Vous êtes sur la page 1sur 1906

THE

FORTUNATE
AEON
HOW THE THOUSAND BUDDHAS
BECOME ENLIGHTENED
VOLUME ONE
VOLUME IWO
VOLUME THREE
VOLUME FOUR
Fortunate Aeon
At the end of the previous kalpa,
when the world was engulfed by
flood, one thousand golden lotuses
arose from the great ocean. Beings
residing in the heavens, seeing this
auspicious sign, understood it as a
harbinger of the thousand Buddhas
who would brighten the coming
aeon. This kalpa would be known
as the Fortunate Aeon, a time when
thousands of generations would
have the opportunity to free them
selves from all forms of suffering.
The Bhadrakalpa is our present
aeon, and Sakyamuni, the Buddha of
our present age, is the fourth of the
one thousand Buddhas. Appearing
in India twenty-five centuries ago,
the Buddha taught the Dharma for
nearly five decades. Through his
teachings on stupas and images he
presented the body of the Buddha;
through the Sutras he communi
cated the sound of enlightened
knowledge, the Buddhas speech;
through his own awakened aware
ness he transmitted the receptacle
of the inner light of Bodhicitta,
the mind established in the enlight
ened view. Thus he revealed the path
that purifies and transforms body,
speech, and mind.
Among the teachings given by
Sakyamuni Buddha is the Bhadra-
kalpika Sutra, a celebration of the
great procession of Buddhas who
will appear in the world. In its
teaching it reveals the inner heart of
liberation and the path followed by
(continued on back flap)
>
rya-bhadrakalpika-nma-mahyna-stra
Fortunate Aeon
How the Thousand Buddhas Become Enlightened
Homage to the great Jinn, the Buddha Skyamuni.
Homage to the World-Honored One, the Buddha Sakyamuni.
Homage to the Supremely Compassionate One, the Buddha Sakvamuni.
Homage to the Blessed Tathagata Skvamuni Buddha.
THE FORTUNATE AEON
How the Thousand Buddhas
Become Enlightened
Volume One
Volume Two
Volume Three
Volume Four
Translated into English
by
Dharma Publishing Staff
Under the Auspices of the Yeshe De Project
Dharma Publishing
TIBETAN TRANSLATION SERIES
Dhammapada
Golden Zephyr
Calm and Clear
Elegant Sayings
Master of Wisdom
Legend of the Great Stupa
The Life and Liberation of Padmasambhava
Buddhas Lions: The Lives of the Eighty-Four Siddhas
Kindly Bent to Ease Us
The Marvelous Companion
Mind in Buddhist Psychology
The Voice of the Buddha: The Beauty of Compassion
Mother of Knowledge: Enlightenment of Ye-shes mTsho-rgyal
Copyright 1986 by Dharma Publishing
All rights reserved. No part of this book, including text, art, reproductions,
and illustrations, may be reproduced in any form without the publishers
written permis si on. For information, write: Dharma Publishing, 2425
Hillside Avenue, Berkeley, California 94704 USA.
Frontispiece: Lord Skyamuni Buddha,
courtesy of the St. Louis Art Museum.
Purchase: W. K. Bixby Fund.
Printed in the United States of America by Dharma Press.
Typeset in Mergenthaler Zapf Book Light.
ISBN: 0-89800-136-6
Library of Congress Cataloging in Publication Data
will be found at the end of Volume One
9 8 7 6 5 4 3 2 1 0
his meritorious creation containing the life
Stories of the Thousand Buddhas, the precious
Bhadrakalpika stra; is offered on this auspicious oc
casion to our dear Holiness bDud- joms Rin-po-che,
who left his body for Zangs-mdog dPal-ri on the 18th
day of the 11th month of the fire-tiger year, the very
day this publication was completed.
May this meritorious activity bring the blessings of
peace and harmony to all beings in the three realms.
May the enlightened lineage and those who aspire to
enlightenment endure and prosper until all beings
reach complete and perfect Awakening.
CONTENTS
Publishers Preface ix
Introduction xiii
VOLUME ONE
The Samadhi: The Way of All Dharmas 2
The Teaching of the Ten Strengths 52
The Previous Teaching of This Samadhi 80
Enumerating the Paramitas 96
The Extensive Teaching on the Paramitas 118
VOLUME TWO
Naming the Thousand Buddhas 478
The Extensive Teaching on the Thousand Buddhas 518
Buddha Krakucchanda (1) Buddha Suryaprabha (482)
VOLUME THREE
The Extensive Teaching on the Thousand Buddhas 968
Buddha Vimalaprabha (483) Buddha Sudhana (972)
VOLUME FOUR
The Extensive teaching on the Thousand Buddhas 1448
Buddha Pradlpa (973) Buddha Roca (1004)
The First Thoughts of Enlightenment 1480
The Prophecies 1732
Lists of the Buddhas 1753
Glossary 1853
Index 1865
PREFACE
Bhadrakalpika Sutra occupies a special place in the
hearts of the Tibetan people. Its teachings support the
efforts of all who seek enlightened knowledge, and its presen
tation of the one thousand Buddhas of our aeon inspires
confidence in the enduring nature of the Dharma. The teach
ings emphasize the paramitas, the perfections that culmi
nate in the prajnaparamita: the perfection of enlightened
knowledge, mother of all the Buddhas. The paramitas are
the keys that open our hearts to the meaning and value of
the Buddha, and reveal a direct channel to complete and
perfect enlightenment.
Reading, reciting, and listening to the Bhadrakalpika Sutra
invokes the blessings of all the Buddhas whose coming it
heralds; thus the Bhadrakalpika has always been counted
among the most auspicious of texts. So important has this work
been considered in Tibet, that the original compilers of the
Tibetan Buddhist Canon placed the Bhadrakalpika first in the
general Sutra section, immediately preceding the Lalitavistara
Sutra, the detailed account of the life and teachings of the
Buddha Sakyamuni.
The Bhadrakalpika Sutra was often read and recited in my
home, as it was in the homes of many Tibetan families upon
important occasions. We always felt very fortunate to hear these
auspicious verses and receive their benefits. My parents
edition was exceptionally beautiful, for it was illustrated with
fine drawings of the thousand Buddhas, as well as im
ages of Bodhisattvas, Arhats, Vidyadharas, Yidams, Dharma-
palas, and stupas, which do not appear in other printings of
this Sutra. In later years, remembering this unique edition and
concerned for its preservation, I made efforts to locate a
copy and, having found one, reprinted it as a special supple
mentary volume to the Nyingma Edition of the bKa-gyur and
bsTan-gyur, published in 1981.
In light of the special place occupied by the Bhadrakalpika
Sutra in the Tibetan Buddhist Canon and the power and
blessings of its teachings, we felt it would be auspicious to offer
a translation of this work for Western readers. We chose the
gSer-ljong edition as the basis for this translation, and have
placed the Tibetan text opposite the English. The gSer-ljong
editions 1175 depictions of Buddhas and Bodhisattvas have
been inserted into new frames to illustrate this combined text
and translation.
The Fortunate Aeon is one of the first publications to come
forth from the Yeshe De Buddhist Research and Translation
Project, established in 1983. For the immediate future, the
Yeshe De Project is focusing on developing basic reference
works and encouraging translation of the Sutras and sastras,
the foundation texts of Buddhist scholarship and practice. The
program has already attracted a number of Buddhist scholars,
whose translations will appear in future volumes of this series.
We have worked on this translation for four years. First, a
group of my students, as part of their study of the Tibetan
language, began to read the Bhadrakalpika while I was visiting
Tibet. Since translation was already underway, I felt it would be
auspicious for it to continue, and I worked with Deborah Black
to complete the initial manuscript. Samuel Price then helped to
produce this final draft.
Translation of the Bhadrakalpika Sutra presented certain
major challenges. The text itself presupposes a comprehensive
knowledge of many aspects of the Buddhas teachings:
familiarity with the Buddhas life and previous existences as set
forth in the Vinaya and Jataka; a knowledge of a wide range of
technical terms and the systematic teachings presented in the
Abhidharma, an understanding of the customs and institutions
of the Buddhas time, and much more.
Few additional resources were available to us: The Sanskrit
text is lost, and we do not have the expertise to make use of the
Chinese translation by Dharmaraksa. The Tibetan text is itself
difficult to read. Translated originally from the Sanskrit by
Vidyakarasimha and Bande dPal-dbyangs, it was revised in the
ninth century by sKa-ba dPal-brtsegs from earlier translations.
Even so, it has some usages in the old style that are not easily
understood today. Certain formulae representing specific San
skrit terms which are not found in modern Tibetan add to the
problems of translation.
Each time we go through the text we find better ways to
express terms for which there is no exact English equivalent,
and better phrasing to convey the meaning of the Tibetan. The
process of refining the translation could continue for many
years; the text is very long, and there are many areas in the
translation where the results are still not what we would wish.
Yet, with many other projects calling out to be completed, we
have decided to offer this work in its present form. We trust that
readers will appreciate the difficulties of preparing a first
translation of this valuable text, and look beneath the surface for
the inner meaning of the teachings presented.
To facilitate a meditative approach to the text, we have
presented this translation as it is, without footnotes, references,
or interpretations. However, we did compare the gSer-ljong
edition to the text in the sDe-dge edition of the bKa-gyur, and
inserted alternate words and phrases from the sDe-dge edition.
These appear in brackets in the Tibetan text. Words not found
in the sDe-dge appear in parentheses. The Sanskrit names of
the one thousand Buddhas are based upon the polyglot list of
the Buddhas names published in 1923 by Friedrich Weller. A
partial bibliography of useful resources is appended to the
glossary in volume IV.
We encourage students of the Dharma to regard this work
as a foundation for more precise efforts that will be possible
when the Dharma is better understood in the West, and when
Western languages have developed terms that express Buddh
ist views and meanings more clearly. Although our translation
is far from perfect, we trust that the power of the Stra will
transcend our shortcomings. If this translation inspires others
to investigate this teaching, or to further clarify its meaning, our
efforts will be well rewarded.
We offer this work as a gesture of blessing for those who
wish to read the sacred texts, and as a prayer for the Dharma to
sustain all humanity until the appearance of Maitreya, the next
Buddha of the Fortunate Aeon.
Sarvam Marigalam
Tarthang Tulku
December 1986
THE FORTUNATE AEON
/7 l ^ i t h i n the interplay of space and time, worlds are
WL/born, come to maturity, and end, governed by great
pulses in time that define the beginning and end of kalpas
aeons of so great an extent that they embrace the life cycles of
countless world-systems and innumerable millions of beings.
Wherever beings can look beyond survival and self to seek
a higher purpose and meaning in existence, Buddhas appear to
demonstrate the path to enlightenment. Through example and
through analysis of the nature of existence, the supremely
accomplished ones show how to break the cycle of suffering
and light the way to liberation for others. But many aeons are
dark: Possibilities are limited, and there are few opportunities
to develop the unbounded potential of human consciousness.
Ignorant of the implications of their existence and vulnerable to
all kinds of suffering, sentient beings can only repeat an endless
cycle of birth and death. Thus the appearance of even one
Buddha is an occasion for great rejoicing.
At the end of the previous kalpa, when the world was
engulfed by flood, one thousand golden lotuses arose from the
great ocean. Beings residing in the heavens understood that
this auspicious sign was a harbinger of the one thousand
Buddhas who would brighten the coming aeon. This kalpa
would be known as the Bhadrakalpa, the Fortunate Aeon, a time
when thousands of generations would hear the Dharma and
have the opportunity to become enlightened.
The Bhadrakalpa is our present aeon, and Sakyamuni, the
Buddha of our present age, is the fourth of the one thousand
Buddhas. Appearing in India twenty-five centuries ago, the
Buddha taught the Dharma for nearly five decades. On many
different levels he demonstrated the joys of enlightenment and
the dissatisfaction and suffering inherent in worldly pleasures.
Through his teachings on stupas and images he presented the
body of the Buddha; through the Sutras he communicated the
sound of enlightened knowledge, the speech of the Buddhas;
through his awakened awareness he established the minds of
others in the enlightened view, enabling them to develop the
inner light of Bodhicitta. Thus he revealed the path that purifies
and transforms body, speech, and mind.
Although many centuries have passed since the Buddhas
Parinirvana, it is still possible to study and practice the teach
ings he imparted, and to attain enlightenment by following the
path he set forth. The path of the Dharma is both clear and
systematic: If one follows it in the way the Buddha demon
strated, one will certainly reach the goal.
Among the many teachings offered by Sakyamuni was the
Bhadrakalpika Sutra, a celebration of the great procession of
Buddhas who bring such joy into the world. In its teaching it
reveals the inner heart of liberation and the path followed
by all who aspire to become Buddhas. Focusing on the fully
enlightened Buddha, the Bhadrakalpika Sutra clarifies the ten
strengths that distinguish a Buddha from all other beings. It
describes the samadhi that develops these strengths, and the
8,400 perfections that form the gateway to this samadhi.
The ten strengths of the Buddha are based on knowledge
knowledge of what is possible and impossible, knowledge of the
different propensities of beings, and knowledge of the intercon
nection of cause and effect, the karmic momentum that persists
over many lifetimes. This knowledge includes full understand
ing of previous lifetimes, as well as the causes and conditions
of all forms of existence.
Such knowledge is gained through samadhi, a transforma
tion of awareness in which understanding is internalized and
integrated. Arising from enlightened awareness, samadhi is the
culmination of the perfections of body, speech and mind an
open channel to full comprehension of all that is. Through this
channel flow the dharanls, the mental imprints of knowledge.
The realizations that culminate in samadhi are based on
practice of the six paramitas: giving, morality, patience, effort,
meditation, and wisdom. Through practicing the perfections,
Bodhisattvas (those in training to become Buddhas) develop
the qualities of enlightenment, while also benefiting living
beings two aspects of one integrated activity. Those who fol
low the teachings to gain enlightenment for others, not for
themselves, are those on the Bodhisattva path of the paramitas,
on the way to becoming fully enlightened Buddhas. Through
their practice, they mature in understanding, while exempli
fying to others the great value of the perfections and demon
strating how these perfections are developed.
The Bhadrakalpika Sutra contains extensive teachings on
the paramitas, setting forth their attributes and qualities.
