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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 1.1.21 (2024)

Generated by 84000 Reading Room v2.25.1

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.

‍—‍—‍—. 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.

‍—‍—‍—. 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

Beal, Samuel. The Romantic Legend of Sâkya Buddha from the Chinese-Sanscrit. London: Trübner and Co, 1875. Available online at Internet Archive.

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.

‍—‍—‍—(2016). The Absorption that Encapsulates All Merit (Sarvapuṇyasamuccayasamādhi, Toh 134). 84000: Translating the Words of the Buddha, 2016.

‍—‍—‍—(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.

‍—‍—‍—(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.

‍—‍—‍—(2018b). The White Lotus of the Good Dharma (Saddharmapuṇḍarīka, Toh 113). 84000: Translating the Words of the Buddha, 2018.

‍—‍—‍—(2021). The Aparimitāyurjñāna Sūtra (1) (Aparimitāyurjñānasūtra, Toh 674). 84000: Translating the Words of the Buddha, 2021.

‍—‍—‍—(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.

‍—‍—‍—‍—(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.

‍—‍—‍—(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.

‍—‍—‍—(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. “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.

‍—‍—‍—(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.

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‍—‍—‍—(2018). “How the Buddhas of the Fortunate Aeon First Aspired to Awakening: The Pūrva-praṇidhānas of Buddhas 751–994.” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 21 (2018): 209–44.

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Sujato, Bhikkhu. “The Great Discourse on the Harvest of Deeds.” In Long Discourses: A Faithful Translation of the Dīgha Nikāya. Sutta Central, 2018.

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 (Mahābrahmā).

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

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

Gandhatejas

spos gzi

སྤོས་གཟི།

gandhatejas

g.3156

Gandheśvara

spos kyi dbang phyug

སྤོས་ཀྱི་དབང་ཕྱུག

gandheśvara

g.3157

Gaṇendra

tshogs dbang

ཚོགས་དབང་།

gaṇendra

g.3159

Gaṇimukha

tshogs can gtso bo

ཚོགས་ཅན་གཙོ་བོ།

gaṇimukha

g.3160

Gaṇimukha

tshogs chen gtso

ཚོགས་ཆེན་གཙོ།

gaṇimukha

g.3161

Gaṇimuktirāja

tshogs can grol rgyal

ཚོགས་ཅན་གྲོལ་རྒྱལ།

gaṇimuktirāja

g.3162

Gaṇin

tshogs ldan

ཚོགས་ལྡན།

gaṇin

g.3163

Gaṇiprabha

tshogs can ’od

ཚོགས་ཅན་འོད།

gaṇiprabha

g.3164

Gaṇiprabha

tshogs can ’od

ཚོགས་ཅན་འོད།

gaṇiprabha

g.3165

Gaṇiprabhāsa

tshogs can gsal ba

ཚོགས་ཅན་གསལ་བ།

gaṇiprabhāsa

g.3166

Garjitasvara

’brug sgra dbyangs

འབྲུག་སྒྲ་དབྱངས།

garjitasvara

g.3176

Gathering of Fame

grags pa bsdus

གྲགས་པ་བསྡུས།

g.3191

Gathering of Qualities

yon tan tshogs

ཡོན་ཏན་ཚོགས།

g.3212

Gathering of the Flowers of the Victors

rgyal ba’i me tog tshogs

རྒྱལ་བའི་མེ་ཏོག་ཚོགས།

g.3221

Gathering Power

mthu rtsal sdud pa

མཐུ་རྩལ་སྡུད་པ།

g.3224

Gautama

gau ta mi

གཽ་ཏ་མི།

gautama

g.3226

Gautama

gau ta ma

གཽ་ཏ་མ།

gautama

g.3227

Gautama

gau tama

གཽ་ཏམ།

gautama

g.3245

Gentle

des pa po

དེས་པ་པོ།

g.3253

Gentle Melody

’jam dbyangs

འཇམ་དབྱངས།

g.3255

Gentle Mind

des pa’i blo

དེས་པའི་བློ།

g.3257

Ghoṣadatta

dbyangs byin

དབྱངས་བྱིན།

ghoṣadatta

g.3258

Ghoṣasvara

gdangs snyan pa

གདངས་སྙན་པ།

ghoṣasvara

g.3284

Gift of Fearlessness

’jigs med sbyin

འཇིགས་མེད་སྦྱིན།

g.3291

Gift of Jewels

nor sbyin

ནོར་སྦྱིན།

g.3321

Gift of the Observation of Qualities

yon tan dmigs pa byin

ཡོན་ཏན་དམིགས་པ་བྱིན།

g.3322

Gift of the Splendor of Humanity

mi yi gzi byin

མི་ཡི་གཟི་བྱིན།

g.3333

Girikūṭaketu

ri bo brtsegs pa’i tog

རི་བོ་བརྩེགས་པའི་ཏོག

girikūṭaketu

g.3334

Girīndrakalpa

ri dbang mtshungs

རི་དབང་མཚུངས།

girīndrakalpa

g.3357

Giver of Fearlessness

mi ’jigs sbyin

མི་འཇིགས་སྦྱིན།

g.3358

Giver of Fearlessness

mi ’jigs sbyin

མི་འཇིགས་སྦྱིན།

g.3378

Glorious Delight

dpal dgyes

དཔལ་དགྱེས།

g.3386

Glorious Friend

dpal gyi bshes gnyen

དཔལ་གྱི་བཤེས་གཉེན།

g.3393

Glorious Knowledge

shes pa’i dpal

ཤེས་པའི་དཔལ།

g.3395

Glorious Light

’od rab dpal

འོད་རབ་དཔལ།

g.3396

Glorious Light

dpal ’od

དཔལ་འོད།

g.3402

Glorious Merit

bsod nams dpal

བསོད་ནམས་དཔལ།

g.3405

Glorious Object of Worship

mchod gnas dpal

མཆོད་གནས་དཔལ།

g.3407

Glorious Peak

dpal brtsegs

དཔལ་བརྩེགས།

g.3425

Glory of Clarity

gsal ba’i dpal

གསལ་བའི་དཔལ།

g.3426

Glory of Clarity

gsal ba’i dpal

གསལ་བའི་དཔལ།

g.3427

Glory of Clarity

gsal ba’i dpal

གསལ་བའི་དཔལ།

g.3428

Glory of Clarity

gsal ba’i dpal

གསལ་བའི་དཔལ།

g.3429

Glory of Clarity

gsal ba’i dpal

གསལ་བའི་དཔལ།

g.3430

Glory of Highest Clarity

gsal rab dpal

གསལ་རབ་དཔལ།

g.3432

Glory of Joy

dga’ ba’i dpal

དགའ་བའི་དཔལ།

g.3433

Glory of Love

byams pa’i dpal

བྱམས་པའི་དཔལ།

g.3438

Glory of the Noble Ones

’phags pa’i dpal

འཕགས་པའི་དཔལ།

g.3441

Glory Worthy of Worship

mchod par ’os pa’i dpal

མཆོད་པར་འོས་པའི་དཔལ།

g.3442

god

ལྷ།

deva

Definition from the 84000 Glossary of Terms:

In the most general sense the devas‍—the term is cognate with the English divine‍—are a class of celestial beings who frequently appear in Buddhist texts, often at the head of the assemblies of nonhuman beings who attend and celebrate the teachings of the Buddha Śākyamuni and other buddhas and bodhisattvas. In Buddhist cosmology the devas occupy the highest of the five or six “destinies” (gati) of saṃsāra among which beings take rebirth. The devas reside in the devalokas, “heavens” that traditionally number between twenty-six and twenty-eight and are divided between the desire realm (kāmadhātu), form realm (rūpadhātu), and formless realm (ārūpyadhātu). A being attains rebirth among the devas either through meritorious deeds (in the desire realm) or the attainment of subtle meditative states (in the form and formless realms). While rebirth among the devas is considered favorable, it is ultimately a transitory state from which beings will fall when the conditions that lead to rebirth there are exhausted. Thus, rebirth in the god realms is regarded as a diversion from the spiritual path.

g.3446

God of Clarity

gsal ba’i lha

གསལ་བའི་ལྷ།

g.3447

God of Clarity

gsal ba’i lha

གསལ་བའི་ལྷ།

g.3448

God of Clarity

gsal ba’i lha

གསལ་བའི་ལྷ།

g.3459

God of Nāgas

klu yi lha

ཀླུ་ཡི་ལྷ།

g.3468

God of the Land

yul ’khor lha

ཡུལ་འཁོར་ལྷ།

g.3469

God of the Land

yul ’khor lha

ཡུལ་འཁོར་ལྷ།

g.3470

God of the Land

yul ’khor lha

ཡུལ་འཁོར་ལྷ།

g.3471

God of the Land

yul ’khor lha

ཡུལ་འཁོར་ལྷ།

g.3476

God of Virtue

dge ba’i lha

དགེ་བའི་ལྷ།

g.3481

going forth

rab tu ’byung ba

རབ་ཏུ་འབྱུང་བ།

pravrajyā

Definition from the 84000 Glossary of Terms:

The Sanskrit pravrajyā literally means “going forth,” with the sense of leaving the life of a householder and embracing the life of a renunciant. When the term is applied more technically, it refers to the act of becoming a male novice (śrāmaṇera; dge tshul) or female novice (śrāmaṇerikā; dge tshul ma), this being a first stage leading to full ordination.

g.3488

Golden Beauty, King of the Splendid Light of Ascertainment

gser sdug mdzes pa rnam par nges pa’i ’od kyi gzi brjid kyi rgyal po

གསེར་སྡུག་མཛེས་པ་རྣམ་པར་ངེས་པའི་འོད་ཀྱི་གཟི་བརྗིད་ཀྱི་རྒྱལ་པོ།

g.3504

Gone Beyond Delusion

’khrul med gshegs

འཁྲུལ་མེད་གཤེགས།

g.3505

Gone Immutably

mi g.yor gshegs pa

མི་གཡོར་གཤེགས་པ།

g.3507

Gone to Liberation

thar par bzhud

ཐར་པར་བཞུད།

g.3508

Gone to the Abode of Great Power

mthu chen gnas su phyin

མཐུ་ཆེན་གནས་སུ་ཕྱིན།

g.3509

Gone Unhindered

thogs med gshegs pa po

ཐོགས་མེད་གཤེགས་པ་པོ།

g.3510

Gone with Lion Strength

seng ge’i stobs kyis gshegs

སེང་གེའི་སྟོབས་ཀྱིས་གཤེགས།

g.3511

Good Eon

bskal pa bzang po

བསྐལ་པ་བཟང་པོ།

bhadrakalpika

g.3519

Granter of Sovereignty

srid sbyin

སྲིད་སྦྱིན།

g.3526

Great Array

bkod pa chen po

བཀོད་པ་ཆེན་པོ།

g.3527

Great Array

bkod pa chen po

བཀོད་པ་ཆེན་པོ།

g.3528

Great Array

bkod chen

བཀོད་ཆེན།

g.3529

Great Array

bkod pa chen po

བཀོད་པ་ཆེན་པོ།

g.3530

Great Array

bkod pa chen po

བཀོད་པ་ཆེན་པོ།

g.3531

Great Array

bkod pa chen po

བཀོད་པ་ཆེན་པོ།

g.3549

Great Chariot

shing rta chen po

ཤིང་རྟ་ཆེན་པོ།

g.3555

Great Crest

tog chen

ཏོག་ཆེན།

g.3556

Great Crown

gtsug chen

གཙུག་ཆེན།

g.3557

Great Deity

lha chen

ལྷ་ཆེན།

g.3558

Great Diligence

brtson ’grus chen po

བརྩོན་འགྲུས་ཆེན་པོ།

g.3570

Great Fame

grags pa che

གྲགས་པ་ཆེ།

g.3571

Great Fame

grags pa chen po

གྲགས་པ་ཆེན་པོ།

g.3572

Great Fame

grags pa chen po

གྲགས་པ་ཆེན་པོ།

g.3573

Great Flower

me tog chen po

མེ་ཏོག་ཆེན་པོ།

g.3576

Great Gathering

phung po chen po

ཕུང་པོ་ཆེན་པོ།

g.3577

Great Glory

dpal chen

དཔལ་ཆེན།

g.3581

Great Intention

dgongs pa chen po

དགོངས་པ་ཆེན་པོ།

g.3582

Great Intention

dgongs pa chen po

དགོངས་པ་ཆེན་པོ།

g.3594

Great Lamp

sgron ma chen po

སྒྲོན་མ་ཆེན་པོ།

g.3595

Great Lamp

sgron che

སྒྲོན་ཆེ།

g.3596

Great Lamp

sgron chen

སྒྲོན་ཆེན།

g.3597

Great Lamp

sgron ma chen po

སྒྲོན་མ་ཆེན་པོ།

g.3600

Great Leader

gtso chen

གཙོ་ཆེན།

g.3602

Great Light

’od chen

འོད་ཆེན།

g.3606

Great Light Bearer

snang ldan chen po

སྣང་ལྡན་ཆེན་པོ།

g.3616

Great Melody

dbyangs chen

དབྱངས་ཆེན།

g.3617

Great Melody

dbyangs chen

དབྱངས་ཆེན།

g.3618

Great Melody

dbyangs chen po

དབྱངས་ཆེན་པོ།

g.3619

Great Melody

dbyangs chen

དབྱངས་ཆེན།

g.3625

Great Moon

zla ba chen po

ཟླ་བ་ཆེན་པོ།

g.3626

Great Moon

zla ba chen po

ཟླ་བ་ཆེན་པོ།

g.3639

Great Power

mthu rtsal che

མཐུ་རྩལ་ཆེ།

g.3640

Great Power

mthu rtsal che

མཐུ་རྩལ་ཆེ།

g.3641

Great Power

mthu rtsal che

མཐུ་རྩལ་ཆེ།

g.3642

Great Power

mthu rtsal che

མཐུ་རྩལ་ཆེ།

g.3643

Great Power

mthu rtsal chen po

མཐུ་རྩལ་ཆེན་པོ།

g.3644

Great Power

mthu rtsal chen po

མཐུ་རྩལ་ཆེན་པོ།

g.3645

Great Power

mthu rtsal chen po

མཐུ་རྩལ་ཆེན་པོ།

g.3646

Great Power

mthu rtsal che

མཐུ་རྩལ་ཆེ།

g.3652

Great Radiance

’od ’phro chen po

འོད་འཕྲོ་ཆེན་པོ།

g.3655

Great Renown

grags pa chen po

གྲགས་པ་ཆེན་པོ།

g.3656

Great Ripening

rnam par smin pa chen po

རྣམ་པར་སྨིན་པ་ཆེན་པོ།

g.3658

Great Roar

nga ro chen po

ང་རོ་ཆེན་པོ།

g.3663

Great Sacrifice

mchod sbyin chen po

མཆོད་སྦྱིན་ཆེན་པོ།

g.3671

Great Splendor

gzi brjid che

གཟི་བརྗིད་ཆེ།

g.3672

Great Splendor

gzi brjid chen po

གཟི་བརྗིད་ཆེན་པོ།

g.3677

Great Strength

stobs chen

སྟོབས་ཆེན།

g.3678

Great Strength

stobs chen

སྟོབས་ཆེན།

g.3679

Great Strength

stabs chen

སྟབས་ཆེན།

g.3680

Great Strength

stobs chen

སྟོབས་ཆེན།

g.3687

Great Yogic Discipline

brtul zhugs che

བརྟུལ་ཞུགས་ཆེ།

g.3688

Great Yogic Discipline

brtul zhugs chen po

བརྟུལ་ཞུགས་ཆེན་པོ།

g.3689

Great Yogic Discipline

brtul zhugs chen po

བརྟུལ་ཞུགས་ཆེན་པོ།

g.3691

Group Movement

sde yi ’gros

སྡེ་ཡི་འགྲོས།

g.3694

Guṇabāhu

yon tan lag

ཡོན་ཏན་ལག

guṇabāhu

g.3695

Guṇabala

yon tan mthu stobs

ཡོན་ཏན་མཐུ་སྟོབས།

guṇabala

g.3696

Guṇacūḍa

yon tan gtsug

ཡོན་ཏན་གཙུག

guṇacūḍa

g.3697

Guṇadharma

chos kyi yon tan

ཆོས་ཀྱི་ཡོན་ཏན།

guṇadharma

g.3698

Guṇadhvaja

yon tan rgyal mtshan

ཡོན་ཏན་རྒྱལ་མཚན།

guṇadhvaja

g.3699

Guṇagaṇa

yon tan bsags

ཡོན་ཏན་བསགས།

guṇagaṇa

g.3700

Guṇagaṇa

yon tan tshogs

ཡོན་ཏན་ཚོགས།

guṇagaṇa

g.3701

Guṇagarbha

yon tan snying po

ཡོན་ཏན་སྙིང་པོ།

guṇagarbha

g.3702

Guṇagarbha

yon tan snying po

ཡོན་ཏན་སྙིང་པོ།

guṇagarbha

g.3703

Guṇāgradhārin

yon tan mchog ’dzin

ཡོན་ཏན་མཆོག་འཛིན།

guṇāgradhārin

g.3704

Guṇagupta

yon tan bsrung

ཡོན་ཏན་བསྲུང་།

guṇagupta

g.3705

Guṇākara

yon tan ’byung gnas

ཡོན་ཏན་འབྱུང་གནས།

guṇākara

g.3706

Guṇakīrti

yon tan grags

ཡོན་ཏན་གྲགས།

guṇakīrti

g.3707

Guṇakīrti

yon tan grags

ཡོན་ཏན་གྲགས།

guṇakīrti

g.3708

Guṇakūṭa

yon tan brtsegs pa

ཡོན་ཏན་བརྩེགས་པ།

guṇakūṭa

g.3709

Guṇamālin

yon tan phreng bar ldan

ཡོན་ཏན་ཕྲེང་བར་ལྡན།

guṇamālin

g.3710

Guṇaprabha

yon tan ’od

ཡོན་ཏན་འོད།

guṇaprabha

g.3711

Guṇaprabha

yon tan ’od

ཡོན་ཏན་འོད།

guṇaprabha

g.3712

Guṇaprabhāsa

yon tan ’od gsal

ཡོན་ཏན་འོད་གསལ།

guṇaprabhāsa

g.3713

Guṇarāśi

yon tan phung po

ཡོན་ཏན་ཕུང་པོ།

guṇarāśi

g.3714

Guṇaratna

yon tan rin chen

ཡོན་ཏན་རིན་ཆེན།

guṇaratna

g.3716

Guṇārci

yon tan ’od ’phro ba

ཡོན་ཏན་འོད་འཕྲོ་བ།

guṇārci

g.3717

Guṇasāgara

yon tan rgya mtsho

ཡོན་ཏན་རྒྱ་མཚོ།

guṇasāgara

g.3718

Guṇasāgara

yon tan rgya mtsho

ཡོན་ཏན་རྒྱ་མཚོ།

guṇasāgara

g.3719

Guṇasañcaya

yon tan tshogs dag
yon tan tshogs

ཡོན་ཏན་ཚོགས་དག
ཡོན་ཏན་ཚོགས།

guṇasañcaya

g.3720

Guṇaskandha

yon tan phung po

ཡོན་ཏན་ཕུང་པོ།

guṇaskandha

g.3721

Guṇatejas

yon tan gzi brjid dpal

ཡོན་ཏན་གཟི་བརྗིད་དཔལ།

guṇatejas

g.3722

Guṇatejoraśmi

yon tan ’od zer gzi brjid

ཡོན་ཏན་འོད་ཟེར་གཟི་བརྗིད།

guṇatejoraśmi

g.3723

Guṇavīrya

yon tan brtson ’grus

ཡོན་ཏན་བརྩོན་འགྲུས།

guṇavīrya

g.3724

Guṇavisṛta

yon tan rgya chen

ཡོན་ཏན་རྒྱ་ཆེན།

guṇavisṛta

g.3725

Guṇendradeva

legs byin lha’i yon tan dbang po

ལེགས་བྱིན་ལྷའི་ཡོན་ཏན་དབང་པོ།

guṇendradeva

g.3726

Guṇendrakalpa

yon tan dbang mtshungs

ཡོན་ཏན་དབང་མཚུངས།

guṇendrakalpa

g.3727

Guṇottama

yon tan mchog

ཡོན་ཏན་མཆོག

guṇottama

g.3737

Hands of Qualities

yon tan phyag ldan

ཡོན་ཏན་ཕྱག་ལྡན།

g.3757

Hard to Subdue

gdul bar dka’

གདུལ་བར་དཀའ།

g.3765

Harivaktra

seng ge’i zhal

སེང་གེའི་ཞལ།

harivaktra

g.3767

Harṣadatta

tshims sbyin

ཚིམས་སྦྱིན།

harṣadatta

g.3788

Heap of Qualities

yon tan phung po

ཡོན་ཏན་ཕུང་པོ།

g.3789

Heap of Qualities

yon tan phung po

ཡོན་ཏན་ཕུང་པོ།

g.3796

hearer

nyan thos

ཉན་ཐོས།

śrāvaka

Definition from the 84000 Glossary of Terms:

The Sanskrit term śrāvaka, and the Tibetan nyan thos, both derived from the verb “to hear,” are usually defined as “those who hear the teaching from the Buddha and make it heard to others.” Primarily this refers to those disciples of the Buddha who aspire to attain the state of an arhat seeking their own liberation and nirvāṇa. They are the practitioners of the first turning of the wheel of the Dharma on the four noble truths, who realize the suffering inherent in saṃsāra and focus on understanding that there is no independent self. By conquering afflicted mental states (kleśa), they liberate themselves, attaining first the stage of stream enterers at the path of seeing, followed by the stage of once-returners who will be reborn only one more time, and then the stage of non-returners who will no longer be reborn into the desire realm. The final goal is to become an arhat. These four stages are also known as the “four results of spiritual practice.”

g.3815

Hero of Accomplished Objectives

don grub sems dpa’

