor,

Covered the road with garments

Before the thus-gone Lion of Yogic Discipline

And in doing so first gave rise to the mind of awakening.

2.C.979

“The well-gone Siṃhadaṃṣṭra, when a monk,

Filled a small alms bowl with myrobalan and offered it

Before the thus-gone Wisdom Intelligence

And in doing so first gave rise to the mind of awakening.

2.C.980

“The well-gone Laḍitagāmin, when a captain,

Offered a lion throne

To the thus-gone Majestic Mountain of Qualities

And in doing so first gave rise to the mind of awakening.

2.C.981

“The well-gone Puṇya,289 when a universal monarch,

Offered a jewel canopy

To the thus-gone Purified Roar

And in doing so first gave rise to the mind of awakening.

2.C.982

“The well-gone Dharmapradīpacchatra,290 when a merchant,

Offered an alms bowl with jewels

To the thus-gone Discerning Collocations

And in doing so first gave rise to the mind of awakening.

2.C.983

“The well-gone Maṅgalin, when a merchant,

Offered pleasure groves

To the thus-gone Glory of Clarity

And in doing so first gave rise to the mind of awakening.

2.C.984

“The well-gone Aśokarāṣṭra, when the son of a merchant,

Readily offered a seat

To the thus-gone Moonlight [F.336.a]

And in doing so first gave rise to the mind of awakening.

2.C.985

“The well-gone Maticintin, when a householder,

Apportioned the cost of residence and food

Before the well-gone Light of a Mass of Qualities

And in doing so first gave rise to the mind of awakening.

2.C.986

“The thus-gone Matimat, when an owl,291

Placed clothing and a wooden board292

Before the thus-gone Strength of Dharma

And in doing so first gave rise to the mind of awakening.

2.C.987

“The well-gone Dharmapradīpākṣa, when a poor man,

Offered beans and millet

To the thus-gone Endowed with Intelligence

And in doing so first gave rise to the mind of awakening.

2.C.988

“The well-gone Vegajaha,293 when a distiller of rum,

Offered sugarcane juice

To the thus-gone King of Fame

And in doing so first gave rise to the mind of awakening.

2.C.989

“The well-gone Atibala, when the wife of a merchant,

Offered three bushels of flour for residents

To the thus-gone Senses Tamed

And in doing so first gave rise to the mind of awakening.

2.C.990

“The well-gone Prajñāpuṣpa, when a captain,

Swept the road clean

Before the thus-gone Supreme Stride

And in doing so first gave rise to the mind of awakening.

2.C.991

“The well-gone Dṛḍhasvara, when a captain,

Offered a canopy of clothing

To the thus-gone Radiant Nectar

And in doing so first gave rise to the mind of awakening.

2.C.992

“The thus-gone Sukhita, when a prostitute,

Offered meat balls

To the thus-gone Nectar Intent

And in doing so first gave rise to the mind of awakening.

2.C.993

“The thus-gone Arthavādin, when a merchant,

Offered a seat made of kuśa294

To the thus-gone Supreme Possessor of Gatherings

And in doing so first gave rise to the mind of awakening.

2.C.994

“The well-gone Priyaprasanna, when a townsman,

Offered a sugar drink

To the thus-gone Crown of Delight

And in doing so first gave rise to the mind of awakening.

2.C.995

“The well-gone Harivaktra, when a garland maker, [F.336.b]

Scattered ten bushels of flowers

Before the well-gone Indomitable Color

And in doing so first gave rise to the mind of awakening.

2.C.996

“The thus-gone Cūḍa, when a forest guard,

Offered incense and mango fruits

To the thus-gone Universal Clarity

And in doing so first gave rise to the mind of awakening.

2.C.997

“The thus-gone Roca, when a beggar,

Sold himself to provide food

For the thus-gone King of the Array

And in doing so first gave rise to the mind of awakening.”

2.C.998

This completes the account of the previous aspirations of the one thousand buddhas.295

2.C.999

At that time the Blessed One spoke these verses:

“Such is the ripening

Of small donations made to buddhas.

Given that the effects in saṃsāra are of this kind,

What knowledgeable person would not give rise to the mind of awakening?

2.C.1000

“It may be possible to comprehend the extent of the sky,

And it may be possible to gradually measure the great ocean,

Yet it is hard to measure the merit

Of even slight faith in the buddhas.

2.C.1001

“Until reaching the bliss of nirvāṇa,

One will not have to suffer the pains of inopportune states.

Therefore, when they have attained the victorious fields of merit,

Humans should honor and worship with care.

2.C.1002

“When, deeply inspired by the buddhas,

One presents even small offerings before the relics

Of the well-gone ones who have attained nirvāṇa,

The extent of the associated qualities is impossible to grasp, so keep that in mind!

2.C.1003

“Offerings to the victorious ones by means of the mind of awakening,

These four boundless Dharma teachings,

And the realms of space and of sentient beings

Can only be understood by the Teacher, and no one else.

2.C.1004

“Compared to giving rise to and correctly abiding by the mind of awakening

In order to care for all sentient beings,

A poor person’s discovery of a treasure covering an entire league

Is not an occasion of happiness.

2.C.1005

“The victorious ones’ eightfold reveling296

For the sake of awakening, their ten powers,

The five hundred congregations of sentient beings, the four delights, [F.337.a]

The eighty thousand applications of realization,

2.C.1006

“The eighty-four topics hard to comprehend,

The sixty thousand unsurpassable gateways,

The discernments of the grounds, the seventy-six forms of wisdom,

The eighteen modes of conduct that reveal the buddhas,

2.C.1007

“The five subjugations of the beyond, the tenfold stability,

The eleven billion fields of activity,

The qualities of the buddhas,

Their marks and signs, and the modes of conduct‍—

2.C.1008

“Since none of this is accessible even to solitary buddhas,

What need to speak of the hearers who follow the spoken word?

Unparalleled and incomparable,

Buddhahood is known to be inconceivable.

2.C.1009

“Those intent on the highest awakening

Are not inferior, and their practice is unparalleled.

Discovering today the world’s great treasure,

They receive fine sustenance in the world.

2.C.1010

“Conquering the māras and reaching the nectar,

They are satisfied by majestic rainclouds of beauty.

Entering awakening, those protectors of the world

Gather the seven riches.

2.C.1011

“Bearing hundreds of pains,

Those entering awakening will never be weary.

Quickly attaining all these qualities,

They become the superiors of the entire world.

2.C.1012

“Desires are the cause of numerous sufferings,

And as they ripen, beings fall into the lower realms.

As they proceed to the higher realms and accomplish the qualities of awakening,

What wise person would commit the breaches of the immature?

2.C.1013

“Breaches are made by the immature, not by the wise.

Delusion belongs to the ignorant, while the well-informed achieve recollection.

Fools sink in swamps, while the wise reside on plains.

Those practicing the Dharma achieve acceptance.

2.C.1014

“Therefore, give up the unreasonable

And adhere to facts and understanding.

Give up glory, fame, and riches,

And engage in the practice of this absorption.

2.C.1015

“Given that recollecting even just a single quality of the buddhas [F.337.b]

Brings patient endurance of innumerable millennia of eons,

What need is there to mention the recollection of buddha qualities that are beyond the reach of thought?

Therefore, wholeheartedly accept suffering and misery,

2.C.1016

“Don the armor of patience and absorption,

Raise the banner of diligence, and ride the chariot of discipline.

With the arrows of generosity, strength, and insight,

Defeat the māras and victoriously proceed to awakening.

2.C.1017

“Always keeping to the friendship of love and practice,

Delight in the perfections,

Cherish the home of emptiness, enjoy the food of power,

And thus accomplish the qualities of omniscience.

2.C.1018

“In this way, comprehend well the teaching that is delivered here

And apply yourselves to it with care.

Like geese crying with joy as they fly through the sky,

Move on quickly into the achievement of omniscience.”

2.C.1019

“Prāmodyarāja, once in the past there was a thus-gone one by the name of Infinite Diligence, whose retinue numbered billions, and he taught this absorption. At that time there was a king known as Flower of Merit. The king heard that thus-gone one’s teaching and proceeded to speak as follows to his one thousand queens and one thousand sons: ‘I do not know the meaning of this exhaustive illumination of absorption. I do not know it, and I fail to understand. Nevertheless, we shall rejoice in these fine statements of the Thus-Gone One.’

2.C.1020

“As the king thus rejoiced in that blessed one’s excellent statements and explanations on this meditative absorption, he cast aside eighty thousand eons of saṃsāra and looked beyond. He attained the recollection called heavenly bodies, and he indeed became free from doubt with respect to this teaching of awakening. By the roots of virtue ensuing from that, he went on to please three hundred thousand buddhas, and from each of them he received this absorption. Never again would he descend into error or inopportune states. [F.338.a] By this very cause, he accomplished perfect and complete buddhahood. He became perfectly and completely awakened.

2.C.1021

“Prāmodyarāja, do not think that Flower of Merit, the king at that point and at that time, was someone else. At that point and at that time, the thus-gone Amitāyus was King Flower of Merit, and the thus-gone ones of this Good Eon were his one thousand sons. If simply rejoicing in this absorption has that much power, what can we say about reading this, receiving its scriptural transmission, and putting it into practice?

2.C.1022

“Prāmodyarāja, once in the past there was a thus-gone one by the name of Nectar Joy whose retinue numbered hundreds of thousands. A universal monarch named Vast Mind offered that thus-gone one a palace shining with golden light, moistened by the sap of red sandalwood, and perfumed with the incense of myrobalan. For their enjoyment, he also offered each member of the saṅgha of monks the exact same gift. Moreover, he offered every one of them a pleasure garden. Thus, he came to hear this absorption from that blessed one.

2.C.1023

“He then said to the best among the scholars attending that blessed one, someone by the name of Perfect Insight, ‘I must understand this absorption. But doing so is difficult as long as one remains in a household. I must by all means shave off my hair and beard, go forth from the household, and become a homeless mendicant. There can be no doubt about this.’ He then did shave off his hair and beard, don the saffron-colored robes, go forth from the household, and become a homeless mendicant. All his ten thousand sons and eighty-four thousand queens went forth at the same time, wishing to receive the various aspects of this absorption. [F.338.b] Knowing their thoughts, that blessed one proceeded to teach them this absorption in detail for a period of seven days. As they heard this teaching, they said to one another, ‘Alas, this absorption is difficult to behold. Nevertheless, we shall write this down carefully, and we shall uphold this.’

2.C.1024

“Hence, they wrote down this absorption and made it their object of worship. They retained it and received its transmission. After they had passed away, they all came together again, and they pleased six hundred thousand buddhas. They kept hearing this absorption, and they all went forth and obtained this absorption. In accordance with their prayers and by these roots of virtue alone, they all attained awakening.

2.C.1025

“Prāmodyarāja, do not think that, at that point and at that time, the universal monarch named Vast Mind was someone else. The thus-gone Dīpaṅkara was at that point and on that occasion the universal monarch known as Vast Mind, and the thus-gone Vilocana was the monk and attendant by the name of Perfect Insight. His ten thousand sons will remain unable to reach awakening for thirty-five eons, counting from the present one. Then will follow an eon called Great Renown, and during that single eon all of them will awaken to perfect and complete buddhahood. After the eon called Great Renown is over, the eighty thousand ministers will remain unable to reach awakening for eighty eons. Then will follow an eon called Star-Like, during which those eighty thousand ministers will awaken to perfect and complete buddhahood. [F.339.a] After the eon called Star-Like will follow three hundred eons during which no buddhas will appear. Then there will be an eon known as Array of Qualities, and during that time the eighty-four thousand queens will awaken to perfect and complete buddhahood. Prāmodyarāja, such are the fruits born by this absorption of the bodhisattvas.297

2.C.1026

“Prāmodyarāja, in this way the superior wishes of the bodhisattvas are fulfilled. Without regard for your own body or life, pursue this absorption. If you wish to awaken to unexcelled and perfect buddhahood, then you should adhere to the practice of this absorption.”

2.C.1027

At that point the Blessed One spoke these verses:

“Those in pursuit of the buddhas’ awakening

Should train in the footsteps of those kings.

For, besides adhering to true practice,

There is no way to achieve supreme awakening.

2.C.1028

“Even if one’s faith in this is weak,

The ripening achieved will be sublime.

Therefore, with unswerving, superior intent,

Engage in this spiritual practice with all manner of respect.

2.C.1029

“Those who wish to see the victors

Of whom I have here spoken,

And who wish for extensive explanation,

Should, just as taught, take up this spiritual practice.

2.C.1030

“Since merely rejoicing brings such excellence,

What need is there to mention the effects of holding and reading this?

No wandering being can conceive of the extent of these qualities.

Upon hearing this, who would not engage in this spiritual practice?

2.C.1031

“Awakening, correct knowledge, distinctive features,

Teaching, inspiring the minds of others,

Practice, and illumination‍—all these buddha qualities

Should be pursued through this absorption.

2.C.1032

“Purification of karma, defeating the māras,

Purifying beliefs, bringing existence to the point of exhaustion, [F.339.b]

Reveling, and the rich arrays of the pure fields‍—

None of these are rare for the one who is in possession of this.

2.C.1033

“Likewise, liberation, perfect acumen,

Universal mastery of actions,

Bodies suited to one’s wishes, and awakening to buddhahood‍—

All of these are abundant for the one who abides by this.

2.C.1034

“As I have spoken here of these matters in abundant words,

Do follow them up here and accomplish them!

Those who do not delight in the qualities of omniscience

Will surely have regrets in the future.

2.C.1035

“The many perfections I have taught,

Along with the paths for reaching the ocean of wisdom,

Remain beyond the scope of comprehension

Of corporeal beings engaged in infantile conduct.

2.C.1036

“In evil times when beings are wicked,

When the Dharma is about to disappear and the lower realms are looming,

The wise will feel deep remorse.

They will be cautious and timid, like deer.