Within these teachings are presented the essentials of the
systematic path to realization, often described as the Thirty-
Seven Wings of Enlightenment: the Four Applications of
Mindfulness, the Four Restraints, the Four Bases of Miraculous
Power, the Five Strengths, the Five Powers, the Seven Branches
of Enlightenment, and the Eightfold Path. Practicing this path
removes all impediments and allows the teachings to manifest
clearly in ones thoughts, words, and deeds.
The Sutra often illustrates the virtues of the paramitas by
referring to the Jataka, tales of the Buddha Sakyamuni in his
past lives as a Bodhisattva. Through these illustrations, the
focus returns to the Buddha, who embodies the culmination of
the practice that leads to liberation. These passages clarify that
the paramitas are not simply a conceptual system of knowl
edge, but a way of understanding to be internalized and then
practiced in life after life.
The Bhadrakalpika Sutra affirms this teaching by describ
ing the Buddhas who have already appeared during this aeon:
Krakucchanda, Kanakamuni, Kasyapa, and Sakyamuni. It is
Sakyamuni who discloses here the attributes of the thousand
Buddhas yet to come: the circumstances of their birth, their
special qualities, their disciples, their span of life and the
duration of their teachings, and the relics they will leave.
Since the activities of a Buddha are the basis for the
liberation of all beings, the Bhadrakalpika Sutra, which relates
the names and attributes of this great procession of Buddhas, is
revered as a highly auspicious teaching. The devotion ac
corded to the Bhadrakalpika Sutra arises from knowledge that
human awareness has the potential to become enlightened.
The presence of Buddhas in the world clearly demonstrates
this potential and the value of developing it to the fullest. When
we have understood what a Buddha is, and how one becomes
a Buddha, we recognize what is possible for us as well.
Honoring the Buddhas, and all that supports realization,
we expand our capacity for love and compassion. From this
ground can arise the aspiration to attain the Buddhas perfect
enlightenment. Although this aspiration might take lifetimes to
mature, practicing the perfections is inherently joyful and
satisfying, always beneficial to ourselves and to others. Appeal
ing equally to the heart and the mind, the Bhadrakalpika Sutra
heightens appreciation for the great value of a human exis
tence, and invites us to experience the full measure of our good
fortune by studying and practicing the way of the Buddhas.
I IliTT&l
^ e i a j ^ l q ^ f e S j "
g ^ - ^ ^ q | - q a g a j - f n
>n r rq^ ,rq^w^hi
Homage to Dharmakya Vajradhara and the Leader of the Bhadrakalpa, Skyaketu
l^^ap<J Sj^6H f ^ ujcMqW^^t;
< ^ f ^ | ^ # \
SR ^ r w q f c f ^ j M ^ s f
hus I have heard: At one time the Lord Buddha was
dwelling in Srvast, in retreat for the duration of the
summer rains. The three summer months having passed, the
Buddha prepared his Dharma robes. Having done so, he then
donned his Dharma robes, took up his begging bowl, and set
out for the city of Vaisl accompanied by one hundred thou
sand monks and by some eight hundred million Bodhisattvas.
When they arrived at that city, they went to the great garden,
whereupon the Lord arose from his absorption. The Bodhisattva
Pramuditaraja, who had also been in deep contemplation,
likewise arose from his absorption. The circle of monks, the
circle of nuns, the circle of laymen, and the circle of laywomen,
together with great followings of gods, ngas, yaksas,
gandharvas, asuras, garudas, kinnaras, and mahoragas, all
gathered around and seated themselves upon mats spread out
upon the ground.
Now, the Bodhisattvas in the assembly were only such as
had obtained illumination. They had obtained the imprint of
the mental patterning of dharanl; they had obtained samdhi,
and were endowed with the five super-knowledges. They had
Homage to Mahprajnapramit and the Samyaksambuddha Vicrana
^ ^ q - < q ^ ^ % ^ a j ^ ^ q j sh^=^qqiqqj
j c ^ t q ^ r T | C 4i ; a ^ t q o ^ ^ | q q ^ q q q j P{7rrQ^Gfoeq-
^ ^ s j c f f g q q j
q ^ c ^ j z q z r ^ q f c ^ q j f q ^ c ^ i
^ ^ | p 5tE^|
s ^ s q ^ q ^ M ^ r i g q q j ^ ( ^ q ^ o : ^ ^ - 4 i2r^N*5| ^ j S t ^
^ 1J W ^ { ^ | Z i | ^ ' A ^ q ^ c ^ ^ ^ ^ ^ ' r j ^ y u i -
^ 33F * i ^ = T | p i ^ # ] ^ ^ | i
<W=S'f ^ ^ < ^ ^ s p y
^Txjajsjfozqj E ^ q ^ q j
q j p q & ^ q ^ q ^ q ^ q f c ^ | q t : q q ^ ^ ^ = I < S ^
^ ^ q ^ ^ q s j ^ a ; K 4q x , ^ Q 4^af^^gq^qqj qj^a^pWgqH
^ V ^ q ^ ^ ^ q o j Z ^ ^ q c ^ q ^ q c ^ / i ^ f q | ^ . q ^ q z ^ q qqy
gained the ability of clear retention; they were free from artifice,
free from the thought to gain profit from knowledge, and free
from attachment. They taught the Dharma without being
distracted by worldly things. They had reached the perfection
of patient conviction with respect to the profound Dharma, and
obtained fearlessness. They had completely passed beyond the
reach of Maras actions, had cast off the defilement of karma,
and had obtained freedom from doubt concerning the nature of
all dharmas.
For innumerable kalpas they had amassed powerful aspira
tions for enlightenment. Their faces were smiling, their words
straightforward; they were never irritated, and they spoke in
musical cadences. Their minds were overwhelmingly brilliant,
and they had ceaseless inner confidence in their knowledge.
They had obtained patient conviction concerning the integral
sameness of all constituents of reality and with their fear
lessness overawed boundless assemblies. They had ways of
teaching across the furthest reaches of ten million kalpas with
a single word. They delighted in seeing how all dharmas are like
illusions, mirages, the moon in water, dreams, and echoes.
Immeasurably fearless was their knowledge, and they fully
understood all the intricacies of behavior and subtle moods of
living beings.
Vast was their virtue, their minds unhindered; they were
without egocentric pride, and were endowed with patience.
Their virtue was like a great wave billowing, and they embraced
all the holy aspirations existing within the limitless array of the
Buddha-fields. They were continuously present in the samadhi
that recollects the Buddhas of the innumerable world systems,
and they were wise in the ways of communicating with the
countless Buddhas. They were skilled in quieting all forms of
emotional turmoil, karmic propensities, and destructive belief-
systems. They were skilled in displaying by their samadhi
hundreds of thousands of playful actions.
^ W \ ^ f
qgjpi*i ^ ^ q y i T
q^sf ^ q ^ q ' q i ^ q ^ f
q=3q | j q o j * 6 p q c ^ J ^
q ^ q p j q j ^ N q ^ ^ ^ ^ q ^ ^ P a p r ^ ^qqw^^QfM^
q ^ q ^ q ^ ^ q ^ q i ^ q z c q
q R ' ^ ^ q z ^ j
^ ^ q ' q ^ j ^ s ^ i q s j q - ^ c ^ q ^ c ^ i
qNq^qS^f s# % q # ^ ^ l % l *rM
qc^fqq-| a ^ p r ^ f K ^ q q ^ q ^ q f jvqsjs&q
qzqi^jq^f ^^q^T|f^-f ^ q p ^ 5^qi i^Qf^rO|-
q | $ q * p ^
Such were these Bodhisattvas, among whom were the
Bodhisattvas Maitreya; Manjusri the Youthful; Avalokitesvara;
Meghasvara; Kusumitobuddhi of the one hundred thousand
virtues; Nirghosa, of boundless achievement and intelligence,
whose voice was ornamented by lightning; Matimant with the
fine intelligence of the limitless far-reaches; Vighustaraja; the
one who has insight into what is in accord and what is not;
Rasmitejoraja of the light condensed into pure gold; the one
who could travel and see through hundreds of yojanas; the
Bodhisattvas Pratibhanakuta; Jnanaskandha; Amoghadarsin;
and Bhadrapala; as well as the eight holy ones: Gandhahasti;
Ratnakotigaftja; Prajnakuta; Mahitavyuha; Simhavighustaraja;
Mativyuha, dwelling in elegant array; Simhavikramin; and
Anantapratibhana, fearless in attainment. Also among them
was the Bodhisattva Pramuditaraja.
Also assembled were the Four Great Kings of the world
system of the three thousand great thousands of worlds, as well
as Sakra, Brahma, Adhipateya, Mahabrahma, the Lord of the
Nagas, the Lord of the Yaksas, the Lord of the Asuras, the Lord
of the Garudas, the Lord of the Kinnaras, the Lord of the
Mahoragas, and the Lord of the Gandharvas. All went before the
Lord, and, after tossing flower petals about the Bhagavat, seated
themselves near him.
The Bodhisattva Pramuditaraja then fasted for seven days.
Striving to throw off mental lassitude and the need for sleep, he
did not recline during this time, but remained alert and active.
It was on this occasion that the Bodhisattva Pramuditaraja
addressed the Buddha, asking:
Lord, what teaching is fully realized by Bodhisattvas in
that they arrive at the following: They come to know the wishes
Homage to Tathgata Mahbhyudgata and Tathgata Vairamardaviskambhaka
^^ N ^ i q n ^ ^ '
r i ^ ^ q s ^ |
r<qJF:
Homage to Tathgata Ratnhgavyhadyuti and Tathgata Mahviskambhana
and behavior of all beings; they follow the directives of the
Buddhas; they do not teach wrong doctrines; they know the 9
true sound of the Teachings and follow such accordingly; they
have no defects in their relationship with the Buddha of the
present, and are thus able to see and associate with all the
Buddhas; they gain true attainment through the Dharma; even
though they are involved in worldly activity, they are unsoiled
by worldliness.
Even though they dwell in the absorptions they do not
take birth accordingly; even though they practice the Dharma of
passing from sorrow they do not pass into Parinirvna; they do
not disparage the vehicles of the Srvakas and Pratyekabuddhas
even though the practice of these vehicles does not fulfill the
aspiration of perfect enlightenment; through recollecting the
Buddha their minds are pure; they are conversant with all sorts
of temperaments and are able to deal with everything; they are
invincible in their confident intentions and undeniable in their
requests; they embrace the boundless presentation of the
Buddha-fields and obtain all wisdom; they transform sentient
<\i
^ R S ^ S ^ q c p q j ^ q i q T a j q ^ q ^ q r q q f
^=^-Gj^*qc^qcqq^Tq| ^ r p ^ q z ^ c ^ q s r ^ q j ^ q q ^ q ^ q f
^ ^ q - ^ # q q ^ o 4l N | a ^ q q q ^ q ^ i q q ^ ] 3^ r ^ |
c r a q q ^ q q ^ ^ a ^ ^ q q | p ; q q q ^ ^ ^ 7q | i ^ ^ q ^
3&]<fWfqqfq^ f ^ t ^ p p p j -
i ^ j q c ^ ^ q f
^ ^ ^ 3ppqj | j g q q ^
W 3 ^ I ! ^ f ^ W ^ ^ W *
5(3^ q f
q f * t P ^ ^ ^ y q ^ ^ w i i q ^ q ^ p i f f * N ^
beings without dwelling in the concept of sentient being; they
teach the Dharma, yet never abide in object-oriented interplay;
they speak of nirvana but they never even focus on tranquility;
they do not become fixed in action even for the purpose of
enlightenment; they abandon being and not-being, yet remain
completely magnanimous. Lord, I do not ask this Teaching for
myself but so that the Lord may bestow this Doctrine.
The Bodhisattva Pramuditaraja then offered this request in
verse: Many are gathered here of gods, men, yaksas, and
gandharvas, and others whose merit and wisdom are as limit
less as their devotion. We ask that the Moon of Teachers, the
Lightmaker, the Protector of the Worlds, give to us an ordered
exposition of the Bodhisattvas activities, so that when they
have heard the qualities of the Bodhisattvas wondrous path of
action, these hosts of earnestly aspiring living beings will strive
for enlightenment.
Once faith has been generated in the great qualities of
enlightenment, we ask that you relate the full scope of these
qualities. You, of boundless renown, know our hearts who
other than the Conqueror could be our witness? Both gods and
men are thirsty for these qualities of the Jina. Please tell us the
ways you wield the ten strengths. Tell us of your knowledge and
deeds, and the way of your beauty and renown. Tell us of the
arising of the qualities of enlightenment; tell us of the arising of
your wonderfully virtuous actions.
From what actions spring the radiant light of awareness
to conquer the demon Mara with his allies of darkness? Why is
it you can move so swiftly throughout the three thousand
4|Wf
<%*if
^ ^ 1 {^NS|gc*aj<sr^
^ ^ , ^ 3( ^ = 1^ I ^ I ' S f ^ n j a T ^ c i ^ - q ^ ^ j l ^ s v ^ -
q ^ q i & f ^ q f l ^ q q q ^ q g ^ q Q ^ j ^ n w j q ^ j ^ q q
q ^ j * A | ^ q q l ) ^ a f ] r
worlds? We ask that the Sugata speak to us of this enlightened
activity. From what actions spring the blossoming flowers of
your Buddha markings? How do you come to be endowed with
all-pervading melody? From what actions come forth the
samadhi that is like Mount Meru? We ask that you explain the
consummate actions of the Bodhisattva with these qualities.
Peerless, unequaled, unwavering, unaffected, selfless
Arhat, untainted by the three defilements, Great Sramana
praised in the assemblies of the wise, we request that you tell us
of the activities of the best of humankind: those of firm mind
and realization, those who are mindful their speech like
flowers, their wondrous actions unconfused. They are masters
of action, they are the finest of teachers. Clear of defilement, the
finest of beings, leaders of beings, those who give aid how do
they become Jinas? Please speak to us of these things. And then
may those who have listened to you day and night, whose only
joy is the delight in these consummate deeds of enlightenment,
perfectly cany out these actions.
From what actions does one gain samadhi, and its
imprint in the patterning of dharanl? From what actions does
one gain the inspiration of wisdom and intelligence, vision of
the Buddhas of the limitless directions, and answers as to what
is the way and what is not? How does one gain unequaled
awareness, achieve the hundreds of gateways of virtue, and
become error-free in explaining the teachings? We request that
you explain all this, you who enact the Ten Strengths. We do not
ask in attachment to the joys of existence, nor do we ask for the
sake of changing realms. We yearn for the nectar of the
Jina pray tell us quickly of the activities of the Ten Strengths.