དོན་གྲུབ་སེམས་དཔའ།

g.3816

Hero of Yogic Discipline

brtul zhugs dpa’ bo

བརྟུལ་ཞུགས་དཔའ་བོ།

g.3821

Heroic Mind

dpa’ bo’i sems

དཔའ་བོའི་སེམས།

g.3822

Heroic Mind

dpa’ ba’i sems

དཔའ་བའི་སེམས།

g.3823

Heroic Mind

dpa’ ba’i sems

དཔའ་བའི་སེམས།

g.3828

Hidden Faculties

dbang po sbas pa

དབང་པོ་སྦས་པ།

g.3829

Hidden Faculty

dbang sbas

དབང་སྦས།

g.3847

Highest Brightness

rab tu dang ba

རབ་ཏུ་དང་བ།

g.3852

Highest Fame

grags bla

གྲགས་བླ།

g.3862

Highest Melody

bla ma’i dbyangs

བླ་མའི་དབྱངས།

g.3866

Highest Teacher

ston pa bla ma

སྟོན་པ་བླ་མ།

g.3879

Hitaiṣin

phan par bzhed pa

ཕན་པར་བཞེད་པ།

hitaiṣin

g.3880

Hitaiṣin

phan bzhed

ཕན་བཞེད།

hitaiṣin

g.3921

Human Category

mi yi grangs

མི་ཡི་གྲངས།

g.3924

Hutārci

sbyin bsreg ’od ’phro

སྦྱིན་བསྲེག་འོད་འཕྲོ།

hutārci

g.3925

Hutārci

sbyin sreg ’od ’phro

སྦྱིན་སྲེག་འོད་འཕྲོ།

hutārci

g.3926

Ignorance Abandoned

gti mug spangs pa

གཏི་མུག་སྤངས་པ།

g.3929

Illuminating Identity

bdag nyid snang ba

བདག་ཉིད་སྣང་བ།

g.3944

Illuminating Moon

zla ba snang mdzad

ཟླ་བ་སྣང་མཛད།

g.3978

Illuminator

rnam par snang byed

རྣམ་པར་སྣང་བྱེད།

g.3980

Illuminator of Existence

srid pa gsal ba

སྲིད་པ་གསལ་བ།

g.3985

Illuminator of the World

’jig rten gsal

འཇིག་རྟེན་གསལ།

g.3989

Immaculate

gos pa med

གོས་པ་མེད།

g.3991

Immaculate Intelligence

blo gros rnyog med

བློ་གྲོས་རྙོག་མེད།

g.3994

Immeasurable Array

bkod pa dpag med

བཀོད་པ་དཔག་མེད།

g.4000

Immeasurable Splendor

gzi brjid dpag med

གཟི་བརྗིད་དཔག་མེད།

g.4013

Immutable Mind

mi g.yo’i blo

མི་གཡོའི་བློ།

g.4020

Incense Glory

spos kyi dpal

སྤོས་ཀྱི་དཔལ།

g.4021

Incense Master

spos kyi dbang phyug

སྤོས་ཀྱི་དབང་ཕྱུག

g.4026

Incomparable

mtshungs pa med

མཚུངས་པ་མེད།

g.4032

Inconceivable Light

bsam gyis mi khyab ’od

བསམ་གྱིས་མི་ཁྱབ་འོད།

g.4033

Inconceivable Support

bsam gyis mi khyab stegs

བསམ་གྱིས་མི་ཁྱབ་སྟེགས།

g.4036

Indestructible Departure

brdzi ba med gshegs

བརྫི་བ་མེད་གཤེགས།

g.4046

Indomitable

gzhan gyis mi thub

གཞན་གྱིས་མི་ཐུབ།

g.4065

Indomitable Color

kha dog zil gyis mi non

ཁ་དོག་ཟིལ་གྱིས་མི་ནོན།

g.4068

Indomitable Fame

zil gyis mi non grags pa

ཟིལ་གྱིས་མི་ནོན་གྲགས་པ།

g.4083

Indra

dbang po

དབང་པོ།

indra

g.4084

Indradhvaja

dbang po’i rgyal mtshan

དབང་པོའི་རྒྱལ་མཚན།

indradhvaja

g.4085

Indrama

dbang ldan

དབང་ལྡན།

indrama

g.4115

Infinite Array

bkod pa mtha’ yas

བཀོད་པ་མཐའ་ཡས།

g.4123

Infinite Aspiration

smon lam mtha’ yas

སྨོན་ལམ་མཐའ་ཡས།

g.4124

Infinite Clarity

gsal ba mtha’ yas

གསལ་བ་མཐའ་ཡས།

g.4125

Infinite Colors

kha dog dpag med

ཁ་དོག་དཔག་མེད།

g.4128

Infinite Departure

mtha’ yas gshegs

མཐའ་ཡས་གཤེགས།

g.4129

Infinite Diligence

brtson ’grus mtha’ yas

བརྩོན་འགྲུས་མཐའ་ཡས།

g.4133

Infinite Eye

spyan ni mtha’ yas

སྤྱན་ནི་མཐའ་ཡས།

g.4134

Infinite Eye

mtha’ yas spyan

མཐའ་ཡས་སྤྱན།

g.4140

Infinite Form

mtha’ yas gzugs

མཐའ་ཡས་གཟུགས།

g.4141

Infinite Form

mtha’ yas gzugs

མཐའ་ཡས་གཟུགས།

g.4142

Infinite Form

mtha’ yas gzugs

མཐའ་ཡས་གཟུགས།

g.4165

Infinite Light

mtha’ yas ’od

མཐའ་ཡས་འོད།

g.4166

Infinite Light

mtha’ yas ’od

མཐའ་ཡས་འོད།

g.4167

Infinite Light

mtha’ yas ’od

མཐའ་ཡས་འོད།

g.4168

Infinite Light

mtha’ yas ’od

མཐའ་ཡས་འོད།

g.4169

Infinite Light

’od mtha’ yas

འོད་མཐའ་ཡས།

g.4170

Infinite Light

mtha’ yas ’od

མཐའ་ཡས་འོད།

g.4186

Infinite Mind

mtha’ yas blo

མཐའ་ཡས་བློ།

g.4187

Infinite Mind

mtha’ yas blo

མཐའ་ཡས་བློ།

g.4201

Infinite Radiance

’od zer mtha’ yas

འོད་ཟེར་མཐའ་ཡས།

g.4202

Infinite Radiance

’od zer mtha’ yas

འོད་ཟེར་མཐའ་ཡས།

g.4203

Infinite Radiance

’od zer mtha’ yas

འོད་ཟེར་མཐའ་ཡས།

g.4210

Infinite Splendor

gzi brjid mtha’ yas

གཟི་བརྗིད་མཐའ་ཡས།

g.4211

Infinite Splendor

gzi brjid mtha’ yas

གཟི་བརྗིད་མཐའ་ཡས།

g.4212

Infinite Splendor

gzi mtha’ yas

གཟི་མཐའ་ཡས།

g.4238

Insight of Liberation

thar pa’i shes rab

ཐར་པའི་ཤེས་རབ།

g.4271

Intelligence in Practice

spyod pa’i blo gros

སྤྱོད་པའི་བློ་གྲོས།

g.4275

Intelligence of Peace

zhi ba yi blo gros

ཞི་བ་ཡི་བློ་གྲོས།

g.4315

Intelligent Listener

gsan pa’i blo ldan

གསན་པའི་བློ་ལྡན།

g.4317

Intelligent Mind

blo gros sems pa

བློ་གྲོས་སེམས་པ།

g.4318

Intelligent Mind

blo gros sems

བློ་གྲོས་སེམས།

g.4319

Intelligent Mind

blo gros sems

བློ་གྲོས་སེམས།

g.4332

Intent on Great Diligence

brtson ’grus cher dgongs

བརྩོན་འགྲུས་ཆེར་དགོངས།

g.4333

Intent on Helping

phan par dgongs

ཕན་པར་དགོངས།

g.4336

Intent on Supreme Sound

sgra mchog sems pa

སྒྲ་མཆོག་སེམས་པ།

g.4345

Invincible Gathering

tshogs kyis mi thub

ཚོགས་ཀྱིས་མི་ཐུབ།

g.4357

Jagadīśvara

’gro ba’i dbang phyug

འགྲོ་བའི་དབང་ཕྱུག

jagadīśvara

g.4358

Jagadmati

’gro ba’i blo gros

འགྲོ་བའི་བློ་གྲོས།

jagadmati

g.4359

Jagadraśmi

’gro ba’i ’od zer

འགྲོ་བའི་འོད་ཟེར།

jagadraśmi

g.4360

Jagatpūjita

’gros mchod

འགྲོས་མཆོད།

jagatpūjita

g.4361

Jagatpūjita

gros mchod

གྲོས་མཆོད།

jagatpūjita

g.4362

Jagattoṣaṇa

skye bo dga’ mdzad

སྐྱེ་བོ་དགའ་མཛད།

jagattoṣaṇa

g.4368

Jambudvīpa

’dzam bu’i gling

འཛམ་བུའི་གླིང་།

jambudvīpa

Definition from the 84000 Glossary of Terms:

The name of the southern continent in Buddhist cosmology, which can signify either the known human world, or more specifically the Indian subcontinent, literally “the jambu island/continent.” Jambu is the name used for a range of plum-like fruits from trees belonging to the genus Szygium, particularly Szygium jambos and Szygium cumini, and it has commonly been rendered “rose apple,” although “black plum” may be a less misleading term. Among various explanations given for the continent being so named, one (in the Abhidharmakośa) is that a jambu tree grows in its northern mountains beside Lake Anavatapta, mythically considered the source of the four great rivers of India, and that the continent is therefore named from the tree or the fruit. Jambudvīpa has the Vajrāsana at its center and is the only continent upon which buddhas attain awakening.

g.4370

Janendra

skye dbang

སྐྱེ་དབང་།

janendra

g.4371

Janendra

skye dbang

སྐྱེ་དབང་།

janendra

g.4372

Janendrakalpa

skye dbang mtshungs

སྐྱེ་དབང་མཚུངས།

janendrakalpa

g.4373

Janendrakalpa

skye dbang mtshungs

སྐྱེ་དབང་མཚུངས།

janendrakalpa

g.4374

Janendrakalpa

skye dbang mtshungs

སྐྱེ་དབང་མཚུངས།

janendrakalpa

g.4375

Janendrarāja

skye dbang rgyal po

སྐྱེ་དབང་རྒྱལ་པོ།

janendrarāja

g.4380

Jaya

rgyal ba

རྒྱལ་བ།

jaya

g.4381

Jaya

rgyal

རྒྱལ།

jaya

g.4382

Jayanandin

rgyal bas dgyes

རྒྱལ་བས་དགྱེས།

jayanandin

g.4392

Jewel Array

rin chen bkod

རིན་ཆེན་བཀོད།

g.4425

Jewel Fragrance of the End of Existence

srid mtha’ nor bu’i spos

སྲིད་མཐའ་ནོར་བུའི་སྤོས།

g.4429

Jewel Gift

rin chen gtong

རིན་ཆེན་གཏོང་།

g.4444

Jewel Lamp

rin chen sgron

རིན་ཆེན་སྒྲོན།

g.4460

Jewel Light

rin chen ’od

རིན་ཆེན་འོད།

g.4461

Jewel Light

rin chen ’od

རིན་ཆེན་འོད།

g.4485

Jewel Moon

nor bu zla ba

ནོར་བུ་ཟླ་བ།

g.4497

Jewel Radiance

rin chen ’od zer

རིན་ཆེན་འོད་ཟེར།

g.4515

Jewel Worthy of Worship

rin chen mchod ’os

རིན་ཆེན་མཆོད་འོས།

g.4517

Jitaśatru

dgra rgyal

དགྲ་རྒྱལ།

jitaśatru

g.4518

Jīvaka

’tsho byed

འཚོ་བྱེད།

jīvaka

g.4519

Jñānābhibhū

zil non ye shes

ཟིལ་ནོན་ཡེ་ཤེས།

jñānābhibhū

g.4520

Jñānākara

ye shes ’byung gnas

ཡེ་ཤེས་འབྱུང་གནས།

jñānākara

g.4521

Jñānākara

shes ’byung gnas

ཤེས་འབྱུང་གནས།

jñānākara

g.4522

Jñānakīrti

ye shes grags pa

ཡེ་ཤེས་གྲགས་པ།

jñānakīrti

g.4523

Jñānakośa

ye shes mdzod

ཡེ་ཤེས་མཛོད།

jñānakośa

g.4524

Jñānakrama

ye shes ’gros

ཡེ་ཤེས་འགྲོས།

jñānakrama

g.4525

Jñānakrama

ye shes ’gros

ཡེ་ཤེས་འགྲོས།

jñānakrama

g.4526

Jñānakūṭa

ye shes brtsegs

ཡེ་ཤེས་བརྩེགས།

jñānakūṭa

g.4527

Jñānaprāpta

ye shes brnyes

ཡེ་ཤེས་བརྙེས།

jñānaprāpta

g.4528

Jñānapriya

ye shes dgyes

ཡེ་ཤེས་དགྱེས།

jñānapriya

g.4529

Jñānapriya

ye shes dgyes

ཡེ་ཤེས་དགྱེས།

jñānapriya

g.4530

Jñānapriya

ye shes dgyes

ཡེ་ཤེས་དགྱེས།

jñānapriya

g.4531

Jñānarāja

ye shes rgyal po

ཡེ་ཤེས་རྒྱལ་པོ།

jñānarāja

g.4532

Jñānarāśi

shes phung

ཤེས་ཕུང་།

jñānarāśi

g.4533

Jñānarata

ye shes dgyes

ཡེ་ཤེས་དགྱེས།

jñānarata

g.4534

Jñānaratna

ye shes rin chen

ཡེ་ཤེས་རིན་ཆེན།

jñānaratna

g.4535

Jñānaruci

ye shes bzhed pa

ཡེ་ཤེས་བཞེད་པ།

jñānaruci

g.4536

Jñānaruta

ye shes nga ro

ཡེ་ཤེས་ང་རོ།

jñānaruta

g.4537

Jñānasāgara

ye shes rgya mtsho

ཡེ་ཤེས་རྒྱ་མཚོ།

jñānasāgara

g.4538

Jñānaśrī

ye shes dpal

ཡེ་ཤེས་དཔལ།

jñānaśrī

g.4539

Jñānaśūra

ye shes dpa’ bo

ཡེ་ཤེས་དཔའ་བོ།

jñānaśūra

g.4540

Jñānasūrya

ye shes nyi ma

ཡེ་ཤེས་ཉི་མ།

jñānasūrya

g.4541

Jñānavara

ye shes mchog ma

ཡེ་ཤེས་མཆོག་མ།

jñānavara

g.4542

Jñānavikrama

shes mthu rtsal

ཤེས་མཐུ་རྩལ།

jñānavikrama

g.4543

Jñānin

mkhyen ldan

མཁྱེན་ལྡན།

jñānin

g.4544

Jñānin

ye shes ldan

ཡེ་ཤེས་ལྡན།

jñānin

g.4568

Joy for the World

’jig rten dga’

འཇིག་རྟེན་དགའ།

g.4569

Joy for the World

’gro ba dga’

འགྲོ་བ་དགའ།

g.4586

Joy of Awakening

byang chub dga’