2.C.1037

“Prāmodyarāja, compared to the amount of merit accomplished by a bodhisattva who has practiced the six perfections with comprehensive skill throughout one thousand eons, the merit that arises when hearing about this absorption and rejoicing is far greater‍—beyond all comparison.”

2.C.1038

When the Blessed One gave this Dharma teaching, innumerable bodhisattvas gave rise to the mind of unexcelled perfect and complete awakening, and they all irreversibly attained unexcelled perfect and complete awakening. Moreover, eight hundred thousand gods and humans attained the pure Dharma eye that beholds phenomena immaculately and without stain. Since the eyes of those gods were now pure, they delighted in the Blessed One’s Dharma and scattered flowers throughout this trichiliocosm. [F.340.a] The trichiliocosm shook in six distinctive ways, and the sounds of divine drums filled the air. Prāmodyarāja, along with all the millions of other bodhisattvas, attained this meditative absorption.

2.C.1039

When the Blessed One had said these words, Prāmodyarāja and all the other bodhisattva great beings‍—as well as the whole world with its gods, humans, asuras, and gandharvas‍—rejoiced and praised the words of the Blessed One.

2.C.1040

This completes the noble sūtra of the Great Vehicle, known as “The Good Eon.”

Colophon

c.1

This translation was produced by the Indian preceptor Vidyākarasiṁha and the translator Venerable Palgyi Yang. The translation was revised and finalized by the great translator-editor Venerable Paltsek.

c.2

Śubhaṁ astu sarvaja gatāṁ

c.3

Oṃ ye dharmā hetuprabhavā

hetuṃ teṣāṃ tathāgato hy avadat,

teṣāṃ ca yo nirodha

evaṃvādī mahāśramaṇaḥ

c.4

Maṅgala bhavatu

ab.

Abbreviations

C	Choné (co ne) Kangyur
D	Degé (sde dge) Kangyur
H	Lhasa Zhöl (zhol) Kangyur
J	Lithang (li thang) Kangyur
K	Kangxi Peking (pe) Kangyur
N	Narthang (snar thang) Kangyur
S	Stok Palace (stog pho brang bris ma) Kangyur
Y	Yongle (g.yung lo) Kangyur

Notes

n.1

Note that the number of buddhas given in the sūtra varies in the three enumerations in the text (described below in i.5–i.7). Only the first list of names contains one thousand and four buddhas.

n.2

The notion of “a good eon” generally implies an eon in which more than one buddha appears. Skilling 2010: p. 200.

n.3

Skilling 2010: pp. 195–96.

n.4

The sequential order of the thousand and four buddhas has been carefully compared across the three enumerations as mentioned here, and their placement has been documented in the glossary entries for each. For those who may be interested in this research, a spreadsheet detailing this comparison across the three lists is available for download here.

n.5

It is worth noting here that the long and remarkable teaching on the six perfections deserves more detailed attention and study than it has hitherto received.

n.6

The stages of spiritual practice are the topic of numerous scriptures, treatises, and commentaries, some in vast detail such as the Buddhavataṃsakasūtra (Toh 44) and the Yogācārabhūmi (Toh 4035–4037). Perhaps the most succinct summary comes in the opening lines of the Mahāvastu, where four stages are described: (1) prakṛticaryā (“natural career”), (2) pranidhānacaryā (“resolving stage”), (3) anulomacaryā (“conforming stage”), and (4) anivartanacaryā (“preserving career”). See Mahāvastu, vol. I, 1.2; the four stages are explained in more detail in vol. 1, ch. 5. See also Jaini 2001, p. 453.

n.7

This text’s main emphasis is on these buddhas’ future lives (the second, most extensive list, 2.B.2 et seq.), and the only event in these buddhas’ past lives that it includes is their first generating of the mind set on awakening (the third listing, 2.C.4 et seq.).

n.8

Found (1) in Pali in the Dīghanikāya as the Mahāpadānasutta (DN 14; for translation see Sujato 2018); (2) in several Chinese translations including 大本經 (Daben jing in the Dīrghāgama, Taishō 1), 七佛經 (Qi fojing, Taishō 2), and 毘婆尸佛經 (Pipo shi fojing, Taishō 3); and (3) in Sanskrit as the Mahāvadānasūtra in a number of fragmentary manuscripts from which the text has been reconstructed (Waldschmidt 1952–8, Fukita 2003).

n.190

Note that according to the initial enumeration the buddhas Yaśas and Ketu are referred to as a single buddha by the name of Yaśaketu.

n.191

We have been unable to identify this term. For a further discussion on this see Skilling and Saerji 2014, p. 252 n. 54.

n.192

Tib. gser rtog. See Skilling and Saerji 2014, p. 253 n. 73.

n.193

Tib. ras bcos leb leb pho. See Skilling and Saerji 2014, p. 254 n. 81.

n.194

Translation assumes pad spyan as appears in S. D reads pad ldan.

n.195

Tib. mig dang sdug pa. Tentative translation following Skilling and Saerji 2014, p. 258 n. 134.

n.196

Tib. pan tsa li yi ’bras bu. Tentative translation, see Skilling and Saerji 2014, p. 260 n. 156.

n.197

Tib. pa la ba ta. The meaning of this term (which appears to be a transcription) is unclear. See Skilling and Saerji 2014, p. 261 n. 167.

n.198

Tib. ’ba’ sha ka gcig. Tentative translation, see Skilling and Saerji 2014, p. 262 n. 188.

n.199

Tib. mchil lham rim pa gcig pa. Tentative translation, see Skilling and Saerji 2014, p. 264 n. 206.

n.200

Tib. mi ’dzin. Tentative translation, see Skilling and Saerji 2014, p. 264 n. 209.

n.201

Tib. ha sa ba sha ka. The meaning of this term (which appears to be a transcription) is unclear. See Skilling and Saerji 2014, p. 268 n. 257.

n.202

Tib. da nur mkhan. The meaning of this word is unclear. See Skilling and Saerji 2014, p. 269 n. 266.

n.203

Note that the buddha Kanakaparvata (129 according to the initial enumeration) does not appear in this account.

n.204

Tib. ’dun dpon. Tentative translation, see Skilling and Saerji 2014, p. 273 n. 321.

n.205

Note that the buddha Girikūṭaketu (150 according to the initial enumeration) does not appear here.

n.206

Translation assumes tshims sbyin as his name appears in the second list. D reads tshems sbyin.

n.207

Tib. ma mi kha. This meaning of this word remains unknown. See Skilling and Saerji 2014, p. 278 n. 380.

n.208

Tib. dbu bzhu gcig cig. Tentative translation. See Skilling and Saerji 2014, p. 278 n. 380.

n.209

Tib. pa thal ba. This meaning of this word remains unknown. See Skilling and Saerji 2014, p. 279 n. 391.

n.210

Tib. gtso blag mkhan. Skilling and Saerji 2014, p. 280, has “washerman,” following the Mahāvyutpatti.

n.211

Tib. ras kyi phur ma. For alternatives, see Skilling and Saerji 2014, p. 282 n. 431.

n.212

Translation assumes rgun shing as appears in C, H, and S. D reads dgun shing.

n.213

Translation assumes mchog sred as appears in the first list. Here in the third list D reads mchog srid.

n.214

Tib. a ha ta ka. The meaning of this word is uncertain. See Skilling and Saerji 2014, p. 285 n. 472.

n.215

Tib. seng ge’i stobs kyis gshegs. For alternatives, see Skilling and Saerji 2014, p. 286 n. 483.

n.216

Tib. shing bzo mkhan. For alternatives, see Skilling and Saerji 2014, p. 287 n. 494.

n.217

Tib. de yi lam // lag mthil tsam zhig phyag dar legs par byas. For an alternative translation, see Skilling and Saerji 2016, p. 149.

n.218

Tib. khral mi. See Skilling and Saerji 2016, p. 150 n. 18.

n.219

Tib. bzhon par mdzad. Skilling and Saerji 2016, p. 152, renders this “Acting with Absorption.”

n.220

Tib. dus kyi rjes ’brang spos. Tentative translation, see Skilling and Saerji 2016, p. 152 n. 44.

n.221

Tib. ta la pa ta. Tentative translation, see Skilling and Saerji 2016, p. 153 n. 49.

n.222

Tib. sha ma ka dag. It is unclear what this term refers to. See Skilling and Saerji 2016, p. 156 n. 84.

n.223

Tib. a yo ga. The significance of this word is uncertain. See Skilling and Saerji 2016, p. 157 n. 94.

n.224

Note that the following five buddhas who appear at this point in the initial enumeration are omitted here: Ratnagarbha, Ratnacandra, Vimalakīrti, Śāntatejas, and Priyaketu.

n.225

Tib. ’ba ti shing. Not translated; see Skilling and Saerji 2016, p. 158 n. 121.

n.226

Tib. kre ka ni. We are unable to determine which flower this may refer to.

n.227

Tib. lag bla. See Skilling and Saerji 2016, pp. 161–62 n. 157.

n.228

Tib. ’dun dpon. Tentative translation, see Skilling and Saerji 2014, p. 273 n. 321.

n.229

The meaning of this word is unknown to us.

n.230

Note that the buddha Māradama (382 according to the initial enumeration) does not appear here.

n.231

Tib. dhing rta. Untranslatable at present. See Skilling and Saerji 2016, p. 176 n. 340.

n.232

Tib. gtar khan. See Skilling and Saerji 2016, p. 176 n. 343.

n.233

This likely refers to the Bhadrakalpikasamādhi itself. See Skilling 2010: p. 216.

n.234

Tib. gtsug lag khang dag skyong nul. See Skilling and Saerji 2016, p. 179 n. 374.

n.235

Skilling and Saerji (2016, p. 181) list this name as Maṇigarbha.

n.236

Tib. brten bcas gcig pu’i tshe. The meaning of this phrase is unclear. See Skilling and Saerji 2016, p. 182 n. 407.

n.237

Tib. dge slong rkyen pa. Tentative translation following Skilling and Saerji 2016, p. 182 n. 407.

n.238

The meaning of this word is unknown to us. See Skilling and Saerji 2016, p. 183 n. 418.

n.239

Conjectural translation. Tib. skrun mdzad. See Skilling and Saerji 2016, p. 184 n. 430.

n.240

Tib. lag bla. See Skilling and Saerji 2016, pp. 161–62 n. 157.

n.241

Tib. bcings pa med pa po/ /ral pa can. The significance of this phrase is not clear to us. See Skilling and Saerji 2016, p. 185 n. 444.

n.242

Tib. ka la man. Following Skilling and Saerji 2016, p. 186 n. 448, the translation assumes ka la ma.

n.243

Tib. ci tse’i phub ma phrag sta. Tentative translation, see Skilling and Saerji 2016, p. 187 n. 464.

n.244

Tib. rten bcas. Tentative translation.

n.245

Tib. nir yu ha ka. Tentative translation following Skilling and Saerji 2016, p. 190 n. 499.

n.246

Tib. bram ze yi rgya mtsho’i bu. Following Skilling and Saerji 2016, p. 168, we read this as bram ze yi rgyal po’i bu. Ibid. translates this phrase as “the son of the royal chief priest.”

n.247

Tib. hi dim ba ra. The significance of this word is unknown to us (Cf. Skilling and Saerji 2016, p. 168 n. 16).

n.248

Tib. sreg shang. Translation assumes gseg shang as appears in C and S.

n.249

Tib. bhad tra ka ri. Tentative translation. See Skilling and Saerji 2016, p. 172 n. 68.

n.250

Translation assumes pad ma’i phung po as appears in the first and second list. Here in the third list D reads pad ma’i snying po.

n.251

Tib. lag bla. Cf. Skilling and Saerji 2016, pp. 161–62 n. 157.

n.252

Tib. gser rtog. See Skilling and Saerji 2014, p. 253 n. 73.

n.253

Tib. lcags srungs. Tentative translation following Skilling and Saerji 2016, p. 181.

n.254

Tib. go ri ka. Meaning unknown. See Skilling and Saerji 2017, p. 182 n. 186.

n.255

Note that the buddha Sudatta (615 according to the initial list) does not appear here.

n.256

Tib. lag bla. See Skilling and Saerji 2016, pp. 161–62 n. 157.

n.257

Tib. brten bcas gcig pu’i tshe. The meaning of this phrase is not clear. See Skilling and Saerji 2016, p. 182 n. 407.

n.258

Tib. tsug kra ru ka. Tentative transliteration following Skilling and Saerji 2017, p. 185 n. 225.

n.259

Note that the buddha Jagatpūjita (640 according to the initial enumeration) does not appear here.

n.260

Tib. la ku sa. The word is unknown to us. See Skilling and Saerji 2017, p. 188 n. 271.

n.261

Tib. phub mkhan. Tentative translation following Skilling and Saerji 2017, p. 189 n. 282.

n.262

Tib. a ba ka ra. Tentative translation following Skilling and Saerji 2017, p. 191 n. 307.

n.263

Tib. a ba kan. Tentative translation following Skilling and Saerji 2017, p. 191 n. 308.

n.264

Tib. ga na ko. Tentative translation following Skilling and Saerji 2017, p. 192 n. 322.

n.265

Note that the buddha Tiṣya (687 according to the initial enumeration) does not appear here.

n.266

Note that the buddha Vijita (698 according to the initial enumeration) does not appear here.

n.267

Tib. snar blugs pa yi spyad. A medical/sanitary procedure. See Skilling and Saerji 2017, p. 195 n. 357.

n.268

Tib. spyad rdzi. Tentative translation following Skilling and Saerji 2017, p. 197 n. 377.

n.269

Tib. kun tu ra ka. We are unable to find a Sanskrit term behind this apparent transliteration.

n.270

Tib. pha gu’i ’bras bu. We are unable to find a Sanskrit term behind this apparent transliteration.

n.271

Tib. brten bcas gcig pu’i tshe. The meaning of this phrase is unclear. See Skilling and Saerji 2016, p. 182 n. 407.

n.272

Note that a buddha by the name of Gandha (Tib. spos can) here replaces Pratibhānacakṣus, who appears at the corresponding place (739) in the initial enumeration.