Homage to Tathgata Sri Cakravartin and to Tathgata Ratnacchatrodtbha
W S ^}C3s5gflT|^^qqqac
^ l ^ j
Xj 3!^TN
N ||^T '*,iSi'w q T q^ta,'qll
Homage to Tathagata Vinayavant and Homage to Tathagata Abhyudgataraja
Thus he spoke, and the Lord Buddha answered the
Bodhisattva Pramuditaraja with these words: Well said, well 15
said, Pramiditaraja! There exists a samadhi that is known as
Showing the Way of All Dharmas. The Bodhisattvas endowed
with this samadhi come to obtain all of those wondrous
qualities.
In addition to this, they accomplish the twenty-one
hundred paramitas; they also obtain the eighty-four thousand
samadhis and the eighty-four thousand dharanls. They attain
realization and become skillful in involving themselves in the
activities of all sentient beings. They quickly become perfect
Buddhas with genuine and unexcelled enlightenment.
O Pramuditaraja, should you ask: What is this samadhi
called Showing the Way of all Dharmas? It is as follows: It is
acting in accord with words of truth and speaking in accord
wdth such actions. It is purifying ones body; purifying ones
speech; purifying ones mind. It is the desire to be of benefit. It
is having a loving mind and never giving up compassion; it is
^ | ^ % 1^
q^q]i3jwrqqj j^<V\5q^qR{ J\5=^^'4faws^f
j^*fq^i*f^5j^aw
srq^vq^^j
J^3l*W(l^iHyzi% fqgsq^sm a]G&fpq$j fi&
iaprfyffl ftew^4i^^qq|pqRj
^ f r ^ R j p i ^ a w R ^ q ^ f
p j ^ S i q ^ ^ q ^ W Z q ^ ^ q R f l ^ ^ ^ ' N ' t ^ q ^ l f R % ^ '
j ^ i ^ T = l 3^ q ^ ^ f ^ S W r j q | ^ q ) ^ q ^ ^ ' j t ^ g j T
q / ^ ^ c jj q q [ l^rp*|aj f0^ ^
q^ycw.^q^srq^c^' ppfiR ten q q ^ s } p ^ R ^ R R ^ f t
joqajq^qqj
J ^ ^ i i q ^ q a j q v ^ W q ^ ^ J ^ 5]^A j ^ C | a i q q
^ j R ^ W i q | ^ q ^ S | l ^ q a ^ q ^ ^ N
q X q ^ f
jq^rSiwpr
never striving after desire, and always striving in the Dharma. It
is never exhausting ones faith.
This samadhi is fulfilling all spiritual commitments. It is
being skilled in communicating in different languages; liberat
ing all beings; basing ones actions on sound understanding;
haring no desires concerning ones body; having a perfectly
quiet mind; bringing satisfaction to those who are suffering;
praising those in bliss; and admonishing the heedless. It is
training those who would make effort.
This samadhi is the clearing away of all regrets concern
ing existence. It is not dwelling in the discrimination sentient
beingand not perceiving with object-oriented perception. It is
severing all grasping; destroying the marks of conditioned
existence; being unwavering in equanimity; always dwelling
upon pure awareness.
This samadhi is completely abstaining from all worldly
conversation and always seeking out spiritual conversation. It is
mindfulness that never falters; it is the very inexpressibility of
dharmas. It is getting involved in what needs to be done; it is
completing such actions.
This samadhi is knowledge of the world; clear and certain
belief in karma; and never giving up ones faith. It is being greatly
devoted. It is delight in the Buddhas; teaching and propagating
the teachings; and greatly rejoicing in merit. It is praying to the
Buddhas and bowing to those worthy of offerings. It is the
expression of praise.
This samadhi is being without pride; never being content
with ones virtues; always striving to apply oneself. It is perfect
ing and never giving up ones attainments. It is being of great
use in the world, actively making use of causes and conditions.
It is never breaking ones vows; never focusing on a limited view;
having no desire to say: Only this is true; never even expressing
the words: A home in the realm of desire. It is never desiring
a j a f ^ c p ; ^ t j 3) c ^2
f ^ ^ f ^ a r o i l ^ * * ^ j |5 5 ^ r < v a ^ ^ ^ a ^ } -
^ ^ W S f s W ^ ( q ^ q a ) q ^ ^ q ^ r ^ ^ f ^ j j y z y ^ a , -
]W ^ ^ q x Q q $ f i q l S f y s & p ^ q a f
^ T O * * ^ - \* * *
|)<Nfl|^p:iqj ^ l R ^ R 3q5 j p ^ p $ ^ ? W ^ q | i ^
q ^ R q ^ ^ q j | i ^ f ^ ^ a : c ^ 5a i ^ '
W p ^ a ^ X ^ q ^ q ^ j&*p^Fiqj j S F ^ e j q ^
c r | p ^ q - c ^ ^ ^ j g ^ q ^ r j ^ l ^ ^ q ^ q ^ q a j a j g j i q n ^
I * | ^ q / | j w 3 q ^ i ^ ^ j ^ q p p ^ ^ q q jC^cr-vqjf
^ z j ^ c q c q ^ ^ ^ ^ q ^ ^ - ^ a zj|a^fqaj J ^ R ^ a 35<S^
qqj ^ n j c j l p ^ q q j ^ % < ^ j q q q
| q q O | i N ^ 5^ N J ^ j r %W=iI^&^
k ^ ^ f
zi%\ f ^ ^ ? ^ a j t i J a | ^ q ^ i ia*iC^^4w ^ W ^ f
1% ^
the life of the form realm, or even the nature of the formless
realm. It is being clear about the result of the natural process of
the motivational forces.
This samadhi is even-mindedness in sharing necessities.
It is never being deceitful to any being; never trying to deceive
the Buddhas; never scorning Bodhisattvas in any way; never
denigrating the doctrine; never feeling indignation either
toward those who are lineaged or toward those who are not. It
is never supporting the hostile forces one encounters.
This samadhi is never giving up on the fulfillment of ones
high aspirations. It is abandoning pride; renouncing anger;
conquering ignorance; never flaunting ones attainments; being
satisfied with whatever one has; never taking profit from
knowledge; never being unhappy in not getting what one
wants; never being proud of what one has.
This samadhi is being disposed to share whatever one has;
it is not hoarding. It is accepting criticism; guarding ones
words; making the mind crystal clear; exhorting those who are
lineage-holders to teach; and never relying on those who are
not lineaged. It is asking for teachings again and again; never
being separated from inner awareness; and never giving up
solitude. It is always adhering to qualities of complete purity. It
is being intent on sunyata.
This samadhi is never being satisfied by things; never
resting on the aggregates; taming the sense-elements; not
relating to the sense-fields as real; not affirming any object;
abandoning error; attaining a firm mind. It is the saintly state;
never getting caught up in emotionality; attaining the stage of
being worthy of worship. It is purifying the motivational forces.
This samadhi is never accepting any return for ones
gi\ing; never being complacent in ones morality; never recon
sidering patience; making inexhaustible effort; being without
Homage to Tathgata Mahsarhsayacchedika and Homage to Tathgata Vilocana
I p N ^ q ^ q q j / ^ ^ q ^ ^ ^ q p q j q ^ f f > n ^ i | ^ W
jq^qajw-oj^^qqj
|q?rq*qq|^qq!j [ q ^ q ^ q ^ i
l ^ p q n p ^ q j q q q ^ ? ^ }3 ^ q n w < ^ q ^ q ^ q f ^ q q c f $
8< ^ q o p s J s ^ a ^ ^ q ^ E ^ ^ ^ N O ^ q q j ^ 5l<5f5^ ^3^ ^
3|0| ^ p l ^ ^ p ^ c ^ q c i ^ q f q ^ ^ q m ^ f T e p ^ 5<*J^
Homage to the Arya Tathagata Sikhin and Homage to the Arya Tathagata Visvabhu
rebirth because of ones meditation; having inexhaustible
wisdom. It is the same as the paramita of entering the stages.
This samadhi is never being complacent in ones own
good qualities; never finding fault with the qualities of others;
never abiding in samsara; not relating to nirvana as real. It is
gaining mastery in liberation; not being attached to nirvana. It is
abiding in certainty.
This samadhi is a smiling face; total freedom from anger;
speaking sincerely. It is respect paid by those with good
understanding to beginners, intermediates, or elders; it is total
absence of harmfulness. It is the settling of all quarrels; the
praise of tranquility; the effort to accumulate merit and
wisdom; evenmindedness toward both friends and enemies. It
is a feeling for the dharanls.
This samadhi is the loving respect paid to all sentient
beings as if to ones mother; the loving respect paid to learned
ones as if to ones father; the loving respect paid to lamas as if to
^'QFj j q ^ g ^ q ^ q ^ T
q ^ f j ^ P B i ^ q ^ f
qcy | q ^ ^ q q q | a ^ i q q ^ c ^ 5^ q ^ i j |^wr a j ^ c , < ^
ai^crfq^S5q | q q 3J ^ q ^ ^ | < ^ ^ j c g c ^ q [ j q ^ j c ^ q n i ^
q=^r|q | ^ 3^ q q ^ ' j ^ q q q ^ q ^ q ^ ^ q ^ f J f gsjqg^f
jsR^q^ i ^ q ^ q q ^ f f $ *
l ^ ^ t p ^ 13F ^
q c ^ q ^ v ^ ^ q j q ^ j ' p ^ q ^ ^ ^ q q g ^ ^ j ' | r
q % q q ^ p j
^ x ^ J ^ q S j p S K R j ^ i ^ W
o r p f ^ N q f q ^ q ' ^
f S q ^ q a r ^ q ^ S j q ^
apvi^q|}^5R ^ f f f e s f ^ 3} N i q ^ ^ o j ^ ^ }<^q
^ s j - q ^ s m ^ ^ w q q i
l ^ F a ^ F q ^ l f f q q ^ q ^ |^qqr
p q q ^ w * T ^ q ^ p q ^ i ^ 3^ q q ? n ^ q f f
q - s ^ q q j i ^ ^ ^ q q ^ q q f t w ^ w n ^ q ^ j \ ^ r
ones own abbot; the honor given to Bodhisattvas as if to the
Buddha. It is actually accomplishing the attainments; paying
great respect to the Tathgatas; having devotion for the vir
tuous; unstinting veneration of the Three Jewels.
This samadhi is concentration on never becoming caught
up in ordinary things; never worrying about ones own body;
being unattached to ones own life. It is having a pure livelihood;
never giving up the practice of living by alms; giving up living
together with others; not praising the householders life; not
engaging in worldly activities while staying among renunciates;
being totally without hypocrisy; not being talkative; always
speaking sweetly. It is encouraging genuine enlightenment; it is
being of dauntless disposition.
This samadhi is doing things the right way; praising the
Buddhas again and again; always setting ones mind on the
Dharma; always following the example of the Sangha; always
honoring those with knowledge; always relying on the wise;
always guarding those in meditation; always exhorting the
lineage-holders to teach; always relying on the Buddhadharma;
always contemplating the dharmas; always trusting in merit;
always being good-hearted to living beings; always loving the
faithful. It is soothing those who are suffering.
This samadhi is refining ones path of action; acting with
decorum and self-respect; having a way of teaching shame and
the fear of retribution; abandoning bad action; depending on
the right methods; directing oneself to renunciation; seeking
the saintly state.
This samadhi is developing the four mindfulnesses;
relying on the four restraints; taking up the five powers. It is the
irrepressible five strengths; the intense insight of the branches
of enlightenment. It is correctly following the path. It is the vast
peace of samatha; it is strong encouragement concerning the
o r ^ a r p q ^ f j s p i ^ ^ < ^ s r c 3 j
j i ^ q q a j s f
R R ^ ^ v ^ j q a j ' |Nj^pqR3j ^ ^ jpj\*Mq^wqqp>
q q q ^ ^ ^ q g o i q c ( [
J ^ ^ 5} ^ q ^ ^ T 3a1i ^ ^ ^ q Q j a p ^ w ^ ^ | ^ C ; q ^ i r
q s p ^ q ^ q ^ j f q ^ q ^ c y 5jqf^Ejq j ^ a ^ q ^ q a j ^
f ^ lV ^ e* ^ f , # j q ^ ^ p ^ f i p a r
cNR<?iqqf fi^ # < c t | ^ q q f sj2^ q a ^ s (
d p t j ^ S & j ^ q q -
4}c^^jq^<qqa^ j q ^ x j ^ ^ c ^ < ^ R ' cR | f ^ ^ | R f N ^
< ^ r J - ^ K q q , ^ f j ^ q ^ w r g ^ q f ^ q s R f ^ a W
OJ^J51q^Nq^[ f q e ^ q ^ ^ ^ ^ ^ c p i a ^ 5^ ^ |gf
^ ^ T j a ^ ^ q ' < ^ w | j p ^
intense insight of vipasyana. It is the mind that is never
forgetful. It is openly rejoicing in the Dharma; it is completely
passing from object-oriented perception; it is not being fearful
concerning discontinuity; it is to be free from a perception of
non-awareness in the formless samadhi.
This samadhi is diligently guarding the conduct of the
Bodhisattva; it is endlessly enacting the deeds of the Buddha. It
is keeping aloof from nonharmonious action. It is being dis
tressed by past habit patterns; purifying ones karma and
repressing self-centered actions that have not yet been con
trolled. It is never dishonoring the teachings; never holding
onto doubt. It is timely action; it is completely renouncing what
is untimely. It is skill in proceeding and turning back; know
ing the right occasion; being satisfied with having only the
necessities; complete, extensive knowledge; the understanding
of samadhi; possessing particular modes of action. It is vast
courage. It is the doctrine of the Tathagatas; it is relating to
everything by means of non-referential perception.
This samadhi is the satisfaction of those who sustain
effort; the meditation of the offspring of the Buddha; the wealth
of the Bodhisattvas; the abiding of the Buddhas; the action of
the learned ones; the sphere of action of those who stride in
expertise; the sphere of action of those who speak the Dharma.
It is exhorting those with zealous application to teach. It is
knowing how to see the Protectors of the three realms.
This samadhi is the treasure of those who strive for
spiritual wealth; the field of those who have ripened fully; the
pleasure grove for the miserable; the garden of those who
obtain dharanls; the pond of those who obtain samadhi; the
mother of those endowed with the white Dharma; the place for
those who are devoted to discussing the Dharma.