བྱང་ཆུབ་དགའ།

g.4597

Joy Wish

dga’ ’dod

དགའ་འདོད།

g.4604

Joyful Fame

grags pa dgyes

གྲགས་པ་དགྱེས།

g.4606

Joyful Light

snang bar dgyes pa

སྣང་བར་དགྱེས་པ།

g.4698

Joyous Vision

dga’ bar gzigs

དགའ་བར་གཟིགས།

g.4717

Jyeṣṭha

gtso bo

གཙོ་བོ།

jyeṣṭha

g.4718

Jyeṣṭhadatta

gtso bos byin

གཙོ་བོས་བྱིན།

jyeṣṭhadatta

g.4719

Jyeṣṭhavādin

mchog gsung

མཆོག་གསུང་།

jyeṣṭhavādin

g.4720

Jyotīrāma

skar ma la ni dgyes

སྐར་མ་ལ་ནི་དགྱེས།

jyotīrāma

g.4721

Jyotiṣka

skar mkhan

སྐར་མཁན།

jyotiṣka

g.4722

Jyotiṣka

skar mkhan

སྐར་མཁན།

jyotiṣka

g.4723

Jyotiṣka

skar mkhan

སྐར་མཁན།

jyotiṣka

g.4724

Jyotiṣmat

snang ldan

སྣང་ལྡན།

jyotiṣmat

g.4725

Jyotiṣprabha

skar ’od

སྐར་འོད།

jyotiṣprabha

g.4731

Kalyāṇacūḍa

dge ba’i gtsug

དགེ་བའི་གཙུག

kalyāṇacūḍa

g.4732

Kanakamuni

gser thub

གསེར་ཐུབ།

kanakamuni

g.4733

Kanakaparvata

gser gyi ri bo

གསེར་གྱི་རི་བོ།

kanakaparvata

g.4734

Kāñcanaprabha

gser gyi ’od

གསེར་གྱི་འོད།

kāñcanaprabha

g.4742

Kāśyapa

’od srung

འོད་སྲུང་།

kāśyapa

g.4743

Kāśyapa

’od srung

འོད་སྲུང་།

kāśyapa

g.4744

Kathendra

gsung dbang

གསུང་དབང་།

kathendra

g.4748

Ketu

ཏོག

ketu

g.4749

Ketu

ཏོག

ketu

g.4750

Ketudhvaja

tog gi rgyal mtshan

ཏོག་གི་རྒྱལ་མཚན།

ketudhvaja

g.4751

Ketumat

tog ldan

ཏོག་ལྡན།

ketumat

g.4752

Ketumat

tog ldan

ཏོག་ལྡན།

ketumat

g.4753

Ketuprabha

tog ’od

ཏོག་འོད།

ketuprabha

g.4754

Keturāṣṭra

yul ’khor tog

ཡུལ་འཁོར་ཏོག

keturāṣṭra

g.4763

King of Clarity

gsal rgyal

གསལ་རྒྱལ།

g.4766

King of Excellent Qualities

yon tan rgyal po

ཡོན་ཏན་རྒྱལ་པོ།

g.4769

King of Fame

rnam grags rgyal po

རྣམ་གྲགས་རྒྱལ་པོ།

g.4771

King of Gods

lha yi rgyal po

ལྷ་ཡི་རྒྱལ་པོ།

g.4772

King of Gods

lha yi rgyal po

ལྷ་ཡི་རྒྱལ་པོ།

g.4780

King of Marks

mtshan gyi rgyal po

མཚན་གྱི་རྒྱལ་པོ།

g.4781

King of Marks

mtshan gyi rgyal po

མཚན་གྱི་རྒྱལ་པོ།

g.4788

King of Qualities

yon tan rgyal po

ཡོན་ཏན་རྒྱལ་པོ།

g.4791

King of Sāla Trees

sA la’i rgyal po

སཱ་ལའི་རྒྱལ་པོ།

g.4797

King of the Array

bkod pa’i rgyal po

བཀོད་པའི་རྒྱལ་པོ།

g.4827

King of Timely Knowledge

dus mkhyen rgyal po

དུས་མཁྱེན་རྒྱལ་པོ།

g.4838

Knower of the Gathering

bsdu ba mkhyen pa

བསྡུ་བ་མཁྱེན་པ།

g.4839

Knower of the Meaning

don ni dgongs pa

དོན་ནི་དགོངས་པ།

g.4842

Knowledge of Gathering

bsdu ba’i blo mnga

བསྡུ་བའི་བློ་མང།

g.4851

Krakucchanda

’khor ba ’jig

འཁོར་བ་འཇིག

krakucchanda

g.4853

Kṛtāntadarśin

mdzad mtha’ gzigs

མཛད་མཐའ་གཟིགས།

kṛtāntadarśin

g.4854

Kṛtārtha

don mdzad

དོན་མཛད།

kṛtārtha

g.4855

Kṛtārthadarśin

don mdzad gzigs

དོན་མཛད་གཟིགས།

kṛtārthadarśin

g.4856

Kṛtavarman

go bgos

གོ་བགོས།

kṛtavarman

g.4858

kṣatriya

rgyal rigs

རྒྱལ་རིགས།

kṣatriya

g.4859

Kṣatriya

rgyal rigs

རྒྱལ་རིགས།

kṣatriya

g.4860

Kṣema

dge ba

དགེ་བ།

kṣema

g.4861

Kṣemaṃkara

dge mdzad

དགེ་མཛད།

kṣemaṃkara

g.4862

Kṣemapriya

dge dgyes

དགེ་དགྱེས།

kṣemapriya

g.4863

Kṣemottamarāja

dge mchog rgyal po

དགེ་མཆོག་རྒྱལ་པོ།

kṣemottamarāja

g.4869

Kuśalaprabha

dge ba’i ’od

དགེ་བའི་འོད།

kuśalaprabha

g.4870

Kuśalapradīpa

dge ba’i sgron ma

དགེ་བའི་སྒྲོན་མ།

kuśalapradīpa

g.4871

Kusuma

me tog

མེ་ཏོག

kusuma

g.4872

Kusuma

me tog

མེ་ཏོག

kusuma

g.4873

Kusumadatta

me tog byin

མེ་ཏོག་བྱིན།

kusumadatta

g.4874

Kusumadeva

lha yi me tog

ལྷ་ཡི་མེ་ཏོག

kusumadeva

g.4875

Kusumanetra

me tog spyan

མེ་ཏོག་སྤྱན།

kusumanetra

g.4876

Kusumaparvata

me tog ri bo

མེ་ཏོག་རི་བོ།

kusumaparvata

g.4877

Kusumaprabha

me tog ’od

མེ་ཏོག་འོད།

kusumaprabha

g.4878

Kusumaraśmi

me tog ’od zer

མེ་ཏོག་འོད་ཟེར།

kusumaraśmi

g.4879

Kusumarāṣṭra

yul ’khor me tog

ཡུལ་འཁོར་མེ་ཏོག

kusumarāṣṭra

g.4880

Laḍita

mdzes pa

མཛེས་པ།

laḍita

g.4881

Laḍitagāmin

mdzes gshegs

མཛེས་གཤེགས།

laḍitagāmin

g.4882

Laḍitāgragāmin

mchog tu mdzes par gshegs

མཆོག་ཏུ་མཛེས་པར་གཤེགས།

laḍitāgragāmin

g.4883

Laḍitakrama

mdzes gshegs

མཛེས་གཤེགས།

laḍitakrama

g.4884

Laḍitakṣetra

zhing bzang

ཞིང་བཟང་།

laḍitakṣetra

g.4885

Laḍitanetra

spyan sdug pa

སྤྱན་སྡུག་པ།

laḍitanetra

g.4886

Laḍitavikrama

mdzes par gshegs

མཛེས་པར་གཤེགས།

laḍitavikrama

g.4887

Laḍitavyūha

bkod pa mdzes

བཀོད་པ་མཛེས།

laḍitavyūha

g.4969

Laying Down the Load

khur bor

ཁུར་བོར།

g.4990

Leader

kha sgyur

ཁ་སྒྱུར།

g.5006

Leader of the Gathering

tshogs kyi gtso

ཚོགས་ཀྱི་གཙོ།

g.5008

Leader of the Land

yul ’khor kha lo sgyur

ཡུལ་འཁོར་ཁ་ལོ་སྒྱུར།

g.5034

Liberating Concentration

thar pa’i bsam gtan

ཐར་པའི་བསམ་གཏན།

g.5036

liberation

rnam par thar pa

རྣམ་པར་ཐར་པ།

vimokṣa

g.5072

Light of a Mass of Qualities

yon tan phung po ’od

ཡོན་ཏན་ཕུང་པོ་འོད།

g.5075

Light of Awakening

byang chub ’od

བྱང་ཆུབ་འོད།

g.5076

Light of Awakening

byang chub ’od

བྱང་ཆུབ་འོད།

g.5082

Light of Compiled Splendor

gzi brjid brtsegs ’od

གཟི་བརྗིད་བརྩེགས་འོད།

g.5083

Light of Delightful Mind

yid ’ong blo ’od

ཡིད་འོང་བློ་འོད།

g.5087

Light of Excellent Conduct

legs par spyod pa’i ’od

ལེགས་པར་སྤྱོད་པའི་འོད།

g.5105

Light of Insight

shes rab ’od

ཤེས་རབ་འོད།

g.5118

Light of Liberation

thar pa’i ’od

ཐར་པའི་འོད།

g.5130

Light of Merit

bsod nams ’od

བསོད་ནམས་འོད།

g.5131

Light of Merit

bsod nams ’od

བསོད་ནམས་འོད།

g.5140

Light of Peace

zhi ba’i ’od

ཞི་བའི་འོད།

g.5141

Light of Peace

zhi ba’i ’od

ཞི་བའི་འོད།

g.5142

Light of Peace

zhi ba’i ’od

ཞི་བའི་འོད།

g.5149

Light of Strength

stobs kyi ’od

སྟོབས་ཀྱི་འོད།

g.5150

Light of Superknowledge

mngon shes ’od

མངོན་ཤེས་འོད།

g.5168

Light of the Renowned Friend

shes gnyen grags pa’i ’od

ཤེས་གཉེན་གྲགས་པའི་འོད།

g.5174

Light of the World

’jig rten ’od

འཇིག་རྟེན་འོད།

g.5176

Light of the Worthy Ones

dgra bcom ’od

དགྲ་བཅོམ་འོད།

g.5177

Light of the Worthy Ones

dgra bcom ’od

དགྲ་བཅོམ་འོད།

g.5178

Light of the Worthy Ones

dgra bcom gsal

དགྲ་བཅོམ་གསལ།

g.5185

Light of Wealth

’byor ’od

འབྱོར་འོད།

g.5193

Light of Wisdom

ye shes ’od

ཡེ་ཤེས་འོད།

g.5200

Light Rays of Fearlessness

bsnyengs med ’od zer

བསྙེངས་མེད་འོད་ཟེར།

g.5221

Lion Banner

seng ge’i rgyal mtshan

སེང་གེའི་རྒྱལ་མཚན།

g.5222

Lion Body

seng ge’i sku

སེང་གེའི་སྐུ།

g.5225

Lion Fangs

seng ge’i mche ba

སེང་གེའི་མཆེ་བ།

g.5226

Lion Fangs

seng ge’i mche ba

སེང་གེའི་མཆེ་བ།

g.5227

Lion Feet

seng ge’i zhabs

སེང་གེའི་ཞབས།

g.5232

Lion Gait

seng ge’i stabs

སེང་གེའི་སྟབས།

g.5233

Lion Gait

seng ge’i stabs

སེང་གེའི་སྟབས།

g.5234

Lion Gait

seng ge’i stabs bzhud

སེང་གེའི་སྟབས་བཞུད།

g.5235

Lion Gait

seng ge’i stabs

སེང་གེའི་སྟབས།

g.5239

Lion Hand

seng ge’i phyag

སེང་གེའི་ཕྱག

g.5244

Lion Intelligence

seng ge’i blo gros

སེང་གེའི་བློ་གྲོས།

g.5247

Lion Melody

seng ge’i dbyangs

སེང་གེའི་དབྱངས།

g.5248

Lion Melody

seng ge’i dbyangs

སེང་གེའི་དབྱངས།

g.5249

Lion Mind

seng blo

སེང་བློ།

g.5253

Lion of Joyous Melody

seng ge dga’ ba’i dbyangs

སེང་གེ་དགའ་བའི་དབྱངས།

g.5254

Lion of Yogic Discipline

brtul zhugs seng ge

བརྟུལ་ཞུགས་སེང་གེ

g.5265

Lion Strength

seng ge’i mthu rtsal

སེང་གེའི་མཐུ་རྩལ།

g.5279

Lion’s Roar

seng ge’i nga ro

སེང་གེའི་ང་རོ།

g.5280

Lion’s Roar

seng ge’i nga ro

སེང་གེའི་ང་རོ།

g.5281

Lion’s Roar

seng ge’i nga ro

སེང་གེའི་ང་རོ།

g.5282

Lion’s Roar

seng ge’i nga ro

སེང་གེའི་ང་རོ།

g.5283

Lion’s Roar

seng ge’i sgra

སེང་གེའི་སྒྲ།

g.5291

Lokacandra

’jig rten zla ba

འཇིག་རྟེན་ཟླ་བ།

lokacandra

g.5292

Lokajyeṣṭha

’jig rten dag gi mchog

འཇིག་རྟེན་དག་གི་མཆོག

lokajyeṣṭha

g.5294

Lokāntara

’jig rten ’das

འཇིག་རྟེན་འདས།

lokāntara

g.5295

Lokaprabha

’jig rten ’od

འཇིག་རྟེན་འོད།

lokaprabha

g.5296

Lokaprabha

’jig rten ’od

འཇིག་རྟེན་འོད།

lokaprabha

g.5297

Lokapriya

’jig rten dga’ ba

འཇིག་རྟེན་དགའ་བ།

lokapriya

g.5298

Lokasundara

’jig rten bzang po

འཇིག་རྟེན་བཟང་པོ།

lokasundara

g.5299

Lokottara

’jig rten bla ma

འཇིག་རྟེན་བླ་མ།

lokottara

g.5300

Lokottīrṇa

’jig rten dag las ’das pa

འཇིག་རྟེན་དག་ལས་འདས་པ།

lokottīrṇa

g.5304

Looking in All Directions

phyogs rnams lta

ཕྱོགས་རྣམས་ལྟ།

g.5312

Lord of Dharma

chos kyi dbang phyug

ཆོས་ཀྱི་དབང་ཕྱུག

g.5322

Lord of Peace

rab zhi bdag po

རབ་ཞི་བདག་པོ།

g.5334

Lord of Those of Beautiful Countenance

zhal sdug sde bdag

ཞལ་སྡུག་སྡེ་བདག

g.5351

Lotus Essence

pad snying

པད་སྙིང་།

g.5352

Lotus Essence

pad ma’i snying po

པད་མའི་སྙིང་པོ།

g.5355

Lotus Eyes of Supreme Learning

mkhas mchog pad spyan

མཁས་མཆོག་པད་སྤྱན།

g.5356

Lotus Face

pad ma’i zhal

པད་མའི་ཞལ།

g.5361

Lotus of Humanity

mi yi pad ma

མི་ཡི་པད་མ།

g.5362

Lotus Petal Eyes

pad ’dab spyan

པད་འདབ་སྤྱན།

g.5382

Lovely Eyes

spyan sdug

སྤྱན་སྡུག

g.5383

Lovely Eyes

spyan sdug

སྤྱན་སྡུག

g.5384

Lovely Eyes

spyan sdug

སྤྱན་སྡུག

g.5385

Lovely Moon

zla ba sdug

ཟླ་བ་སྡུག

g.5386

Lovely Moon

zla ba sdug

ཟླ་བ་སྡུག

g.5398

Lucid Heart

thugs rab dang ba

ཐུགས་རབ་དང་བ།

g.5415

Luminous

’od gsal

འོད་གསལ།

g.5430

Luminous Array

bkod pa gsal

བཀོད་པ་གསལ།

g.5432

Luminous Bridge

zam pa’i ’od

ཟམ་པའི་འོད།

g.5438

Luminous Diligence

brtson ’grus gsal ba

བརྩོན་འགྲུས་གསལ་བ།

g.5444

Luminous Form

gzugs gsal

གཟུགས་གསལ།

g.5448

Luminous Jewel

nor bu gsal

ནོར་བུ་གསལ།

g.5449

Luminous Jewel

rin chen gsal ba

རིན་ཆེན་གསལ་བ།

g.5461

Luminous Nectar

bdud rtsi gsal

བདུད་རྩི་གསལ།

g.5462

Luminous Peace

zhi ba gsal

ཞི་བ་གསལ།

g.5481

Luminous Qualities

yon tan gsal ba

ཡོན་ཏན་གསལ་བ།

g.5482

Luminous Qualities

yon tan gsal

ཡོན་ཏན་གསལ།

g.5483

Luminous Qualities

yon tan gsal

ཡོན་ཏན་གསལ།

g.5488

Luminous Qualities

yon tan ’od

ཡོན་ཏན་འོད།

g.5491

Luminous Sumanā Flower

sna ma’i me tog

སྣ་མའི་མེ་ཏོག

g.5494

Luminous Treasure

dbyig gsal

དབྱིག་གསལ།

g.5501

Lunar Melody

zla ldan dbyangs

ཟླ་ལྡན་དབྱངས།

g.5502

Madaprahīṇa

dregs spang

དྲེགས་སྤང་།

madaprahīṇa

g.5503

Madhurasvararāja

dbyangs snyan
dbyangs snyan rgyal po

དབྱངས་སྙན།
དབྱངས་སྙན་རྒྱལ་པོ།

madhurasvararāja

g.5504

Madhuvaktra

sbrang rtsi’i zhal

སྦྲང་རྩིའི་ཞལ།

madhuvaktra

g.5507

Mahābāhu

lag chen

ལག་ཆེན།

mahābāhu

g.5508

Mahābala

stobs chen

སྟོབས་ཆེན།

mahābala

g.5510

Mahādarśana

gzigs pa che
gzi brjid chen po

གཟིགས་པ་ཆེ།
གཟི་བརྗིད་ཆེན་པོ།

mahādarśana

g.5511

Mahādatta

phal chen byin pa

ཕལ་ཆེན་བྱིན་པ།

mahādatta

g.5516

Mahāmeru

lhun po chen po

ལྷུན་པོ་ཆེན་པོ།

mahāmeru

g.5517

Mahāmitra

bshes gnyen chen po

བཤེས་གཉེན་ཆེན་པོ།

mahāmitra

g.5519

Mahāprabha

’od chen

འོད་ཆེན།

mahāprabha

g.5520

Mahāpradīpa

sgron ma chen po

སྒྲོན་མ་ཆེན་པོ།

mahāpradīpa

g.5522

Mahāprajñātīrtha

shes rab chen po’i stegs

ཤེས་རབ་ཆེན་པོའི་སྟེགས།

mahāprajñātīrtha

g.5523

Mahāpraṇāda

dbyangs chen

དབྱངས་ཆེན།

mahāpraṇāda

g.5524

Mahāpriya

dgyes chen

དགྱེས་ཆེན།

mahāpriya

g.5525

Mahāraśmi

’od zer che

འོད་ཟེར་ཆེ།

mahāraśmi

g.5526

Mahāraśmi

’od zer che

འོད་ཟེར་ཆེ།

mahāraśmi

g.5527

Mahāraśmi

’od zer che

འོད་ཟེར་ཆེ།

mahāraśmi

g.5528

Mahāraśmi

’od zer chen po

འོད་ཟེར་ཆེན་པོ།

mahāraśmi

g.5529

Mahāsthāman

mthu chen

མཐུ་ཆེན།

mahāsthāman

g.5530

Mahātapas

dka’ thub chen po

དཀའ་ཐུབ་ཆེན་པོ།

mahātapas

g.5531

Mahātejas

gzi chen

གཟི་ཆེན།

mahātejas

g.5532

Mahātejas

gzi brjid che

གཟི་བརྗིད་ཆེ།

mahātejas

g.5533

Mahātejas

gzi brjid che

གཟི་བརྗིད་ཆེ།

mahātejas

g.5534

Mahātejas

gzi brjid chen po

གཟི་བརྗིད་ཆེན་པོ།

mahātejas

g.5536

Mahauṣadhi

sman chen

སྨན་ཆེན།

mahauṣadhi

g.5537

Mahāyaśas

grags chen

གྲགས་ཆེན།

mahāyaśas

g.5538

Mahendra

dbang chen

དབང་ཆེན།

mahendra

g.5539

Mahita

mchod pa

མཆོད་པ།

mahita

g.5541

Maitreya

byams pa

བྱམས་པ།

maitreya

g.5542

Majestic Banner

lhun po’i rgyal mtshan

ལྷུན་པོའི་རྒྱལ་མཚན།

g.5543

Majestic King of Mountains

ri dbang brtsegs

རི་དབང་བརྩེགས།

g.5544

Majestic Light

spa ba’i ’od

སྤ་བའི་འོད།

g.5545

Majestic Melody

lhun po’i dbyangs

ལྷུན་པོའི་དབྱངས།

g.5549

Majestic Mountain

lhun po che

ལྷུན་པོ་ཆེ།

g.5550

Majestic Mountain

lhun po che

ལྷུན་པོ་ཆེ།

g.5551

Majestic Mountain

lhun po chen po

ལྷུན་པོ་ཆེན་པོ།

g.5552

Majestic Mountain of Qualities

yon tan lhun po

ཡོན་ཏན་ལྷུན་པོ།

g.5553

Majestic Tree Banner

ljon pa’i rgyal mtshan

ལྗོན་པའི་རྒྱལ་མཚན།

g.5555

Mālādhārin

phreng thogs

ཕྲེང་ཐོགས།

mālādhārin

g.5558

Mānajaha

nga rgyal spong

ང་རྒྱལ་སྤོང་།

mānajaha

g.5561

Maṇḍita

brgyan pa

བརྒྱན་པ།

maṇḍita

g.5562

Maṅgala

bkra shis

བཀྲ་ཤིས།

maṅgala

g.5563

Maṅgalin

bkra shis ldan

བཀྲ་ཤིས་ལྡན།

maṅgalin

g.5564

Maṇicandra

nor bu zla ba

ནོར་བུ་ཟླ་བ།

maṇicandra

g.5565

Maṇicaraṇa

nor zhabs

ནོར་ཞབས།

maṇicaraṇa

g.5566

Maṇicūḍa

gtsug na nor bu

གཙུག་ན་ནོར་བུ།

maṇicūḍa

g.5567

Maṇidharman

chos kyi nor bu

ཆོས་ཀྱི་ནོར་བུ།

maṇidharman

g.5570

Maṇigaṇa

nor bu’i tshogs

ནོར་བུའི་ཚོགས།

maṇigaṇa

g.5571

Maṇiprabha

nor bu ’od

ནོར་བུ་འོད།

maṇiprabha

g.5572

Maṇivajra

rdo rje nor bu

རྡོ་རྗེ་ནོར་བུ།

maṇivajra

g.5573

Maṇiviśuddha

nor bu gsal

ནོར་བུ་གསལ།

maṇiviśuddha

g.5574

Maṇivyūha

nor bu bkod pa

ནོར་བུ་བཀོད་པ།

maṇivyūha

g.5575

Mañjughoṣa

’jam pa’i dbyangs

འཇམ་པའི་དབྱངས།

mañjughoṣa

g.5576

Mañjughoṣa

dbyangs snyan

དབྱངས་སྙན།

mañjughoṣa

g.5578

Manojñavākya

yid ’ong gsung

ཡིད་འོང་གསུང་།

manojñavākya

g.5579

Manoratha

yid du ’thad pa

ཡིད་དུ་འཐད་པ།

manoratha

g.5581

Manujacandra

mi yi zla ba

མི་ཡི་ཟླ་བ།

manujacandra

g.5582

Manuṣyacandra

skyes bu zla ba

སྐྱེས་བུ་ཟླ་བ།

manuṣyacandra

g.5583

māra

bdud

བདུད།

māra

g.5584

Māra

bdud

བདུད།

māra

Definition from the 84000 Glossary of Terms:

Māra, literally “death” or “maker of death,” is the name of the deva who tried to prevent the Buddha from achieving awakening, the name given to the class of beings he leads, and also an impersonal term for the destructive forces that keep beings imprisoned in saṃsāra:

(1) As a deva, Māra is said to be the principal deity in the Heaven of Making Use of Others’ Emanations (paranirmitavaśavartin), the highest paradise in the desire realm. He famously attempted to prevent the Buddha’s awakening under the Bodhi tree‍—see The Play in Full (Toh 95), 21.1‍—and later sought many times to thwart the Buddha’s activity. In the sūtras, he often also creates obstacles to the progress of śrāvakas and bodhisattvas. (2) The devas ruled over by Māra are collectively called mārakāyika or mārakāyikadevatā, the “deities of Māra’s family or class.” In general, these māras too do not wish any being to escape from saṃsāra, but can also change their ways and even end up developing faith in the Buddha, as exemplified by Sārthavāha; see The Play in Full (Toh 95), 21.14 and 21.43. (3) The term māra can also be understood as personifying four defects that prevent awakening, called (i) the divine māra (devaputramāra), which is the distraction of pleasures; (ii) the māra of Death (mṛtyumāra), which is having one’s life interrupted; (iii) the māra of the aggregates (skandhamāra), which is identifying with the five aggregates; and (iv) the māra of the afflictions (kleśamāra), which is being under the sway of the negative emotions of desire, hatred, and ignorance.

g.5591

Māradama

bdud ’dul

བདུད་འདུལ།

māradama

g.5592

Mārakṣayaṃkara

bdud brlag par mdzad pa

བདུད་བརླག་པར་མཛད་པ།

mārakṣayaṃkara

g.5594

Marudadhipa

lha bdag

ལྷ་བདག

marudadhipa

g.5595

Marudyaśas

lha grags

ལྷ་གྲགས།

marudyaśas

g.5596

Marutpūjita

lha yis mchod pa

ལྷ་ཡིས་མཆོད་པ།

marutpūjita

g.5597

Marutskandha

lha tshogs

ལྷ་ཚོགས།

marutskandha

g.5598

Maruttejas

lha yi gzi brjid

ལྷ་ཡི་གཟི་བརྗིད།

maruttejas

g.5600

Mass of Nectar

bdud rtsi’i phung po

བདུད་རྩིའི་ཕུང་པོ།

g.5602

Mass of Splendid Qualities

yon tan gzi brjid phung po

ཡོན་ཏན་གཟི་བརྗིད་ཕུང་པོ།

g.5603

Mass of Splendor

gzi brjid phung po

གཟི་བརྗིད་ཕུང་པོ།

g.5604

Mass of Splendor

gzi brjid phung po

གཟི་བརྗིད་ཕུང་པོ།

g.5606

Masses of Light

’od chen phung po

འོད་ཆེན་ཕུང་པོ།

g.5607

Masses of Wisdom

ye shes phung po

ཡེ་ཤེས་ཕུང་པོ།

g.5619

Master of Insight

shes rab mnga’ ba

ཤེས་རབ་མངའ་བ།

g.5625

Master of Melodies

dbyangs mnga’

དབྱངས་མངའ།

g.5626

Master of Mental Composure

bsdu ba’i blo mnga’

བསྡུ་བའི་བློ་མངའ།

g.5627

Master of Mental Composure

bsdu ba’i blo mnga’

བསྡུ་བའི་བློ་མངའ།

g.5628

Master of Mind Without Contagion

rims nad med pa yi blo mnga’