n.273

Tib. brten bcas tshe. The meaning of this phrase is unclear. See Skilling and Saerji 2016, p. 182 n. 407.

n.274

Tib. brten bcas tshe. The meaning of this phrase is unclear. See Skilling and Saerji 2016, p. 182 n. 407.

n.275

Tib. da nur mkhan. Tentative translation following Skilling and Saerji 2018, p. 211 n. 28.

n.276

Note that the buddha Puṇyadhvaja (779 according to the initial enumeration) does not appear here.

n.277

Note that this buddha does not appear in the initial enumeration.

n.278

Note that the buddha Kalyāṇacūḍa (804 according to the initial enumeration) does not appear here.

n.279

This buddha does not appear in the initial enumeration.

n.280

Note that this buddha does not appear in the initial enumeration.

n.281

Tib. drang po. Skilling and Saerji 2018, p. 229 n. 220, suggests “secretary” for a presumed drung po.

n.282

Tib. ka ran tak. Our Sanskrit restoration follows Skilling and Saerji 2018, p. 230 n. 226.

n.283

Tib. chu tom. Following Skilling and Saerji 2016, p. 232 n. 247, we read this as chu zom.

n.284

Tib. bya ba. Following Skilling and Saerji 2018, p. 233 n. 255, the translation assumes bya ra.

n.285

Tib. ’ta la. We are not aware of any Sanskrit word behind this apparent transcription.

n.286

Tib. ka ran dza byed tshe. Tentative translation following Skilling and Saerji 2018, p. 236 n. 281.

n.287

Tib. glu dbyangs. Restored in Sanskrit as Nāgaruta (Tib. klu dbyangs) in accord with the earlier references to this buddha. See also Skilling and Saerji 2018, p. 237 n. 296.

n.288

Tib. lag bla. See Skilling and Saerji 2018, pp. 161–62 n. 157.

n.289

Note that the first two lists give the buddha Puṇyapradīpa here.

n.290

Note that this buddha does not appear in the initial enumeration.

n.291

Tib. ’ug pa. Skilling and Saerji 2018, p. 242 n. 349, reads this word as ’ug pa pa (thus translating the Sanskrit aulukyua) and hence translates this enigmatic phrase with “when he was a follower of the Vaiśeṣika doctrine.”

n.292

Tib. gos dang shing leb dag ni bzhag nas kyang. The sense of this sentence is unclear to us.

n.293

Note that the buddha Sudarśana (994 according to the initial enumeration) does not appear here.

n.294

Tib. ka sha’i gdan. Following Skilling and Saerji 2018, p. 243 n. 362, the translation assumes ku sha’i gdan.

n.295

Note that this enumeration gives only 994, falling short of the 1000 specified in the text.

n.296

The sense of “eightfold reveling” is unclear.

n.297

This passage relating the origin story of further future buddhas is quoted in the Sūtrasamuccaya (Toh 3934) and in the Saṃskṛtāsaṃskṛtaviniścaya (Toh 3897), and is mentioned in Butön’s History of the Dharma (Butön F.35.a), Kongtrul Lodrö Thaye’s Treasury of Knowledge (see Kongtrul 2010, p 44), and other works, as the authority for the sequence of future eons and the appearance or otherwise of buddhas beyond the end of the present Good Eon.

Bibliography

Tibetan Sources

bskal pa bzang po (Bhadrakalpika). Toh 94, Degé Kangyur vol. 45 (mdo sde, ka), folios 1.b–340.a.

bskal pa bzang po (Bhadrakalpika). Toh 94, Stok Palaca Kangyur vol. 52 (mdo sde, ka), folios 1.a–478.a.

bskal pa bzang po. (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. 45, pp. 3–852.

rgya cher rol pa (Lalitavistara). Toh 95, Degé Kangyur vol. 46 (mdo sde, kha), folios 1.b–216.b. English translation in Dharmachakra Translation Committee 2013.

chos yang dag par sdud pa’i mdo (Dharmasaṅgītisūtra). Toh 238, Degé Kangyur vol. 65 (mdo sde, zha), folios 1.a–99.b. English translation in Tibetan Classics Translators Guild of New York 2024.

theg pa chen po’i man ngag (Mahāyānopadeśasūtra). Toh 169, Degé Kangyur vol. 59 (mdo sde, ba), folios 260.a–307.a.

dam pa’i chos pad ma dkar po (Saddharmapuṇḍarīka). Toh 113, Degé Kangyur vol. 51 (mdo sde, ja), folios 1.b–180.b. English translation in Roberts 2018b.

tshe dang ye shes dpag tu med pa theg pa chen po’i mdo (Aparimitāyurjñāna-nāma-mahāyānasūtra). Toh 674, Degé Kangyur vol. 91 (rgyud ’bum, ba), folios 211.b–216.a; Toh 849, vol. 100 (gzungs ’dus, e), folios 57.b–62.a. English translation in Roberts 2021.

yul ’khor skyong gis zhus pa (Rāṣṭrapālaparipṛcchā). Toh 62, Degé Kangyur vol. 42 (dkon brtsegs, nga), folios 227.a–257.a. English translation in Vienna Buddhist Translation Studies Group 2021.

shes phyin khri pa (Daśasāhasrikāprajñāpāramitā). Toh 11, Degé Kangyur vol. 31 (shes phyin, ga), folios 1.b–91.a; vol. 32 (shes phyin, nga), folios 92.b–397.a. English translation in Padmakara Translation Group 2018.

theg pa chen po rgyud bla ma’i bstan bcos (Mahāyānottaratantraśāstra) [Ratnagotravibhāga]. Toh 4024, Degé Tengyur vol. 123 (sems tsam, phi), folios 54.b–73.a.

mdo kun las btus pa (Sūtrasamuccaya). Toh 3934, Degé Tengyur vol. 110 (dbu ma, ki), folios 148.b–215.a.

Āryaśūra. skyes pa’i rabs kyi rgyud (Jātakamālā). Toh 4150, Degé Tengyur vol. 168 (skyes rabs, hu), folios 1.b–135.a.

Asaṅga. rnal ’byor spyod pa’i sa (Yogācārabhūmi). Toh 4035, Degé Tengyur vol. 127 (sems tsam, tshi), folios 1.b–283.a.

Asaṅga. theg pa chen po bsdus pa (Mahāyānasaṃgraha). Toh 4048, Degé Tengyur vol. 134 (sems tsam, ri), folios 1.b–43.a.

Śāntideva. bslab pa kun las btus pa (Śikṣāsamuccaya). Toh 3940, Degé Tengyur vol. 111 (dbu ma, khi), folios 3.a–194.b.

Vasubandhu. chos mngon pa’i mdzod kyi tshig le’ur byas pa (Abhidharmakośakārikā). Toh 4089, Degé Tengyur vol. 140 (mngon pa, ku), folios 1.b–25.a.

Vasubandhu. chos mngon pa’i mdzod kyi bshad pa (Abhidharmakośabhāṣya). Toh 4090, Degé Tengyur vol. 140 (mngon pa, ku), folios 26.b–258.a; vol. 141 (mngon pa, khu), folios 1.b–95.a.

Denkarma (pho brang stod thang ldan [/ lhan] dkar gyi chos ’gyur ro cog gi dkar chag). Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.

bye brag tu rtogs par byed pa chen po (Mahāvyutpatti). Toh 4346, Degé Tengyur vol. 204 (sna tshogs, co), folios 1.b–131.a.

Butön (bu ston rin chen grub). chos ’byung [History of the Dharma] (bde bar gshegs pa’i bstan pa’i gsal byed chos kyi ’byung gnas gsung rab rin po che’i mdzod). In gsung ’bum/_rin chen grub/ (zhol par ma/ ldi lir bskyar par brgyab pa/) [The Collected Works of Bu-ston: Edited by Lokesh Chandra from the Collections of Raghu Vira], vol. 24, pp. 633–1056. New Delhi: International Academy of Indian Culture, 1965–71.

Secondary Sources

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Bhaiṣajya Translation Team, trans. The Chapter on Medicines (Bhaiṣajyavastu, Toh 1, ch. 6). 84000: Translating the Words of the Buddha, 2021.

Boucher, Daniel. “Dharmarakṣa and the Transmission of Buddhism to China.” Asia Major, 3rd ser., 19, no. 1/2 (2006): 13–37.

Brunnhölzl, Karl. A Compendium of the Mahāyāna: Asaṅga’s Mahāyānasaṃgraha and Its Indian and Tibetan Commentaries. 3 vols. Boulder: Snow Lion, 2018.

Dharmachakra Translation Committee, trans. (2013). The Play in Full (Lalitavistara, Toh 95). 84000: Translating the Words of the Buddha, 2013.

Dharmachakra Translation Committee, trans. (2016). The Absorption that Encapsulates All Merit (Sarvapuṇyasamuccayasamādhi, Toh 134). 84000: Translating the Words of the Buddha, 2016.

Dharmachakra Translation Committee, trans. (2020). The Absorption of the Miraculous Ascertainment of Peace (Praśāntaviniścayaprātihāryasamādhi, Toh 129). 84000: Translating the Words of the Buddha, 2020.

Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Vienna: Verlag der österreichischen Akademie der Wissenschaften, 2008.

The Fortunate Aeon: How the Thousand Buddhas Became Enlightened. 4 vols. Berkeley: Dharma Publishing, 1986.

Jaini, Padmanabh S. “Stages in the Bodhisattva Career of the Tathāgata Maitreya,” in Sponberg and Hardacre (eds.), Maitreya, the Future Buddha, pp 54-90. Cambridge: Cambridge University Press, 1988. Reprinted with additional material in Jaini, Padmanabh S. Collected Papers on Buddhist Studies, ch. 26. Delhi: Motilal Banarsidass, 2001.

Fukita, Takamichi. “The Mahāvadānasūtra: A new edition based on manuscripts discovered in northern Turkestan.” In Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden, Beiheft 10. Göttingen: Vandenhoeck und Ruprecht, 2003.

Kongtrul, Jamgön, tr. Ngawang Zangpo. Buddhism’s Journey to Tibet. Books Two, Three, and Four of The Treasury of Knowledge. Ithaca: Snow Lion, 2010.

Li, Can (2015). “A Newly Identified Fragment of a Lost Translation of the Bhadrakalpika-sūtra.” Annual Report of the International Institute for Advanced Buddhology at Soka University 18 (2015): 235–51.

Li, Can (2018). “A Preliminary Report on Some New Sources of the Bhadrakalpika-sūtra (1).” Annual Report of the International Institute for Advanced Buddhology at Soka University 21 (2018): 417–22.

Padmakara Translation Group, trans. The Transcendent Perfection of Wisdom in Ten Thousand Lines (Daśasāhasrikāprajñāpāramitā, Toh 11). 84000: Translating the Words of the Buddha, 2018.

Pruden, Leo M., trans. Abhidharmakośabhāṣyam of Vasubandhu. 4 vols. Berkeley: Asian Humanities Press, 1988–90.

Roberts, Peter Alan, trans. (2018a). The King of Samādhis (Samādhirāja, Toh 127). 84000: Translating the Words of the Buddha, 2018.

Roberts, Peter Alan, trans. (2018b). The White Lotus of the Good Dharma (Saddharmapuṇḍarīka, Toh 113). 84000: Translating the Words of the Buddha, 2018.

Roberts, Peter Alan, trans. (2021). The Aparimitāyurjñāna Sūtra (1) (Aparimitāyurjñānasūtra, Toh 674). 84000: Translating the Words of the Buddha, 2021.

Roberts, Peter Alan, trans. (2023). The White Lotus of Compassion (Karuṇāpuṇḍarīkasūtra, Toh 112). 84000: Translating the Words of the Buddha, 2023.

Rouse, W. H. D., trans. “Valāhassa-jātaka.” In The Jātaka or Stories of the Buddha’s Former Births, edited by E. B. Cowell, 2:89–90. Cambridge: Cambridge University Press, 1895.

Sakaki, Ryōzaburō, ed., Honyaku myōgi taishū (Mahāvyutpatti). 2 vols. 1916. Reprint, Tokyo: Kokusho Kanakōkai, 1987.

Salomon, Richard (2014). “Gāndhārī Manuscripts in the British Library, Schøyen and Other Collections.” In From Birch Bark to Digital Data, edited by Paul Harrison and Jens-Uwe Hartmann. Vienna: Österreichische Akademie der Wissenschaften, 2014: 1–17.

Salomon, Richard (2018). The Buddhist Literature of Ancient Gandhāra: An Introduction with Selected Translations. Somerville: Wisdom Publications, 2018.

Skilling, Peter (2010). “Notes on the Bhadrakalpika-sūtra.” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 13 (2010): 195–229.

Skilling, Peter (2011). “Notes on the Bhadrakalpika-sūtra (II): Beyond the Fortunate Aeon: What comes next?” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 14 (2011): 59–72.

Skilling, Peter (2012). “Notes on the Bhadrakalpika-sūtra (III): Beyond the Fortunate Aeon.” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 15 (2012): 117–26.

Skilling, Peter and Saerji (2014). “How the Buddhas of the Fortunate Aeon First Aspired to Awakening: The Pūrva-praṇidhānas of Buddhas 1–250.” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 17 (2014): 245–91.

Skilling, Peter and Saerji (2016). “How the Buddhas of the Fortunate Aeon First Aspired to Awakening: The Pūrva-praṇidhānas of Buddhas 251–500.” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 19 (2016): 149–92.

Skilling, Peter and Saerji (2017). “How the Buddhas of the Fortunate Aeon First Aspired to Awakening: The Pūrva-praṇidhānas of Buddhas 501–750.” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 20 (2017): 167–204.

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Thurman, Robert, trans. The Teaching of Vimalakīrti (Vimalakīrtinirdeśasūtra, Toh 176). 84000: Translating the Words of the Buddha, 2017.

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Glossary

Types of attestation for names and terms of the corresponding source language

Attested in source text

This term is attested in a manuscript used as a source for this translation.

Attested in other text

This term is attested in other manuscripts with a parallel or similar context.