This samadhi is the cause of the thirty-two Buddha
marks; the distinct beauty of the eighty minor marks; the place
Homage to Tathagata Krakucchanda and Homage to Tathagata Kanakamuni
e^T p ^ i ^ !
| ^ a ^ i ^ f a ^ q F f w ;
^ Q j c ^ i j < 5[ j q g c f r
Homage to the Tathagata Kasyapa and Homage to the Tathagata Sakyamuni
where the Buddha-fields manifest. This samadhi is obtain
ing all the dharanls; understanding what is to be accomplished. 27
It is teaching correctly. It is passing from the realm of Mara; it is
the realm of heroes; the conquest of emotionality; expelling the
non-virtues; the ornament of those who possess the highest
aspirations; it is unaffected by Mara.
This samadhi is the inexhaustible Doctrine; it is difficult
for tirthikas to understand; it has no resemblance to world
liness. It goes beyond the dharmas of the Sravakas; it is not the
stage of enlightenment of the self-enlightened. It is truly
entering actual omniscience; it benefits the stream of sentient
beings; it is exhorting the Buddha to teach the truth, just as it is.
This samadhi is what gives pleasure to those who desire
food; the experience of flavor for those who desire to drink; the
spirit of those who are passing from sorrow; the chariot of those
traveling to nirvana; the boat of those going to the other shore;
the ship of those desiring to cross over; the votive lamp of the
compassionate ones; the shooting star of Dharma teachers; the
a ^ q o ^ w ^ q |3jfq
I b ^ S ^ l ^ q ^ A ^ q ^ ^ q ^ N f f l ^ w ^ i i ^ g -
qa^jcjq l^^q^qqsjq^a^sj^^j^qf j^qj^^tpy
^3J^^^q=T| |4^a]^q|qq^g^c^c^cf| jqcya^q^ajq^
qpf^qqf l ' ^ ^ a ^ ^ q ^ q ^ q y ^ j q ^ i
tf (^^qq^q^qq^iq^sisjqcCf lowz^q^w#2* ^
q*
^ ^ F ^ q q f jC ^<3J^^q^^t^{^cq pj|<5fisq;
s ^ q ^ ^ K w j ' ^ ^ ^ r q * ^ w ^ ^ ^ t p w ^ 3w ^ ^
[^vqq^q^* j43p*#sqfi3[
j ^ w ^ y # N T ^ g < ! q c |
I^J^^ojqjT ^q||q^qq[
^ < 5fNq^qq*wqq( j^c^q=5^ q ^ q ^ a ^ # q | % q s ? f q ' i a ^
q ^ N ^ ^ q q f ^ Q j q f q ^ W q t q q q f
l ^ q ^ q ^ q ^ ^ ^ q - ^ q q j ( ^ q * q ^ ^ s i^ I f c i* j | r
qqf i^wqqq
domain of those who desire non-delusiveness; the wealth of
those who desire to give; the knowledge of those who desire
liberation; the artless simplicity of those who are intent on play.
This samadhi is the ocean of those who wish to listen to
the Dharma; the Mount Meru of those who attain samadhi; the
senses of those with eyes of delight; the inspiring presentation
of those who wish for vision; the heroism of those endowed
with the mind of enlightenment; the domain of those who will
never turn back; the thought of those who attain patient
conviction in the non-arising of all constituents of reality.
This samadhi is the practice of beginners; the victory
banner of those endowed with the knowledge of great beings;
the enlightenment of those who honor the state of tranquility;
the strength of Narayana of those who speak of self-lessness. It
is the path of all-knowingness; it is the integral sameness of
birth of those endowed with liberation and awareness.
This samadhi is what has been praised by the gods;
extolled by the nagas; worshiped by men; exclaimed over by
disciples; revered by those with no more left to learn; glorified
by the Bodhisattvas; cultivated by the lords of the Dharma.
This samadhi is the city of those with hidden powers; the
way of those of skillful means; the gain for those who make
strong effort. It is clearing away doubt; the eradication of all
hesitation; the clearing away of emotionality. It is the imprint of
mental patterning of the dharanis of the Bodhisattvas.
This samadhi is the physician for those who are sick. It is
the mending of what has gone awry; the alleviation of pain; the
delight of those who turn their minds toward effort. It is the
fearlessness of those who desire to proclaim the teachings; the
vast analytical knowledge of those who desire to speak the
Dharma. It is the miraculous manifestations of those who
desire to produce miraculous transformations.
f^^ W^jqpfC^ qaj Jf f ^ ^ a m g f q ^ f
j q ^ q ^ H F f ^ S fipHc^fcjqf
^ ^ q q q ^ q q ^ ^qqsi=}
sr^si!*^ |^^^3wq^ftjq2Sj
^ q ^ < 5 t q ^ 4 ^ | c ^ 3 ^
c n ^ ^ q c ^ n c p ^ q ^ |q ^ q ^ 5 j 3 ^ q ^ t ^ q T j 4 |^ ^ '
l^^q^N S '^j'iW 'qsf J ^ q ^ 3 ^ q ^ w c s j i ^ ^ j q q ^ [
|^^q^q^5W ^^|^<q}iqq^qq3q^j^rq^[ | jq c |^
|3wr^
ajIjc^ny^q^qiQjqg^qj |j^qq^j q ^ c ^ f o j ^ q
l ^ q ^ o t l f ^ ' ^ q ^ ' j q ^ q g t ^ ^ ^ q ^ j l c t ^ q o ^ a ^
qqXfijq^c^j' ig^q^i^q^^qffjajqcpiq^-ej^^qql' |ig*<3^
q,qu)qsi^ci^' p ^ f q q q ^ q ^ q ^ ^ g ^ a p j q w ^
( ^ q ^ q q ^ q w j c ^ ^ ^ q ^ J |g?fI^5jq*^Piq<^[
f^q^|)^^43Jfc^5| j u ^ ^ | q i i ^ ^ ^ ^ c q j |<5^
q f a j ^ q q S j q ^ a j q z ^ i q^i p ^ q ^ a j q ^ a j q s ^ q ^ | ^
q q q ^ N a ^ q q i s a | ^ q < q ^ q i ^ | g ^ ^ q ^ = ^ 3Wf
This samadhi is the proceeding of those who wish to hear
the teachings; the eye of those who wish to see; the path of
nirvana, passing from sorrow; the throwing off of lower states of
existence; the passing from the desire, form, and formless
realms; the attainment of the pure Buddha-fields; the taking up
of the vajra-like samadhi; the sitting on the lion-throne of those
who are in their last existence.
This samadhi is all the roots of virtue of those with
inexhaustible virtuous desires; it is bringing joy to the despond
ent; raising up those who have fallen; supporting those who
are starting out; it is attaining the environment of right action;
delighting those who are caught in lassitude.
This samadhi is the teaching of the unity of the Three
Vehicles; the abandonment of all grasping. It is completely
accomplishing all knowledge; the attainment of the boundless
door of those who express the absolute. It is the inexhaustible
Dharma of those who express sunyata; the culmination of the
energy of the channel of highest aspirations; the verification for
those who admire the teaching of signlessness; the integral
sameness of the three times for those devoted to equanimity
and vision. It is skillful means related to everything; the com
plete teaching of enlightenment; the absence of envy for those
who have gone beyond.
This samadhi is unerringly seeking out speakers of the
Dharma; relying on speakers of the Dharma without being
distracted by worldly things; attentively listening to the
Dharma. It is never showing disrespect toward those in the
assembly; giving of the Dharma unstintingly; marveling at the
questions asked by those who are well-informed; the clearing
away of all regret. It is ceaseless application; it is never giving up
the accumulation of awareness.
This samadhi is total freedom for those caught up in life;
it is subduing the fierce; the eradication of emotionality. It is
Homage to Tathagata Arhat Maitreya and Homage to Tathagata Arhat Sirhha
I nwia^qSJ |WN'=H^av( j s j p ^ z ^ s ^ E ^ ^ B i j
f ^ q ^ g i N ^ q q ^ q
q ^ f N q q j ^ ^ q ^ q ^
^ q | q R [
Homage to Tathagata Arhat Pradyota and Homage to Tathagata Arhat Muni
virtuous activity in noninvolvement; the mindfulness of those
who wish to be mindful; it is what raises up the Bodhisattvas. It 33
is the teaching to the fourfold community; the sweetness within
what is flavorful; the proclamation of those who desire to
manifest; the open door for those who desire to turn from
existence. It is liberation in passing from sorrow.
This samadhi is a joyful body; a joyful mind; the pleasure
of the wise; the perseverance of those who rely on their vows;
the not turning away from the qualities of the Tathagata; the
domain of the roots of virtue. It is certain victory over the
non-virtuous; the training of those who are unwise; the domain
of those who dwell in what is suitable. This samadhi is showing
things undeceptively; the attainment of the appearance of a
Buddha; the light of awareness; the display of the Buddha-
fields. It is the asking of as many as ten million questions to
obtain the Dharma.
This samadhi is carefully investigating the white
dharmas; the aim of those with the thought of repentance; the
usefulness of those with even limited knowledge; the devel-
q q ' i^ ^ q ^ q q ^ q q ] ut
sqq^q^f' is^^^q^qqf^fqs^f
qqf i^qa^^qaj p
^q|qjcjqqj' |^q^<5^fo^:^r4q| |^qq^Nq'jq^
% ^ < s \ i ^
q ^ ^ q q q [ ( d ^ q ^ N q ^ $
q q q ^ q ^ q q j i ^ q ^ q ^ ] q * jq q q j f
qf |q?^^^f^q4 f^T
qq ^^gqq'q^jqf^^ajf
qf f f l ^ ^ < W ^ q ^ a ^ 4 v q ^ ^ W f q q f j S ^ - ^ i ^ e ^ i
q^- Fft^
J^qofqq^qpqa^ f|jq^q
q^,^q{ fOf^qS^i^^
4qqqg.^qq fq^ti; j^rfjq^sw
A}aFf2^^iq|^q^/
^ q ^ q ^ q - ^ ^ a r c 3(3f|'
oping joy of those with realization; the motivation of those who
desire to preach the Dharma; it is protecting those who teach
the Dharma. It is completely knowing all causes; exercising
skillful means in everything; achieving skill in analytical
thought; seeing the nature of reality just as it is; elucidating
meaning concerning the self; genuinely satisfying others. It is
cutting the net.
This samadhi is clearing away ignorance; completely
knowing the aggregates; completely knowing consciousness;
the assemblage of name and form; seeing the six sense-fields;
thoroughly knowing contact; knowing feeling; quieting all
craving; foregoing all grasping; the cessation of existence;
victory over birth; passing beyond old age and death.
This samadhi is the alleviation of sorrow; complete joy in
everything; the clearing away of unhappiness and suffering; the
development of abiding attainment; the gratification of those
who examine the nature of things. It is faultless illumination;
the proclamation of the Dharma; the prowess of glorious
beings; the cleansing of beings who are defiled; certain victory
over the doctrine of individualism.
This samadhi is completely grasping what one hears;
completely grasping all dharmas; it is unmistaken enlighten
ment. It is never turning away from involvement in all virtuous
things. This samadhi is amassing virtue. It is the basis of
attaining fine knowledge.
This samadhi is the way of the Dharma for the diligent;
the increase of the noble Sangha; the complete annihilation of
all opposing forces; the expression Well done! to those who
preach the Dharma. It is the career of the Bodhisattva.
This samadhi is the moon for those who desire to frolic;
the sun for those intent upon completing work; the logic for
those who desire to learn; the king for those who are honored
C l R g ^ ^ q ^ f S ( ( ( | q 5 ^ q a ^ | ( ^ { f f q q q ^ q q j | q
^ q ^ ^ ^ q q ^ q f q q ^ p H j q q |q ^ o ^ r
l ^ s w ^ ^ r ^ q s i q S j '
] ^ f -
q S [ ^ q q p ( ^ ^ ^ 0^ 3| q q 3^ q ^ ^ ^ c 4q q ^ q q 4 f
A ^ s p ^ - ^ q q ^ c ^ i i ^ ^ q ^ 4t w p p q ^ ^ q | fqqr
^ q ^ q ^ q q ^ " | ^ ] f W J * q ^ f q s ^ l f W i * ^
t j f l ^ p ^ o x ^ v q q q ^ q ^ f
^ j ^ q 3< / q ^ ^ ^ * F ? s H i q q ^ q q 5 { ^ N M p w M ^ q ^
F f(l p ^ ^ i P w ^ c ; q 2Cj |q E j j a r ^ a | | q | - q ^ f s ^ q
^ **^1 p ^ ^ q q r t i s z w q ^ *<^
^ q a ^ q q w p j q q | q ^ q q ^ r o
a f ^ ^ ^ x r ^ K i / q v ^ ^ q q ^ [ p w v ^ q ^ q q
F ^ q j q ^ v s r f '
and respected; the leader of the wise; the seed of white
dharmas; the nectar of fully ripened fruit; the basis for remem
bering births; the attainment of the best of births; the reproof to
childish teachings. It is the wondrous qualities of the Dharma of
the Tathgatas.
This samdhi is the limitlessness of the maturation
possible in teaching and grasping the teachings; sustaining
all-knowingness; attaining the state of delight in the teachings;
abandoning all trepidation in transcribing the teachings; never
turning back after crossing. It is the state of expressing realiza
tion; it is pondering the doctrines of all the worlds.
This samdhi is what was taught by all the Buddhas of the
past; the treasure of pristine awareness of the Buddhas of the
present; accomplishing the intent of the Buddhas of the future;
the swift attainment of the still and undisturbed pristine
awareness of reality; the mudrs expressed by the hands of the
Buddha; the insatiable wish to ask about the qualities of the
Buddha. It is calming completely the inner form of the mental
state of anger; it is attaining skillful means.
This samdhi is meditating on the element of earth;
entering into the element of water; absorption in the element of
fire; abiding in the element of wind; attaining the complete
freedom of the element of space. This samdhi is teaching the
element of knowledge.
This samdhi is aversion to conditioned things; it is
reversing habitual propensities. It is clearing away anger; the
letting goinherent in impartiality; skill in participation; skill in
the participation of others. It is the syllables for those who wish
to communicate; absence of desire for attainments; abandon
ing egocentricity; ridding oneself of possessiveness; sustaining
the reverse of mental fixations; the conditioned mind and its
nonidentity; the mind with dogged loyalty; entering into
vastness. It is what brings one to realize the most subtle things.