རིམས་ནད་མེད་པ་ཡི་བློ་མངའ།

g.5648

Masterful King

dbang sgyur rgyal po

དབང་སྒྱུར་རྒྱལ་པོ།

g.5651

Mati

blo gros

བློ་གྲོས།

mati

g.5652

Maticintin

blo sems

བློ་སེམས།

maticintin

g.5653

Matimat

blo ldan

བློ་ལྡན།

matimat

g.5654

Matimat

blo ldan

བློ་ལྡན།

matimat

g.5656

Mayūra

rma bya

རྨ་བྱ།

mayūra

g.5657

Mayūraruta

rma bya’i nga ro

རྨ་བྱའི་ང་རོ།

mayūraruta

g.5710

meditative absorption

ting nge ’dzin

ཏིང་ངེ་འཛིན།

samādhi

g.5713

meditative seclusion

nang du yang dag ’jog
nang du yang dag par ’jog pa

ནང་དུ་ཡང་དག་འཇོག
ནང་དུ་ཡང་དག་པར་འཇོག་པ།

pratisaṃlayana

g.5717

Meghadhvaja

sprin tog

སྤྲིན་ཏོག

meghadhvaja

g.5718

Meghasvara

’brug sgra

འབྲུག་སྒྲ།

meghasvara

g.5722

Melodious Roar

nga ro snyan

ང་རོ་སྙན།

g.5727

Melodious Voice

skad dbyangs

སྐད་དབྱངས།

g.5728

Melodious Voice

dbyangs snyan

དབྱངས་སྙན།

g.5735

Melody Gift

dbyangs byin

དབྱངས་བྱིན།

g.5743

Melody of Categories

rnam grangs dbyangs

རྣམ་གྲངས་དབྱངས།

g.5756

Melody of Joy

dga’ ba’i dbyangs

དགའ་བའི་དབྱངས།

g.5778

Melody Vessel

dbyangs kyi snod

དབྱངས་ཀྱི་སྣོད།

g.5781

Mental Focus

yid gtod

ཡིད་གཏོད།

g.5782

Mental Light

blo snang

བློ་སྣང་།

g.5791

Merit Array

bsod nams bkod

བསོད་ནམས་བཀོད།

g.5794

Merit Essence

bsod nams snying po

བསོད་ནམས་སྙིང་པོ།

g.5808

Merit Lamp

bsod nams sgron

བསོད་ནམས་སྒྲོན།

g.5816

Merit Support

bsod nams mu stegs

བསོད་ནམས་མུ་སྟེགས།

g.5829

Merudhvaja

ri bo’i rgyal mtshan

རི་བོའི་རྒྱལ་མཚན།

merudhvaja

g.5830

Merudhvaja

ri bo’i rgyal mtshan

རི་བོའི་རྒྱལ་མཚན།

merudhvaja

g.5831

Merukūṭa

lhun po brtsegs

ལྷུན་པོ་བརྩེགས།

merukūṭa

g.5832

Meruprabha

lhun po’i ’od

ལྷུན་པོའི་འོད།

meruprabha

g.5833

Meruraśmi

lhun po’i ’od zer

ལྷུན་པོའི་འོད་ཟེར།

meruraśmi

g.5834

Meruyaśas

lhun po grags

ལྷུན་པོ་གྲགས།

meruyaśas

g.5838

Mind Endowed with Qualities

yon tan sems

ཡོན་ཏན་སེམས།

g.5840

Mind Free from Defilements

nyon mongs med blo

ཉོན་མོངས་མེད་བློ།

g.5844

Mind Free from Delusion

blo mi ’khrul

བློ་མི་འཁྲུལ།

g.5845

Mind Free from Delusion

’khrul pa med pa’i blo ldan

འཁྲུལ་པ་མེད་པའི་བློ་ལྡན།

g.5849

Mind Free from the Contagions

rims med blo ldan

རིམས་མེད་བློ་ལྡན།

g.5854

Mind of Accomplishment

don grub blo

དོན་གྲུབ་བློ།

g.5861

Mind of Certainty

nges pa’i blo

ངེས་པའི་བློ།

g.5868

Mind of Excellent Adherence

dgongs pa legs gnas

དགོངས་པ་ལེགས་གནས།

g.5883

Mind of Love

byams pa’i blo

བྱམས་པའི་བློ།

g.5891

Mind of Qualities

yon tan blo

ཡོན་ཏན་བློ།

g.5893

Mind of Renunciation

nges byung blo

ངེས་བྱུང་བློ།

g.5902

Mind of the King of Mountains

ri dbang blo

རི་དབང་བློ།

g.5931

Miraculous Display of Splendor

gzi brjid rdzu ’phrul

གཟི་བརྗིད་རྫུ་འཕྲུལ།

g.5938

Miraculous Light

rdzu ’phrul ’od

རྫུ་འཕྲུལ་འོད།

g.5954

Mokṣadhvaja

thar pa’i rgyal mtshan

ཐར་པའི་རྒྱལ་མཚན།

mokṣadhvaja

g.5955

Mokṣatejas

thar pa’i gzi brjid

ཐར་པའི་གཟི་བརྗིད།

mokṣatejas

g.5956

Mokṣatejas

thar pa’i gzi brjid
thar pa’i gzi byin

ཐར་པའི་གཟི་བརྗིད།
ཐར་པའི་གཟི་བྱིན།

mokṣatejas

g.5957

Mokṣavrata

thar pa’i brtul zhugs

ཐར་པའི་བརྟུལ་ཞུགས།

mokṣavrata

g.5998

Moon Crest

zla ba’i tog

ཟླ་བའི་ཏོག

g.5999

Moon Crest

zla ba’i tog

ཟླ་བའི་ཏོག

g.6003

Moon Essence

zla ba’i snying po

ཟླ་བའི་སྙིང་པོ།

g.6004

Moon Face

zla ba’i zhal

ཟླ་བའི་ཞལ།

g.6005

Moon Face

zla ba’i zhal

ཟླ་བའི་ཞལ།

g.6006

Moon Face

zla ba’i zhal

ཟླ་བའི་ཞལ།

g.6018

Moon Gift

zlas byin

ཟླས་བྱིན།

g.6020

Moon Glory

zla ba’i dpal

ཟླ་བའི་དཔལ།

g.6021

Moon God

zla ba lha

ཟླ་བ་ལྷ།

g.6024

Moon Lamp

zla sgron

ཟླ་སྒྲོན།

g.6025

Moon Lamp

zla ba’i sgron

ཟླ་བའི་སྒྲོན།

g.6027

Moon Melody

zla ba’i dbyangs

ཟླ་བའི་དབྱངས།

g.6041

Moon of Humanity

mi yi zla ba

མི་ཡི་ཟླ་བ།

g.6042

Moon of Humanity

mi yi zla ba

མི་ཡི་ཟླ་བ།

g.6043

Moon of Humanity

mi yi zla ba

མི་ཡི་ཟླ་བ།

g.6054

Moon of Supreme Glory

zla mchog dpal

ཟླ་མཆོག་དཔལ།

g.6064

Moon Parasol

zla ba’i gdugs

ཟླ་བའི་གདུགས།

g.6065

Moon Parasol

zla ba’i gdugs

ཟླ་བའི་གདུགས།

g.6081

Moon Splendor

zla ba’i gzi brjid

ཟླ་བའི་གཟི་བརྗིད།

g.6083

Moon Vision

zla ba gzigs

ཟླ་བ་གཟིགས།

g.6100

Moonlight

zla ’od

ཟླ་འོད།

g.6101

Moonlight

zla ba’i ’od

ཟླ་བའི་འོད།

g.6102

Moonlight

zla ba’i ’od

ཟླ་བའི་འོད།

g.6103

Moonlight

zla ’od

ཟླ་འོད།

g.6104

Moonlight

zla ba’i ’od

ཟླ་བའི་འོད།

g.6105

Moonlight

zla ba’i ’od

ཟླ་བའི་འོད།

g.6106

Moonlight

zla ba’i ’od

ཟླ་བའི་འོད།

g.6107

Moonlight

zla ba’i ’od

ཟླ་བའི་འོད།

g.6108

Moonlight

zla snang

ཟླ་སྣང་།

g.6109

Moonlight

zla ba’i ’od

ཟླ་བའི་འོད།

g.6113

Moonlike Speech

zla ba lta bur gsung

ཟླ་བ་ལྟ་བུར་གསུང་།

g.6126

Mountain Mass

ri bo’i phung po

རི་བོའི་ཕུང་པོ།

g.6128

Mountain of Light

lhun ’od

ལྷུན་འོད།

g.6129

Mountain of Light

lhun po’i ’od

ལྷུན་པོའི་འོད།

g.6139

Movement of Highest Renown

grags bla bzhud pa

གྲགས་བླ་བཞུད་པ།

g.6156

Muktaprabha

’od ’gyed pa

འོད་འགྱེད་པ།

muktaprabha

g.6157

Muktiskandha

grol ba’i phung po

གྲོལ་བའི་ཕུང་པོ།

muktiskandha

g.6158

Muni

thub pa

ཐུབ་པ།

muni

g.6159

Muniprasanna

thub gsal

ཐུབ་གསལ།

muniprasanna

g.6160

nāga

ཀླུ།

nāga

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who live in subterranean aquatic environments, where they guard wealth and sometimes also teachings. Nāgas are associated with serpents and have a snakelike appearance. In Buddhist art and in written accounts, they are regularly portrayed as half human and half snake, and they are also said to have the ability to change into human form. Some nāgas are Dharma protectors, but they can also bring retribution if they are disturbed. They may likewise fight one another, wage war, and destroy the lands of others by causing lightning, hail, and flooding.

g.6167

Nāga Gift

klu yis byin pa

ཀླུ་ཡིས་བྱིན་པ།

g.6178

Nāgabhuja

klu yi lag

ཀླུ་ཡི་ལག

nāgabhuja

g.6179

Nāgadatta

klu sbyin

ཀླུ་སྦྱིན།

nāgadatta

g.6180

Nāgadatta

klus byin

ཀླུས་བྱིན།

nāgadatta

g.6181

Nāgakrama

glang po’i ’gros

གླང་པོའི་འགྲོས།

nāgakrama

g.6182

Nāganandin

klu dga’

ཀླུ་དགའ།

nāganandin

g.6183

Nāgaprabhāsa

klu yi ’od

ཀླུ་ཡི་འོད།

nāgaprabhāsa

g.6184

Nāgaruta

klu dbyangs

ཀླུ་དབྱངས།

nāgaruta

g.6186

Nakṣatrarāja

rgyu skar rgyal po

རྒྱུ་སྐར་རྒྱལ་པོ།

nakṣatrarāja

g.6187

Nakṣatrarāja

rgyu skar rgyal po

རྒྱུ་སྐར་རྒྱལ་པོ།

nakṣatrarāja

g.6188

Nala

’dam bu

འདམ་བུ།

nala

g.6191

Nanda

dga’ bo

དགའ་བོ།

nanda

g.6192

Nandeśvara

dga’ ba’i dbang phyug

དགའ་བའི་དབང་ཕྱུག

nandeśvara

g.6194

Nārāyaṇa

sred med bu

སྲེད་མེད་བུ།

nārāyaṇa

g.6195

Nārāyaṇa

sred med bu

སྲེད་མེད་བུ།

nārāyaṇa

g.6196

Nārāyaṇa

sred med bu

སྲེད་མེད་བུ།

g.6197

Nārāyaṇa

sred med bu

སྲེད་མེད་བུ།

g.6198

Nātha

mgon po

མགོན་པོ།

nātha

g.6200

Nectar Armor

bdud rtsi’i go cha

བདུད་རྩིའི་གོ་ཆ།

g.6204

Nectar Conqueror

bdud rtsi rnam gnon

བདུད་རྩི་རྣམ་གནོན།

g.6213

Nectar Flower

bdud rtsi’i me tog

བདུད་རྩིའི་མེ་ཏོག

g.6215

Nectar Form

bdud rtsi’i gzugs

བདུད་རྩིའི་གཟུགས།

g.6216

Nectar Form

bdud rtsi’i gzugs

བདུད་རྩིའི་གཟུགས།

g.6223

Nectar Intent

bdud rtsi sems pa

བདུད་རྩི་སེམས་པ།

g.6228

Nectar Joy

bdud rtsi dga’

བདུད་རྩི་དགའ།

g.6231

Nectar Lamp

bdud rtsi’i sgron ma

བདུད་རྩིའི་སྒྲོན་མ།

g.6237

Nectar Light

bdud rtsi’i ’od

བདུད་རྩིའི་འོད།

g.6238

Nectar Light

bdud rtsi’i ’od

བདུད་རྩིའི་འོད།

g.6239

Nectar Maker

bdud rtsi mdzod

བདུད་རྩི་མཛོད།

g.6241

Nectar Melody

bdud rtsi’i dbyangs can

བདུད་རྩིའི་དབྱངས་ཅན།

g.6247

Nectar of Mindful Conduct

sems spyod bdud rtsi

སེམས་སྤྱོད་བདུད་རྩི།

g.6248

Nectar of Qualities

yon tan bdud rtsi

ཡོན་ཏན་བདུད་རྩི།

g.6250

Nectar Radiance

bdud rtsi’i ’od zer

བདུད་རྩིའི་འོད་ཟེར།

g.6251

Nectar Renown

bdud rtsi’i grags pa

བདུད་རྩིའི་གྲགས་པ།

g.6253

Nectar Roar

bdud rtsi’i nga ro

བདུད་རྩིའི་ང་རོ།

g.6258

Nectar Strength

bdud rtsi’i stabs

བདུད་རྩིའི་སྟབས།

g.6259

Netra

dri med spyan

དྲི་མེད་སྤྱན།

netra

g.6261

Nikhiladarśin

kun ni gzigs

ཀུན་ནི་གཟིགས།

nikhiladarśin

g.6262

Nirbhaya

mi bsnyengs

མི་བསྙེངས།

nirbhaya

g.6263

Nirjvara

rims med

རིམས་མེད།

nirjvara

g.6264

Niyatabuddhi

nges pa’i blo

ངེས་པའི་བློ།

niyatabuddhi

g.6270

No Thought of I

ngar mi sems pa

ངར་མི་སེམས་པ།

g.6277

Noble Eye

’phags spyan

འཕགས་སྤྱན།

g.6302

Ocean

rgya mtsho

རྒྱ་མཚོ།

g.6314

Ocean Mind

rgya mtsho’i blo

རྒྱ་མཚོའི་བློ།

g.6345

Oghajaha

chu bo spong

ཆུ་བོ་སྤོང་།

oghajaha

g.6346

Ojaṅgama

mdangs ’gro

མདངས་འགྲོ།

ojaṅgama

g.6347

Ojastejas

gzi mdangs

གཟི་མདངས།

ojastejas

g.6348

Ojobala

mdangs stobs

མདངས་སྟོབས།

ojobala

g.6349

Ojodhārin

mdangs mnga’

མདངས་མངའ།

ojodhārin

g.6351

one thousand buddhas of the Good Eon

bskal pa bzang po pa’i sangs rgyas stong

བསྐལ་པ་བཟང་པོ་པའི་སངས་རྒྱས་སྟོང་།

g.6352

One-Pointed Light

rtse gcig ’od

རྩེ་གཅིག་འོད།

g.6353

Orange Light

dmar ser ’od

དམར་སེར་འོད།

g.6355

Oṣadhi

rtsi sman

རྩི་སྨན།

oṣadhi

g.6356

Oṣadhi

rtsi sman

རྩི་སྨན།

oṣadhi

g.6359

Pacification of Flaws

skyon zhi

སྐྱོན་ཞི།

g.6361

Pacifier of Enemies

dgra zhir gyur pa

དགྲ་ཞིར་གྱུར་པ།

g.6364

Padma

pad ma

པད་མ།

padma

g.6365

Padma

pad ma

པད་མ།

padma

g.6366

Padma

pad ma

པད་མ།

padma

g.6367

Padmagarbha

pad ma’i snying po

པད་མའི་སྙིང་པོ།

padmagarbha

g.6368

Padmagarbha

pad snying

པད་སྙིང་།

padmagarbha

g.6369

Padmahastin

phyag na pad bsnams

ཕྱག་ན་པད་བསྣམས།

padmahastin

g.6370

Padmakośa

pad ma’i mdzod

པད་མའི་མཛོད།

padmakośa

g.6371

Padmākṣa

pad spyan

པད་སྤྱན།

padmākṣa

g.6372

Padmapārśva

pad ngos

པད་ངོས།

padmapārśva

g.6373

Padmaraśmi

pad ma’i ’od zer

པད་མའི་འོད་ཟེར།

padmaraśmi

g.6374

Padmaskandha

pad phung
pad ma’i phung po

པད་ཕུང་།
པད་མའི་ཕུང་པོ།

padmaskandha

g.6375

Padmaśrī

pad dpal

པད་དཔལ།

padmaśrī

g.6379

Palace Ascender

khang bzangs ’dzeg

ཁང་བཟངས་འཛེག

g.6382

Palgyi Yang

dpal gyi dbyangs

དཔལ་གྱི་དབྱངས།

g.6383

Paltsek

dpal brtsegs

དཔལ་བརྩེགས།

Definition from the 84000 Glossary of Terms:

Paltsek (eighth to early ninth century), from the village of Kawa north of Lhasa, was one of Tibet’s preeminent translators. He was one of the first seven Tibetans to be ordained by Śāntarakṣita and is counted as one of Guru Rinpoché’s twenty-five close disciples. In a famous verse by Ngok Lotsawa Loden Sherab, Kawa Paltsek is named along with Chokro Lui Gyaltsen and Zhang (or Nanam) Yeshé Dé as part of a group of translators whose skills were surpassed only by Vairotsana.

He translated works from a wide variety of genres, including sūtra, śāstra, vinaya, and tantra, and was an author himself. Paltsek was also one of the most important editors of the early period, one of nine translators installed by Tri Songdetsen (r. 755–797/800) to supervise the translation of the Tripiṭaka and help catalog translated works for the first two of three imperial catalogs, the Denkarma (ldan kar ma) and the Samyé Chimpuma (bsam yas mchims phu ma). In the colophons of his works, he is often known as Paltsek Rakṣita (rak+Shi ta).

In this text:

Tibetan editor of The Good Eon.