Attested in dictionary

This term is attested in dictionaries matching Tibetan to the corresponding language.

Approximate attestation

The attestation of this name is approximate. It is based on other names where the relationship between the Tibetan and source language is attested in dictionaries or other manuscripts.

Reconstruction from Tibetan phonetic rendering

This term is a reconstruction based on the Tibetan phonetic rendering of the term.

Reconstruction from Tibetan semantic rendering

This term is a reconstruction based on the semantics of the Tibetan translation.

Source unspecified

This term has been supplied from an unspecified source, which most often is a widely trusted dictionary.

g.1

Abandoner of Anger

tha spangs ma

ཐ་སྤངས་མ།

g.2

Abandoning Displeasure

mi dga’ spong

མི་དགའ་སྤོང་།

g.3

Abandoning Doubt

yid gnyis spong

ཡིད་གཉིས་སྤོང་།

g.6

Abandoning Doubt

yid gnyis spong

ཡིད་གཉིས་སྤོང་།

g.7

Abandoning Doubt

yid gnyis spong

ཡིད་གཉིས་སྤོང་།

g.8

Abandoning Doubt

yid gnyis spong ba po

ཡིད་གཉིས་སྤོང་བ་པོ།

g.16

Ābhāsaraśmi

snang ba’i ’od zer

སྣང་བའི་འོད་ཟེར།

ābhāsaraśmi

g.17

Abhaya

bsnyengs pa med

བསྙེངས་པ་མེད།

abhaya

g.18

Abhaya

bsnyengs med

བསྙེངས་མེད།

abhaya

g.19

Abhaya

bsnyengs med

བསྙེངས་མེད།

abhaya

g.20

Abhedyabuddhi

mi phyed blo mnga’

མི་ཕྱེད་བློ་མངའ།

abhedyabuddhi

g.21

Abhijñāketu

mngon shes tog

མངོན་ཤེས་ཏོག

abhijñāketu

g.22

Abhyudgata

mngon par ’phags

མངོན་པར་འཕགས།

abhyudgata

g.23

Abhyudgataśrī

shin tu ’phags dpal

ཤིན་ཏུ་འཕགས་དཔལ།

abhyudgataśrī

g.31

Abiding by Seeing

rnam par gzigs gnas

རྣམ་པར་གཟིགས་གནས།

g.32

Abiding by Supreme Discipline

tshul khrims mchog gnas

ཚུལ་ཁྲིམས་མཆོག་གནས།

g.39

Abiding Evenly

mnyam par gnas

མཉམ་པར་གནས།

g.49

Abiding in Equanimity

mnyam par gnas pa

མཉམ་པར་གནས་པ།

g.52

Abiding in Peace

zhi bar gnas

ཞི་བར་གནས།

g.58

Abiding Mind

blo gnas

བློ་གནས།

g.72

Abode of Qualities

yon tan gnas

ཡོན་ཏན་གནས།

g.73

Abode of the Worthy

dgra bcom gnas

དགྲ་བཅོམ་གནས།

g.81

Acala

mi g.yo ba

མི་གཡོ་བ།

acala

g.82

Acala

mi g.yo

མི་གཡོ།

acala

g.83

Acceptance of Certain Realization

nges par rtogs bzod

ངེས་པར་རྟོགས་བཟོད།

g.84

Acceptance of Certain Realization

nges par rtogs bzod

ངེས་པར་རྟོགས་བཟོད།

g.85

Acceptance of Excellent Qualities

yon tan bzhed

ཡོན་ཏན་བཞེད།

g.87

Acceptance of Merit

bsod nams bzhed

བསོད་ནམས་བཞེད།

g.88

Acceptance upon Sight

lta na bzod

ལྟ་ན་བཟོད།

g.89

Accepted as Friend

bshes gnyen bzhed

བཤེས་གཉེན་བཞེད།

g.92

Accepting the Fortunate

skal bzhed

སྐལ་བཞེད།

g.99

Accomplished Departure

don grub gshegs

དོན་གྲུབ་གཤེགས།

g.117

Action of Svāti

sa ri las

ས་རི་ལས།

g.121

acumen

spobs pa

སྤོབས་པ།

pratibhāna

g.125

Acyuta

’chi med

འཆི་མེད།

acyuta

g.126

Adbhutayaśas

grags pa rmad byung

གྲགས་པ་རྨད་བྱུང་།

adbhutayaśas

g.129

Adīna

ma zhum

མ་ཞུམ།

adīna

g.130

Adīnaghoṣa

zhum pa med dbyangs

ཞུམ་པ་མེད་དབྱངས།

adīnaghoṣa

g.140

Adorned with Diverse Melody

sna tshogs dbyangs brgyan

སྣ་ཚོགས་དབྱངས་བརྒྱན།

g.189

Adoṣa

skyon med

སྐྱོན་མེད།

adoṣa

g.195

Aim Accomplished

don grub

དོན་གྲུབ།

g.197

Ajitagaṇa

thub pa med pa’i tshogs

ཐུབ་པ་མེད་པའི་ཚོགས།

ajitagaṇa

g.199

Akṣaya

mi zad pa

མི་ཟད་པ།

akṣaya

g.201

Akṣobhya

mi ’khrugs pa

མི་འཁྲུགས་པ།

akṣobhya

g.202

Akṣobhya

’khrug med
’khrug pa med pa

འཁྲུག་མེད།
འཁྲུག་པ་མེད་པ།

akṣobhya

g.203

Akṣobhyavarṇa

mi ’khrugs mdog

མི་འཁྲུགས་མདོག

akṣobhyavarṇa

g.210

Amarapriya

lha dag dga’

ལྷ་དག་དགའ།

amarapriya

g.211

Amita

dpag med

དཔག་མེད།

amita

g.212

Amitābha

’od dpag med

འོད་དཔག་མེད།

amitābha

g.214

Amitabuddhi

blo mtha’ yas

བློ་མཐའ་ཡས།

amitabuddhi

g.215

Amitadhara

’dzin pa dpag med

འཛིན་པ་དཔག་མེད།

amitadhara

g.216

Amitalocana

mtha’ yas spyan

མཐའ་ཡས་སྤྱན།

amitalocana

g.217

Amitasvara

nga ro dpag med

ང་རོ་དཔག་མེད།

amitasvara

g.218

Amitatejas

gzi brjid dpag med

གཟི་བརྗིད་དཔག་མེད།

amitatejas

g.219

Amitayaśas

grags pa mtha’ yas

གྲགས་པ་མཐའ་ཡས།

amitayaśas

g.220

Amitāyus (of the Good Eon)

tshe dpag med

ཚེ་དཔག་མེད།

amitāyus

g.221

Amitāyus (of the past)

tshe dpag med

ཚེ་དཔག་མེད།

amitāyus

A past buddha. His name (meaning “infinite life”) can refer more generally to the buddha associated with longevity and life energy who dwells in the western realm of Sukhāvatī and who is also known as Amitābha (“infinite light”). However, it is uncertain in this text whether this is referring to the same buddha; see n.45. Elsewhere, this name refers to the buddha who is 283 among the buddhas of the Good Eon; see “Amitāyus (of the Good Eon).”