Homage to Tathagata Arhat Kusuma and Homage to Tathagata Arhat Kusuma
f W ^ S i w J J q s i a j pJ^f^cpq-^SW^Sf
q ^ f fix & rffs& tj y ^ ^ o ^ f ^ a r Q ^ i f d af i f r f t
q^i f l^ q q lf ^ q a ^ q ^ /
^ i p F F 3[q$f pt^qr
^ q R f ' J ^ & j q ^ q q q q ^
4j - ^ ^ a j S f q | ^ q q j j f ^ w i s s w
Homage to Tathagata Sunetra and Homage to Tathagata Uttaraprathamakarin
This samadhi is shade for the weary; deliverance from the
river; constancy in the face of opposition; the staff of the gentle
ones; the honor paid to the spiritual friends of virtue; giving up
both sleep and mental dullness; passing beyond restlessness;
throwing off doubt; clearing away the longing to experience
desire. It is completely throwing off laziness; not focusing on
the self; never disavowing sentient beings; never dwelling on
ones own life; never forgetting the Dharma. This samadhi is
expressing matters correctly; speaking appropriately; and con
sidering well the motivational forces.
This samadhi is the very essence of expertise; the essence
of dauntlessness. It is zealous attention to pristine awareness
and giving. It is valiantly advancing into samsara. It is never
disparaging others; never extolling ones own virtues; living
always for the sake of enlightenment; commencing rigorous
application. It is acting in unlimited space and time.
This samadhi is completely giving up grasping. It is
genuinely acting in good fortune; the insubstantiality of the
Cv -VT" "V*" (AV" '!-' c\ <v- \
f^M^^ar^-qcq p&^sjq-
j ^ 5f<\F[d& | ^ r c ^ q - t ^ 5^ f ^
pfqqqqis^qqj^qq ^W^-fepi3J^3fC|^{' (|p
j ^ q ^ q a r q c i ! ^ ^
^ ^ w p i ) i i ^ ' ^
I ^qqcf^ q |pqnq^zjjqq^ j&w
S3<<J5^^a;q^^q^gQrqf!;c^ajqS| p j q j q j r j q -
( q p ^ C f j q j p ^ q q ^ c ^ g i f q q q ^ p^q^qpcjq
ajr^Cj'qi^j p^qg^qj^jJ/g^j'
q z ? q ^ q | i s r r i ^ j J^OJ'
q | g ^ q q ^ q ^ - | p ^ C { c j j ^ r ^ q j q g c ^ S i ^ q ^ l j&WXSW'
^qq^qgqS^ql^qq^Tirz^j^^q^ f^09sf5pPSl^
F & c p j ( ^ F ^ c p W v S P ^ ^ ^ ^ f ^ ^ 5^ '
i q g i j j q ^ q q j a f c g q ^ q j q q ^
body; the undaunted mind. It is skill in living; cultivating
mindfulness; being steadfast and without pride; seeking libera
tion; settling all doubts.
This samadhi is the generation of the state of purity
through the brahmaviharas. It is the ever-serene mind of love;
adhering to the course of compassion; experiencing inner joy
through joyfulness. It is anger and attachment being cleared
away through impartiality.
This samadhi is being accepted by others due to ones
moral conduct; coming into the attainment of samadhi; enter
ing complete liberation through wisdom in all dharmas; under
standing the mastery of words. It is skill in languages. It is truly
understanding what is expressed; comprehending sounds;
being intent upon the nature of wisdom. It is proclaiming the
giving of everything without attachment. It is taking no delight
in single-minded certainty; being totally without distress in the
solitary way; being without acceptance or rejection with regard
to enlightenment.
This samadhi is the inexhaustibility of all dharmas. It is
the complete teaching according to the way things are; it is
guilelessness toward any sentient being. It is what leads one to
fully accomplish the highest aspiration; it is ceaseless applica
tion both day and night. It is the activity of the Bodhisattva. It is
involvement in the realm of sentient beings. It is attaining
omniscience. Pramuditaraja, this is the samadhi known as
Showing the Way of All Dharmas.
Then the Lord Buddha presented the following teaching in
verse: This samadhi is the treasure of the Sugatas: It is the
system of the branches of enlightenment, the valiant heart of
self-assurance. This purifying practice is the path of the Saints,
the way of harmony, the purification of the mind.
This samadhi is the subjugation of Mara: As it is free of
defilement, it releases one from anger. It is the wisdom that cuts
q j s ^ ^ q q q ^ i p^*
UJ3J i q q ^ q ^ ^ ^ q ^ ^ ^ ^ S g F f 4)
qqqj-q^q^q^
^ W ^ * $ 1^1
q ^ o j q ^ q q q q ^ ^ q ^ q f | ^ q ^ j
I^.q^qaj3y<qq)<5^^o^qq^ f < ^ q q ^ q { < N ^ a ^ ^ q
q^N{ l^c^q ^ > q ^ ^ X q q ^ O J ^ ^ N J j^qq^&l$|^
q ^ ^ q q q ^ l 1 * ^ ^ ^
j N a j ^ q ^
|q^q^^q^3
j^qqq^aq^qq^fq^qqqlNj fq^qe&qqq^^q^
f^ q q afw ^ ^ ^ iq ^ q ^
^1 i^ ' ^ ^ l <Nic^ Il ^ 3,^ ,1I ^qq^qq^q^^q;
qqg*jqq#N| { ^ q F ^ q ^ q q q q ^ ^ q q q ^
through desire for existence; it is applying well the virtues of
fame and reputation. It is deliverance from the three realms,
reaching at last beyond all limits.
This samadhi is the treasure of the Sugatas. It is praised
by the Sugatas, for it frees one from samsara. It is the path of
virtue and the stage of pristine awareness; it is the lineage of the
Saints and the undoing of demons.
This samadhi is the action of the Sugatas which follows
the happiness of conquering sorrow: It is cutting through
obstacles, evoking contentment, and inferential understanding;
it is the ten million doors for entering great equanimity.
This wondrous samadhi, this teaching of the Buddhas so
pleasing to the Sugatas, produces realization and mindfulness,
the flowers of the branches of enlightenment. It gathers the
virtues residing in self-respect into the garland of the branches
of enlightenment.
This samadhi is the garland of the branches of enlighten
ment: It is liberation, crossing clear over the field where births
are generated. This wondrous Dharma is praised by the Moon
of All: the one who shines like the moon, radiating light as he
passes above the three realms.
Should you wish to truly attain this samadhi, apply the
three forms of application. After casting off all thought of gain
from knowledge, after throwing off every hypocrisy and
unsteadiness of mind, develop confidence in a place of retreat.
When you have bound the enemy and abandoned deceit, when
you have cast off all inclination to profit from knowledge,
without extolling your personal virtue, don the three Dharma
robes and apply yourself to the way of the almsman, never
accumulating possessions as you practice this way.
Take up the generous disposition of the Saints. If you
wish to obtain samadhi swiftly, know that the wise proceed to
ask about the teachings constantly. Having done so, they rest in
real accomplishment.
Homage to rya Tathgata Srthavha and Homage to rya Tathgata Mahbhu
44 r
p i n *
r ^ - w
^ e j a ^ c ; c ^
^3^<5}^5jq^| | 5 j ^ j ^ c p > f j ^ 3 j 4 s q | jfq^q
qp^aj|t^s( f^pq
Homage to the Tathgata Mahbala and Homage to the Tathgata Naksatrarja
In coming to rejoice in the tranquility that comes from
amassing both merit and wisdom, you will find yourself being 45
friendly to all beings and treating them tenderly. So if you would
give up all that is known to be the basis of hypocrisy, seek out
this peaceful samdhi! Make modesty your clothing, the flavor
of solitude your food. Make meditation your seat and couch
and solitude your home. The wise do not desire those things
that others take delight in, for they have ceaseless happiness in
realizing self-lessness.
Should you wish to quickly obtain this samdhi, be
patient with others when they speak to you with anger; free
yourself from egoism, and never let your pride increase. Fully
transform your karma, and manifest true faith. Whenyou do not
rely on ordinary perception or the paths to lower states of
existence, when you commence strong effort both day and
night in this way not even taught to the thousands of Saints, you
will obtain this incomparable samdhi. Abandoning the two
extremes, the paths that are truly ill-favored, is the same as this
path, the noble way. Whoever sees that dharmas are unpro
duced and uncreated pleases the Buddhas by this attainment.
qq^qqj fw'
f^N^jv^q^PM^c^qssqq'
^ j p j ' I i ^ g a i q ^ q j ^ ^ ^ q j q
<5f \
jqgq^aw^of^l (q q q ^ ^g sq s^ ap q ^
qgjqqj | q R - q q ^ 5 q ^ q s j ^ q x ^ q ^ ^ [ | q^ =^ }q^ '
5*^" if q ^ ^ q ^ ^ q q
- s q ^ ^ q ^ f f q q q q ^ q '^qq<q ^ q w q ^ q q q " q ^ j | ^ o | ^ s r
4q3f ^c^)x^^(qq^l|q| |<<Nqqq^,qqq^qqqjq^q ^
^qf J^q
q p q w q p w f | ^ q q ^
p H W ^ q ^ S J ^ S W
^ q i i f ( C ^ ^ q p j c ,
q ^ -^ g q q f J*qq (^ajWN^Nq^'
C0C^P J^yf3^{[ iaj&qa^^q4a^( I3?v^owqqqq
^q^qw ^f j^qqsa^siqlr^*}^ j^an5^si<'
^TafSj^q^f j^ q ^ q ^ r
The Lord Buddha continued: Pramuditaraja, this is the
samadhi called Showing the Way of All Dharmas. Bodhisattvas
who obtain this samadhi correctly understand all dharmas.
They realize that all dharmas are non-abiding. They realize that
all dharmas are non-arising; they realize that the Buddha-
dharma is uncreated. They realize that all dharmas are ficti
tious; they realize that all dharmas are without substance; they
realize that all dharmas are without essence.
They are never overawed by others; they surpass the five
types of beings; they destroy Mara; they bring joy to all beings;
they are worshiped by the wise; they see the essence of
existence; they appear with moonlike splendor; they fully know
the course of the thoughts of all sentient beings; they exhort
those with pure thoughts.
They know all the world realms of the great trichiliocosm;
they obtain the stage of action; they enter into self-lessness;
they fully know the elements of transitory existence; they reach
the stage that is free of the arrogance of ordinary beings; they
pass beyond defilement.
They know the nature of name and form; they realize all
the teachings of the Buddhas presented through the gates of
language; they obtain the thirty-two marks; they are beyond
being touched by obtaining or not-obtaining; though in the
world, they are truly unsoiled.
They are the mainstay of sentient beings; they open the
door of nirvana; they are givers; they are the teachers of
immortality; they understand nirvana; they clear away the
torment of sentient beings; they cut through the doubts of all
beings; they are not soiled by the six senses; they obtain the
dharanls that apply the sixteen gate letters.
&FI * ^ 3 ^ ! <W *3,
^ T ^ N ^ r t ^ j - n j ^ g ^
^ * ^ 3 ^ ^ 3 ? r
^ i - I ^ g = ^ l ^ 3 f ' ^ l
^ T ( ^ ; ^ ^ T ^ w ; ^ f l i W N : q f l
q ^ I ^ ^ R f fSfSW*
3 s s f
E j x p ^ i f 35w
^ * R < Y ^ g c r q f
{ ^T T f c ^ ^r r j c ^ g r ^ c ^ ^
4 q q [ f ^ ^ q ^ l N l ' N ^ g b ^ [ | i5|o^^j5|R<^J
j e w t ^ ^ a o
< 5 ^ ^ ? ^ 1 ^ q 4 a $ ) J A ^ q n w j ^ p i q p ^ ^ ^ f<J]^fc$q-
q ^ 2 \ F j & w r
You may ask, what are the sixteen gate letters obtained by
Bodhisattvas? The sixteen are:
A, RA, PA, TSA, NA, DA, SA, KA,
THA, PA, BA, KSA, TSHA, PA, THA, DHA:
These are the sixteen. From the dharanls that apply these
sixteen forms, as they are boundless, Bodhisattvas gain even the
stage of Attainment; they know fully all of the minutest aspects
of the dharmas; they attain certainty; they produce full knowl
edge of the thoughts of all sentient beings.
The fettering passions do not exist for them. They under
stand fully the dharmas that foolish people accept as real; they
set things in motion; they satisfy sentient beings; they worship
by means of their fine speech; they establish eternal offerings;
acting in this omniscience, they perform the activities of the
Buddhas; they obtain full understanding; they cut through
their own and othershesitations; they take up the commitment
to clear away the griefs of sentient beings; they obtain a voice as
lovely as that of the kalabinka.
Through equanimity, they have great attainment. Theirs
is the roar of the lion. They are gentle. Having entered the
paramita of patience, they fully accomplish great compassion.
They pass from the land of Mara; they perfect the very essence
of melodic sound. Because they abandon pride, they obtain
patience. They are practitioners of profound meditations; they
teach the Dharma that conquers the karma of beings. They
attain deepness; they gain great strength and power with
respect to all dharmas.
Because their understanding is based on the viewpoint of
all dharmas, they are true sages. They are mindful of the actions
of all sentient beings; after innumerable kalpas, they have the
realization of the Dharma nature of all dharmas. They under
stand all controversies; they come to abandon all thought of
weariness. They quickly realize enlightenment, and they are
if
{ ^ w w ^ 1^ 5^ jgpv
. |q o p |q ^
s t w ^ F W ^ i ^ t ^ q < ^ w I S ^ ^ S ^ ^ | ^
^5|q^ff |g^-q3^5C^5?J^IU^C3qf f^ W 3 3 ^ ^ g q |3 jf
j q ^ q ^ ^ g ^ J q $ jq f jq^qq
SPf& l^ f W J 2 ^ ^ s ^ ^ i f p ^ \ ^ ^ l * w ^ * F ^
q ^ g ^ q q q ^ a ^ q j j qgq^3^ [ f tpwaS&Ki s c ^ s j c ^ jq
^qqqqqqi^^q^^^j^q^qqq^qqT X jq^q^qqq^jf ^fc?V
< ^ A ^ ^ q c q ( i^ q ^ q Y q ^ q q f t^ ^ - Q 5 jq ^ 3 1 f ^ c r ^ C ^
^ ^ ^ :qcW N?M<5M q^ :5^ l
3 f ^ q 3 |% 3 ; ^ W p j q | f K ; < ^ ' f ^ q i ^ | <S^
praised by the gods. They apply all dharmas with wisdom; they
are skilled in attaining their purposes. All dharmas appear
clearly to them, and their food is ambrosia.