g.6386

Pārthiva

sa bdag

ས་བདག

pārthiva

g.6387

Parvatendra

ri dbang

རི་དབང་།

parvatendra

g.6399

Peacock Call

rma bya’i nga ro

རྨ་བྱའི་ང་རོ།

g.6408

Perfect Insight

shes rab rdzogs pa

ཤེས་རབ་རྫོགས་པ།

g.6409

Perfect Insight

shes rab rdzogs pa

ཤེས་རབ་རྫོགས་པ།

g.6424

Perfecter of All Qualities

yon tan thams cad rdzogs pa po

ཡོན་ཏན་ཐམས་ཅད་རྫོགས་པ་པོ།

g.6446

Playful Light

rnam par rol par snang ba

རྣམ་པར་རོལ་པར་སྣང་བ།

g.6451

Possessing the Light of Intelligence

blo yi ’od ldan

བློ་ཡི་འོད་ལྡན།

g.6480

Possessor of Moonlight

zla ba’i ’od ldan

ཟླ་བའི་འོད་ལྡན།

g.6481

Possessor of Moonlight

zla ba’i ’od ldan

ཟླ་བའི་འོད་ལྡན།

g.6488

Possessor of the Brahmā Melody

tshangs pa’i dbyangs can

ཚངས་པའི་དབྱངས་ཅན།

g.6489

Possessor of the Gathered Array

bkod pa’i tshogs can

བཀོད་པའི་ཚོགས་ཅན།

g.6490

Possessor of the Gathering

tshogs can

ཚོགས་ཅན།

g.6492

Possessor of the Great Carriage

bzhon pa che ldan

བཞོན་པ་ཆེ་ལྡན།

g.6511

Possessor of Universal Melody

kun du dbyangs can

ཀུན་དུ་དབྱངས་ཅན།

g.6524

Power of Awakening

byang chub mthu rtsal

བྱང་ཆུབ་མཐུ་རྩལ།

g.6530

Power of Nārāyaṇa

sred med bu yi mthu rtsal

སྲེད་མེད་བུ་ཡི་མཐུ་རྩལ།

g.6534

Power of the Truth

bden pa’i mthu rtsal

བདེན་པའི་མཐུ་རྩལ།

g.6535

Power of the Truth

bden pa’i mthu rtsal

བདེན་པའི་མཐུ་རྩལ།

g.6536

Power of the Water God

chu lha’i mthu rtsal

ཆུ་ལྷའི་མཐུ་རྩལ།

g.6555

Powerful

mthu chen

མཐུ་ཆེན།

g.6556

Powerful

mthu rtsal can

མཐུ་རྩལ་ཅན།

g.6559

Powerful Accomplishment

don grub mthu rtsal

དོན་གྲུབ་མཐུ་རྩལ།

g.6560

Powerful Accomplishment

don grub mthu rtsal

དོན་གྲུབ་མཐུ་རྩལ།

g.6577

Powerful Merit

bsod nams mthu rtsal

བསོད་ནམས་མཐུ་རྩལ།

g.6588

Powerful Qualities

yon tan mthu rtsal

ཡོན་ཏན་མཐུ་རྩལ།

g.6589

Powerful Qualities

yon tan mthu rtsal

ཡོན་ཏན་མཐུ་རྩལ།

g.6599

Powerful Strength

mthu rtsal stobs

མཐུ་རྩལ་སྟོབས།

g.6602

powers

stobs

སྟོབས།

bala

g.6603

Prabhābala

’od shugs

འོད་ཤུགས།

prabhābala

g.6604

Prabhākara

’od byed

འོད་བྱེད།

prabhākara

g.6605

Prabhākośa

’od mdzod

འོད་མཛོད།

prabhākośa

g.6606

Prabhaṃkara

’od mdzad

འོད་མཛད།

prabhaṃkara

g.6607

Prabhāsthitakalpa

’od gnas mtshungs pa

འོད་གནས་མཚུངས་པ།

prabhāsthitakalpa

g.6608

Prabhūta

mthu ldan

མཐུ་ལྡན།

prabhūta

g.6609

Prabhūta

phal chen

ཕལ་ཆེན།

prabhūta

g.6612

Pradānakīrti

rab sbyin grags

རབ་སྦྱིན་གྲགས།

pradānakīrti

g.6613

Pradīpa

mar me

མར་མེ།

pradīpa

g.6614

Pradīpa

sgron ma

སྒྲོན་མ།

pradīpa

g.6615

Pradīpa

sgron ma

སྒྲོན་མ།

pradīpa

g.6616

Pradīparāja

sgron rgyal

སྒྲོན་རྒྱལ།

pradīparāja

g.6617

Pradīparāja

sgron rgyal

སྒྲོན་རྒྱལ།

pradīparāja

g.6618

Pradyota

rab gsal

རབ་གསལ།

pradyota

g.6619

Pradyota

rab gsal

རབ་གསལ།

pradyota

g.6620

Pradyotarāja

rab gsal rgyal po

རབ་གསལ་རྒྱལ་པོ།

pradyotarāja

g.6621

Prahāṇakhila

tha ba spangs

ཐ་བ་སྤངས།

prahāṇakhila

g.6626

Praised by the Learned

mkhas pas bsngags

མཁས་པས་བསྔགས།

g.6635

Prajñādatta

shes rab byin

ཤེས་རབ་བྱིན།

prajñādatta

g.6636

Prajñādatta

shes rab byin

ཤེས་རབ་བྱིན།

prajñādatta

g.6637

Prajñāgati

shes rab ’gros

ཤེས་རབ་འགྲོས།

prajñāgati

g.6638

Prajñākūṭa

shes rab brtsegs

ཤེས་རབ་བརྩེགས།

prajñākūṭa

g.6639

Prajñākūṭa

shes rab brtsegs pa

ཤེས་རབ་བརྩེགས་པ།

prajñākūṭa

g.6640

Prajñānavihāsasvara

shes rab rnam ’god nga ro

ཤེས་རབ་རྣམ་འགོད་ང་རོ།

prajñānavihāsasvara

g.6641

Prajñāpuṣpa

shes rab me tog

ཤེས་རབ་མེ་ཏོག

prajñāpuṣpa

g.6642

Prajñāpuṣpa

shes rab me tog

ཤེས་རབ་མེ་ཏོག

prajñāpuṣpa

g.6643

Prajñārāṣṭra

yul ’khor shes rab

ཡུལ་འཁོར་ཤེས་རབ།

prajñārāṣṭra

g.6644

Pramodyakīrti

mchog dga’ grags pa

མཆོག་དགའ་གྲགས་པ།

pramodyakīrti

g.6645

Prāmodyarāja

mchog tu dga’ ba’i rgyal po

མཆོག་ཏུ་དགའ་བའི་རྒྱལ་པོ།

prāmodyarāja

g.6646

Prāmodyarāja

mchog dga’ rgyal po

མཆོག་དགའ་རྒྱལ་པོ།

prāmodyarāja

g.6647

Prāṇītajñāna

ye shes gya nom

ཡེ་ཤེས་གྱ་ནོམ།

prāṇītajñāna

g.6648

Prasanna

gsal ba

གསལ་བ།

prasanna

g.6649

Prasanna

gsal

གསལ།

prasanna

g.6650

Prasanna

rab gsal

རབ་གསལ།

prasanna

g.6651

Prasannabuddhi

blo gsal

བློ་གསལ།

prasannabuddhi

g.6652

Praśānta

rab zhi

རབ་ཞི།

praśānta

g.6653

Praśānta

rab zhi

རབ་ཞི།

praśānta

g.6654

Praśāntadoṣa

skyon rab zhi

སྐྱོན་རབ་ཞི།

praśāntadoṣa

g.6655

Praśāntagāmin

rab zhir gshegs pa

རབ་ཞིར་གཤེགས་པ།

praśāntagāmin

g.6656

Praśāntagāmin

rab tu zhi ba’i stabs

རབ་ཏུ་ཞི་བའི་སྟབས།

praśāntagāmin

g.6657

Praśāntagati

rab tu zhi stabs

རབ་ཏུ་ཞི་སྟབས།

praśāntagati

g.6658

Praśāntagātra

rab zhi’i sku

རབ་ཞིའི་སྐུ།

praśāntagātra

g.6659

Praśāntamala

dri ma rab zhi

དྲི་མ་རབ་ཞི།

praśāntamala

g.6660

Praśasta

legs ston

ལེགས་སྟོན།

praśasta

g.6661

Pratāpa

mthu stobs

མཐུ་སྟོབས།

pratāpa

g.6662

Pratibhānacakṣus

spobs pa’i spyan

སྤོབས་པའི་སྤྱན།

pratibhānacakṣus

g.6663

Pratibhānagaṇa

spobs pa’i tshogs

སྤོབས་པའི་ཚོགས།

pratibhānagaṇa

g.6664

Pratibhānakīrti

spobs pa grags pa

སྤོབས་པ་གྲགས་པ།

pratibhānakīrti

g.6665

Pratibhānakūṭa

spobs pa dag ni brtsegs pa

སྤོབས་པ་དག་ནི་བརྩེགས་པ།

pratibhānakūṭa

g.6666

Pratibhānarāṣṭra

yul ’khor spobs pa

ཡུལ་འཁོར་སྤོབས་པ།

pratibhānarāṣṭra

g.6667

Pratibhānavarṇa

spobs pa’i mchog

སྤོབས་པའི་མཆོག

pratibhānavarṇa

g.6668

Pratimaṇḍita

rab tu brgyan

རབ་ཏུ་བརྒྱན།

pratimaṇḍita

g.6669

Pratimaṇḍitalocana

mig brgyan

མིག་བརྒྱན།

pratimaṇḍitalocana

g.6695

Priyābha

dga’ ba’i ’od

དགའ་བའི་འོད།

priyābha

g.6696

Priyacakṣurvaktra

spyan sdug zhal

སྤྱན་སྡུག་ཞལ།

priyacakṣurvaktra

g.6697

Priyacandra

zla ba dgyes pa

ཟླ་བ་དགྱེས་པ།

priyacandra

g.6698

Priyaketu

dga’ tog

དགའ་ཏོག

priyaketu

g.6699

Priyaṅgama

dgyes gshegs

དགྱེས་གཤེགས།

priyaṅgama

g.6700

Priyaṅgama

dgyes par gshegs

དགྱེས་པར་གཤེགས།

priyaṅgama

g.6701

Priyaprasanna

dgyes pa gsal ba

དགྱེས་པ་གསལ་བ།

priyaprasanna

g.6711

Proclaimer of Truth

yang dag sgra sgrogs

ཡང་དག་སྒྲ་སྒྲོགས།

g.6719

Profound Abiding

zab mor gnas

ཟབ་མོར་གནས།

g.6720

Profound Mind

blo zab

བློ་ཟབ།

g.6721

Profound Mind

blo zab mo

བློ་ཟབ་མོ།

g.6725

prophecy

lung bstan pa

ལུང་བསྟན་པ།

vyākaraṇa

In this text and many others, the formal statement by a buddha that a particular individual (or occasionally a group) will attain awakening as a named tathāgata, often in a named world system during a named future eon. The same term is also used (though not in this text) to refer to a category of scriptures in which such prophetic statements are made; more generally, it can mean simply a teaching or explanation.

g.6731

Provider of Carriage

bzhon par mdzad

བཞོན་པར་མཛད།

g.6732

Pūjya

mchod ’os

མཆོད་འོས།

pūjya

g.6733

Pūjya

mchod par ldan

མཆོད་པར་ལྡན།

pūjya

g.6734

Pūjya

mchod gnas

མཆོད་གནས།

pūjya

g.6735

Pulverizing

thal bar rlog

ཐལ་བར་རློག

g.6736

Puṃgava

skyes mchog

སྐྱེས་མཆོག

puṃgava

g.6740

Puṇya

bsod nams

བསོད་ནམས།

puṇya

g.6741

Puṇya

bsod nams

བསོད་ནམས།

puṇya

g.6742

Puṇyabāhu

bsod nams lag

བསོད་ནམས་ལག

puṇyabāhu

g.6743

Puṇyabala

bsod nams stobs

བསོད་ནམས་སྟོབས།

puṇyabala

g.6744

Puṇyabala

bsod nams stobs

བསོད་ནམས་སྟོབས།

puṇyabala

g.6745

Puṇyābha

bsod nams ’od

བསོད་ནམས་འོད།

puṇyābha

g.6746

Puṇyadhvaja

bsod nams rgyal mtshan

བསོད་ནམས་རྒྱལ་མཚན།

puṇyadhvaja

g.6747

Puṇyahastin

bsod nams glang po

བསོད་ནམས་གླང་པོ།

puṇyahastin

g.6748

Puṇyamati

bsod nams blo gros

བསོད་ནམས་བློ་གྲོས།

puṇyamati

g.6749

Puṇyapradīpa

bsod nams sgron ma

བསོད་ནམས་སྒྲོན་མ།

puṇyapradīpa

g.6750

Puṇyapradīparāja

bsod nams sgron ma’i rgyal po

བསོད་ནམས་སྒྲོན་མའི་རྒྱལ་པོ།

puṇyapradīparāja

g.6751

Puṇyapriya

bsod nams dgyes

བསོད་ནམས་དགྱེས།

puṇyapriya

g.6752

Puṇyarāśi

bsod nams phung po

བསོད་ནམས་ཕུང་པོ།

puṇyarāśi

g.6754

Puṇyaraśmi

bsod nams ’od zer

བསོད་ནམས་འོད་ཟེར།

puṇyaraśmi

g.6755

Puṇyatejas

bsod nams gzi

བསོད་ནམས་གཟི།

puṇyatejas

g.6758

Pure Abiding

gtsang mar gnas

གཙང་མར་གནས།

g.6765

Pure Conduct

spyod pa dag pa

སྤྱོད་པ་དག་པ།

g.6769

Pure Intention

dgongs pa sbyangs pa

དགོངས་པ་སྦྱངས་པ།

g.6772

Pure Light

’od dag

འོད་དག

g.6773

Pure Light

rnam dag ’od

རྣམ་དག་འོད།

g.6775

Pure Mind

rnam dag blo

རྣམ་དག་བློ།

g.6776

Pure Roar

nga ro rnam dag

ང་རོ་རྣམ་དག

g.6778

Purified Aspiration

smon lam sbyangs pa

སྨོན་ལམ་སྦྱངས་པ།

g.6785

Purified Roar

nga ro sbyangs pa

ང་རོ་སྦྱངས་པ།

g.6788

Pūritāṅga

yan lag rgyas

ཡན་ལག་རྒྱས།

pūritāṅga

g.6792

Pūrṇacandra

zla rgyal

ཟླ་རྒྱལ།

pūrṇacandra

g.6793

Pūrṇamati

blo ni yongs su rdzogs pa

བློ་ནི་ཡོངས་སུ་རྫོགས་པ།

pūrṇamati

g.6796

Puruṣadatta

skyes bus byin

སྐྱེས་བུས་བྱིན།

puruṣadatta

g.6797

Puṣpa

me tog

མེ་ཏོག

puṣpa

g.6798

Puṣpadamasthita

dul gnas me tog

དུལ་གནས་མེ་ཏོག

puṣpadamasthita

g.6799

Puṣpadatta

me tog byin

མེ་ཏོག་བྱིན།

puṣpadatta

g.6800

Puṣpadatta

me tog byin

མེ་ཏོག་བྱིན།

puṣpadatta

g.6801

Puṣpaketu

me tog rgyal mtshan

མེ་ཏོག་རྒྱལ་མཚན།

puṣpaketu

g.6802

Puṣpaketu

me tog tog

མེ་ཏོག་ཏོག

puṣpaketu

g.6803

Puṣpaketu

me tog tog

མེ་ཏོག་ཏོག

puṣpaketu

g.6804

Puṣpaprabha

me tog ’od

མེ་ཏོག་འོད།

puṣpaprabha

g.6805

Puṣpaprabha

me tog ’od

མེ་ཏོག་འོད།

puṣpaprabha

g.6806

Puṣpita

me tog rgyas

མེ་ཏོག་རྒྱས།

puṣpita

g.6807

Puṣya

rgyal

རྒྱལ།

puṣya

g.6808

Puṣya

rgyal

རྒྱལ།

puṣya

g.6841

Radiance

’od ’phro

འོད་འཕྲོ།

g.6846

Radiance of Liberation

rnam grol ’od zer

རྣམ་གྲོལ་འོད་ཟེར།

g.6851

Radiance of the Gathering

tshogs kyi ’od zer

ཚོགས་ཀྱི་འོད་ཟེར།

g.6852

Radiance of the Sun

nyi ma’i ’od zer

ཉི་མའི་འོད་ཟེར།

g.6853

Radiance of the World

’gro ba’i ’od zer

འགྲོ་བའི་འོད་ཟེར།

g.6871

Radiant

’od byed

འོད་བྱེད།

g.6886

Radiant Flowers

me tog ’od zer

མེ་ཏོག་འོད་ཟེར།

g.6895

Radiant Lotus

pad mo’i ’od zer

པད་མོའི་འོད་ཟེར།

g.6896

Radiant Lotus

pad ma’i ’od zer

པད་མའི་འོད་ཟེར།

g.6897

Radiant Mass of Splendor

gzi brjid phung po’i ’od

གཟི་བརྗིད་ཕུང་པོའི་འོད།

g.6900

Radiant Mountain

lhun po’i ’od zer

ལྷུན་པོའི་འོད་ཟེར།

g.6901

Radiant Nectar

bdud rtsi’i ’od zer

བདུད་རྩིའི་འོད་ཟེར།

g.6914

Radiant Treasure

dbyig gi ’od

དབྱིག་གི་འོད།

g.6915

Radiant Wealth

’byor ldan ’od zer

འབྱོར་ལྡན་འོད་ཟེར།

g.6918

Rāhu

sgra gcan

སྒྲ་གཅན།

rāhu

g.6919

Rāhu

sgra gcan

སྒྲ་གཅན།

rāhu

g.6920

Rāhu

sgra gcan

སྒྲ་གཅན།

rāhu

g.6926

Rāhubhadra

sgra gcan bzang po

སྒྲ་གཅན་བཟང་པོ།

rāhubhadra

g.6927

Rāhucandra

sgra gcan zla

སྒྲ་གཅན་ཟླ།

rāhucandra

g.6928

Rāhudeva

sgra gcan lha

སྒྲ་གཅན་ལྷ།

rāhudeva

g.6929

Rāhudeva

sgra gcan lha

སྒྲ་གཅན་ལྷ།

rāhudeva

g.6930

Rāhudeva

sgra gcan lha

སྒྲ་གཅན་ལྷ།

rāhudeva

g.6931

Rāhuguhya

sgra gcan sbed

སྒྲ་གཅན་སྦེད།

rāhuguhya

g.6932

Rāhugupta

sgra gcan sbed pa

སྒྲ་གཅན་སྦེད་པ།

rāhugupta

g.6935

Rāhula

sgra gcan ’dzin

སྒྲ་གཅན་འཛིན།

rāhula

g.6938

Rāhusūryagarbha

sgra gcan nyi ma’i snying

སྒྲ་གཅན་ཉི་མའི་སྙིང་།

rāhusūryagarbha

g.6941

Rājan

rgyal po

རྒྱལ་པོ།

rājan

g.6944

Raśmi

’od zer

འོད་ཟེར།

raśmi

g.6945

Raśmijāla

’od zer dra ba

འོད་ཟེར་དྲ་བ།

raśmijāla

g.6946

Raśmirāja

’od zer rgyal po

འོད་ཟེར་རྒྱལ་པོ།

raśmirāja

g.6947

Ratibala

dga’ stobs

དགའ་སྟོབས།

ratibala

g.6948

Rativyūha

dga’ ba bkod

དགའ་བ་བཀོད།

rativyūha

g.6949

Ratna

rin chen

རིན་ཆེན།

ratna

g.6950

Ratna

rin po che

རིན་པོ་ཆེ།

ratna

g.6951

Ratnābhacandra

rin chen zla ’od

རིན་ཆེན་ཟླ་འོད།

ratnābhacandra

g.6952

Ratnacandra

rin chen zla ba

རིན་ཆེན་ཟླ་བ།

ratnacandra

g.6953

Ratnacandra

rin chen zla ba

རིན་ཆེན་ཟླ་བ།

ratnacandra

g.6954

Ratnacandra

rin chen zla ba

རིན་ཆེན་ཟླ་བ།

ratnacandra

g.6955

Ratnacūḍa

gtsug na rin po che

གཙུག་ན་རིན་པོ་ཆེ།

ratnacūḍa

g.6956

Ratnadeva

rin chen lha

རིན་ཆེན་ལྷ།

ratnadeva

g.6957

Ratnadhara

rin chen mnga’

རིན་ཆེན་མངའ།

ratnadhara

g.6958

Ratnagarbha

rin chen snying

རིན་ཆེན་སྙིང་།

ratnagarbha

g.6959

Ratnagarbha

rin chen snying po

རིན་ཆེན་སྙིང་པོ།

ratnagarbha

g.6960

Ratnagarbha

nor bu’i snying po

ནོར་བུའི་སྙིང་པོ།

ratnagarbha

g.6961

Ratnāgni

rin po che yi me

རིན་པོ་ཆེ་ཡི་མེ།

ratnāgni

g.6962

Ratnākara

rin chen ’byung gnas

རིན་ཆེན་འབྱུང་གནས།

ratnākara

g.6963

Ratnākara

rin chen ’byung gnas

རིན་ཆེན་འབྱུང་གནས།

ratnākara

g.6964

Ratnaketu

rin chen tog

རིན་ཆེན་ཏོག

ratnaketu

g.6965

Ratnaketu

rin chen tog

རིན་ཆེན་ཏོག

ratnaketu

g.6966

Ratnakīrti

rin chen grags

རིན་ཆེན་གྲགས།

ratnakīrti

g.6967

Ratnakrama

rin po che yi stabs

རིན་པོ་ཆེ་ཡི་སྟབས།

ratnakrama

g.6968

Ratnapāṇi

phyag na rin chen

ཕྱག་ན་རིན་ཆེན།

ratnapāṇi

g.6969

Ratnaprabha

rin chen ’od

རིན་ཆེན་འོད།

ratnaprabha

g.6970

Ratnaprabha

rin chen ’od

རིན་ཆེན་འོད།

ratnaprabha

g.6971

Ratnaprabhāsa

rin chen ’od

རིན་ཆེན་འོད།

ratnaprabhāsa

g.6972

Ratnapradatta

rin chen rab sbyin

རིན་ཆེན་རབ་སྦྱིན།

ratnapradatta

g.6973

Ratnapriya

rin chen dgyes

རིན་ཆེན་དགྱེས།

ratnapriya

g.6974

Ratnārci

rin chen ’od zer

རིན་ཆེན་འོད་ཟེར།

ratnārci

g.6975

Ratnaruta

rin chen dbyangs

རིན་ཆེན་དབྱངས།

ratnaruta

g.6976

Ratnaskandha

rin chen phung po

རིན་ཆེན་ཕུང་པོ།

ratnaskandha

g.6977

Ratnaskandha

rin chen phung po

རིན་ཆེན་ཕུང་པོ།

ratnaskandha

g.6978

Ratnaśrī

rin po che yi dpal

རིན་པོ་ཆེ་ཡི་དཔལ།

ratnaśrī

g.6979

Ratnasvaraghoṣa

rin chen nga ro’i dbyangs

རིན་ཆེན་ང་རོའི་དབྱངས།

ratnasvaraghoṣa

g.6980

Ratnatejas

rin chen gzi brjid

རིན་ཆེན་གཟི་བརྗིད།

ratnatejas

g.6981

Ratnavyūha

rin chen bkod

རིན་ཆེན་བཀོད།

ratnavyūha

g.6982

Ratnayaśas

rin chen grags pa

རིན་ཆེན་གྲགས་པ།

ratnayaśas

g.6983

Ratnayaśas

rin chen grags pa

རིན་ཆེན་གྲགས་པ།

ratnayaśas

g.6984

Ratnottama

rin chen mthon po

རིན་ཆེན་མཐོན་པོ།

ratnottama

g.6985

Ratnottama

rin chen mchog

རིན་ཆེན་མཆོག

ratnottama

g.6987

Ṛddhiketu

rdzu ’phrul tog

རྫུ་འཕྲུལ་ཏོག

ṛddhiketu

g.6993

Realization of the Meaning

don legs par dgongs

དོན་ལེགས་པར་དགོངས།

g.7005

Receiver of the Worship of the Worthy

dgra bcom mchod gnas

དགྲ་བཅོམ་མཆོད་གནས།

g.7006

Recipient of Divine Worship

lha yi mchod gnas

ལྷ་ཡི་མཆོད་གནས།

g.7018

Relinquishing Harm

gnod pa spangs

གནོད་པ་སྤངས།

g.7019

Relinquishing Suffering

mya ngan spong

མྱ་ངན་སྤོང་།

g.7020

Relinquishing the Lower Realms

ngan song spong ba

ངན་སོང་སྤོང་བ།

g.7037

Remaining Undaunted

bag mi tsha bar gnas

བག་མི་ཚ་བར་གནས།

g.7045

Renouncing Intoxication

myos pa spong

མྱོས་པ་སྤོང་།

g.7048

Renown

snyan grags

སྙན་གྲགས།

g.7052

Renowned as a Sage

thub par grags

ཐུབ་པར་གྲགས།

g.7062

Renowned Realization

snyan par dgongs

སྙན་པར་དགོངས།

g.7064

Renowned Son of the God of Wealth

nor lha’i bu

ནོར་ལྷའི་བུ།

g.7066

Renowned Vision

mthong bar grags

མཐོང་བར་གྲགས།

g.7091

River of Purity

chu bo rnam dag

ཆུ་བོ་རྣམ་དག

g.7117

Roca

snang mdzad
snang ba mdzad pa

སྣང་མཛད།
སྣང་བ་མཛད་པ།

roca

g.7127

Royal Lamp

sgron ma’i rgyal po

སྒྲོན་མའི་རྒྱལ་པོ།

g.7136

Royal Roar

rgyal po’i nga ro

རྒྱལ་པོའི་ང་རོ།

g.7141

Ṛṣideva

lha yi drang srong

ལྷ་ཡི་དྲང་སྲོང་།

ṛṣideva

g.7142

Ṛṣīndra

drang srong dbang po

དྲང་སྲོང་དབང་པོ།

ṛṣīndra

g.7143

Ṛṣiprasanna

drang srong gsal ba

དྲང་སྲོང་གསལ་བ།

ṛṣiprasanna

g.7168

Sacrifice Gift

mchod sbyin byin

མཆོད་སྦྱིན་བྱིན།

g.7169

Sacrifice Gift

mchod sbyin byin

མཆོད་སྦྱིན་བྱིན།

g.7171

Sadgaṇin

legs tshogs can

ལེགས་ཚོགས་ཅན།

sadgaṇin

g.7175

Sāgara

rgya mtsho

རྒྱ་མཚོ།

sāgara

g.7191

Sahitaraśmi

’od zer ldan pa

འོད་ཟེར་ལྡན་པ།

sahitaraśmi

g.7192

Śailendrarāja

ri dbang rgyal po

རི་དབང་རྒྱལ་པོ།

śailendrarāja

g.7193

Śakra

brgya byin

བརྒྱ་བྱིན།

śakra

Definition from the 84000 Glossary of Terms:

The lord of the gods in the Heaven of the Thirty-Three (trāyastriṃśa). Alternatively known as Indra, the deity that is called “lord of the gods” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Sumeru has a Śakra. Also known by other names such as Kauśika, Devendra, and Śacipati.

g.7194

Śākyamuni

shAkya thub pa
shAkya skyes mchog

ཤཱཀྱ་ཐུབ་པ།
ཤཱཀྱ་སྐྱེས་མཆོག

śākyamuni

An epithet for the historical Buddha, Siddhārtha Gautama: he was a muni (“capable one”) from the Śākya clan. In this text and elsewhere, he is counted as the fourth of the first four buddhas of the present Good Eon, the other three being Krakucchanda, Kanakamuni, and Kāśyapa. He will be followed by Maitreya, the next buddha in this eon. In the first list an alternative epithet of his, “Supreme of the Śākyas” (shAkya skyes mchog) is used. He is counted as the 4th buddha in all three lists found in this sūtra.

g.7195

Śākyamuni

shAkya thub

ཤཱཀྱ་ཐུབ།

śākyamuni

g.7204

Samadhyāyin

bsam gtan snyoms

བསམ་གཏན་སྙོམས།

samadhyāyin

g.7205

Samāhitātman

mnyam gzhag bdag nyid

མཉམ་གཞག་བདག་ཉིད།

samāhitātman

g.7206

Samantadarśin

kun gzigs
kun du gzi brjid

ཀུན་གཟིགས།
ཀུན་དུ་གཟི་བརྗིད།

samantadarśin

g.7208

Saṃgīti

glu dbyangs

གླུ་དབྱངས།

saṃgīti

g.7209

Saṃjaya

kun rgyal

ཀུན་རྒྱལ།

saṃjaya

g.7210

Saṃjaya

kun rgyal

ཀུན་རྒྱལ།

saṃjaya

g.7211

Saṃpannakīrti

grags rdzogs
grags pa rdzogs pa

གྲགས་རྫོགས།
གྲགས་པ་རྫོགས་པ།

saṃpannakīrti

g.7212

Saṃpannakīrti

grags pa rdzogs ldan
grags rdzogs

གྲགས་པ་རྫོགས་ལྡན།
གྲགས་རྫོགས།

saṃpannakīrti

g.7213

Samṛddha

’byor par ldan

འབྱོར་པར་ལྡན།

samṛddha

g.7214

Samṛddha

’byor ldan

འབྱོར་ལྡན།

samṛddha

g.7215

Samṛddha

’byor ldan

འབྱོར་ལྡན།

samṛddha

g.7216

Samṛddhajñāna

ye shes ’byor ldan

ཡེ་ཤེས་འབྱོར་ལྡན།

samṛddhajñāna

g.7217

Samṛddhayaśas

’byor ldan grags pa

འབྱོར་ལྡན་གྲགས་པ།

samṛddhayaśas

g.7218

Saṃtoṣaṇa

kun dga’ mdzad

ཀུན་དགའ་མཛད།

saṃtoṣaṇa

g.7219

Samudradatta

rgya mtshos byin

རྒྱ་མཚོས་བྱིན།

samudradatta

g.7220

Śanairgāmin

dal bzhud

དལ་བཞུད།

śanairgāmin

g.7226

Sandalwood Fragrance

tsan dan spos

ཙན་དན་སྤོས།

g.7230

Sañjayin

sdom can

སྡོམ་ཅན།

sañjayin

g.7231

Śānta

zhi ba

ཞི་བ།

śānta

g.7233

Śāntagati

zhi stobs

ཞི་སྟོབས།

śāntagati

g.7234

Śāntārtha

zhi ba’i don

ཞི་བའི་དོན།

śāntārtha

g.7235

Śāntatejas

zhi ba’i gzi brjid

ཞི་བའི་གཟི་བརྗིད།

śāntatejas

g.7236

Śāntimati

zhi ba’i blo gros

ཞི་བའི་བློ་གྲོས།

śāntimati

g.7237

Sāra

snying

སྙིང་།

sāra

g.7238

Sārathi

kha lo sgyur

ཁ་ལོ་སྒྱུར།

sārathi

g.7239

Sārathi

kha lo sgyur

ཁ་ལོ་སྒྱུར།

sārathi

g.7240

Sārathi

kha lo sgyur

ཁ་ལོ་སྒྱུར།

sārathi

g.7242

Sārodgata

snying po ’phags

སྙིང་པོ་འཕགས།

sārodgata

g.7243

Sārthavāha

ded dpon

དེད་དཔོན།

sārthavāha

g.7244

Sarvārthadarśin

don rnams thams cad gzigs

དོན་རྣམས་ཐམས་ཅད་གཟིགས།

sarvārthadarśin

g.7245

Sarvatejas

gzi byin thams cad pa

གཟི་བྱིན་ཐམས་ཅད་པ།

sarvatejas

g.7246

Sarvavaraguṇaprabha

yon tan mchog ma kun gyi ’od

ཡོན་ཏན་མཆོག་མ་ཀུན་གྱི་འོད།

sarvavaraguṇaprabha

g.7247

Śaśiketu

zla ba’i tog

ཟླ་བའི་ཏོག

śaśiketu

g.7248

Śaśin

zla ba

ཟླ་བ།

śaśin

g.7249

Śaśin

zla ba

ཟླ་བ།

śaśin

g.7250

Śaśivaktra

zla ba’i zhal

ཟླ་བའི་ཞལ།

śaśivaktra

g.7252

Satisfying Radiance

’od zer tshim

འོད་ཟེར་ཚིམ།

g.7257

Satya

bden pa

བདེན་པ།

satya

g.7258

Satyabhāṇin

bden par gsung

བདེན་པར་གསུང་།

satyabhāṇin

g.7259

Satyacara

bden par spyod pa

བདེན་པར་སྤྱོད་པ།

satyacara

g.7260

Satyadeva

lha bden

ལྷ་བདེན།

satyadeva

g.7261

Satyakathin

bden par gsung

བདེན་པར་གསུང་།

satyakathin

g.7262

Satyaketu

bden pa’i tog

བདེན་པའི་ཏོག

satyaketu

g.7263

Satyaketu

bden pa’i tog

བདེན་པའི་ཏོག

satyaketu

g.7264

Satyarāśi

bden phung

བདེན་ཕུང་།

satyarāśi

g.7265

Satyaruta

bden pa gsung

བདེན་པ་གསུང་།

satyaruta

g.7268

Secret Delight

gsang bar dgyes

གསང་བར་དགྱེས།

g.7284

Seeing the Ends of Existence

srid mtha’ gzigs

སྲིད་མཐའ་གཟིགས།

g.7288

Seeing the Truth

bden pa mthong

བདེན་པ་མཐོང་།

g.7319

Senses Tamed

dbang po thul ba

དབང་པོ་ཐུལ་བ།

g.7321

Serene Faculties

dbang po zhi

དབང་པོ་ཞི།

g.7325

Serene Light

’od zhi

འོད་ཞི།

g.7331

seven riches

nor bdun

ནོར་བདུན།

saptadhana

g.7354

Siddhārtha

don grub

དོན་གྲུབ།

siddhārtha

g.7355

Siddhi

grub pa

གྲུབ་པ།

siddhi

g.7356

Siddhi

bkra shis

བཀྲ་ཤིས།

siddhi

g.7368

signlessness

mtshan ma med pa

མཚན་མ་མེད་པ།

animitta

g.7369

Śīlaprabha

tshul khrims ’od

ཚུལ་ཁྲིམས་འོད།

śīlaprabha

g.7370

Siṃha

seng ge

སེང་གེ

siṃha

g.7371

Siṃha

seng ge

སེང་གེ

siṃha

g.7372

Siṃhabala

seng ge’i stobs

སེང་གེའི་སྟོབས།

siṃhabala

g.7373

Siṃhabala

seng ge’i stobs

སེང་གེའི་སྟོབས།

siṃhabala

g.7374

Siṃhacandra

seng ge’i zla ba

སེང་གེའི་ཟླ་བ།

siṃhacandra

g.7375

Siṃhadaṃṣṭra

seng mche ba

སེང་མཆེ་བ།

siṃhadaṃṣṭra

g.7376

Siṃhadatta

seng ges byin pa

སེང་གེས་བྱིན་པ།

siṃhadatta

g.7377

Siṃhadhvaja

seng ge’i rgyal mtshan

སེང་གེའི་རྒྱལ་མཚན།

siṃhadhvaja

g.7378

Siṃhadhvaja

seng ge’i rgyal mtshan

སེང་གེའི་རྒྱལ་མཚན།

siṃhadhvaja

g.7379

Siṃhagati

seng ge’i stobs

སེང་གེའི་སྟོབས།

siṃhagati

g.7380

Siṃhagati

seng ge’i stabs

སེང་གེའི་སྟབས།

siṃhagati

g.7381

Siṃhagati

seng stabs

སེང་སྟབས།

siṃhagati

g.7382

Siṃhagati

seng ge’i stabs

སེང་གེའི་སྟབས།

siṃhagati

g.7383

Siṃhagātra

seng ge’i sku

སེང་གེའི་སྐུ།

siṃhagātra

g.7384

Siṃhaghoṣa

seng ge’i sgra

སེང་གེའི་སྒྲ།

siṃhaghoṣa

g.7385

Siṃhahanu

seng ge’i ’gram pa

སེང་གེའི་འགྲམ་པ།

siṃhahanu

g.7386

Siṃhahasta

seng ge’i phyag

སེང་གེའི་ཕྱག

siṃhahasta

g.7387

Siṃhahastin

glang chen seng ge

གླང་ཆེན་སེང་གེ

siṃhahastin

g.7388

Siṃhaketu

seng ge’i tog

སེང་གེའི་ཏོག

siṃhaketu

g.7389

Siṃhamati

seng blo

སེང་བློ།

siṃhamati

g.7390

Siṃhapakṣa

seng ge’i phyogs pa

སེང་གེའི་ཕྱོགས་པ།

siṃhapakṣa

g.7391

Siṃhapārśva

seng ge’i logs

སེང་གེའི་ལོགས།

siṃhapārśva

g.7392

Siṃharaśmi

seng ge’i ’od zer

སེང་གེའི་འོད་ཟེར།

siṃharaśmi

g.7393

Siṃharaśmi

seng ge’i ’od zer

སེང་གེའི་འོད་ཟེར།

siṃharaśmi

g.7394

Siṃhasena

seng ge’i sde

སེང་གེའི་སྡེ།

siṃhasena

g.7395

Siṃhasvara

seng ge’i nga ro

སེང་གེའི་ང་རོ།

siṃhasvara

g.7396

Siṃhavikrāmin

seng ge’i stabs

སེང་གེའི་སྟབས།

siṃhavikrāmin

g.7408

Sky Mind

nam mkha’i blo

ནམ་མཁའི་བློ།

g.7411

Smṛtīndra

dran pa’i dbang po

དྲན་པའི་དབང་པོ།

smṛtīndra

g.7412

Smṛtiprabha

dran ’od

དྲན་འོད།

smṛtiprabha

g.7413

Śobhita

legs mdzad

ལེགས་མཛད།

śobhita

g.7414

Śodhita

dag mdzad

དག་མཛད།

śodhita

g.7416

solitary buddha

rang sangs rgyas

རང་སངས་རྒྱས།

pratyekabuddha

Definition from the 84000 Glossary of Terms:

Literally, “buddha for oneself” or “solitary realizer.” Someone who, in his or her last life, attains awakening entirely through their own contemplation, without relying on a teacher. Unlike the awakening of a fully realized buddha (samyaksambuddha), the accomplishment of a pratyekabuddha is not regarded as final or ultimate. They attain realization of the nature of dependent origination, the selflessness of the person, and a partial realization of the selflessness of phenomena, by observing the suchness of all that arises through interdependence. This is the result of progress in previous lives but, unlike a buddha, they do not have the necessary merit, compassion or motivation to teach others. They are named as “rhinoceros-like” (khaḍgaviṣāṇakalpa) for their preference for staying in solitude or as “congregators” (vargacārin) when their preference is to stay among peers.

g.7417

Somacchattra

zla gdugs

ཟླ་གདུགས།

somacchattra

g.7418

Somaraśmi

zla ba’i ’od zer

ཟླ་བའི་འོད་ཟེར།

somaraśmi

g.7431

Sound of the Six Superknowledges

mngon shes drug sgra

མངོན་ཤེས་དྲུག་སྒྲ།

g.7443

Sound of Thunder

’brug sgra

འབྲུག་སྒྲ།

g.7444

Sound of Thunder

’brug sgra

འབྲུག་སྒྲ།

g.7472

Source of Merit

bsod nams ’byung gnas

བསོད་ནམས་འབྱུང་གནས།

g.7484

Source of Qualities

yon tan ’byung gnas

ཡོན་ཏན་འབྱུང་གནས།

g.7495

Source of Wisdom

ye shes ’byung gnas

ཡེ་ཤེས་འབྱུང་གནས།

g.7496

Source of Wisdom

ye shes ’byung gnas

ཡེ་ཤེས་འབྱུང་གནས།

g.7499

Speaker with Beautiful Voice

dbyangs snyan sgrogs par mdzad pa

དབྱངས་སྙན་སྒྲོགས་པར་མཛད་པ།

g.7500

special insight

lhag mthong
lhag par mthong ba

ལྷག་མཐོང་།
ལྷག་པར་མཐོང་བ།

vipaśyanā

g.7524

Splendid Beauty

gzi brjid mdzes pa

གཟི་བརྗིད་མཛེས་པ།

g.7536

Splendid Flower

gzi brjid me tog

གཟི་བརྗིད་མེ་ཏོག

g.7545

Splendid Glory

gzi brjid dpal

གཟི་བརྗིད་དཔལ།

g.7562

Splendid Joy

gzi brjid dga’

གཟི་བརྗིད་དགའ།

g.7570

Splendid Light

gzi brjid snang ba

གཟི་བརྗིད་སྣང་བ།

g.7577

Splendid Mass of Light

’od phung gzi brjid

འོད་ཕུང་གཟི་བརྗིད།

g.7582

Splendid Nectar Light

bdud rtsi’i ’od gzi

བདུད་རྩིའི་འོད་གཟི།

g.7596

Splendid Worthy One

dgra bcom gzi

དགྲ་བཅོམ་གཟི།

g.7606

Splendor of a Thousand Suns

nyi ma stong ldan gzi brjid

ཉི་མ་སྟོང་ལྡན་གཟི་བརྗིད།

g.7607

Splendor of Awakening

byang chub gzi brjid

བྱང་ཆུབ་གཟི་བརྗིད།

g.7612

Splendor of Excellent Steps

stegs bzang gzi brjid

སྟེགས་བཟང་གཟི་བརྗིད།

g.7633

Splendor of Training

dul ba’i gzi brjid

དུལ་བའི་གཟི་བརྗིད།

g.7641

Śrāvasti

mnyan yod

མཉན་ཡོད།

śrāvasti

Definition from the 84000 Glossary of Terms:

During the life of the Buddha, Śrāvastī was the capital city of the powerful kingdom of Kośala, ruled by King Prasenajit, who became a follower and patron of the Buddha. It was also the hometown of Anāthapiṇḍada, the wealthy patron who first invited the Buddha there, and then offered him a park known as Jetavana, Prince Jeta’s Grove, which became one of the first Buddhist monasteries. The Buddha is said to have spent about twenty-five rainy seasons with his disciples in Śrāvastī, thus it is named as the setting of numerous events and teachings. It is located in present-day Uttar Pradesh in northern India.