g.223

Amoghadarśin

don yod mthong

དོན་ཡོད་མཐོང་།

amoghadarśin

g.224

Amoghagāmin

don yod gshegs

དོན་ཡོད་གཤེགས།

amoghagāmin

g.225

Amogharaśmi

’od zer don yod

འོད་ཟེར་དོན་ཡོད།

amogharaśmi

g.226

Amoghavikramin

don yod rnam par gnon pa

དོན་ཡོད་རྣམ་པར་གནོན་པ།

amoghavikramin

g.227

Amohavihārin

gti mug med par gnas pa

གཏི་མུག་མེད་པར་གནས་པ།

amohavihārin

g.228

Amṛta

bdud rtsi

བདུད་རྩི།

amṛta

g.229

Amṛtadhārin

bdud rtsi ’chang

བདུད་རྩི་འཆང་།

amṛtadhārin

g.230

Amṛtādhipa

bdud rtsi bdag po

བདུད་རྩི་བདག་པོ།

amṛtādhipa

g.231

Amṛtaprabha

bdud rtsi’i ’od

བདུད་རྩིའི་འོད།

amṛtaprabha

g.232

Amṛtaprabha

bdud rtsi’i ’od

བདུད་རྩིའི་འོད།

amṛtaprabha

g.233

Amṛtaprasanna

bdud rtsi gsal ba

བདུད་རྩི་གསལ་བ།

amṛtaprasanna

g.235

Anantaguṇatejorāśi

yon tan mtha’ yas gzi brjid phung po

ཡོན་ཏན་མཐའ་ཡས་གཟི་བརྗིད་ཕུང་པོ།

anantaguṇatejorāśi

g.236

Anantapratibhānaketu

spobs pa mtha’ yas tog

སྤོབས་པ་མཐའ་ཡས་ཏོག

anantapratibhānaketu

g.237

Anantapratibhānaraśmi

spobs pa mtha’ yas ’od zer

སྤོབས་པ་མཐའ་ཡས་འོད་ཟེར།

anantapratibhānaraśmi

g.238

Anantaratikīrti

dga’ ba mtha’ yas grags

དགའ་བ་མཐའ་ཡས་གྲགས།

anantaratikīrti

g.239

Anantarūpa

mtha’ yas gzugs

མཐའ་ཡས་གཟུགས།

anantarūpa

g.240

Anantatejas

gzi brjid mtha’ yas

གཟི་བརྗིད་མཐའ་ཡས།

anantatejas

g.241

Anantatejas

gzi brjid mtha’ yas

གཟི་བརྗིད་མཐའ་ཡས།

anantatejas

g.242

Anantavikrāmin

mthu rtsal mtha’ yas

མཐུ་རྩལ་མཐའ་ཡས།

anantavikrāmin

g.243

Anantayaśas

grags pa mtha’ yas

གྲགས་པ་མཐའ་ཡས།

anantayaśas

g.244

Anavanata

mi dma’ ba

མི་དམའ་བ།

anavanata

g.245

Anāvilārtha

rnyog pa med don

རྙོག་པ་མེད་དོན།

anāvilārtha

g.246

Aṅgaja

yan lag skyes

ཡན་ལག་སྐྱེས།

aṅgaja

g.247

Anihata

choms med

ཆོམས་མེད།

anihata

g.248

Anihata

mi tshugs

མི་ཚུགས།

anihata

g.249

Anihata

mi tshugs

མི་ཚུགས།

anihata

g.250

Anihatavrata

brtul zhugs thub med

བརྟུལ་ཞུགས་ཐུབ་མེད།

anihatavrata

g.251

Anilavegagāmin

rlung gi shugs ltar gshegs

རླུང་གི་ཤུགས་ལྟར་གཤེགས།

anilavegagāmin

g.252

Anindita

ma smad

མ་སྨད།

anindita

g.253

Añjana

mig sman

མིག་སྨན།

añjana

g.254

Anuddhata

khengs med

ཁེངས་མེད།

anuddhata

g.255

Anunnata

mi ’gying

མི་འགྱིང་།

anunnata

g.256

Anunnata

khengs med

ཁེངས་མེད།

anunnata

g.257

Anupama

rdzogs ldan

རྫོགས་ལྡན།

anupama

g.258

Anupamarāṣṭra

yul ’khor rangs

ཡུལ་འཁོར་རངས།

anupamarāṣṭra

g.259

Anupamaśrī

dpal rdzogs pa

དཔལ་རྫོགས་པ།

anupamaśrī

g.260

Anupamavādin

rdzogs par gsung

རྫོགས་པར་གསུང་།

anupamavādin

g.261

Anuttarajñānin

mkhyen ldan zla med

མཁྱེན་ལྡན་ཟླ་མེད།

anuttarajñānin

g.262

Apagatakleśa

nyon mongs bral

ཉོན་མོངས་བྲལ།

apagatakleśa

g.264

Aparājitadhvaja

gzhan gyis mi thub rgyal mtshan

གཞན་གྱིས་མི་ཐུབ་རྒྱལ་མཚན།

aparājitadhvaja

g.271

Arajas

rdul med

རྡུལ་མེད།

arajas

g.273

Arciskandha

’od zer phung po

འོད་ཟེར་ཕུང་པོ།

arciskandha

g.274

Arciṣmat

’od ’phro

འོད་འཕྲོ།

arciṣmat

g.275

Arciṣmat

’od ’phro

འོད་འཕྲོ།

arciṣmat

g.276

Arciṣmat

’od ’phro

འོད་འཕྲོ།

arciṣmat

g.277

Arciṣmat

’od ’phro

འོད་འཕྲོ།

arciṣmat

g.278

Arciṣmati

blo ’od ’phro

བློ་འོད་འཕྲོ།

arciṣmati

g.279

Arhaddeva

mchod ’os

མཆོད་འོས།

arhaddeva

g.280

Arhadyaśas

dgra bcom grags pa

དགྲ་བཅོམ་གྲགས་པ།

arhadyaśas

g.281

Arhadyaśas

mchod grags
mchod pa grags pa

མཆོད་གྲགས།
མཆོད་པ་གྲགས་པ།

arhadyaśas

g.282

Arhatkīrti

dgra bcom grags pa

དགྲ་བཅོམ་གྲགས་པ།

arhatkīrti

g.283

Aridama

dgra ’dul

དགྲ་འདུལ།

aridama

g.284

Armor of Wisdom

ye shes go cha

ཡེ་ཤེས་གོ་ཆ།

g.303

Array of Liberation

bkod pa rnam grol

བཀོད་པ་རྣམ་གྲོལ།

g.305

Array of Light

bkod pa’i ’od

བཀོད་པའི་འོད།

g.311

Array of Offerings

mchod pa bkod pa

མཆོད་པ་བཀོད་པ།

g.313

Array of Qualities

yon tan bkod pa

ཡོན་ཏན་བཀོད་པ།

g.314

Array of Qualities

yon tan bkod

ཡོན་ཏན་བཀོད།

g.324

Arthabuddhi

don blo mnga’ ba

དོན་བློ་མངའ་བ།

arthabuddhi

g.325

Arthadarśin

don gzigs

དོན་གཟིགས།

arthadarśin

g.326

Arthakīrti

dgra bcom grags pa

དགྲ་བཅོམ་གྲགས་པ།

arthakīrti

g.327

Arthamati

don gyi blo gros

དོན་གྱི་བློ་གྲོས།

arthamati

g.328

Arthamati

don blo gros

དོན་བློ་གྲོས།

arthamati

g.329

Arthasiddhi

don grub

དོན་གྲུབ།

arthasiddhi

g.330

Arthavādin

don gsung

དོན་གསུང་།

arthavādin

g.331

Arthaviniścita

don nges ldan pa

དོན་ངེས་ལྡན་པ།

arthaviniścita

g.332

Āryapriya

’phags pa dgyes pa

འཕགས་པ་དགྱེས་པ།

āryapriya

g.333

Āryastuta

’phags pas bstod

འཕགས་པས་བསྟོད།

āryastuta

g.334

Āśādatta

bsam pas byin pa

བསམ་པས་བྱིན་པ།

āśādatta

g.335

Asamabuddhi

blo gros zla med

བློ་གྲོས་ཟླ་མེད།

asamabuddhi

g.336

Asaṅga

chags med

ཆགས་མེད།

asaṅga

g.337

Asaṅgadhvaja

thogs med rgyal mtshan

ཐོགས་མེད་རྒྱལ་མཚན།

asaṅgadhvaja

g.338

Asaṅgakīrti

thogs med grags pa

ཐོགས་མེད་གྲགས་པ།

asaṅgakīrti

g.339

Asaṅgakośa

chags pa med mdzod

ཆགས་པ་མེད་མཛོད།

asaṅgakośa

g.340

Asaṅgamati

thogs med blo

ཐོགས་མེད་བློ།

asaṅgamati

g.348

Asita

bcings pa med pa

བཅིངས་པ་མེད་པ།

asita

g.349

Askhalitabuddhi

’khrul med blo

འཁྲུལ་མེད་བློ།

askhalitabuddhi

g.350

Aśoka

mya ngan med

མྱ་ངན་མེད།

aśoka

g.351

Aśoka

mya ngan med

མྱ་ངན་མེད།

aśoka

g.352

Aśoka

mya ngan med

མྱ་ངན་མེད།

aśoka

g.353

Aśoka

mya ngan med

མྱ་ངན་མེད།

aśoka

g.354

Aśokarāṣṭra

yul ’khor mya ngan med

ཡུལ་འཁོར་མྱ་ངན་མེད།

aśokarāṣṭra

g.355

aspects of awakening

byang chub kyi phyogs

བྱང་ཆུབ་ཀྱི་ཕྱོགས།

bodhipakṣya

g.362

Asthita

mi gnas pa

མི་གནས་པ།

asthita

g.377

asura

lha ma yin

ལྷ་མ་ཡིན།

asura

Definition from the 84000 Glossary of Terms:

A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).

g.378

Atibala

stobs chen

སྟོབས་ཆེན།

atibala

g.379

Atiyaśas

shin tu grags

ཤིན་ཏུ་གྲགས།

atiyaśas

g.390

Attainment of Fearlessness

mi bsnyengs thob

མི་བསྙེངས་ཐོབ།

g.408

Atulapratibhānarāja

spobs pa mtshungs med rgyal po

སྤོབས་པ་མཚུངས་མེད་རྒྱལ་པོ།

atulapratibhānarāja

g.409

Atyuccagāmin

shin tu mthor gshegs

ཤིན་ཏུ་མཐོར་གཤེགས།

atyuccagāmin

g.410

Atyuccagāmin

shin tu mthor gshegs

ཤིན་ཏུ་མཐོར་གཤེགས།

atyuccagāmin

g.427

Autumn Sun

ston ka’i nyi ma

སྟོན་ཀའི་ཉི་མ།

g.428

Avabhāsadarśin

snang ba gzigs

སྣང་བ་གཟིགས།

avabhāsadarśin

g.430

Avraṇa

rma med pa

རྨ་མེད་པ།

avraṇa

g.436

Awakening of the Worthy

dgra bcom byang chub

དགྲ་བཅོམ་བྱང་ཆུབ།

g.438

Bahudevaghuṣṭa

lha mang dag gis snyan bsgrags pa

ལྷ་མང་དག་གིས་སྙན་བསྒྲགས་པ།

bahudevaghuṣṭa

g.440

Baladatta

stobs byin

སྟོབས་བྱིན།

baladatta

g.441

Baladeva

stobs lha

སྟོབས་ལྷ།

baladeva

g.442

Balanandin

stobs dgyes

སྟོབས་དགྱེས།

balanandin

g.443

Balanced Yogic Discipline

brtul zhugs snyoms pa

བརྟུལ་ཞུགས་སྙོམས་པ།

g.444

Balasena

stobs sde

སྟོབས་སྡེ།

balasena

g.445

Balatejojñāna

ye shes gzi brjid stobs

ཡེ་ཤེས་གཟི་བརྗིད་སྟོབས།

balatejojñāna

g.451

Banner of Fame

grags tog

གྲགས་ཏོག

g.452

Banner of Fame

grags pa rgyal mtshan

གྲགས་པ་རྒྱལ་མཚན།

g.456

Banner of Insight

shes rab rgyal mtshan

ཤེས་རབ་རྒྱལ་མཚན།

g.470

Bearer of the Armor of Splendor

gzi brjid go bgos

གཟི་བརྗིད་གོ་བགོས།

g.471

Bearing Seeing

blta bar bzod

བལྟ་བར་བཟོད།

g.477

Beautiful Array

bkod pa mdzes

བཀོད་པ་མཛེས།

g.480

Beautiful Delight

mdzes par dgyes

མཛེས་པར་དགྱེས།

g.498

Beautiful Light

snang ba blta na sdug

སྣང་བ་བལྟ་ན་སྡུག

g.500

Beautiful Limbs

yan lag mdzes pa

ཡན་ལག་མཛེས་པ།

g.501

Beautiful Limbs

yan lag mdzes pa

ཡན་ལག་མཛེས་པ།

g.502

Beautiful Limbs

yan lag mdzes

ཡན་ལག་མཛེས།

g.511

Beautiful Melody

dbyangs snyan

དབྱངས་སྙན།

g.512

Beautiful Melody

dbyangs snyan

དབྱངས་སྙན།

g.513

Beautiful Melody

mdzes pa’i dbyangs

མཛེས་པའི་དབྱངས།

g.533

Beautiful to Behold

blta na sdug

བལྟ་ན་སྡུག

g.534

Beautiful to Behold

blta na sdug

བལྟ་ན་སྡུག

g.540

Beautiful Vision

yid ’ong gzigs

ཡིད་འོང་གཟིགས།

g.569

Beholder of the Ends of Existence

srid pa’i mtha’ gzigs pa po

སྲིད་པའི་མཐའ་གཟིགས་པ་པོ།

g.573

Being of Equipoise

mnyam par bzhag pa’i bdag nyid

མཉམ་པར་བཞག་པའི་བདག་ཉིད།

g.574

Being of Meditation

bsgoms pa’i bdag nyid

བསྒོམས་པའི་བདག་ཉིད།

g.576

Being of Spiritual Training

rnal ’byor sems dpa’

རྣལ་འབྱོར་སེམས་དཔའ།

g.602

Beyond Doubt

yid gnyis las ’das pa

ཡིད་གཉིས་ལས་འདས་པ།

g.607

Bhadradatta

bzang byin

བཟང་བྱིན།

bhadradatta

g.608

Bhadrapāla

bzang skyong

བཟང་སྐྱོང་།

bhadrapāla

g.610

Bhadravaktra

zhal bzangs

ཞལ་བཟངས།

bhadravaktra

g.611

Bhāgīratha

skal shing rta

སྐལ་ཤིང་རྟ།

bhāgīratha

g.612

Bhāgīrathi

skal ldan shing rta

སྐལ་ལྡན་ཤིང་རྟ།

bhāgīrathi

g.613

Bhāgīrathi

skal ldan shing rta

སྐལ་ལྡན་ཤིང་རྟ།

bhāgīrathi

g.614

Bhānumat

nyi ma lta bur gshegs pa

ཉི་མ་ལྟ་བུར་གཤེགས་པ།

bhānumat

g.618

Bhargavajra

bhar ga rdo rje

བྷར་ག་རྡོ་རྗེ།

g.619

Bhasmakrodha

khro ba bcom

ཁྲོ་བ་བཅོམ།

bhasmakrodha

g.620

Bhavāntadarśin

srid mtha’ gzigs pa

སྲིད་མཐའ་གཟིགས་པ།

bhavāntadarśin

g.621

Bhavāntadarśin

srid mtha’ gzigs

སྲིད་མཐའ་གཟིགས།

bhavāntadarśin

g.622

Bhavāntamaṇigandha

srid mtha’ nor bu’i spos

སྲིད་མཐའ་ནོར་བུའི་སྤོས།

bhavāntamaṇigandha

g.623

Bhavapuṣpa

srid me tog

སྲིད་མེ་ཏོག

bhavapuṣpa

g.624

Bhavatṛṣṇāmalaprahīṇa

srid pa’i sred pa dri ma spangs pa

སྲིད་པའི་སྲེད་པ་དྲི་མ་སྤངས་པ།

bhavatṛṣṇāmalaprahīṇa

g.625

Bhīṣaṇa

’jigs mdzad

འཇིགས་མཛད།

bhīṣaṇa

g.628

Blazing Crest

’bar ba’i tog

འབར་བའི་ཏོག

g.630

Blazing Intelligence

blo ’bar

བློ་འབར།

g.632

Blazing Light

’od ’bar

འོད་འབར།

g.633

Blazing Light

’od zer ’bar

འོད་ཟེར་འབར།

g.634

Blazing Light

’od ’bar

འོད་འབར།

g.635

Blazing Light

’od ’bar

འོད་འབར།

g.636

Blazing Light

’od ’bar

འོད་འབར།

g.637

Blazing Light

’od ni ’bar ba

འོད་ནི་འབར་བ།

g.638

Blazing Light Rays

’od zer ’bar ba

འོད་ཟེར་འབར་བ།

g.639

Blazing Melody

’bar ba’i dbyangs

འབར་བའི་དབྱངས།

g.640

Blazing Splendor

gzi brjid ’bar ba

གཟི་བརྗིད་འབར་བ།

g.653

Blissful Light

bde ba’i ’od

བདེ་བའི་འོད།

g.656

Blissful Vision

bde bar gzigs

བདེ་བར་གཟིགས།

g.659

Blooming Flower of Splendor

gzi brjid me tog rgyas pa

གཟི་བརྗིད་མེ་ཏོག་རྒྱས་པ།

g.668

Bodhana

rtogs mdzad

རྟོགས་མཛད།

bodhana

g.669

Bodhidhvaja

byang chub rgyal mtshan

བྱང་ཆུབ་རྒྱལ་མཚན།

bodhidhvaja

g.670

Bodhirāja

byang chub rgyal po

བྱང་ཆུབ་རྒྱལ་པོ།

bodhirāja

g.671

Bodhyaṅgapuṣpa

byang chub yan lag me to

བྱང་ཆུབ་ཡན་ལག་མེ་ཏོ།

bodhyaṅgapuṣpa

g.680

Brahmā

tshangs pa

ཚངས་པ།

brahmā

Definition from the 84000 Glossary of Terms:

A high-ranking deity presiding over a divine world; he is also considered to be the lord of the Sahā world (our universe). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).