They cut through all doubt; they throw off the chains of
the karmic propensities; they are wrapped in great compassion;
they are always mindful of the Buddhas intentions; they
cultivate the memory of their previous lives. They quickly
realize the virtuous actions that lead to passing from sorrow.
Through the accumulation of merit and wisdom they become
masters of worship. They break through all arrogance; they
definitively obtain the stage of strength; they are able to deal
with all situations; they understand what is to be accom
plished; they know all fruition; they extend the Buddha-fields;
they conquer the demon ofithe aggregates; they quickly realize
the teachings that are relevant; they quickly destroy Mara; they
quickly subdue all opponents.
They see the Buddhas of the immeasurable world realms,
and listen, likewise, to their teachings. They never forget the
holy Dharma; they easily attain the joyous play of samdhi
which accords with whatever is desired. Bodhisattvas who
obtain this samdhi are referred to, by those who are aware, as
being omniscient. Why is this so? Because if they so wish it, in
only one birth, or two births, or three or four, or up until a kalpa,
they will become Buddhas with fully perfected and complete
enlightenment.
If you ask, How can this be?it is because this samdhi is
itself omniscience.
Homage to Tathgata Arhat Osadhi and Homage to Tathgata Arhat Yasahketu
^ P ^ J 3 J ^ q ^ a 5 q ^ ' ^ f V I p
qs**ij i ^ q a ^ ^ a ^ i
q^q^'<q3}pw| f ^ k ^ '
5 / q <N n ^^ 5 f c j ^ a q ^ j j
Homage to Tathagata Mahaprabha and Homage to Tathagata Muktiskandha
U
hen the Lord Buddha expressed this in verse: None exist
who are as error free and unconfused as those who em- 53
brace this way, the practice of the ten strengths. Obtaining the
ambrosia of immortality, they commence matchless actions
that bring glory to the realm of the gods and the realm of men.
Those who possess the ten strengths and embrace this praise
worthy way conquer the fettering passions, both coarse and
subtle. Their clear words evoke joy in gods and men. In clearing
away the darkness of existence, they are worthy of the Jinas
qualities; and in practicing this samadhi to obtain the ten
strengths, they destroy all possibility of lower birth. With their
understanding of the lower realms, they clear away the harmful
sentiments of other gods and men, and make them joyful. They
distinguish the path of wisdom and the deeds of the wise.
Practicing this way, they abandon all samsaric ways and
subtly influence those who live harmful lives. Their eyes are
like the moon, pure, and powerful as they act in accord with
the desires of men and gods. Their peerless practice brings
continual delight to gods and men, for they can clearly dis
tinguish hundreds of ways of proclaiming to their followers
f ^ q ^ ^ p ^ ^ q S j ^ q
J^ojvg^qaiqcv
^ ^ ^ < ^ o i g q | , H ^
r ^ ^ c ^ j f j ^ ^ q 3^J I C ^ i ^ S J ^ C ^ ^ C j M ^ ^ ^ q ^
fjjj ^^<3jZj]^<M^g^sC^q^
^ < q c v c 3 ^ | i ^ ^ a c ^ ^ ^ s i ;
]a^aq^-
| ^ q q ^ ^ i ^ q | C ^ ^ a | j
R?%
cpp] / t ^ r q ^ ^ c i ^ ^ q | E i c ^ | j ] * f ^ 5 P ^ ^
q ] ^ r q ^ f f ^ c ^ q ^ q ^ q s ^ j
q q c ^ q j f ^ i ^ ^ g q p q i ^ Q ^ ^ j j q ^ W J j ^ q j ^
c ^ x p ^ T w l ^ f ^ ' ^ | i ^ s ; f c
c ^ e ^ o q ] ^ ^ c ^ q - q ^ |
the error-free way for the wise, those who are unhappy with
the ways of samsara.
This way of immortality encompasses the qualities of the
Jinas, so that those who take up this way obtain the Benefactors
thirty-two most beautiful marks, and bring joy to men and gods.
The practice of this samadhi clears away all barbaric ways. It
also presents the myriad qualities needed for subduing many
beings, so that the dwellers in demon-lands as well as the wise
quickly become great sramanas whose qualities are praised by
gods and men. So if you desire to obtain the pure jewel of
immortality, do this practice, quickly becoming a Jina. You will
give off sweet fragrance and obtain wondrous virtues. Endowed
with gloiy, you will be delivered into the peaceful city of fearless
gods and men.
Those who practice this way abide joyfully in immortal
ity, and the Sugatas of the ten directions sing their praise
expressing to joyous gods and men the glories of this practice
of equanimity, its benefits and training. Those who practice this
way destroy Maras army and pass from the misery of the gods
and asuras who abide above the earth. Grown wise from
approaching the Jinas, from worshiping and associating with
them, they abandon samsaric activities and take up the virtues
of mindfulness, realization, and wisdom. Those who embrace
this most peaceful samadhi pacify the senses and develop great
awareness. Making their way alone like the rhinoceros, they
never hold onto an I. They shine brightly like shooting stars of
the Dharma. Demonstrating the ocean of awareness, they
instantly realize the way of all things the way that is like a
great parasol over the three realms, the way that is praised by
the many kings of the gods.
Those who make effort to attain this difficult vision of
tranquility clear away the exhausting fettering passions; they
express the cessation of going of those gone beyond. They
subdue the three realms, and cease the stream of emotionality.
Obtaining these excellent samadhis and mindful of the actions
of others, they begin to rely upon themselves. Coming to know
^ a ^ i ^ | ] a ^ f ^ f r w a p i i
q q ^ |
j ^ ^ v g i ^ q ^ q q ^ ^ g ^ ^ q i g a g i ^ s j q ^ q ^ ;
q ( * q | q ^ ^
f ^ f s j s w r
^ q q ^ A J ^ ^ q j j ^ v q - q | q t ^ q j ^ ^ q t q c ^ j | ^ ^ j | q ^
jgq-
| 5 J ^ 5 q ^ < = ( ^ J ^ q ^ | ^ ^ ^ ( ^ q ^ V q q | ^ o ^ q | |:
the vastness of the Sugatas wisdom, they abide in all its
manifestations. Those who achieve this samadhi are in the
Buddhas lineage and will perfect many ten millions of attain
ments. Such are the teachers of immortality: always clearing
away the pain of those in misery. These truly noble beings are
distinguished by the joy one feels in seeing them, by their
glorious qualities, by their sweet voices. When they enter the
assembly, they are like the August moon, shining full in the sky.
Those who rely upon these samadhis are known by the
Sugatas for their glorious descent, their wealth of enjoyments
and their following, even in the world. Wise, their self-assurance
is like an ocean. Those who practice this marvelous Sutra
quickly realize and demonstrate these ways of self-lessness, the
essence of the Dharma, and become the physicians of the three
thousand worlds. When they apply themselves to attaining
immortality, whatever beings there are in the three thousand
worlds even in realms of sentient beings numbering as many
as sands of the Ganges these beings will cross over and reach
the door of awareness.
Those who practice this way with the highest intentions
will never be harmed by fire, weapons, or poison; having no
reason to fear even the cannibal demon king, they will be
unafraid even if that king selects them. In apprehending the
four words [the Four Noble Truths] and in leaving the house
holders life, they will never exhaust the gem of immortality;
they will never be struck by fire, drought, or evil spirits; they
will never become blind, one-eyed, or mentally confused.
Those who apply themselves to this peaceful samadhi are
given the treasure of the dharanl. At the time they apply
themselves to this samadhi, sixty-two times ten million Sugatas
hold them in mind. If those who desire to gain enlightenment
quickly, if those who desire greatness and virtue, apply them
selves to the way of this most excellent Sutra, they will take
omniscience into their hands. Those beings listening now are
sure to find pleasure in the virtues leading to enlightenment;
Homage to the Tathagata Vairocana and Homage to the Tathagata Suryagarbha
pfj^ <5 f 3 j S q p ^ q q ^ ^ c ; |
$3*wj
|^ ^ ^ ^ ^ \ ^ rw ,*l!''5r^ | |*w
Homage to Arya Tathagata Candra and Homage to Arya Tathagata Arcismant
and, as they have made good effort for four days, they are sure
to obtain the wealth of the ten strengths. As they enter this 59
wondrous samadhi, sixty times one hundred billion Jinas, as
well as eight hundred million great beings will always keep
them in mind. Those who have heard this teaching and
admired it, those who have listened to this teaching and truly
acquired it, will throw off all hesitation. Enlightened, they will
never look back to the world of doubts. Therefore, those who
hear this teaching and actually practice it will surely find
enjoyment in effort and virtue. Even from just transcribing this
Sutra, they will retain it, and they will certainly take all-
knowingness into their hands.
I have clear knowledge that one hundred kalpas past,
there came forth the Jina Pratibhanakuta, Summit of Self-
Assurance. He taught this great samadhi, and, hearing this
teaching, Prince Candrasrl, Glory of the Moon, left his kingdom
and quickly became a monk. After listening to this teaching for
only one day and one night, the prince passed from time in the
last watch of the night, producing emanations in other Buddha-
l^ftJ
f $ x
q^^nqg5^CHM2^ j ^ ^ ^ r ^ J i n j M ^ f |^SJf58NOf^
J ^ q i k p a ; ^ ^
g ^ ^ ^ ^ q ^ q q ^ a s ^ q ^
^< w i ^ u i ' f ^ p w j ' B I W
f l ^ p ^ R W g ^ j j q a w 9 ^ a i | ^ c $ ( ^ ^ ^ l S R ^ \
p ^ g ^ r ^ q
fields as many as the sands of the Ganges. With these emana
tions he made matchless offerings for many days and nights,
and, for the sake of realizing enlightenment, for a kalpa he
listened to this samadhi everywhere. The Jina Dipamkara
predicted that he would become the Jina known as Ratnasikhi,
Crest of Jewels, and that the fruit of his listening to this teaching
would be very great. Therefore, when you have heard this
teaching, do not procrastinate! Bring forth its realization
without delay! Worship with songs that are sweet to the hearing
of gods and men! I have opened this precious treasure now
memorize it! Take hold of this jewel of the ten strengths!
The Lord Buddha continued: Pramuditaraja, long ago,
even countless kalpas past, these extensive teachings appeared
in the world. At one time long ago there appeared the Tathagata
Arhat, the fully accomplished and perfect Buddha known as
Sound of Melodious Roaring Thunder Setting Forth the Orna
ment of Self-Assurance. Teaching his doctrine was a preacher
named Manifestation of the Victory Ensign of the Highest
Qualities of Boundless Self-Assurance.
At the time this Tathagata taught this samadhi, a prince
called Proclamation of the Maturation of Merit for Many Beings
offered a garment worth hundreds of thousands. Concentrat
ing on his gift, the prince thought: May all sentient beings
obtain this samadhi! From this root of virtue, from pleasing
Buddhas equal in number to the sands of eighty Ganges rivers,
he was able to listen to this samadhi from them all; and all
dharmas that had not been taught before were made manifest.
This prince, Proclamation of the Maturation of Merit for Many
Beings, remembered all of his previous incarnations in the
various realms. He became the completely and perfectly
enlightened Buddha known as Amityus, and established a
Buddha-field of boundless qualities.
q j q ^ l f q q ^ s K ^ w i f ' jjjjsagA-w
j q p r - g ^ i q q ^ i ^ i g c q ^ q q ^ q ^ q ^ g ^ q
* s ^ ^ = q ^ g a ^ g ^ i ^ - 5 ^ '
Sf<*K
^ ^ p q ^ a j q ^ q 1 ^ q q q
isjW ^ ^ T
^ g ? ^ p s s f e ^ i
q l ^ ^ ^ T f | Q ^ c<;^ ^ ^ g s n q ^ q^ q q ' ^ j * ^ p '
The monk, the preacher known as Roar of the Manifesta
tion of the Victory Ensign of the Highest Qualities of Boundless
Self-Assurance, became the Tathagata known as Mahanetra,
Great-Eyed. The prince, through having heard this samadhi,
threw off the defilement of karma he had been compounding
for over seven million kalpas. Throughout all of his following
births, he never became separated from the dharanls he had
attained through the limitless doors such as have been laid
forth here not separated even for the duration of a finger-
snap, not even in any trifling way.
Subsequently, the Tathagata called Brilliant Heart of
Glory with the Pure Clear Face of the Moon appeared. He
demonstrated and explained this profound samadhi to others,
and a merchants son called Fine Mind Arrayed with Expansive
Beauty heard his teaching. Giving up the householders life to
become a homeless renunciate, this merchants son gave up his
seventy wives, as well as the four treasures of his domain that
extended for one yojana all around. He also gave away his
eighteen hundred pleasure gardens, and never again placed his
feet on cloth-covered ground. Having become a renunciate, for
ten thousand years he did not experience the comfort of
wearing clothes or shoes or of staying in a place that was not
covered with filth. Having freed himself from drowsiness and
need for sleep, he strove always to remain active.
After the passage of ten thousand years, he obtained the
samadhi called Understanding the Application of All Sounds
and obtained the dharanl called the Gathered Melodic Lan
guages and Precepts of All the Noble Buddhas. With these
accomplishments he strove to honor some six hundred thou
sand gods, and he then achieved the highest virtue of mind and
body. At the present time, he is a completely and perfectly
enlightened Buddha, the Tathagata known as Manonukula,
Pleasing to the Mind, who ornaments the world realms of the
South with all his virtues.
Homage to Tathagata Arhat Suprabha and Homage to Tathagata Arhat Asoka
ojly qf
j ^ q ^ ^ q ^ c ;
^ ,W |
' l \ qW l T yW i ! d g ^ o
Homage to Tathagata Arhat Tisya and Homage to Tathagata Arhat Pradyota
Then the Lord Buddha spoke this, in verse: Remembering
countless kalpas past, as many as there are sands in the Ganges, 65
this illustration presents itself: At one time, Pratibhanasvara,
Melody of Self-Assurance, came forth as protector of the world.
And a monk appeared who was skilled in upholding the
Dharma as set forth in the Protectors pure teachings.