g.7642

Śreṣṭha

gtso bo

གཙོ་བོ།

śreṣṭha

g.7643

Śreṣṭharūpa

gzugs mchog

གཟུགས་མཆོག

śreṣṭharūpa

g.7644

Śrī

dpal

དཔལ།

śrī

g.7645

Śrī

dpal

དཔལ།

śrī

g.7646

Śrīdeva

lha yi dpal

ལྷ་ཡི་དཔལ།

śrīdeva

g.7647

Śrīgarbha

dpal gyi snying po

དཔལ་གྱི་སྙིང་པོ།

śrīgarbha

g.7649

Śrīgupta

dpal sbas

དཔལ་སྦས།

śrīgupta

g.7650

Śrīprabha

dpal ’od

དཔལ་འོད།

śrīprabha

g.7651

Śrotriya

smrang ’don pa

སྨྲང་འདོན་པ།

śrotriya

g.7667

Stable Mind

blo brtan

བློ་བརྟན།

g.7699

Stainless Intent

sgrib med dgongs pa

སྒྲིབ་མེད་དགོངས་པ།

g.7731

Star King

rgyu skar rgyal po

རྒྱུ་སྐར་རྒྱལ་པོ།

g.7732

Star King

rgyu skar rgyal po

རྒྱུ་སྐར་རྒྱལ་པོ།

g.7735

Star Opportunity

skar ma’i skabs

སྐར་མའི་སྐབས།

g.7741

Star-Like

skar ma lta bu

སྐར་མ་ལྟ་བུ།

g.7743

Starlight

skar ’od

སྐར་འོད།

g.7753

Steadfast

brtan pa

བརྟན་པ།

g.7754

Steadfast Diligence

brtson ’grus brtan

བརྩོན་འགྲུས་བརྟན།

g.7755

Steadfast Diligence

brtson brtan

བརྩོན་བརྟན།

g.7756

Steadfast Diligence

brtson ’grus brtan

བརྩོན་འགྲུས་བརྟན།

g.7757

Steadfast Feet

zhabs dag brtan pa

ཞབས་དག་བརྟན་པ།

g.7758

Steadfast Intelligence

blo gros brtan pa

བློ་གྲོས་བརྟན་པ།

g.7759

Steadfast Mind

brtan pa’i blo

བརྟན་པའི་བློ།

g.7760

Steadfast Movement

brtan par gshegs

བརྟན་པར་གཤེགས།

g.7761

Steadfast Vision

gzigs pa brtan

གཟིགས་པ་བརྟན།

g.7763

Steadfast Yogic Discipline

brtul zhugs brtan

བརྟུལ་ཞུགས་བརྟན།

g.7765

Steps for Wandering Beings

’gro ba’i mu stegs

འགྲོ་བའི་མུ་སྟེགས།

g.7766

Sthāmaprāpta

mthu ni thob pa

མཐུ་ནི་ཐོབ་པ།

sthāmaprāpta

g.7767

Sthāmaprāpta

mthu thob

མཐུ་ཐོབ།

sthāmaprāpta

g.7768

Sthāmaśrī

mthu yi dpal

མཐུ་ཡི་དཔལ།

sthāmaśrī

g.7769

Sthāmaśrī

mthu yi dpal

མཐུ་ཡི་དཔལ།

sthāmaśrī

g.7770

Sthitabuddhi

blo gnas pa

བློ་གནས་པ།

sthitabuddhi

g.7771

Sthitabuddhirūpa

blo gnas rang bzhin

བློ་གནས་རང་བཞིན།

sthitabuddhirūpa

g.7772

Sthitagandha

spos gnas

སྤོས་གནས།

sthitagandha

g.7773

Sthitamitra

grogs brtan

གྲོགས་བརྟན།

sthitamitra

g.7774

Sthitārtha

don la gnas pa

དོན་ལ་གནས་པ།

sthitārtha

g.7775

Sthitārthabuddhi

don gnas blo
don la gnas pa’i blo mnga’ ba

དོན་གནས་བློ།
དོན་ལ་གནས་པའི་བློ་མངའ་བ།

sthitārthabuddhi

g.7776

Sthitārthajñānin

don gnas mkhyen

དོན་གནས་མཁྱེན།

sthitārthajñānin

g.7777

Sthitavegajñāna

shugs gnas ye shes ldan

ཤུགས་གནས་ཡེ་ཤེས་ལྡན།

sthitavegajñāna

g.7781

Strength of a Striding Lion

seng ge rnam bsgyings pa yi stobs

སེང་གེ་རྣམ་བསྒྱིངས་པ་ཡི་སྟོབས།

g.7785

Strength of Brightness

mdangs stobs

མདངས་སྟོབས།

g.7787

Strength of Dharma

chos kyi stobs

ཆོས་ཀྱི་སྟོབས།

g.7788

Strength of Discipline

tshul khrims stabs

ཚུལ་ཁྲིམས་སྟབས།

g.7791

Strength of Insight

shes rab stobs

ཤེས་རབ་སྟོབས།

g.7793

Strength of Love

byams pa’i stobs

བྱམས་པའི་སྟོབས།

g.7806

Striding Departure

bsgyings ldan bzhud

བསྒྱིངས་ལྡན་བཞུད།

g.7808

Striding Lion

seng ge rnam bsgyings

སེང་གེ་རྣམ་བསྒྱིངས།

g.7809

Striding Lion

seng ge rnam bsgyings

སེང་གེ་རྣམ་བསྒྱིངས།

g.7835

Stūpa for Humanity

skye bo’i mchod rten

སྐྱེ་བོའི་མཆོད་རྟེན།

g.7836

Stūpa for Humanity

skye bo’i mchod rten

སྐྱེ་བོའི་མཆོད་རྟེན།

g.7843

Stūpa for the World

’jig rten dag gi mchod rten

འཇིག་རྟེན་དག་གི་མཆོད་རྟེན།

g.7858

Stūpa of Wisdom

ye shes mchod rten

ཡེ་ཤེས་མཆོད་རྟེན།

g.7863

Subāhu

lag bzangs

ལག་བཟངས།

subāhu

g.7864

Subāhu

lag bzangs

ལག་བཟངས།

subāhu

g.7866

Subduer of the Enemy

dgra thul

དགྲ་ཐུལ།

g.7867

Śubhacīrṇabuddhi

blo dbyangs dge ba

བློ་དབྱངས་དགེ་བ།

śubhacīrṇabuddhi

g.7869

Subhadra

shin tu bzang

ཤིན་ཏུ་བཟང་།

subhadra

g.7870

Subhaga

skal bzang po

སྐལ་བཟང་པོ།

subhaga

g.7876

Subjugator of Doubt

yid gnyis rnam gnon

ཡིད་གཉིས་རྣམ་གནོན།

g.7877

Subjugator of Doubt

yid gnyis rnam gnon

ཡིད་གཉིས་རྣམ་གནོན།

g.7878

Subjugator of the Gathering

tshogs ni rnam gnon

ཚོགས་ནི་རྣམ་གནོན།

g.7887

Subuddhi

blo bzangs

བློ་བཟངས།

subuddhi

g.7888

Subuddhi

blo bzangs

བློ་བཟངས།

subuddhi

g.7889

Subuddhinetra

mngon rtogs spyan

མངོན་རྟོགས་སྤྱན།

subuddhinetra

g.7890

Sucandra

zla ba bzang

ཟླ་བ་བཟང་།

sucandra

g.7891

Sucandra

zla bzang

ཟླ་བཟང་།

sucandra

g.7892

Suceṣṭa

spyod bzang

སྤྱོད་བཟང་།

suceṣṭa

g.7893

Sucintita

legs sems

ལེགས་སེམས།

sucintita

g.7894

Sucintitārtha

don legs sems

དོན་ལེགས་སེམས།

sucintitārtha

g.7895

Sucīrṇabuddhi

legs par sbyangs pa’i blo

ལེགས་པར་སྦྱངས་པའི་བློ།

sucīrṇabuddhi

g.7896

Sucīrṇavipāka

legs spyad rnam smin

ལེགས་སྤྱད་རྣམ་སྨིན།

sucīrṇavipāka

g.7897

Sucittayaśas

legs bsams grags pa

ལེགས་བསམས་གྲགས་པ།

sucittayaśas

g.7899

Sudarśana

shin tu gzigs

ཤིན་ཏུ་གཟིགས།

sudarśana

g.7900

Sudarśana

shin tu gzigs

ཤིན་ཏུ་གཟིགས།

sudarśana

g.7901

Sudarśana

shin tu gzigs

ཤིན་ཏུ་གཟིགས།

sudarśana

g.7903

Sudatta

legs byin

ལེགས་བྱིན།

sudatta

g.7904

Sudatta

legs byin

ལེགས་བྱིན།

sudatta

g.7905

Śuddhaprabha

’od gtsang

འོད་གཙང་།

śuddhaprabha

g.7906

Śuddhaprabha

dag pa’i ’od

དག་པའི་འོད།

śuddhaprabha

g.7907

Śuddhasāgara

dag pa’i rgya mtsho

དག་པའི་རྒྱ་མཚོ།

śuddhasāgara

g.7909

Sudhana

nor bzangs

ནོར་བཟངས།

sudhana

g.7915

Sugandha

spos bzangs

སྤོས་བཟངས།

sugandha

g.7916

Sugandha

spos bzangs

སྤོས་བཟངས།

sugandha

g.7917

Sugandha

spos bzangs

སྤོས་བཟངས།

sugandha

g.7918

Sugaṇin

tshogs can bzang

ཚོགས་ཅན་བཟང་།

sugaṇin

g.7919

Sughoṣa

dbyangs bzang

དབྱངས་བཟང་།

sughoṣa

g.7920

Sughoṣa

dbyangs snyan

དབྱངས་སྙན།

sughoṣa

g.7921

Sujāta

legs skyes

ལེགས་སྐྱེས།

sujāta

g.7922

Sujāta

legs par skyes

ལེགས་པར་སྐྱེས།

sujāta

g.7923

Sujñāna

ye shes bzang ldan

ཡེ་ཤེས་བཟང་ལྡན།

sujñāna

g.7924

Sukhābha

’od bzangs

འོད་བཟངས།

sukhābha

g.7925

Sukhacittin

bde bar dgongs

བདེ་བར་དགོངས།

sukhacittin

g.7926

Sukhita

bde ldan

བདེ་ལྡན།

sukhita

g.7927

Sukrama

legs gshegs

ལེགས་གཤེགས།

sukrama

g.7928

Sūkṣmabuddhi

blo zhib

བློ་ཞིབ།

sūkṣmabuddhi

g.7929

Sulocana

spyan legs

སྤྱན་ལེགས།

sulocana

g.7930

Sumanāpuṣpaprabha

sna ma’i me tog ’od

སྣ་མའི་མེ་ཏོག་འོད།

sumanāpuṣpaprabha

g.7931

Sumanas

yid bzangs

ཡིད་བཟངས།

sumanas

g.7932

Sumati

blo gros bzang

བློ་གྲོས་བཟང་།

sumati

g.7933

Sumati

blo gros bzang

བློ་གྲོས་བཟང་།

sumati

g.7934

Sumedhas

thugs rab gzhungs

ཐུགས་རབ་གཞུངས།

sumedhas

g.7935

Sumedhas

thugs ni shin tu gzhungs

ཐུགས་ནི་ཤིན་ཏུ་གཞུངས།

sumedhas

g.7936

Sumedhas

shin tu thugs gzhungs

ཤིན་ཏུ་ཐུགས་གཞུངས།

sumedhas

g.7938

Sumeru

ri rab

རི་རབ།

sumeru

g.7939

Sumitra

bshes gnyen bzang po

བཤེས་གཉེན་བཟང་པོ།

sumitra

g.7942

Sun

nyi ma

ཉི་མ།

g.7946

Sun Crest

nyi ma’i tog

ཉི་མའི་ཏོག

g.7953

Sun Essence

nyi ma’i snying po

ཉི་མའི་སྙིང་པོ།

g.7956

Sun Face

nyi ma’i zhal

ཉི་མའི་ཞལ།

g.7963

Sun Lamp

nyi ma’i sgron

ཉི་མའི་སྒྲོན།

g.7965

Sun Mass

nyi ma’i phung po

ཉི་མའི་ཕུང་པོ།

g.7966

Sun Mass

nyi ma’i phung po

ཉི་མའི་ཕུང་པོ།

g.7969

Sun of Liberation

thar pa’i nyi ma

ཐར་པའི་ཉི་མ།

g.7970

Sun of Virtue

dge ba’i nyi ma

དགེ་བའི་ཉི་མ།

g.7980

Sundarapārśva

ngos bzang

ངོས་བཟང་།

sundarapārśva

g.7983

Sunetra

spyan legs

སྤྱན་ལེགས།

sunetra

g.7986

Sunlight

nyi ma’i ’od

ཉི་མའི་འོད།

g.7987

Sunlight

nyi ma’i ’od

ཉི་མའི་འོད།

g.7988

Sunlight

nyi ma’i ’od

ཉི་མའི་འོད།

g.7989

Sunlight

nyi ma’i ’od

ཉི་མའི་འོད།

g.7990

Sunlight

nyi ’od

ཉི་འོད།

g.7991

Sunlight

nyi ’od

ཉི་འོད།

g.7992

Sunlight

nyi ma’i ’od

ཉི་མའི་འོད།

g.7997

Supakṣa

phyogs bzang

ཕྱོགས་བཟང་།

supakṣa

g.7998

Supārśva

ngos bzangs

ངོས་བཟངས།

supārśva

g.8009

Superior Conqueror

’phags ’joms mdzad

འཕགས་འཇོམས་མཛད།

g.8026

Superior Flower

’phags pa’i me tog

འཕགས་པའི་མེ་ཏོག

g.8042

Superior Merit

bsod nams ’phags

བསོད་ནམས་འཕགས།

g.8049

Superior Support

mngon ’phags stegs

མངོན་འཕགས་སྟེགས།

g.8050

Superior Taming

’phags pa dul ba

འཕགས་པ་དུལ་བ།

g.8051

Superior Taming

’phags dul

འཕགས་དུལ།

g.8053

Superior to the World

’jig rten bla ma

འཇིག་རྟེན་བླ་མ།

g.8069

Support for Excellent Abiding

legs gnas zhabs

ལེགས་གནས་ཞབས།

g.8072

Support for Qualities

yon tan stegs

ཡོན་ཏན་སྟེགས།

g.8073

Support for the Worthy Ones

dgra bcom stegs

དགྲ་བཅོམ་སྟེགས།

g.8074

Support of the Teacher

ston pa’i stegs

སྟོན་པའི་སྟེགས།

g.8076

Suprabha

’od bzang

འོད་བཟང་།

suprabha

g.8077

Suprabha

’od bzangs

འོད་བཟངས།

suprabha

g.8078

Supraṇaṣṭamoha

gti mug rab zad

གཏི་མུག་རབ་ཟད།

supraṇaṣṭamoha

g.8108

Supreme Campaka

tsam pa’i mchog

ཙམ་པའི་མཆོག

g.8109

Supreme Campaka

tsam mchog

ཙམ་མཆོག

g.8110

Supreme Campaka

tsam pa’i mchog

ཙམ་པའི་མཆོག

g.8121

Supreme Deity

lha mchog

ལྷ་མཆོག

g.8122

Supreme Deity

lha yi mchog

ལྷ་ཡི་མཆོག

g.8146

Supreme Expert

mkhas pa mchog

མཁས་པ་མཆོག

g.8147

Supreme Eye

spyan mchog

སྤྱན་མཆོག

g.8148

Supreme Eye

spyan mchog

སྤྱན་མཆོག

g.8155

Supreme Fame

mchog grags

མཆོག་གྲགས།

g.8156

Supreme Fame

mchog grags

མཆོག་གྲགས།

g.8157

Supreme Fame

mchog tu grags

མཆོག་ཏུ་གྲགས།

g.8158

Supreme Fame

grags mchog

གྲགས་མཆོག

g.8165

Supreme Flower

me tog mchog ma

མེ་ཏོག་མཆོག་མ།

g.8178

Supreme Glory

dpal gyi mchog

དཔལ་གྱི་མཆོག

g.8179

Supreme Glory

dpal gyi mchog

དཔལ་གྱི་མཆོག

g.8183

Supreme Ground

sa mchog

ས་མཆོག

g.8201

Supreme Intelligence

blo gros mchog ma

བློ་གྲོས་མཆོག་མ།

g.8202

Supreme Intelligence

blo gros mchog

བློ་གྲོས་མཆོག

g.8203

Supreme Intelligence

blo gros mchog

བློ་གྲོས་མཆོག

g.8204

Supreme Intelligence

blo gros mchog

བློ་གྲོས་མཆོག

g.8225

Supreme Jewel

rin chen mchog

རིན་ཆེན་མཆོག

g.8248

Supreme Lamp

sgron ma mchog

སྒྲོན་མ་མཆོག

g.8253

Supreme Land

yul ’khor mchog

ཡུལ་འཁོར་མཆོག

g.8260

Supreme Leader

gtso mchog

གཙོ་མཆོག

g.8265

Supreme Light

snang ba’i mchog

སྣང་བའི་མཆོག

g.8266

Supreme Light

’od mchog

འོད་མཆོག

g.8285

Supreme Melody

dbyangs mchog

དབྱངས་མཆོག

g.8286

Supreme Melody

sgra dbyangs mchog

སྒྲ་དབྱངས་མཆོག

g.8302

Supreme Mind

blo mchog

བློ་མཆོག

g.8303

Supreme Mind

blo mchog

བློ་མཆོག

g.8304

Supreme Miracle

rdzu ’phrul mchog

རྫུ་འཕྲུལ་མཆོག

g.8312

Supreme Moon

zla mchog

ཟླ་མཆོག

g.8321

Supreme Possessor of Gatherings

tshogs can rab mchog

ཚོགས་ཅན་རབ་མཆོག

g.8337

Supreme Realization

rtogs pa’i mchog

རྟོགས་པའི་མཆོག

g.8356

Supreme Stride

stabs kyi mchog ma

སྟབས་ཀྱི་མཆོག་མ།

g.8391

Supreme Worship

mchod mchog

མཆོད་མཆོག

g.8395

Supriya

legs dgyes

ལེགས་དགྱེས།

supriya

g.8396

Supuṣpa

me tog bzang

མེ་ཏོག་བཟང་།

supuṣpa

g.8397

Śūra

dpa’ bo

དཔའ་བོ།

śūra

g.8398

Surabhigandha

spos dri zhim

སྤོས་དྲི་ཞིམ།

surabhigandha

g.8400

Suraśmi

’od zer bzang po

འོད་ཟེར་བཟང་པོ།

suraśmi

g.8401

Surāṣṭra

yul ’khor bzang

ཡུལ་འཁོར་བཟང་།

surāṣṭra

g.8402

Sūrata

des pa

དེས་པ།

sūrata

g.8403

Sūrata

des pa

དེས་པ།

sūrata

g.8404

Surūpa

gzugs bzang

གཟུགས་བཟང་།

surūpa

g.8405

Surūpa

gzugs bzang

གཟུགས་བཟང་།

surūpa

g.8406

Sūrya

nyi ma

ཉི་མ།

sūrya

g.8407

Sūryagarbha

nyi ma’i snying

ཉི་མའི་སྙིང་།

sūryagarbha

g.8408

Sūryānana

nyi ma’i zhal

ཉི་མའི་ཞལ།

sūryānana

g.8409

Sūryaprabha

nyi ma’i ’od

ཉི་མའི་འོད།

sūryaprabha

g.8410

Sūryaprabha

nyi ma’i ’od

ཉི་མའི་འོད།

sūryaprabha

g.8411

Sūryaprabha

nyi ma’i ’od

ཉི་མའི་འོད།

sūryaprabha

g.8412

Sūryaprabha

nyi ma’i ’od

ཉི་མའི་འོད།

sūryaprabha

g.8413

Sūryapriya

nyi ma dgyes

ཉི་མ་དགྱེས།

sūryapriya

g.8414

Sūryaraśmi

nyi ’od

ཉི་འོད།

sūryaraśmi

g.8415

Suśītala

shin tu bsil ba

ཤིན་ཏུ་བསིལ་བ།

suśītala

g.8419

Susthita

legs gnas

ལེགས་གནས།

susthita

g.8420

Susthita

legs gnas

ལེགས་གནས།

susthita

g.8421

Susvara

dbyangs snyan

དབྱངས་སྙན།

susvara

g.8422

Sutīrtha

stegs bzang po

སྟེགས་བཟང་པོ།

sutīrtha

g.8423

Suvaktra

zhal bzangs

ཞལ་བཟངས།

suvaktra

g.8424

Suvarṇacūḍa

gtsug gi gser

གཙུག་གི་གསེར།

suvarṇacūḍa

g.8425

Suvarṇottama

gser mchog

གསེར་མཆོག

suvarṇottama

g.8426

Suvayas

na tshod bzang

ན་ཚོད་བཟང་།

suvayas

g.8427

Suvayas

tshod bzang

ཚོད་བཟང་།

suvayas

g.8428

Suviniścitārtha

don legs nges pa

དོན་ལེགས་ངེས་པ།

suviniścitārtha

g.8429

Suvrata

brtul zhugs bzang po

བརྟུལ་ཞུགས་བཟང་པོ།

suvrata

g.8430

Suyajña

mchod sbyin bzang

མཆོད་སྦྱིན་བཟང་།

suyajña

g.8431

Svaracodaka

dbyangs kyis bskul
sgra dbyangs bskul ba

དབྱངས་ཀྱིས་བསྐུལ།
སྒྲ་དབྱངས་བསྐུལ་བ།

svaracodaka

g.8433

Sweet Fragrance

dri zhim

དྲི་ཞིམ།

g.8436

Tacchaya

der gnas

དེར་གནས།

tacchaya

g.8439

Tamer of Enemies

dgra thul

དགྲ་ཐུལ།

g.8440

Tamer of Enemies

dgra ’dul

དགྲ་འདུལ།

g.8441

Tamer of Enemies

dgra dag ’dul ba

དགྲ་དག་འདུལ་བ།

g.8457

Tejasprabha

gzi ’od

གཟི་འོད།

tejasprabha

g.8458

Tejorāja

gzi brjid rgyal po

གཟི་བརྗིད་རྒྱལ་པོ།

tejorāja

g.8459

Tejorāśi

gzi brjid phung po

གཟི་བརྗིད་ཕུང་པོ།

tejorāśi

g.8460

Ten Aggregates

phung po bcu pa

ཕུང་པོ་བཅུ་པ།

g.8462

ten powers

stobs bcu

སྟོབས་བཅུ།

daśabala

The classical list of the Buddha’s ten powers, which appears frequently throughout both Pali and Sanskrit sources, refers to the following powers of knowing (jñānabala): (1) knowing what is possible and what is impossible (sthānāsthāna), (2) knowing the ripening of karma (karmavipāka), (3) knowing the various inclinations (nānādhimukti), (4) knowing the various elements (nānādhātu), (5) knowing the supreme and lesser faculties (indriyaparāpara), (6) knowing the paths that lead to all destinations (sarvatragāminīpratipad), (7) knowing the concentrations, liberations, absorptions, and attainments (dhyānavimokṣasamādhisamāpatti), (8) knowing the recollection of past existences (pūrvanivāsānusmṛti), (9) knowing death and rebirth (cyutyupapatti), and (10) knowing the exhaustion of the defilements (āsravakṣaya).

g.8468

Thoroughly Clear

kun nas gsal

ཀུན་ནས་གསལ།

g.8481

Thoroughly Hidden

kun tu sbed

ཀུན་ཏུ་སྦེད།

g.8482

Thoroughly Hidden

kun tu sbed

ཀུན་ཏུ་སྦེད།

g.8490

three gateways to liberation

rnam par thar pa’i sgo gsum

རྣམ་པར་ཐར་པའི་སྒོ་གསུམ།

trīṇi vimokṣamukhāni

g.8500

Tīrthakara

stegs mdzad

སྟེགས་མཛད།

tīrthakara

g.8501

Tiṣya

skar rgyal

སྐར་རྒྱལ།

tiṣya

g.8502

Tiṣya

skar rgyal

སྐར་རྒྱལ།

tiṣya

g.8503

Tiṣya

skar rgyal

སྐར་རྒྱལ།

tiṣya

g.8504

Tiṣya

skar rgyal

སྐར་རྒྱལ།

tiṣya

g.8505

Tiṣya

skar rgyal

སྐར་རྒྱལ།

tiṣya

g.8507

Toṣaṇa

dga’ mdzad

དགའ་མཛད།

toṣaṇa

g.8508

Toṣitatejas

gzi brjid tshim mdzad

གཟི་བརྗིད་ཚིམ་མཛད།

toṣitatejas

g.8509

Total Relinquishment

yul med spong ba

ཡུལ་མེད་སྤོང་བ།

g.8510

Towering Mountain

ri bo brtsegs pa

རི་བོ་བརྩེགས་པ།

g.8512

Trailokyapūjya

khams gsum dag gi mchod gnas

ཁམས་གསུམ་དག་གི་མཆོད་གནས།

trailokyapūjya

g.8527

Traverser of the Swamp

’dam las rgal ba

འདམ་ལས་རྒལ་བ།

g.8530

Treasure of Qualities

yon tan dbyig

ཡོན་ཏན་དབྱིག

g.8535

Treasury of Infinite Light

’od dpag med mdzod

འོད་དཔག་མེད་མཛོད།

g.8549

Tremendous Delight

shin tu dgyes

ཤིན་ཏུ་དགྱེས།

g.8553

trichiliocosm

stong gsum gyi stong chen po’i ’jig rten gyi khams
stong gsum

སྟོང་གསུམ་གྱི་སྟོང་ཆེན་པོའི་འཇིག་རྟེན་གྱི་ཁམས།
སྟོང་གསུམ།

trisāhasramahāsāhasralokadhātu

Definition from the 84000 Glossary of Terms:

The largest universe described in Buddhist cosmology. This term, in Abhidharma cosmology, refers to 1,000^³ world systems, i.e., 1,000 “dichiliocosms” or “two thousand great thousand world realms” (dvisāhasramahāsāhasralokadhātu), which are in turn made up of 1,000 first-order world systems, each with its own Mount Sumeru, continents, sun and moon, etc.

g.8556

True Awakening

byang chub dam pa

བྱང་ཆུབ་དམ་པ།

g.8572

Truly Superior Glory

mngon par ’phags pa’i dpal

མངོན་པར་འཕགས་པའི་དཔལ།

g.8588

Truth Crest

bden tog

བདེན་ཏོག

g.8593

Truth Crest

bden pa’i tog

བདེན་པའི་ཏོག

g.8594

Truth Crest

bden pa’i tog

བདེན་པའི་ཏོག

g.8600

Truth Mind

bden pa’i blo

བདེན་པའི་བློ།

g.8607

Truth Speaker

bden smra

བདེན་སྨྲ།

g.8609

Truthful

bden pa po

བདེན་པ་པོ།

g.8610

Truthful Speech

bden par gsung ba

བདེན་པར་གསུང་བ།

g.8613

Uccaratna

mtho

མཐོ།

uccaratna

g.8614

Udadhi

rgya mtsho

རྒྱ་མཚོ།

udadhi

g.8615

Udāragarbha

rgya chen snying po

རྒྱ་ཆེན་སྙིང་པོ།

udāragarbha

g.8617

Udgata

gyen du ’phags pa

གྱེན་དུ་འཕགས་པ།

udgata

g.8619

Ugra

drag shul

དྲག་ཤུལ།

ugra

g.8620

Ugradatta

drag shul byin

དྲག་ཤུལ་བྱིན།

ugradatta

g.8621

Ugraprabha

drag shul ’od zer

དྲག་ཤུལ་འོད་ཟེར།

ugraprabha

g.8622

Ugrasena

drag shul sde

དྲག་ཤུལ་སྡེ།

ugrasena

g.8623

Ugratejas

gzi brjid drag shul can

གཟི་བརྗིད་དྲག་ཤུལ་ཅན།

ugratejas

g.8624

Ugratejas

gzi brjid drag shul

གཟི་བརྗིད་དྲག་ཤུལ།

ugratejas

g.8651

Undaunted Melody

zhum med dbyangs

ཞུམ་མེད་དབྱངས།

g.8665

Unfathomable Deity

dpag med pa’i lha

དཔག་མེད་པའི་ལྷ།

g.8667

Unfathomable Eye

dpag med spyan

དཔག་མེད་སྤྱན།

g.8668

Unfathomable Mind

dpag med blo

དཔག་མེད་བློ།

g.8669

Unhindered Eye

thogs med spyan

ཐོགས་མེད་སྤྱན།

g.8674

Unimpeded

thogs pa med pa

ཐོགས་པ་མེད་པ།

g.8676

Unimpeded Melody

thogs med dbyangs

ཐོགས་མེད་དབྱངས།

g.8677

Unimpeded Mind

thogs med blo

ཐོགས་མེད་བློ།

g.8684

Unimpeded Wheel

thogs med ’khor lo

ཐོགས་མེད་འཁོར་ལོ།

g.8690

Universal Clarity

kun tu gsal

ཀུན་ཏུ་གསལ།

g.8691

Universal Clarity

kun du gsal

ཀུན་དུ་གསལ།

g.8692

Universal Clarity

kun tu gsal ba

ཀུན་ཏུ་གསལ་བ།

g.8697

Universal Jewel

kun tu rin chen

ཀུན་ཏུ་རིན་ཆེན།

g.8698

Universal Jewel

kun tu rin chen

ཀུན་ཏུ་རིན་ཆེན།

g.8702

Universal Joy for the World

’jig rten kun dga’