g.681

Brahmā

tshangs pa

ཚངས་པ།

brahmā

g.684

Brahmā

tshangs pa

ཚངས་པ།

brahmā

g.703

Brahmā Light

tshangs pa’i ’od

ཚངས་པའི་འོད།

g.712

Brahmā Melody

tshangs pa’i dbyangs

ཚངས་པའི་དབྱངས།

g.720

Brahmā Sahāmpati

mi mjed dbag tshangs

མི་མཇེད་དབག་ཚངས།

brahmā sahāmpati

g.732

Brahmadatta

tshangs byin

ཚངས་བྱིན།

brahmadatta

g.733

Brahmadeva

tshangs lha

ཚངས་ལྷ།

brahmadeva

g.734

Brahmagāmin

tshangs gshegs

ཚངས་གཤེགས།

brahmagāmin

g.735

Brahmagāmin

tshangs par gshegs

ཚངས་པར་གཤེགས།

brahmagāmin

g.736

Brahmaghoṣa

tshangs pa’i dbyangs

ཚངས་པའི་དབྱངས།

brahmaghoṣa

g.737

Brahmaghoṣa

tshangs dbyangs

ཚངས་དབྱངས།

brahmaghoṣa

g.738

Brahmaketu

tshangs pa’i tog

ཚངས་པའི་ཏོག

brahmaketu

g.739

Brahmaketu

tshangs pa’i tog

ཚངས་པའི་ཏོག

brahmaketu

g.740

Brahmamuni

tshangs thub
tshangs pa thub

ཚངས་ཐུབ།
ཚངས་པ་ཐུབ།

brahmamuni

g.741

Brahmarāja

tshangs rgyal

ཚངས་རྒྱལ།

brahmarāja

g.742

Brahmaruta

tshangs pa’i dbyangs

ཚངས་པའི་དབྱངས།

brahmaruta

g.743

Brahmaruta

tshangs dbyangs

ཚངས་དབྱངས།

brahmaruta

g.744

Brahmasvara

tshangs pa’i dbyangs

ཚངས་པའི་དབྱངས།

brahmasvara

g.745

Brahmavāsa

tshangs par gnas

ཚངས་པར་གནས།

brahmavāsa

g.746

Brahmavasu

tshangs dbyig

ཚངས་དབྱིག

brahmavasu

g.752

Bridge

zam pa

ཟམ་པ།

g.759

Bright Light

mdangs ’od

མདངས་འོད།

g.760

Bright Light

mdangs ’od

མདངས་འོད།

g.761

Bright Light

mdangs ’od

མདངས་འོད།

g.770

Bright Strength

mdangs stobs

མདངས་སྟོབས།

g.771

Bright Strength

mdangs stobs skye ba

མདངས་སྟོབས་སྐྱེ་བ།

g.772

Bright Strength

mdangs kyi stobs

མདངས་ཀྱི་སྟོབས།

g.775

Brilliant Discipline

tshul khrims gsal

ཚུལ་ཁྲིམས་གསལ།

g.778

Buddha of Great Array

bkod chen sangs rgyas

བཀོད་ཆེན་སངས་རྒྱས།

g.779

Buddhimati

byang chub blo gros

བྱང་ཆུབ་བློ་གྲོས།

buddhimati

g.780

Building the Array of Qualities

yon tan bkod pa po

ཡོན་ཏན་བཀོད་པ་པོ།

g.781

Burning Incense

spos sreg

སྤོས་སྲེག

g.782

Caitraka

rmad byung

རྨད་བྱུང་།

caitraka

g.783

Cakradhara

’khor lo ’dzin

འཁོར་ལོ་འཛིན།

cakradhara

g.787

calm abiding

zhi gnas

ཞི་གནས།

śamatha

g.789

Campaka

tsam pa ka

ཙམ་པ་ཀ

campaka

g.798

Campaka Lamp

tsam pa’i sgron ma

ཙམ་པའི་སྒྲོན་མ།

g.799

Candana

tsan dan

ཙན་དན།

candana

g.801

Candra

zla ba

ཟླ་བ།

candra

g.802

Candra

zla ba

ཟླ་བ།

candra

g.803

Candra

zla ba

ཟླ་བ།

candra

g.804

Candra

zla ba

ཟླ་བ།

candra

g.805

Candra

zla ba

ཟླ་བ།

candra

g.806

Candra

zla ba

ཟླ་བ།

candra

g.807

Candra

zla ba

ཟླ་བ།

candra

g.808

Candrānana

zla ba’i zhal

ཟླ་བའི་ཞལ།

candrānana

g.809

Candraprabha

zla ’od

ཟླ་འོད།

candraprabha

g.811

Candrapradīpa

zla sgron

ཟླ་སྒྲོན།

candrapradīpa

g.812

Candrārka

nyi zla

ཉི་ཟླ།

candrārka

g.813

Candrārka

nyi zla

ཉི་ཟླ།

candrārka

g.814

Candrodgata

zla ltar shar

ཟླ་ལྟར་ཤར།

candrodgata

g.821

Captain

ded dpon

དེད་དཔོན།

g.822

Caraṇabhrāja

zhabs mdzes

ཞབས་མཛེས།

caraṇabhrāja

g.823

Caraṇaprasanna

spyod gsal

སྤྱོད་གསལ།

caraṇaprasanna

g.825

Cāritraka

spyod par ldan

སྤྱོད་པར་ལྡན།

cāritraka

g.826

Cāritratīrtha

spyod pa’i stegs

སྤྱོད་པའི་སྟེགས།

cāritratīrtha

g.827

Cārulocana

spyan mdzes

སྤྱན་མཛེས།

cārulocana

g.836

Certain Form

nges pa’i gzugs

ངེས་པའི་གཟུགས།

g.842

Certain Mind

nges par sems

ངེས་པར་སེམས།

g.864

Chariot of the Fortunate

skal ldan shing rta

སྐལ་ལྡན་ཤིང་རྟ།

g.867

Chedana

gcod mdzad

གཅོད་མཛད།

chedana

g.877

Cīrṇabuddhi

blo sbyangs

བློ་སྦྱངས།

cīrṇabuddhi

g.878

Cīrṇabuddhi

blo sbyangs

བློ་སྦྱངས།

cīrṇabuddhi

g.879

Cīrṇaprabha

’od spyod

འོད་སྤྱོད།

cīrṇaprabha

g.880

Citraraśmi

’od zer sna tshogs

འོད་ཟེར་སྣ་ཚོགས།

citraraśmi

g.889

Clear Conduct

spyod pa gsal

སྤྱོད་པ་གསལ།

g.890

Clear Delight

rab dgyes gsal ba

རབ་དགྱེས་གསལ་བ།

g.892

Clear Direction

phyogs gsal

ཕྱོགས་གསལ།

g.895

Clear Fame

grags pa gsal ba po

གྲགས་པ་གསལ་བ་པོ།

g.905

Clear Intelligence

blo gsal

བློ་གསལ།

g.906

Clear Intelligence

blo gros gsal ba

བློ་གྲོས་གསལ་བ།

g.914

Clear Learning

mkhas pa gsal

མཁས་པ་གསལ།

g.915

Clear Learning

mkhas pa gsal

མཁས་པ་གསལ།

g.917

Clear Marks

mtshan gsal

མཚན་གསལ།

g.918

Clear Melody

dbyangs gsal

དབྱངས་གསལ།

g.919

Clear Melody

gsal ba’i dbyangs

གསལ་བའི་དབྱངས།

g.926

Clear Mind

blo gsal

བློ་གསལ།

g.927

Clear Mind

blo gsal

བློ་གསལ།

g.932

Clear Roar

nga ro gsal

ང་རོ་གསལ།

g.933

Clear Sage

drang srong gsal

དྲང་སྲོང་གསལ།

g.936

Clear Strength

stobs gsal

སྟོབས་གསལ།

g.941

Clear Teacher

ston pa gsal

སྟོན་པ་གསལ།

g.948

Clear Vision

gzigs pa gsal

གཟིགས་པ་གསལ།

g.949

Clear Vision

gzigs pa gsal

གཟིགས་པ་གསལ།

g.964

Cloud Melody

sprin gyi dbyangs

སྤྲིན་གྱི་དབྱངས།

g.965

Cloud Melody

sprin gyi dbyangs

སྤྲིན་གྱི་དབྱངས།

g.968

Cluster of Parasols

gdugs sde

གདུགས་སྡེ།

g.974

Compelling Melody

yid ’ong dbyangs

ཡིད་འོང་དབྱངས།

g.975

Compelling Melody

yid ’ong dbyangs

ཡིད་འོང་དབྱངས།

g.976

Compelling Melody

yid du ’ong ba’i dbyangs

ཡིད་དུ་འོང་བའི་དབྱངས།

g.978

Compelling Vision

yid ’thad gzigs

ཡིད་འཐད་གཟིགས།

g.980

Compiled Merit

bsod nams brtsegs pa

བསོད་ནམས་བརྩེགས་པ།

g.991

concentration

bsam gtan

བསམ་གཏན།

dhyāna

Definition from the 84000 Glossary of Terms:

Dhyāna is defined as one-pointed abiding in an undistracted state of mind, free from afflicted mental states. Four states of dhyāna are identified as being conducive to birth within the form realm. In the context of the Mahāyāna, it is the fifth of the six perfections. It is commonly translated as “concentration,” “meditative concentration,” and so on.

g.998

Conquering the Waves

rlabs ’joms

རླབས་འཇོམས།

g.1009

Conqueror of the Māras

bdud zil gnon pa

བདུད་ཟིལ་གནོན་པ།

g.1032

correct knowledge

so so yang dag par rig pa

སོ་སོ་ཡང་དག་པར་རིག་པ།

pratisaṃvid

g.1039

Creator

skrun mdzad

སྐྲུན་མཛད།

g.1047

Crest

ཏོག

g.1061

Crest Light

tog gi ’od

ཏོག་གི་འོད།

g.1062

Crest Light

tog gi ’od

ཏོག་གི་འོད།

g.1073

Crest of Fame

grags pa’i tog

གྲགས་པའི་ཏོག

g.1075

Crest of Glory

dpal gyi tog

དཔལ་གྱི་ཏོག

g.1095

Crest of Qualities

yon tan tog

ཡོན་ཏན་ཏོག

g.1108

Crest of Wisdom

ye shes tog

ཡེ་ཤེས་ཏོག

g.1116

Crossing the Swamp

’dam las rgal ba

འདམ་ལས་རྒལ་བ།

g.1122

Crown of Delight

gtsug phud dgyes

གཙུག་ཕུད་དགྱེས།

g.1132

Cūḍa

gtsug phud

གཙུག་ཕུད།

cūḍa

g.1133

Cultivating Profound Realization

dgongs pa zab bsgoms

དགོངས་པ་ཟབ་བསྒོམས།

g.1139

Damajyeṣṭha

’joms pa’i mchog

འཇོམས་པའི་མཆོག

damajyeṣṭha

g.1140

Dānaprabha

sbyin ’od

སྦྱིན་འོད།

dānaprabha

g.1141

Daśaraśmi

’od zer bcu pa

འོད་ཟེར་བཅུ་པ།

daśaraśmi

g.1142

Daśavaśa

shugs bcu

ཤུགས་བཅུ།

daśavaśa

g.1161

Defeating the Enemy

dgra bcom ldan

དགྲ་བཅོམ་ལྡན།

g.1162

defilement

nyon mongs

ཉོན་མོངས།

kleśa

Definition from the 84000 Glossary of Terms:

The essentially pure nature of mind is obscured and afflicted by various psychological defilements, which destroy the mind’s peace and composure and lead to unwholesome deeds of body, speech, and mind, acting as causes for continued existence in saṃsāra. Included among them are the primary afflictions of desire (rāga), anger (dveṣa), and ignorance (avidyā). It is said that there are eighty-four thousand of these negative mental qualities, for which the eighty-four thousand categories of the Buddha’s teachings serve as the antidote.

Kleśa is also commonly translated as “negative emotions,” “disturbing emotions,” and so on. The Pāli kilesa, Middle Indic kileśa, and Buddhist Hybrid Sanskrit kleśa all primarily mean “stain” or “defilement.” The translation “affliction” is a secondary development that derives from the more general (non-Buddhist) classical understanding of √kliś (“to harm,“ “to afflict”). Both meanings are noted by Buddhist commentators.

g.1175

Delight in Going

gshegs par dgyes

གཤེགས་པར་དགྱེས།

g.1176

Delight in Learning

mkhas pa dgyes

མཁས་པ་དགྱེས།

g.1197

Delightful Fame

yid ’ong grags

ཡིད་འོང་གྲགས།

g.1201

Delightful Fragrance

spos ngad zhim po

སྤོས་ངད་ཞིམ་པོ།

g.1206

Delightful Joy

snyan par dgyes

སྙན་པར་དགྱེས།

g.1220

Delightful Melody

yid du ’ong ba’i dbyangs

ཡིད་དུ་འོང་བའི་དབྱངས།

g.1232

Delightful Mind

yid ’ong sems

ཡིད་འོང་སེམས།

g.1238

Delightful Moon

yid ’ong zla ba

ཡིད་འོང་ཟླ་བ།

g.1264

Delightful Splendor

yid ’ong gzi brjid

ཡིད་འོང་གཟི་བརྗིད།

g.1265

Delightful Splendor

yid ’ong gzi brjid

ཡིད་འོང་གཟི་བརྗིད།

g.1275

Delightful to See

mthong na dga’

མཐོང་ན་དགའ།

g.1282

Delightful Veneration

bde bar ’dud

བདེ་བར་འདུད།

g.1284

Delightful Vision

dgyes par gzigs

དགྱེས་པར་གཟིགས།

g.1288

Delighting in All

thams cad dgyes pa po

ཐམས་ཅད་དགྱེས་པ་པོ།

g.1289

Delighting in Awakening

byang chub dgyes

བྱང་ཆུབ་དགྱེས།

g.1290

Delighting in Benefiting

phan par dgyes

ཕན་པར་དགྱེས།

g.1291

Delighting in Buddhahood

sangs rgyas dgyes

སངས་རྒྱས་དགྱེས།

g.1293

Delighting in Discipline

tshul khrims dgyes

ཚུལ་ཁྲིམས་དགྱེས།

g.1296

Delighting in Freedom from Sorrow

mya ngan med dga’