A prince heard his exposition of this samadhi, and after
listening to this teaching, had a robe made. Having made a
dedication of this work, he saw the Buddha, the Protector, and
obtained enlightenment as Amitayus. And so it is that through
hearing this teaching that amasses awareness, the results of
actions previously performed are totally extinguished.
Then the Buddha called Vimalacandra, Stainless Moon,
taught this samadhi. A merchants son, hearing this teaching,
renounced the householders life to become a renunciate. He
was free from desire and need for sleep; he had no care for
clothes or footwear while for ten thousand years he practiced
this samadhi. Moreover, he never again took delight in worldly
p a s a r
| - = ^ ^ t f o J i ^ ( 4 ^ l ^ c ^ q a j ^ g q
^ * ? i i ' ^ ^ s f ^ ' f f w ^
HWgfSrJ^AUl^^NS^^NJ (^<V5^^BJ0W^f^j
^ p ^ j w ^ i g j T ^ ] q w ^ T ^ ^ | r j j 5 i ^ c ^
3-*S
| f a f * ^ F | J f ^ ^ F ^ i p ;
3F*, i* f$ & * 3 fq FF?r
V ^ 3 ^ q & * r < ^ f3^ ^ 5*3^
f W i l
% ^ ] Y 1 | 3 F ^ ^ ^ ^ ^ S !
if. i ^ q r ^ % ^ w ^ i
f ^ c ^ ^ f ^ c s ^ } |qjf^nr|j<?j q J ^ q < V | |qc^[4j*r
amusements or desired the wealth of a householders life,
for indeed, just by hearing this samadhi, one will obtain the
highest enlightenment. Having seen the limitless Buddhas, he
requested teachings of them all, and, in completely penetrat
ing the way of this teaching, he quickly attained realization.
Through the practice of this samadhi he became the one
called Manonukula, Pleasing to the Mind. And so it is that
those who bring their thoughts to perfection quickly attain
enlightenment.
In the future, it will come to pass that although no
spiritual enjoyment or joy, or even the desire for renunciation
exists, those who defame one another, the scolds and trouble
makers, the debased, the vilifiers, will listen to this wisdom
mudra and will say, I will become a Buddha!Those who live as
householders experience thousands of miseries; when they see
the actions that cause desire, patience will emerge. So even
those who are slaves to emotionality will say: I will become a
Buddha!In their dreams they will see the Buddhas and will be
comforted. But growing proud, they will say, with no good
reason, There is no doubt I am enlightened!Yet once again, they
will listen to the words of this Sutra, which will give them joy
and comfort, and they will attain enlightenment before too
long. Having listened to and truly heard this way of truth, they
will be without grasping and without attachment like the wind
of the reaches of space. There are many such beings.
Others, although they have become monks for the
purpose of enlightenment, also do so to profit from knowledge,
and so produce many transgressions. Though they are worth
less and have little wisdom, they grow very proud just from
hearing this teaching; they treat others with great arrogance,
thinking they have reached enlightenment. They obtain relics
and see great light; when they worship the Jina, their hair
stands on end. Because of their knowledge about enlighten
ment, they make a great wonder out of these trifling things. For
such as these, enlightenment is very distant. Due to their
i ^ q W ^ f
* * 9 ^ 3 * 1 f ^ s i q q q q ^ ^ q ^ i ^ 5! ^ ^ 3^ '
3 s p i j f ^ q ^ P ^ ' P !
j q ^ ^ ^ q q ^ l p ^ 5 J j c ^ a ^ q
^ i p ^ q q g q f s f
q a ^ a ^ S j q j p r ^ < < ^ F ^ [ 3 f r | | q q ^ q ^ j - ^ q q [
[ 3 1 ^
<f j ^ ^ - ^ q f t ^ ' ^ i is^
^ c r a j 5 ^ q ^ q q a ^ q ( ( q ^ q z ^ q q ^ q |
i ^ ^ a ^ ^ i c,^ 2i[ p q w ^
! ^ t
1 4 h & * # ^ l
I RFW?* * s' N ^ I * W d f W ' r
self-deception, their decline is steady, and it is long before they
will truly conquer.
Such as these, knowing that they will gain enlightenment
from listening to these Sutras, start to think, It should be clear
that I have become Amitayus! And they think, It will be seen
how quickly I become a Buddha !They rest on such conceptions,
and so enlightenment is long to come, for they do not strive for
the highest ends. For such as these there is no prediction. But
as for this merchants son, he saw to give whatever wealth he
had; and renouncing everything, he humbly went to a house
hold that gave him alms.
Long ago, I heard the teachings of just such a samadhi
from DIpamkara. But for those who do not understand it
genuinely, nothing will come forth. It is like officials who
become monks expecting to gain great profit from knowledge
or like those who cariy a load of hemp over the ocean to
exchange for a priceless gem.
It is not just from hearing this teaching, not just from
following the rules or from ordination that one grows pure. For
to attain the path of enlightenment, one must abide in vigilance.
In the future, there will be those who, having gained some sort
of attainment from listening to these teachings explained, will
feel free to find fault with these teachings. Although they will
bow in their teachers presence and give praise such as: Well
done! and offer their teacher Dharma robes, they will also be
critical of the teachings.
Although they shed tears of joy upon hearing the teach
ings and even make an offering of themselves by living within
the Sangha, by finding fault, I say again that they act wrongly.
There will even be those who do not honor the Masters, who do
not venerate the Lamas, who let trifles enrage them, who
disrupt the household, who do not have faith in the future
results of merit, who are not conscious of their own faults, who
Homage to the Tathagata Maladharin and Homage to the Tathagata Gunaprahha
70
* W r > 5 ^ ^ p s ] 3 < ^ f
***&{*%
| ^ ^ S ^ % a | | ^
Homage to Arya Tathagata Arthadarsin and Homage to Arya Tathagata Pradlpa
are impatient and jealous from knowing that others are re
ceiving honors. Yet when they worship stupas with offerings
of parasols and victory banners, flowers, and Dharma robes,
they will say, By this I will obtain enlightenment!
But the ones who have true reverence for me are those
who, after having listened to these Sutras, give up all pleasures
and abide in the pure attainments. For example, the way
Subhuti worshiped me: rejecting the need for my physical
presence, he worshiped the Dharma itselffor why should
there be veneration of my material body? So if you truly
contemplate this Sutra, you will throw off the pleasures of life;
finished with worldly living and worldly things, you will abide
always in the wilderness.
Pramuditaraja, having listened to these attainments from
me, I say that when you go among men you must never again
put your trust in them. They will declare, This is true; this is not
true,and with delight they will criticize what I say. At that time,
what I am teaching will be corrupted, and even those with great
, ^ 5 ^ q <Tlq | 5 ^ E ^ s r
f^q^q^qq^qN-^qqj
= ^ # ^ 1
| ^ g ^ q q ^ r f ^ N - w q ^ ^
ujqt^aj^ f S ^ q ^ q ^ i ^
^ S | | ^
W j w i s ^ q ^ i lE31^ 3^ 4 3 'c^ N
C^^^^cp^| |a j^ )q p q ^ < ^ < ^ fS^T^Sq^aB^qqqj
] % N3 . ^ ^ ^ S ^ 5^ ? ^ f 3vq^ ^ ^ 3 c^ q^ ,aw:q^ ^ r
^Otg.qf^^^BJi qqM^J q ^ ^ a ^ q ^ q q ^ 3 q | ^ ^ a < q
%5qe, W l %
fqssr^eq^ *<^
qotq}qqpy^qj^qq^qqi^| ^^qj34^q:j;zij<^q^qj
q ^ g q p r q
respect for enlightenment and who have no inclination to profit
from the knowledge of great enlightenment will be far from
complete liberation.
Through great commitment I obtained Attainment; I am
the One of Mastery of all forms of manifestation. Having thrown
off all desire for gain or to profit from knowledge, through
staying in the wilderness, like a gazelle, depending upon
seclusion, practicing morality and the dharanls, I moved
through the stages. I have never said what is not the truth. Such
are the blessings I give to you: In the future, when times are
terrible, there will be this Sutra for you.
Amitayus, Lokanatha, and Aksobhya will send forth rays
of light, and on these rays of light one will be able to see all the
sixty times ten million Buddhas together with their attendants.
In the future, these teachers and attendants will guard the
Dharma, and this Sutra, the Dharmamudra, in times to come
will lead to Attainment.
At the time of listening to this prophecy, the gods called
out, Well done! and rained down flowers as the three thou
sand great thousands of worlds shook and trembled.
Just then the Bodhisattva Pramuditaraja, together with the
thirty thousand other Bodhisattvas, began to shake uncontrol
lably. Trembling, soaked in perspiration, they rose from their
seats, their faces wet with tears. Facing the Lord Buddha, with
folded palms, they bowed before him and offered these seemly
words to the Lord:
Lord, in times to come, when we are faced with threats
and beatings; when we are despised for speaking the Dharma;
3^1 ^ A s q
^rq^sj ^q^q^j
qg^owpiij
p ^ f V a ^ ^ i r ^ ^ r c K j
,sq r ^ ^ c ^ ^ ^ ^ ^ q ^ a ^ c p i p t ^
q ^ q a j f ^ a q ^ q ^ i j g q q ^ ' ^ q ^ ' N a B ^ f
TSHRBl W*w^sj*w^v5pq ^ 2^ ^ % q q q q i
|q<v^qjqcj^3|^qa;| p ^ ^ ^ i y ^ a q a j a ^ H ^ g q ) /.
q=2^^q*qq^l
ajq^f |qc^qaj^^q^q(
I s R ^ ^ s w S ^ q # 1 ^ % ^ '
^ F ^ q ^ fl jCK^q^^^TOR
aj^qqS^Sj }^q^^;qjqzc| (^5/^^^qqqj
w^q% ^q^qij| ^gq^f
when pristine awareness which is all-knowing no longer exists;
when the Doctrine has perished and there is little sight of
wisdom; when the white dharmas have been destroyed and
our way of life is at an end; at that time we will completely give
up both body and life. We will transcribe and then uphold and
teach the Sutras of realization such as this one cutting like a
sword all glorification of renown; realizing the various treasures
of the path of the Tathagatas; realizing the mudras of true
self-assurance; realizing the way of the dharanis, the ocean
which gathers so well the roots of virtue; and we will achieve
omniscience and overcome Mara. Lord, with this precious
samadhi, we will make joyful even all those sentient beings who
are in hell.
The Bodhisattva Pramuditaraja then offered these verses:
Except for the Protector of the World, who else is there who
can be my witness, who knows my thoughts and desire for
enlightenment? Great Jina, in the future, at the time of great
devastation, I will give up my life and my body, everything
without exception, and will take up this samadhi.
Even though I live in hellish places for innumerable
kalpas, in holding to this samadhi, I will always be happy. While
taking care of all sentient beings, I will demonstrate the
Dharma, unconcerned with worldly things. And having thrown
off all worldly motivations, I will act for the sake of all living
creatures. In that future time I will take my stand, and I will use
whatever I can of body and life, of flesh and bones, of sinews
for I will never waste my time.
I will give up all my loving friends and go into the
wilderness where I will envelop all living beings with love and
give them medicine to make them healthy. I will train all those
who are caught up in wrong modes of behavior, and I will
practice this Sutra, following right ways of action. I will always
take care to act in accord with the knowledge of the Buddhas;
Homage to Arya Tathagata Prabhuta and Homage to Arya Tathagata Vaidya
q p j f ^ q ^ j A ^ c y
l ^ c ^ q
r ^ J c ^ e ^ W ^ 5 S ' i ^ ^ 7
Homage to Tathagata Arhat Surata and Homage to Tathagata Arhat Urna
and I will bring joy to those who have been traveling from time
out of mind. To help sentient beings I will even jump into heaps
of burning embers, and I will also seek the great medical
Dharmas for the time of great devastation. But I will never teach
of enlightenment for the sake of honor or gloiy.
While this extensive teaching was being explained, there
approached from the numberless world systems of the
universe, living beings as numerous as the sands of seventy
Ganges rivers. Just from hearing these teachings, these beings
became irreversible from perfect unexcelled enlightenment,
and all the many thousands of Bodhisattvas obtained this
samadhi. Ten times one hundred thousand gods, who would
later preach this Dharma, were filled with exultation, and
became irreversible from enlightenment. With regard to these
teachings seven hundred million gods purified the Dharma eye,
and with respect to these same teachings, eighteen times ten
million human beings of the four groups of the Sangha
produced the Dharma eye. All the beings in the three lower
f ^ ^ ^ ^ ^ ^ ^ <H3^5Cfl?q%NJ^5^ig i < f S ^ q ^ a ^ ^
?5f ] C l ^ ^ r ^ < ^ . ^ i ^ ^ i 3 r j ^ ; t T } ^ a i M ^ q ^ q ^ S I ^ ^ q
^ R ^ U ^ ^ ^ t g ^ | f q | ^ c q a ^ ^ | ^ q S K t S S ^ W
a ^ | * ^ z^ p >^ * W ^ S*S
o i j j ^ a j c m ^ q ^ j
^ q ' T ^ r w j ^^^gjqN^q
states grew peaceful. And the radiance of the Blessed One
illumined all the world systems of the ten directions, as many as
there are sands of the river Ganges.
Instantaneously, from the pinnacle of existence to the Avici
hell, all sentient beings experienced happiness. From the
radiance of the Lord Buddha there appeared hundreds of
billions of tens of millions of lotuses that displayed hundreds of
thousands of petals in boundless jeweled array; and on all of
the lotuses were seated Sakyamuni Buddhas all alike, with
attendants like those of the Tathagatas. Pramuditaraja prayed
to all of these Buddhas, at which all the Buddhas gave this
samadhi, causing countless sentient beings to become irrev
ersible from complete, unexcelled, and perfect enlightenment.
This completes the first chapter: the teachings of taking up
the Bodhisattvasactivities, the completely purifying actions.