འཇིག་རྟེན་ཀུན་དགའ།

g.8707

Universal Light

kun ’od

ཀུན་འོད།

g.8708

Universal Light

kun du ’od

ཀུན་དུ་འོད།

g.8711

Universal Mind

kun nas blo

ཀུན་ནས་བློ།

g.8712

Universal Mind

kun gyi blo

ཀུན་གྱི་བློ།

g.8716

Universal Qualities

kun tu yon tan

ཀུན་ཏུ་ཡོན་ཏན།

g.8717

Universal Radiance

kun tu ’od zer

ཀུན་ཏུ་འོད་ཟེར།

g.8721

Universal Understanding

kun tu dgongs

ཀུན་ཏུ་དགོངས།

g.8724

Universal Victor

kun tu rnam rgyal

ཀུན་ཏུ་རྣམ་རྒྱལ།

g.8726

Universal Vision

kun tu gzigs

ཀུན་ཏུ་གཟིགས།

g.8727

Universal Vision

kun tu gzigs

ཀུན་ཏུ་གཟིགས།

g.8728

Universal Vision

kun tu gzigs

ཀུན་ཏུ་གཟིགས།

g.8729

Universal Vision

kun tu rnam gzigs

ཀུན་ཏུ་རྣམ་གཟིགས།

g.8730

Universal Vision

kun du gzigs

ཀུན་དུ་གཟིགས།

g.8731

Universal Vision

kun du gzigs

ཀུན་དུ་གཟིགས།

g.8732

Universal Vision

kun tu gzigs

ཀུན་ཏུ་གཟིགས།

g.8733

Universal Vision

phyogs rnams gzigs pa

ཕྱོགས་རྣམས་གཟིགས་པ།

g.8734

Universal Vision

kun gzigs

ཀུན་གཟིགས།

g.8735

Universal Vision

kun tu gzigs

ཀུན་ཏུ་གཟིགས།

g.8736

Universal Vision

kun du gzigs

ཀུན་དུ་གཟིགས།

g.8737

Universal Vision

kun du gzigs

ཀུན་དུ་གཟིགས།

g.8750

Universally Renowned

phyogs su rnam grags

ཕྱོགས་སུ་རྣམ་གྲགས།

g.8751

Universally Renowned

phyogs su rnam grags

ཕྱོགས་སུ་རྣམ་གྲགས།

g.8753

Universally Supreme Qualities

kun du yon tan mchog

ཀུན་དུ་ཡོན་ཏན་མཆོག

g.8766

Unobscured Vision

gzigs pa sgrib med

གཟིགས་པ་སྒྲིབ་མེད།

g.8792

Unsullied Aim

rnyog pa med don

རྙོག་པ་མེད་དོན།

g.8794

Unsullied Objective

rnyog pa med don

རྙོག་པ་མེད་དོན།

g.8807

Upakāragati

phan ldan gshegs

ཕན་ལྡན་གཤེགས།

upakāragati

g.8810

Ūrṇa

mdzod spu

མཛོད་སྤུ།

ūrṇa

g.8811

Ūrṇa

mdzod pu

མཛོད་པུ།

ūrṇa

g.8812

Ūrṇāvat

mdzod spu ldan

མཛོད་སྤུ་ལྡན།

ūrṇāvat

g.8815

Utpala

ud pal

ཨུད་པལ།

utpala

g.8821

Utpala Fragrance

ud pal dri

ཨུད་པལ་དྲི།

g.8824

Uttama

mchog

མཆོག

uttama

g.8825

Uttamadeva

lha mchog

ལྷ་མཆོག

uttamadeva

g.8830

Uttīrṇapaṅka

dam brgal

དམ་བརྒལ།

uttīrṇapaṅka

g.8831

Uttīrṇaśoka

mya ngan rgal

མྱ་ངན་རྒལ།

uttīrṇaśoka

g.8832

Vaiḍūryagarbha

bai dUr+ya snying

བཻ་དཱུརྱ་སྙིང་།

vaiḍūryagarbha

g.8833

Vaidya

sman pa

སྨན་པ།

vaidya

g.8834

Vaidyādhipa

sman bdag

སྨན་བདག

vaidyādhipa

g.8835

Vaidyarāja

sman pa’i rgyal po

སྨན་པའི་རྒྱལ་པོ།

vaidyarāja

g.8836

Vaidyarāja

sman rgyal

སྨན་རྒྱལ།

vaidyarāja

g.8837

Vairocana

rnam par snang mdzad

རྣམ་པར་སྣང་མཛད།

vairocana

g.8838

Vairocana

rnam par snang mdzad

རྣམ་པར་སྣང་མཛད།

vairocana

g.8839

Vairocana

rnam par snang mdzad

རྣམ་པར་སྣང་མཛད།

vairocana

g.8841

Vaiśālī

yangs pa can

ཡངས་པ་ཅན།

vaiśālī

g.8842

Vaiśravaṇa

rnam thos bu

རྣམ་ཐོས་བུ།

vaiśravaṇa

g.8843

Vajra

rdo rje

རྡོ་རྗེ།

vajra

g.8844

Vajra

rdo rje

རྡོ་རྗེ།

vajra

g.8861

Vajradhvaja

rdo rje’i rgyal mtshan

རྡོ་རྗེའི་རྒྱལ་མཚན།

vajradhvaja

g.8862

Vajrasaṃhata

rdo rje mkhregs

རྡོ་རྗེ་མཁྲེགས།

vajrasaṃhata

g.8863

Vajrasena

rdo rje’i sde

རྡོ་རྗེའི་སྡེ།

vajrasena

g.8864

Vajrasena

rdo rje’i sde

རྡོ་རྗེའི་སྡེ།

vajrasena

g.8865

Vajrasena

rdo rje’i sde

རྡོ་རྗེའི་སྡེ།

vajrasena

g.8866

Varabodhigati

byang chub mchog bgrod

བྱང་ཆུབ་མཆོག་བགྲོད།

varabodhigati

g.8867

Varabuddhi

blo yi mchog ma

བློ་ཡི་མཆོག་མ།

varabuddhi

g.8868

Vararuci

mchog sred

མཆོག་སྲེད།

vararuci

g.8869

Vararūpa

gzugs mchog

གཟུགས་མཆོག

vararūpa

g.8870

Vardhana

’phel bar mdzad pa

འཕེལ་བར་མཛད་པ།

vardhana

g.8872

Varuṇa

chu lha

ཆུ་ལྷ།

varuṇa

g.8873

Varuṇa

chu lha

ཆུ་ལྷ།

varuṇa

g.8874

Vāsanottīrṇagati

bag chags rgal stabs

བག་ཆགས་རྒལ་སྟབས།

vāsanottīrṇagati

g.8875

Vāsava

nor lha’i bu

ནོར་ལྷའི་བུ།

vāsava

g.8876

Vaśavartirāja

dbang sgyur rgyal po

དབང་སྒྱུར་རྒྱལ་པོ།

vaśavartirāja

g.8882

Vast Form

rgya chen gzugs

རྒྱ་ཆེན་གཟུགས།

g.8889

Vast Luminosity

gsal ba rgya chen

གསལ་བ་རྒྱ་ཆེན།

g.8892

Vast Mind

blo yangs

བློ་ཡངས།

g.8894

Vast Radiance

’od zer yangs pa

འོད་ཟེར་ཡངས་པ།

g.8898

Vasudeva

nor lha

ནོར་ལྷ།

vasudeva

g.8899

Vasuśreṣṭha

dbyig mchog

དབྱིག་མཆོག

vasuśreṣṭha

g.8900

Vegadhārin

shugs ’chang

ཤུགས་འཆང་།

vegadhārin

g.8901

Vegajaha

shugs ’dor

ཤུགས་འདོར།

vegajaha

g.8902

Velāma

dus mkhyen

དུས་མཁྱེན།

velāma

g.8903

Velāmaprabha

dus mkhyen ’od

དུས་མཁྱེན་འོད།

velāmaprabha

g.8904

Velāmarāja

dus mkhyen rgyal po

དུས་མཁྱེན་རྒྱལ་པོ།

velāmarāja

g.8911

Very Hard to Tame

rab tu gdul dka’

རབ་ཏུ་གདུལ་དཀའ།

g.8913

Vibhaktagātra

rnam par ’byes pa’i sku

རྣམ་པར་འབྱེས་པའི་སྐུ།

vibhaktagātra

g.8914

Vibhaktajñāsvara

ye shes rnam ’byed nga ro

ཡེ་ཤེས་རྣམ་འབྱེད་ང་རོ།

vibhaktajñāsvara

g.8915

Vibhaktatejas

gzi brjid rnam ’byes

གཟི་བརྗིད་རྣམ་འབྱེས།

vibhaktatejas

g.8916

Vibhrājacchattra

gdugs mdzes

གདུགས་མཛེས།

vibhrājacchattra

g.8917

Vibodhana

rtog mdzad

རྟོག་མཛད།

vibodhana

g.8925

Victorious Army

rgyal sde

རྒྱལ་སྡེ།

g.8926

Victorious Army

rgyal ba’i sde

རྒྱལ་བའི་སྡེ།

g.8930

Victorious Friend

rgyal ba yi bshes gnyen

རྒྱལ་བ་ཡི་བཤེས་གཉེན།

g.8942

Victorious Splendor

gzi brjid rnam rgyal

གཟི་བརྗིད་རྣམ་རྒྱལ།

g.8947

Vidhijña

cho ga mkhyen

ཆོ་ག་མཁྱེན།

vidhijña

g.8948

Vidumati

mkhas blo

མཁས་བློ།

vidumati

g.8949

Vidvat

mkhas pa

མཁས་པ།

vidvat

g.8950

Vidyākarasiṁha

bidyA ka ra sing ha

བིདྱཱ་ཀ་ར་སིང་ཧ།

vidyākarasiṁha

g.8951

Vidyuddatta

glog ’byin

གློག་འབྱིན།

vidyuddatta

g.8952

Vidyuddatta

glog ’byin

གློག་འབྱིན།

vidyuddatta

g.8953

Vidyutketu

glog gi tog

གློག་གི་ཏོག

vidyutketu

g.8954

Vidyutketu

glog gi tog

གློག་གི་ཏོག

vidyutketu

g.8955

Vidyutprabha

glog gi ’od

གློག་གི་འོད།

vidyutprabha

g.8956

Vidyutprabha

glog gi ’od

གློག་གི་འོད།

vidyutprabha

g.8970

Vigatabhaya

bsnyengs bral

བསྙེངས་བྲལ།

vigatabhaya

g.8971

Vigatabhaya

bsnyengs pa dang ni bral ba

བསྙེངས་པ་དང་ནི་བྲལ་བ།

vigatabhaya

g.8972

Vigatabhaya

bsnyengs bral

བསྙེངས་བྲལ།

vigatabhaya

g.8973

Vigatakāṅkṣa

the tshom spangs pa

ཐེ་ཚོམ་སྤངས་པ།

vigatakāṅkṣa

g.8974

Vigatamala

dri ma bral

དྲི་མ་བྲལ།

vigatamala

g.8975

Vigatamohārthacintin

don dgongs gti mug bral

དོན་དགོངས་གཏི་མུག་བྲལ།

vigatamohārthacintin

g.8976

Vigataśoka

mya ngan bral

མྱ་ངན་བྲལ།

vigataśoka

g.8977

Vigatatamas

mun dang bral ba

མུན་དང་བྲལ་བ།

vigatatamas

g.8978

Vigatatamas

mun dang rnam par bral ba

མུན་དང་རྣམ་པར་བྲལ་བ།

vigatatamas

g.8979

Vighuṣṭarāja

rnam grags rgyal po

རྣམ་གྲགས་རྒྱལ་པོ།

vighuṣṭarāja

g.8980

Vighuṣṭaśabda

sgra grags

སྒྲ་གྲགས།

vighuṣṭaśabda

g.8981

Vighuṣṭatejas

gzi brjid rnam grags

གཟི་བརྗིད་རྣམ་གྲགས།

vighuṣṭatejas

g.8982

Vijita

rnam bcom

རྣམ་བཅོམ།

vijita

g.8983

Vijitāvin

rnam par rgyal chen

རྣམ་པར་རྒྱལ་ཆེན།

vijitāvin

g.8984

Vikrama

mthu rtsal

མཐུ་རྩལ།

vikrama

g.8985

Vikrāntadeva

lha yi mthu rtsal

ལྷ་ཡི་མཐུ་རྩལ།

vikrāntadeva

g.8986

Vikrāntagamin

mthu rtsal stobs

མཐུ་རྩལ་སྟོབས།

vikrāntagamin

g.8987

Vikrāntagāmin

stabs kyis gshegs pa

སྟབས་ཀྱིས་གཤེགས་པ།

vikrāntagāmin

g.8988

Vikrīḍita

rnam rol

རྣམ་རོལ།

vikrīḍita

g.8989

Vikrīḍitāvin

rnam par rol par ldan

རྣམ་པར་རོལ་པར་ལྡན།

vikrīḍitāvin

g.8990

Vikrīḍitāvin

rnam par rol ldan

རྣམ་པར་རོལ་ལྡན།

vikrīḍitāvin

g.8991

Vilocana

rnam par gzigs

རྣམ་པར་གཟིགས།

vilocana

g.8992

Vilocana

rnam par gzigs

རྣམ་པར་གཟིགས།

vilocana

g.8993

Vimala

dri med

དྲི་མེད།

vimala

g.8994

Vimala

dri med

དྲི་མེད།

vimala

g.8995

Vimalakīrti

dri ma med grags

དྲི་མ་མེད་གྲགས།

vimalakīrti

g.8996

Vimalaprabha

dri ma med pa’i ’od

དྲི་མ་མེད་པའི་འོད།

vimalaprabha

g.8997

Vimalarāja

dri med rgyal po

དྲི་མེད་རྒྱལ་པོ།

vimalarāja

g.8998

Vimatijaha

yid gnyis spong ba

ཡིད་གཉིས་སྤོང་བ།

vimatijaha

g.8999

Vimoharāja

gti mug med rgyal

གཏི་མུག་མེད་རྒྱལ།

vimoharāja

g.9000

Vimuktacūḍa

rnam grol gtsug

རྣམ་གྲོལ་གཙུག

vimuktacūḍa

g.9001

Vimuktaketu

rnam grol tog

རྣམ་གྲོལ་ཏོག

vimuktaketu

g.9002

Vimuktilābhin

grol brnyes
rnam grol brnyes

གྲོལ་བརྙེས།
རྣམ་གྲོལ་བརྙེས།

vimuktilābhin

g.9003

Viniścitamati

rnam nges blo gros

རྣམ་ངེས་བློ་གྲོས།

viniścitamati

g.9004

Vipulabuddhi

blo yangs pa

བློ་ཡངས་པ།

vipulabuddhi

g.9005

Viraja

rdul bral

རྡུལ་བྲལ།

viraja

g.9028

Vīryadatta

brtson ’grus sbyin

བརྩོན་འགྲུས་སྦྱིན།

vīryadatta

g.9029

Viṣāṇin

ru rings
rgyal ru rings

རུ་རིངས།
རྒྱལ་རུ་རིངས།

viṣāṇin

g.9031

Vision Aggregate

gzigs pa’i phung po

གཟིགས་པའི་ཕུང་པོ།

g.9036

Viśiṣṭasvarāṅga

dbyangs kyi yan lag khyad par ’phags

དབྱངས་ཀྱི་ཡན་ལག་ཁྱད་པར་འཕགས།

viśiṣṭasvarāṅga

g.9037

Viśvadeva

lha thams cad pa

ལྷ་ཐམས་ཅད་པ།

viśvadeva

g.9039

Vratanidhi

brtul zhugs bstar

བརྟུལ་ཞུགས་བསྟར།

vratanidhi

g.9040

Vratasthita

brtul zhugs gnas pa

བརྟུལ་ཞུགས་གནས་པ།

vratasthita

g.9041

Vratatapas

brtul zhugs dka’ thub

བརྟུལ་ཞུགས་དཀའ་ཐུབ།

vratatapas

g.9042

Vṛṣabha

khyu mchog

ཁྱུ་མཆོག

vṛṣabha

g.9043

Vyūharāja

bkod rgyal po

བཀོད་རྒྱལ་པོ།

vyūharāja

g.9076

Wealth of Yogic Discipline

brtul zhugs ’byor

བརྟུལ་ཞུགས་འབྱོར།

g.9096

Well-Considered Aims

legs par don sems

ལེགས་པར་དོན་སེམས།

g.9100

Well-Gone One

bde gshegs

བདེ་གཤེགས།

g.9114

White Lotus Fragrance

pad dkar spos

པད་དཀར་སྤོས།

g.9125

Wisdom Crest

ye shes tog

ཡེ་ཤེས་ཏོག

g.9135

Wisdom Intelligence

ye shes blo gros

ཡེ་ཤེས་བློ་གྲོས།

g.9146

Wisdom of the Land

yul ’khor ye shes

ཡུལ་འཁོར་ཡེ་ཤེས།

g.9151

Wisdom Practice

blo spyod

བློ་སྤྱོད།

g.9157

Wisdom without Delusion

dgongs pa ’khrul me

དགོངས་པ་འཁྲུལ་མེ།

g.9159

Wise Accumulator of Goodness

blo ldan legs bsags

བློ་ལྡན་ལེགས་བསགས།

g.9190

Wish-Fulfilling Wealth

yid bzhin ’byor pa

ཡིད་བཞིན་འབྱོར་པ།

g.9193

wishlessness

smon pa med pa

སྨོན་པ་མེད་པ།

apraṇihita

g.9194

Without Banner

rgyal mtshan bral

རྒྱལ་མཚན་བྲལ།

g.9245

Worshiped by Brahmā

tshangs pas mchod

ཚངས་པས་མཆོད།

g.9246

Worshiped by Brahmā

tshangs pas mchod

ཚངས་པས་མཆོད།

g.9259

Worshiped by Gods

lha yis mchod

ལྷ་ཡིས་མཆོད།

g.9260

Worshiped by Gods

lha yis mchod

ལྷ་ཡིས་མཆོད།

g.9261

Worshiped by Gods

lha yis mchod

ལྷ་ཡིས་མཆོད།

g.9262

Worshiped by Gods

lha yis mchod

ལྷ་ཡིས་མཆོད།

g.9263

Worshiped by Gods

lha yis mchod

ལྷ་ཡིས་མཆོད།

g.9268

Worshiped by Gods

lha yis mchod

ལྷ་ཡིས་མཆོད།

g.9297

Worshiped in All Lands

yul phyogs kun mchod

ཡུལ་ཕྱོགས་ཀུན་མཆོད།

g.9298

Worshiped with Joy

dgas mchod

དགས་མཆོད།

g.9311

Worthy of Worship

dgra bcom ’od

དགྲ་བཅོམ་འོད།

g.9312

Worthy of Worship

mchod par ’os

མཆོད་པར་འོས།

g.9317

worthy one

dgra bcom pa
dgra bcom

དགྲ་བཅོམ་པ།
དགྲ་བཅོམ།

arhat

g.9322

Yajñasvara

mchod sbyin nga ro

མཆོད་སྦྱིན་ང་རོ།

yajñasvara

g.9323

yakṣa

gnod sbyin

གནོད་སྦྱིན།

yakṣa

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who inhabit forests, mountainous areas, and other natural spaces, or serve as guardians of villages and towns, and may be propitiated for health, wealth, protection, and other boons, or controlled through magic. According to tradition, their homeland is in the north, where they live under the jurisdiction of the Great King Vaiśravaṇa.

Several members of this class have been deified as gods of wealth (these include the just-mentioned Vaiśravaṇa) or as bodhisattva generals of yakṣa armies, and have entered the Buddhist pantheon in a variety of forms, including, in tantric Buddhism, those of wrathful deities.

g.9324

Yaśadatta

grags byin

གྲགས་བྱིན།

yaśadatta

g.9325

Yaśaḥkīrti

snyan par grags

སྙན་པར་གྲགས།

yaśaḥkīrti

g.9326

Yaśaketu

snyan pa’i tog

སྙན་པའི་ཏོག

yaśaketu

g.9327

Yaśas

grags

གྲགས།

yaśas

g.9328

Yaśas

grags

གྲགས།

yaśas

g.9329

Yaśas

grags

གྲགས།

yaśas

g.9330

Yaśodatta

grags pa byin

གྲགས་པ་བྱིན།

yaśodatta

g.9331

Yaśomati

blo gros pa

བློ་གྲོས་པ།

yaśomati

g.9332

Yaśomitra

grags pa’i bshes gnyen

གྲགས་པའི་བཤེས་གཉེན།

yaśomitra

g.9333

Yaśoratna

rin chen grags pa

རིན་ཆེན་གྲགས་པ།

yaśoratna

g.9334

Yaśottara

grags bla

གྲགས་བླ།

yaśottara

g.9335

Yaśottara

grags mchog

གྲགས་མཆོག

yaśottara

g.9340

Yogic Discipline of Liberation

thar pa’i brtul zhugs

ཐར་པའི་བརྟུལ་ཞུགས།

g.9341

Yogic Discipline of Wisdom

ye shes brtul zhugs

ཡེ་ཤེས་བརྟུལ་ཞུགས།

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