མྱ་ངན་མེད་དགའ།

g.1299

Delighting in Less

dgyes chung

དགྱེས་ཆུང་།

g.1300

Delighting in Liberation

thar dgyes

ཐར་དགྱེས།

g.1301

Delighting in Liberation

thar pa dgyes

ཐར་པ་དགྱེས།

g.1302

Delighting in Liberation

thar pa dgyes

ཐར་པ་དགྱེས།

g.1303

Delighting in Merit

bsod nams dgyes

བསོད་ནམས་དགྱེས།

g.1308

Delighting in Teaching

ston par dgyes

སྟོན་པར་དགྱེས།

g.1309

Delighting in Teaching

ston par dgyes

སྟོན་པར་དགྱེས།

g.1310

Delighting in Teaching

ston par dgyes

སྟོན་པར་དགྱེས།

g.1312

Delighting in the Meaning

don la dgyes

དོན་ལ་དགྱེས།

g.1314

Delighting in the Truth

bden pa dgyes

བདེན་པ་དགྱེས།

g.1315

Delighting in Treasure

dbyig la dgyes pa

དབྱིག་ལ་དགྱེས་པ།

g.1318

Delighting in Victory

rgyal bar dgyes

རྒྱལ་བར་དགྱེས།

g.1330

Delighting the Worthy Ones

dgra bcom dgyes

དགྲ་བཅོམ་དགྱེས།

g.1335

Deśāmūḍha

phyogs ma bslad

ཕྱོགས་མ་བསླད།

deśāmūḍha

g.1336

Desired by Gods

lha ’dod

ལྷ་འདོད།

g.1337

Destroyer of Anger

khro ’joms

ཁྲོ་འཇོམས།

g.1343

Destroyer of Doubt

yid gnyis ’joms

ཡིད་གཉིས་འཇོམས།

g.1344

Destroyer of Doubt

yid gnyis ’joms

ཡིད་གཉིས་འཇོམས།

g.1356

Deva

ལྷ།

deva

g.1358

Devarāja

lha rgyal

ལྷ་རྒྱལ།

devarāja

g.1359

Devarāja

lha rgyal

ལྷ་རྒྱལ།

devarāja

g.1360

Devaraśmi

lha’i ’od

ལྷའི་འོད།

devaraśmi

g.1361

Devaruta

lha yi sgra

ལྷ་ཡི་སྒྲ།

devaruta

g.1362

Devasūrya

lha’i nyi ma

ལྷའི་ཉི་མ།

devasūrya

g.1363

Deveśvara

lha dbang

ལྷ་དབང་།

deveśvara

g.1367

Dharaṇīdhara

sa ’dzin

ས་འཛིན།

dharaṇīdhara

g.1368

Dharaṇīśvara

sa yi dbang phyug

ས་ཡི་དབང་ཕྱུག

dharaṇīśvara

g.1369

Dharaṇīśvara

sa dbang phyug

ས་དབང་ཕྱུག

dharaṇīśvara

g.1374

Dharma

chos

ཆོས།

g.1385

Dharma Deity

chos kyi lha

ཆོས་ཀྱི་ལྷ།

g.1395

Dharma Flower

chos kyi me tog

ཆོས་ཀྱི་མེ་ཏོག

g.1396

Dharma Flower

chos kyi me tog

ཆོས་ཀྱི་མེ་ཏོག

g.1397

Dharma Flower

chos kyi me tog

ཆོས་ཀྱི་མེ་ཏོག

g.1405

Dharma Intelligence

chos kyi blo gros

ཆོས་ཀྱི་བློ་གྲོས།

g.1415

Dharma Lamp

chos kyi sgron

ཆོས་ཀྱི་སྒྲོན།

g.1416

Dharma Lamp

chos kyi sgron ma

ཆོས་ཀྱི་སྒྲོན་མ།

g.1423

Dharma Light

chos kyi ’od

ཆོས་ཀྱི་འོད།

g.1436

Dharma Parasol

chos kyi gdugs

ཆོས་ཀྱི་གདུགས།

g.1443

Dharma Splendor

chos kyi gzi brjid

ཆོས་ཀྱི་གཟི་བརྗིད།

g.1453

Dharmabala

chos kyi stobs

ཆོས་ཀྱི་སྟོབས།

dharmabala

g.1454

Dharmacandra

chos zla

ཆོས་ཟླ།

dharmacandra

g.1455

Dharmacchattra

chos gdugs

ཆོས་གདུགས།

dharmacchattra

g.1457

Dharmadatta

chos sbyin

ཆོས་སྦྱིན།

dharmadatta

g.1458

Dharmadhvaja

chos kyi rgyal mtshan

ཆོས་ཀྱི་རྒྱལ་མཚན།

dharmadhvaja

g.1459

Dharmākara

chos kyi ’byung gnas

ཆོས་ཀྱི་འབྱུང་གནས།

dharmākara

g.1460

Dharmakīrti

chos grags

ཆོས་གྲགས།

dharmakīrti

g.1461

Dharmakośa

chos mdzod

ཆོས་མཛོད།

dharmakośa

g.1462

Dharmakūṭa

chos brtsegs

ཆོས་བརྩེགས།

dharmakūṭa

g.1463

Dharmamati

chos kyi blo gros

ཆོས་ཀྱི་བློ་གྲོས།

dharmamati

g.1464

Dharmaprabhāsa

chos kyi ’od

ཆོས་ཀྱི་འོད།

dharmaprabhāsa

g.1465

Dharmapradīpacchatra

chos sgron gdugs

ཆོས་སྒྲོན་གདུགས།

dharmapradīpacchatra

g.1466

Dharmapradīpākṣa

chos sgron spyan

ཆོས་སྒྲོན་སྤྱན།

dharmapradīpākṣa

g.1467

Dharmavikrāmin

chos kyi mthu rtsal

ཆོས་ཀྱི་མཐུ་རྩལ།

dharmavikrāmin

g.1468

Dharmeśvara

chos kyi dbang phyug

ཆོས་ཀྱི་དབང་ཕྱུག

dharmeśvara

g.1469

Dharmeśvara

chos kyi dbang phyug

ཆོས་ཀྱི་དབང་ཕྱུག

dharmeśvara

g.1470

Dharmeśvara

chos dbang phyug

ཆོས་དབང་ཕྱུག

dharmeśvara

g.1471

Dharmeśvara

chos kyi dbang phyug

ཆོས་ཀྱི་དབང་ཕྱུག

dharmeśvara

g.1472

Dhārmika

chos ldan

ཆོས་ལྡན།

dhārmika

g.1473

Dhārmika

chos ldan

ཆོས་ལྡན།

dhārmika

g.1474

Dhyānarata

bsam gtan dgyes

བསམ་གཏན་དགྱེས།

dhyānarata

g.1479

Dīpaṅkara

mar me mdzad

མར་མེ་མཛད།

dīpaṅkara

g.1480

Dīptatejas

gzi brjid ’bar

གཟི་བརྗིད་འབར།

dīptatejas

g.1484

Discerning Collocations

bsdu ba rnam ’byed

བསྡུ་བ་རྣམ་འབྱེད།

g.1485

Discerning Mind

blo rnam ’byed

བློ་རྣམ་འབྱེད།

g.1486

Discerning Mind

rnam par ’byed blo

རྣམ་པར་འབྱེད་བློ།

g.1497

Dispeller of Doubt

yid gnyis sel mdzad

ཡིད་གཉིས་སེལ་མཛད།

g.1506

Dispeller of the Darkness of Suffering

mya ngan mun pa sel ba

མྱ་ངན་མུན་པ་སེལ་བ།

g.1525

Distinguished Intelligence

blo gros khyad par

བློ་གྲོས་ཁྱད་པར།

g.1526

Distinguished Mind

khyad par sems

ཁྱད་པར་སེམས།

g.1531

Disturber of Thorns

tsher ma dkrugs pa

ཚེར་མ་དཀྲུགས་པ།

g.1534

Diverse Flowers

me tog sna tshogs

མེ་ཏོག་སྣ་ཚོགས།

g.1537

Diverse Light

sna tshogs ’od

སྣ་ཚོགས་འོད།

g.1538

Diverse Melody

sna tshogs dbyangs

སྣ་ཚོགས་དབྱངས།

g.1541

Diverse Teaching

sna tshogs gsung ba

སྣ་ཚོགས་གསུང་བ།

g.1542

Diverse Teaching

sna tshogs gsung ba

སྣ་ཚོགས་གསུང་བ།

g.1543

Diverse Teaching

sna tshogs gsung ba

སྣ་ཚོགས་གསུང་བ།

g.1544

Diverse Teaching

sna tshogs gsung

སྣ་ཚོགས་གསུང་།

g.1545

Diverse Teaching

sna tshogs gsung

སྣ་ཚོགས་གསུང་།

g.1546

Diverse Teaching

sna tshogs gsung

སྣ་ཚོགས་གསུང་།

g.1562

Divine Clarity

lha gsal

ལྷ་གསལ།

g.1591

Divine Eye

lha yi spyan

ལྷ་ཡི་སྤྱན།

g.1600

Divine Flower

lha yi me tog

ལྷ་ཡི་མེ་ཏོག

g.1601

Divine Flower

lha yi me tog

ལྷ་ཡི་མེ་ཏོག

g.1602

Divine Flower

lha yi me tog

ལྷ་ཡི་མེ་ཏོག

g.1603

Divine Flower

lha yi me tog

ལྷ་ཡི་མེ་ཏོག

g.1631

Divine Joy

lha dga’

ལྷ་དགའ།

g.1632

Divine Joy

lha dga’

ལྷ་དགའ།

g.1633

Divine Joy

lha dga’

ལྷ་དགའ།

g.1660

Divine Lotus

lha yi pad ma

ལྷ་ཡི་པད་མ།

g.1662

Divine Melody

lha yi dbyangs

ལྷ་ཡི་དབྱངས།

g.1663

Divine Melody

lha yi dbyangs

ལྷ་ཡི་དབྱངས།

g.1674

Divine Parasol

lha yi gdugs

ལྷ་ཡི་གདུགས།

g.1675

Divine Parasol

lha yi gdugs

ལྷ་ཡི་གདུགས།

g.1679

Divine Radiance

lha yi ’od zer

ལྷ་ཡི་འོད་ཟེར།

g.1685

Divine Ruler

lha yi bdag po

ལྷ་ཡི་བདག་པོ།

g.1692

Divine Stūpa

lha yi mchod rten

ལྷ་ཡི་མཆོད་རྟེན།

g.1724

Dṛḍha

brtan ldan

བརྟན་ལྡན།

dṛḍha

g.1725

Dṛḍha

brtan pa

བརྟན་པ།

dṛḍha

g.1726

Dṛḍhadharma

chos brtan

ཆོས་བརྟན།

dṛḍhadharma

g.1727

Dṛḍhakrama

brtan gshegs

བརྟན་གཤེགས།

dṛḍhakrama

g.1728

Dṛḍhasaṃdhi

tshigs brtan

ཚིགས་བརྟན།

dṛḍhasaṃdhi

g.1729

Dṛḍhasaṅgha

dge ’dun brtan

དགེ་འདུན་བརྟན།

dṛḍhasaṅgha

g.1730

Dṛḍhasvara

brtan pa’i dbyangs

བརྟན་པའི་དབྱངས།

dṛḍhasvara

g.1731

Dṛḍhavikrama

mthu rtsal brtan po

མཐུ་རྩལ་བརྟན་པོ།

dṛḍhavikrama

g.1732

Dṛḍhavīrya

brtson ’grus brtan

བརྩོན་འགྲུས་བརྟན།

dṛḍhavīrya

g.1733

Dṛḍhavrata

brtul zhugs brtan

བརྟུལ་ཞུགས་བརྟན།

dṛḍhavrata

g.1734

Dṛḍhavrata

brtul zhugs brtan

བརྟུལ་ཞུགས་བརྟན།

dṛḍhavrata

g.1736

Druma

ljon pa

ལྗོན་པ།

druma

g.1737

Druma

ljon pa

ལྗོན་པ།

druma

g.1738

Drumendra

ljon shing dbang

ལྗོན་ཤིང་དབང་།

drumendra

g.1740

Dundubhimeghasvara

sprin gyi rnga sgra

སྤྲིན་གྱི་རྔ་སྒྲ།

dundubhimeghasvara

g.1741

Durjaya

rgyal bar dka’

རྒྱལ་བར་དཀའ།

durjaya

g.1742

Durjaya

thub par dka’

ཐུབ་པར་དཀའ།

durjaya

g.1743

Duṣpradharṣa

gdul dka’

གདུལ་དཀའ།

duṣpradharṣa

g.1752

Dyutimat

snang ldan

སྣང་ལྡན།

dyutimat

g.1763

eight liberations

rnam thar brgyad
rnam par thar pa brgyad

རྣམ་ཐར་བརྒྱད།
རྣམ་པར་ཐར་པ་བརྒྱད།

aṣṭavimokṣa

A series of progressively more subtle states of meditative realization or attainment. There are several presentations of these found in the canonical literature. One of the most common is as follows: (1) One observes form while the mind dwells at the level of the form realm. (2) One observes forms externally while discerning formlessness internally. (3) One dwells in the direct experience of the body’s pleasant aspect. (4) One dwells in the realization of the sphere of infinite space by transcending all conceptions of matter, resistance, and diversity. (5) Transcending the sphere of infinite space, one dwells in the realization of the sphere of infinite consciousness. (6) Transcending the sphere of infinite consciousness, one dwells in the realization of the sphere of nothingness. (7) Transcending the sphere of nothingness, one dwells in the realization of the sphere of neither perception nor nonperception. (8) Transcending the sphere of neither perception and nonperception, one dwells in the realization of the cessation of conception and feeling.

g.1772

elements

khams

ཁམས།

dhātu

One way of describing experience and the world in terms of eighteen elements: eye, form, and eye consciousness; ear, sound, and ear consciousness; nose, odor, and nose consciousness; tongue, taste, and tongue consciousness; body, touch, and body consciousness; mind, mental objects, and mind consciousness. These eighteen cognitive elements are listed in The Transcendent Perfection of Wisdom in Ten Thousand Lines, 1.16.

g.1776

Elephant Character

glang po’i stabs

གླང་པོའི་སྟབས།

g.1789

elucidating the way of all phenomena

chos thams cad kyi tshul la nges par ston pa

ཆོས་ཐམས་ཅད་ཀྱི་ཚུལ་ལ་ངེས་པར་སྟོན་པ།

g.1794

Employing Gracefulness

stabs ’jog

སྟབས་འཇོག

g.1795

emptiness

stong pa nyid

སྟོང་པ་ཉིད།

śūnyata

Definition from the 84000 Glossary of Terms:

Emptiness denotes the ultimate nature of reality, the total absence of inherent existence and self-identity with respect to all phenomena. According to this view, all things and events are devoid of any independent, intrinsic reality that constitutes their essence. Nothing can be said to exist independent of the complex network of factors that gives rise to its origination, nor are phenomena independent of the cognitive processes and mental constructs that make up the conventional framework within which their identity and existence are posited. When all levels of conceptualization dissolve and when all forms of dichotomizing tendencies are quelled through deliberate meditative deconstruction of conceptual elaborations, the ultimate nature of reality will finally become manifest. It is the first of the three gateways to liberation.

g.1807

Endowed with Beautiful Eyes

spyan mdzes ldan pa

སྤྱན་མཛེས་ལྡན་པ།

g.1809

Endowed with Beauty

mdzes dang ldan pa

མཛེས་དང་ལྡན་པ།

g.1840

Endowed with Discernment

rnam par ’byed ldan

རྣམ་པར་འབྱེད་ལྡན།

g.1897

Endowed with Incense Fragrance

spos kyi ngad ldan

སྤོས་ཀྱི་ངད་ལྡན།

g.1899

Endowed with Intelligence

blo gros ldan

བློ་གྲོས་ལྡན།

g.1955

Endowed with Moonlight

zla ba’i ’od ldan pa

ཟླ་བའི་འོད་ལྡན་པ།

g.1956

Endowed with Nāga Light

klu yi ’od ldan

ཀླུ་ཡི་འོད་ལྡན།

g.2041

Energy Gift

rtsal sbyin

རྩལ་སྦྱིན།

g.2042

Engagement Free from Delusion

’khrul pa med par sbyor ba

འཁྲུལ་པ་མེད་པར་སྦྱོར་བ།

g.2051

eon

bskal pa

བསྐལ་པ།

kalpa

According to the traditional Abhidharma understanding of cyclical time, a great eon (mahākalpa) is divided into eighty lesser or intervening eons. In the course of one great eon, the external universe and its sentient life takes form and later disappears. During the first twenty of the lesser eons, the universe is in the process of creation and expansion (vivartakalpa); during the next twenty it remains created; during the third twenty, it is in the process of destruction or contraction (samvartakalpa); and during the last quarter of the cycle, it remains in a state of destruction. For the different kinds of kalpas according to Abhidharma teachings, see the Abhidharmakośabhāṣya (Toh 4090) on AK III.89d–93 (for English translation, see Pruden 1988–90, vol. 2, 475–81). The Good Eon referenced in this text is the name Buddhists give to our current eon and generally refers to any eon in which more than one buddha appear.

g.2052

Equal Intent in All Directions

phyogs mnyam dgongs pa

ཕྱོགས་མཉམ་དགོངས་པ།

g.2056

Equal of the King of Mountains

ri dbang mtshungs

རི་དབང་མཚུངས།

g.2058

Equal of the Ruler

skye dbang mtshungs

སྐྱེ་དབང་མཚུངས།

g.2061

Equal to the Sky

nam mkha’ mtshungs

ནམ་མཁའ་མཚུངས།

g.2074

Equanimous Vision

snyoms par gzigs

སྙོམས་པར་གཟིགས།

g.2081

Essence of Glorious Qualities

yon tan dpal gyi snying po

ཡོན་ཏན་དཔལ་གྱི་སྙིང་པོ།

g.2082

Essence of Glory

dpal gyi snying po

དཔལ་གྱི་སྙིང་པོ།

g.2123

Excellent Abiding

legs par gnas

ལེགས་པར་གནས།

g.2124

Excellent Abiding

legs par rab tu gnas pa

ལེགས་པར་རབ་ཏུ་གནས་པ།

g.2134

Excellent Assertion

bzang po bzhed

བཟང་པོ་བཞེད།

g.2241

Excellent Form

gzugs bzang

གཟུགས་བཟང་།

g.2242

Excellent Form

gzugs bzang

གཟུགས་བཟང་།

g.2292

Excellent Intelligence

blo gros bzang

བློ་གྲོས་བཟང་།

g.2293

Excellent Intelligence

blo gros bzang po

བློ་གྲོས་བཟང་པོ།

g.2312

Excellent Knower of Modesty

bzang po ngo tsha mkhyen pa

བཟང་པོ་ངོ་ཚ་མཁྱེན་པ།

g.2321

Excellent Liberation

thar pa bzang po

ཐར་པ་བཟང་པོ།

g.2383

Excellent Mind

legs sems

ལེགས་སེམས།

g.2384

Excellent Mind

legs pa’i blo

ལེགས་པའི་བློ།

g.2393

Excellent Mind of Intelligence

blo gros legs sems

བློ་གྲོས་ལེགས་སེམས།

g.2395

Excellent Modesty

khrel yod bzang po

ཁྲེལ་ཡོད་བཟང་པོ།

g.2411

Excellent Moon

zla ba bzang po

ཟླ་བ་བཟང་པོ།

g.2428

Excellent Radiance

’od zer bzang po

འོད་ཟེར་བཟང་པོ།

g.2460

Excellent Sight

legs mthong

ལེགས་མཐོང་།

g.2461

Excellent Sight

legs mthong

ལེགས་མཐོང་།

g.2462

Excellent Sight

legs mthong

ལེགས་མཐོང་།

g.2463

Excellent Sight

legs mthong

ལེགས་མཐོང་།

g.2464

Excellent Sight

legs mthong

ལེགས་མཐོང་།

g.2469

Excellent Sight

legs mthong

ལེགས་མཐོང་།

g.2471

Excellent Speaker

legs par sgra sgrogs

ལེགས་པར་སྒྲ་སྒྲོགས།

g.2472

Excellent Speech

legs par gsungs pa

ལེགས་པར་གསུངས་པ།

g.2485

Excellent Staircase of Merit

bsod nams stegs bzang

བསོད་ནམས་སྟེགས་བཟང་།

g.2496

Excellent Support

stegs ni bzang po

སྟེགས་ནི་བཟང་པོ།

g.2507

Excellent Vision

legs par gzigs

ལེགས་པར་གཟིགས།

g.2530

Excellent Worship of Splendor

gzi brjid legs mchod

གཟི་བརྗིད་ལེགས་མཆོད།

g.2548

Expansive Fame

grags pa rgyas

གྲགས་པ་རྒྱས།

g.2557

Expert Mind

mkhas blo

མཁས་བློ།

g.2602

Eyes of Purity

rnam dag spyan

རྣམ་དག་སྤྱན།

g.2605

faculty

dbang po

དབང་པོ།

indriya

A term with a wide range of meanings, it often refers to the five faculties of faith, diligence, mindfulness, meditative absorption, and insight, which are among the thirty-seven aspects of awakening; or to the five sense faculties; or to one of the twenty-two faculties. There is also an alternative list of “six faculties” mentioned in this sūtra which actually seems to list eight; see 2.301 and n.130.

g.2612

Faith in the Gods

lha la dad

ལྷ་ལ་དད།

g.2614

Faith of the People

skye bo dad pa

སྐྱེ་བོ་དད་པ།

g.2654

Famed Chariot

grags pa’i shing rta

གྲགས་པའི་ཤིང་རྟ།

g.2655

Famed Clarity

gsal bar grags

གསལ་བར་གྲགས།

g.2680

Famed Illuminator

snang mdzad grags pa

སྣང་མཛད་གྲགས་པ།

g.2681

Famed Illuminator

rnam par snang mdzad grags

རྣམ་པར་སྣང་མཛད་གྲགས།

g.2690

Famed Intelligence

blo gros grags

བློ་གྲོས་གྲགས།

g.2727

Famed Qualities

yon tan grags pa

ཡོན་ཏན་གྲགས་པ།

g.2744

Famed throughout the World

’jig rten rnam par grags

འཇིག་རྟེན་རྣམ་པར་གྲགས།

g.2767

Fearless

bsnyengs dang bral

བསྙེངས་དང་བྲལ།

g.2771

Fearless Delight

bsnyengs med dgyes

བསྙེངས་མེད་དགྱེས།

g.2772

Fearless Friend

’jigs med bshes gnyen

འཇིགས་མེད་བཤེས་གཉེན།

g.2775

Fearless Intent

dgongs pa bsnyengs med

དགོངས་པ་བསྙེངས་མེད།

g.2777

Fearless Joy

bsnyengs med dgyes

བསྙེངས་མེད་དགྱེས།

g.2791

Fearless Roar

bsnyengs med nga ro

བསྙེངས་མེད་ང་རོ།

g.2815

Fierce Gift

drag shul byin

དྲག་ཤུལ་བྱིན།

g.2817

Fierce Intelligence

blo gros drag shul

བློ་གྲོས་དྲག་ཤུལ།

g.2818

Fierce Intelligence

drag shul blo gros

དྲག་ཤུལ་བློ་གྲོས།

g.2822

Fierce Power

mthu rtsal drag shul can

མཐུ་རྩལ་དྲག་ཤུལ་ཅན།

g.2824

Fierce Splendor

gzi brjid drag shul

གཟི་བརྗིད་དྲག་ཤུལ།

g.2825

Fierce Splendor

gzi brjid drag shul

གཟི་བརྗིད་དྲག་ཤུལ།

g.2831

Final Vision

gzigs pa tha ma

གཟིགས་པ་ཐ་མ།

g.2862

Fire Light

me ’od

མེ་འོད།

g.2870

Firm Resolve

dam bcas brtan pa

དམ་བཅས་བརྟན་པ།

g.2873

five bases for training

bslab pa’i gzhi lnga

བསླབ་པའི་གཞི་ལྔ།

pañcaśikṣāpada

g.2875

five powers

stobs lnga

སྟོབས་ལྔ།

pañcabala

g.2876

five superknowledges

mngon par shes pa lnga

མངོན་པར་ཤེས་པ་ལྔ།

pañcābhijñā

g.2879

Flashing Lamp

mar me’i glog ’gyu

མར་མེའི་གློག་འགྱུ།

g.2883

Flashing Radiance

glog gi ’od zer

གློག་གི་འོད་ཟེར།

g.2921

Flower

me tog

མེ་ཏོག

g.2934

Flower Essence

me tog snying po

མེ་ཏོག་སྙིང་པོ།

g.2947

Flower Glory

me tog dpal

མེ་ཏོག་དཔལ།

g.2948

Flower Glory

me tog dpal

མེ་ཏོག་དཔལ།

g.2974

Flower Light

me tog ’od

མེ་ཏོག་འོད།

g.2984

Flower of Glory

me tog dpal

མེ་ཏོག་དཔལ།

g.2987

Flower of Marks

mtshan gyi me tog

མཚན་གྱི་མེ་ཏོག

g.2988

Flower of Merit

bsod nams me tog

བསོད་ནམས་མེ་ཏོག

g.2995

Flower of Qualities

yon tan me tog

ཡོན་ཏན་མེ་ཏོག

g.3001

Flower of the Able

thub pa’i me tog

ཐུབ་པའི་མེ་ཏོག

g.3018

Flower Sun

me tog nyi ma

མེ་ཏོག་ཉི་མ།

g.3021

Flowering Tree

ljon pa’i me tog

ལྗོན་པའི་མེ་ཏོག

g.3024

Force of Abandonment

spong ba’i shugs

སྤོང་བའི་ཤུགས།

g.3025

Force of Awakening

byang chub stabs

བྱང་ཆུབ་སྟབས།

g.3031

Force of Wisdom

ye shes shugs

ཡེ་ཤེས་ཤུགས།

g.3032

Foremost among the Learned

mkhas pa’i gtso

མཁས་པའི་གཙོ།

g.3036

Foremost Light

snang ba’i gtso

སྣང་བའི་གཙོ།

g.3037

Foremost on This Earth

sa gtso

ས་གཙོ།

g.3041

Forest Flower

nags kyi me tog

ནགས་ཀྱི་མེ་ཏོག

g.3060

four continents

gling bzhi

གླིང་བཞི།

caturdvīpa

Definition from the 84000 Glossary of Terms:

According to traditional Buddhist cosmology, our universe consists of a central mountain, known as Mount Meru or Sumeru, surrounded by four island continents (dvīpa), one in each of the four cardinal directions. The Abhidharmakośa explains that each of these island continents has a specific shape and is flanked by two smaller subcontinents of similar shape. To the south of Mount Meru is Jambudvīpa, corresponding either to the Indian subcontinent itself or to the known world. It is triangular in shape, and at its center is the place where the buddhas attain awakening. The humans who inhabit Jambudvīpa have a lifespan of one hundred years. To the east is Videha, a semicircular continent inhabited by humans who have a lifespan of two hundred fifty years and are twice as tall as the humans who inhabit Jambudvīpa. To the north is Uttarakuru, a square continent whose inhabitants have a lifespan of a thousand years. To the west is Godānīya, circular in shape, where the lifespan is five hundred years.

g.3061

Four Great Kings

rgyal po chen po bzhi po

རྒྱལ་པོ་ཆེན་པོ་བཞི་པོ།

caturmahārāja

Definition from the 84000 Glossary of Terms:

Four gods who live on the lower slopes (fourth level) of Mount Meru in the eponymous Heaven of the Four Great Kings (Cāturmahārājika, rgyal chen bzhi’i ris) and guard the four cardinal directions. Each is the leader of a nonhuman class of beings living in his realm. They are Dhṛtarāṣṭra, ruling the gandharvas in the east; Virūḍhaka, ruling over the kumbhāṇḍas in the south; Virūpākṣa, ruling the nāgas in the west; and Vaiśravaṇa (also known as Kubera) ruling the yakṣas in the north. Also referred to as Guardians of the World or World Protectors (lokapāla, ’jig rten skyong ba).

g.3068

Fragrance Elephant

spos kyi glang po

སྤོས་ཀྱི་གླང་པོ།

g.3078

Fragrant Incense

dri zhim spos

དྲི་ཞིམ་སྤོས།

g.3079

Fragrant Incense

spos dri zhim pa

སྤོས་དྲི་ཞིམ་པ།

g.3080

Fragrant Light

dri zhim ’od

དྲི་ཞིམ་འོད།

g.3144

Gagana

nam mkha’

ནམ་མཁའ།

gagana

g.3145

Gaganasvara

nam mkha’i dbyangs

ནམ་མཁའི་དབྱངས།

gaganasvara

g.3146

Gambhīramati

blo gros zab mo

བློ་གྲོས་ཟབ་མོ།

gambhīramati

g.3147

Gandha

spos can

སྤོས་ཅན།

gandha

g.3148

Gandhābha

spos ’od

སྤོས་འོད།

gandhābha

g.3150

Gandhahastin

spos kyi glang po

སྤོས་ཀྱི་གླང་པོ།

gandhahastin

g.3151

Gandhahastin

spos kyi glang po

སྤོས་ཀྱི་གླང་པོ།

gandhahastin

g.3152

Gandhahastin

spos glang

སྤོས་གླང་།

gandhahastin

g.3153

gandharva

dri za

དྲི་ཟ།

gandharva

The term generally refers to a class of nonhuman beings sometimes known as “celestial musicians.” In Abhidharma cosmology, the term is also used to refer to the mental body assumed by any sentient being in the realm of desire (kāmadhātu) during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances in the desire realm, hence their Tibetan translation dri za, meaning “scent eater.”

g.3155

The Good Eon The engendering of the mind of awakening

Toh 94

Imprint

Text Body

The Good Eon
The engendering of the mind of awakening