Homage to Arya Tathagata Drdha and Homage to Arya Tathagata Srldeva
q n p ^ a j q j
^ W S f N ^ ^ 4 r q ^ q ^ q o ^ - 4 J f
S ^ S ^ ^ q f ^ 4 j > H q ^ ^ q ^ 3 ^ q p i q ^ o i q a ^ ^ j
|J^^3iq<ifc^83K<
Homage to Tathagata Duspradharsa and Homage to Tathagata Gunadhvaja
A
t this time, the Lord Buddha spoke to the Bodhisattva
Pramuditaraja: 81
Thus, Pramuditaraja, to show respect for the Dharma,
one should make offerings to the Dharma, giving freely and
effortlessly. Pramuditaraja, once, long ago, many countless
kalpas past, there came forth a Tathagata Arhat, a fully accom
plished Buddha known as King of the Glorious Light of
Certainty as Beautiful as Gold. The span of his life was incal
culable; the array of his Buddha-field was boundless, and his
attendants were innumerable.
At the time of the last five hundred years of the Dharma,
there appeared a Dharma teacher called Treasury of Activity of
Boundlessly Glorious Gemlike Body. At the time he taught this
samadhi, the other monks had fallen away from all the teach
ings. But this intrepid Dharma teacher, without regard for life or
body, went to live in a cemetery, where he subsisted on fruit and
roots and taught this samadhi. The gods from the heaven realm
of the Four Great Kings up to the gods of the Akanistha realm
approached him so as to listen to the Dharma.
q ' ^ ^ 5^ qV^T
& a ^ s i ^ * ^ ? s p p r
^ q % q ^ ^ q q q ^ T S ^ (
q ^ f ^ ^ - q ^ q ^ ^ ^ T q ^ A i q -
t * * ^ F 5 g ^ i | q q ^ s ^ q ^ - ^ q ^ ^ A ^ q q f ( q q q q ^ q q ^ ^
q q ^ * ^ q q q ^ q -^ o ^ q ^ j f q j ^ ^ o : q % q ^ ^
q ^ q q a i i ^ j ^ q q ^ ^ ^
5 q ^ w q ^ * 5 q f ^ j q ^ q q q q ^ a ^ q q ^ ^ q ^ a j e a ^ e w -
^ ^ ^ ^ q ^ ^ q q q ^ q q ^ q ^ g f q ^ q j q ^ q ^ q q ^ q
^ q ^ q q ' q f q q q q ^ ^ q p q q q ^ F ^ q 5^ ^ ^ ^ ^
^ q ^ ^ q ^ q M ^ I j ^ q ^ i ( q q # j f - ^ | fifr&]
Now, at that time, there also lived a chakravartin king
named Voice Without Sorrow That Gladdens Many Beings. He
listened to this samadhi from that Dharma teacher, and having
heard these teachings, promised to protect the Dharma master:
O Reverend Monk, teach this samadhi, the true gift of the
Buddhas! I will protect and support you. He then established
his one thousand sons as guardians of this teaching.
Some thirty thousand living beings with all-penetrating
minds undertook to provide the requisites for the Dharma
teachers comfort; and with his life thus made most joyful, he
taught this samadhi for half of one kalpa. By having produced
these roots of virtue, the Dharma teacher, together with the king
and his sons and the whole rest of the assembly, all together
delighted thirty thousand times ten million times one hundred
thousand billion Buddhas for eighty kalpas; and they obtained
this samadhi from them all. They even embraced the Buddha-
fields, according to their deepest resolves.
Pramuditaraja, the Tathagata Amityus was that Dharma
teacher; if you think that Dharma teacher was some other, do
not think in such a way. The Tathagata Aksobhya was the
chakravartin king; and the one thousand Buddhas of the
Bhadrakalpa were the kings sons.
Pramuditaraja, you and these other thirty thousand
Bodhisattvas were those who became protectors and support
ers of the teaching, providing the requisites of happiness
according to the eveiy wish of that Dharma master.
Pramuditaraja, this is the samadhi of Bodhisattvas. As this
is so, let those who abide in genuine attainment embrace and
honor this samadhi of the Bodhisattvas. Let them approach it,
let them transcribe it, let them teach it.
Homage to Tathagata Arhat Rahu and Homage to Tathagata Arhat Ananta
K g p l f ^ q
, | K | | a j a j ^ q ^ q '
13 = ^ ^
Homage to Arya Tathagata Ganin and Homage to Arya Tathagata Brahmaghosa
The Lord Buddha then presented the following teaching in
verse: 85
Not even the merit of those who have given joy to all
sentient beings for a full thousand times ten million kalpas can
compare with the merit of those who have generated one
thought of great enlightenment.
Suppose all sentient beings in the ten directions became
Pratyekabuddhas, and one honored them with all good things
for a kalpa compared to great enlightenment; this has no
merit.
Suppose all the beings in the universe became Buddhas
and one worshiped them for a kalpa according to their every
wish not even this could compare with having one thought of
great enlightenment.
In order to preserve the Buddhadharma, there are those
who recite the verses of the Teachings. But although they are
f | q ^ q ^ s ^ s i ^ q * t ^ S j
|$ o r
I 5 ^ q ^ q r p ^ |
i ^ ^ g ^ R ^ q ^ j ^ q ^ q ^ ] qaj<q
K\ i S S ^ ^ ^ ^ r
| | ^ ^ 3 ^ ^ q ^ - ( a ^ ^ f | 5 r ^ ^ ^ q ( ^ < N
q^FJ^I J < ^ ] q , Q ^ a f q ^ - - g ^ q ^ ^ ^ | l ^ a w q ^ q q s j q
j t ^ q q q f j q ^ ^ q z ^ c ^ q q q d j ^ ^ j J ^ c ^ q s s j ^
highly regarded by mankind, their merit cannot compare to the
merit of those who have the thought of Bodhicitta in order to
watch over enlightenment. Though one may have established
in enlightenment all the sentient beings of this universe, far
nobler is the merit of those who have heard that the aggregates
do not exist, and yet are not afraid.
Though a Bodhisattva may have given gifts that filled the
Buddha-fields with all the precious things that might exist for
kalpas as many as ten million times the sands of the Ganges
river, those who have supported enlightenment are nobler still.
All the words of those who preserve the scriptures by recitation
cannot begin to express this inconceivable samadhi, which is
the support of enlightenment as set forth by the Jinas.
Those who transcribe this samadhi and uphold it will see
the great host of Buddhas when their time of death arrives.
Recalling this samadhi to memory, their confusion will disap
pear, and they will take rebirth wherever they desire. Those
who rejoice in this king of samadhis will proceed to the higher
realms, with joyful mind and joyful body, until they obtain
enlightenment. They will meet with the saints, and never again
experience suffering.
This samadhi is the treasury of the Jinas. For entering its
thousand times ten thousand portals of boundless light, I have
shown the place of wonderful strengths. Now apply yourselves
to this enlightenment samadhi. The powers expressed with
these words should thus be gained.
Apply yourself to entering this samadhi for as long as you
exist, and in the future you will never grieve. I have expressed
this just as it came to hand; now apply yourself to practice with
the highest mind. Out of love, I have done many deeds: Now act
as if this advice were from father to son.
^ q l ^ W q ^ q | ^
^ c ^ q s ^ S
Ssc^fftt^a a s ^ j ^f& cfia jzz^z}
'%cf%3WS>W<f1*\^
^ < ^ | ^ 5 | R ^ R 3 |
q tqz^ ^ :^ g lf ^ q q s r
q ^ q ^ 0 [ J ^ ^ q a T ^ ^ 3 ^ W q < ^ q j R : R ^ ^ a ] 4 j ^ 3 j q
v*q ^ q ^ ^ ^ q q g j q ^ q ^ q ^ q s ^ q q ^
q ^ q ^ q c p i ^ q p ^ s j q g q & j e ^
q ^ ^ A j q q ^ g j q ^ q ^ q c ^ q i ^ I j ^ j q ^ i C S i ^ ^ q q : ....
^ ^ ^ ^ q ^ q i ; q ( ^ q \ I ^ J ^ a j |
The Lord Buddha, having taught this samadhi, then
entered into this samadhi. The Bodhisattva Pramuditaraja
likewise entered this samadhi, and in seven days, through the
process of distinguishing the dharmas, he finely distinguished
this samadhi.
At that time, eighty four thousand Licchavis were living
within the city of Vaisall, and eighty four thousand Licchavis
were living outside the city. And they were all thinking the
following: The Tathagata, Arhat, fully accomplished Buddha,
came into this world in order to help many beings, in order to
bring joy to many beings. He came out of loving-kindness for the
world, in order to bring happiness and benefit to gods and men.
This Tathagata, Arhat, fully accomplished Buddha has entered
into meditation; now who among us will request that he arise
from the samadhi of the Tathagatas?
At this, the Licchavis from inside the city proceeded to the
location where the Elder Sariputra was staying. When they
arrived at that place, they said to the Elder Sariputra, Reverend
Sariputra, it is exceedingly rare for a Buddha to appear in the
short span of a lifetime, and faith, too, is also rare. Now, the
Tathagata, the Arhat, the complete and perfect Buddha, is
absorbed in contemplation. Out of compassion for us, please
request that the Tathagata, Arhat, fully accomplished Buddha
arise from his samadhi.
Homage to Arya Tathagata Yasas and Homage to Arya Tathagata Drdhasamdhi
AiZ^2^R*|
q ^ z j ^ A R R j ^ Z ^ ^ a E ? ^ ^ ^
c^ c^ | a ^ ^ q * 3 f c j | a r
Homage to the Tathgata Anunnata and Homage to the Tathgata Prahhamkara
Upon hearing this request from the people of the Licchavi,
the Elder Sriputra approached the Lord. Now the Buddha, by 91
meditation, had entered meditation; by samdhi, had entered
samdhi. Sriputra, search as he would, could not discern the
abode of the Tathgata. So the Elder Sriputra approached the
venerable Mahmaudgalyyana and told him of the thoughts
and disposition of the Licchavis. In response, by the miraculous
power of the great Maudgalyyana, the three thousand great
thousands of worlds shook and trembled.
Due to such intense vibrations everywhere, the Tathagata
understood that the melody emanating from below the world
of Brahma was a request for him to arise from samadhi, but he
did not yet arise. And so the Elder Sariputra, the Elder
Mahamaudgalyayana, the all-knowing Kaundinya, and the
Elder Bhadra; and Subahu, Mahanama, Gavampati, Rahula,
Purna, Subhuti, Katyayana, Kasyapa, Ananda, Purnavara,
Mahakapphina, and Upali, as well as the Bodhisattva Maitreya
together with five thousand other Bodhisattvas, approached
^ | * R B & F ft * & * R q f t 'W & n * F
t f a q f l ' i j q a ^ q j
^ J T ^
<=#^T i ^ S e ^ ^ ^ w r s q ^ f t p e i l q ^ g s ^ f 4 $
f f l f l q g < V ^ S | / ^ ( q z ^ ^ l q j ^ A ^ r q
q ^ j ^ -
v N ^ ^ ^ ^ v q ^ i
A^jpiiajc|3^|
q * r
fta p r
the Lord. Having circumambulated the Buddha, they then
seated themselves at their places.
The Four Great Kings, Sakra the Lord of the Gods, and the
devaputras of Yama, of Tusita, of Nirmanarati, and of
Paranirmitavasavartin, together with the innumerable deva
putras of the desire realm, all approached the Lord. They
prostrated themselves with their heads at his feet, and after
bowing to the Lord, stood to one side. The gods of the realm of
Brahma, of Abhasvara, of Subhakrtsna, and of Brhatphala
all the gods up to and including the gods of Suddhavasa
assembled; and with innumerable devaputras, they bowed to
the Lord and stood to one side.
At that time, the Bodhisattva Pramuditaraja, unconcerned
with anything else, had been wholly absorbed in meditation for
seven days. Upon the passage of these seven days, having
thoroughly analyzed his thoughts, he arose from his absorp
tion. He approached the courtyard; and having drawn near the
Bodhisattvas those who had gained mastery over virtuous
qualities he bowed low. After joining his palms reverently
before the Lord, he took his seat.
The Buddha, with full knowledge of what had come to
pass, then arose from that samadhi. He looked upon the whole
assembly with the glance of an elephant, but remained seated
without speaking. At this time the Bodhisattva Pramuditaraja
made this request to the Buddha: Surely the time has come to
pass for the Lord to give us teachings, for him to speak to us of the
Dharma. If this is so, and the Lord chooses this opportunity to
grant us the requested teaching, we will ask something of the
Lord.
3 r f* j q s a i^ '^ r N '
^ q ^ ^ 3 ^ ^ < q ^ ^ ^ q q ^ s p q q c r ^ f
^ q ^ q q ^ q ^ ^ # 9 ^ A q 5 R q
g t f g ^ q ^ ^ a i 3 w | ^ ^
i ^ i ^ p f p r
^ F 5 W S ^ ^ q ^ q q
C ^ q q ^ q ^ K q ^ l
^ * 5 ^ q q ^ j ^ ^ ^ f q i s i ^ a ^ f ^ j q - ^ r ^ g ^ q
^ q q ^ q q j s i f a f t
Thus he spoke, and the Lord Buddha replied to the
Bodhisattva Pramuditaraja, Noble son, ask of the Tathagatha
whatever questions you may wish, and may you delight in my
answer to each of your questions.
The Bodhisattva Pramuditaraja then said to the Lord
Buddha: Lord, during my stay alone in retreat, when I entered
into deep absorption, I had the thought that all those who are
Bodhisattvas become perfected for the sake of enlightenment,
and such Bodhisattvas, by means of the paramitas performed
for the sake of enlightenment, amass the roots of virtue. And I
thought, Lord: Is a paramita something that benefits living
beings, or is a paramita something that helps one to gain
enlightenment? Is a paramita something impure, or is a
paramita something pure?
My thoughts were like this. However that may be, would
the Lord please explain to us at length: In what paramitas do
Bodhisattvas truly develop, and in what paramitas do they
generate a firm grasp of the Dharma-way of the Bodhisattva
the beginning, the middle, and through to the end? Would the
Lord please explain to us the practice of those of skillful means?
So that we may obtain an overflowing abundance of the highest
joy, I pray that the Lord grant us this extensive teaching.
Homage to Arya Tathagata Mahameru and Homage to Arya Tathagata Vajra
P ^ | f w ^ A j ^ r a ^ & ^ d ^ n r
4 s p ^ ^ p w q ^ ^ i j ( q ^ > ^ ^ ^ ( 3 3 ^ o } A j f
Homage to Arya Tathagata Samvarin and Homage to Arya Tathagata Nirbhaya
The Lord replied: Pramuditaraja, excellent! Excellent!
Pramuditaraja, for whatever reason you have thought to ask this 97
very question of the Tathagata, it is most wonderful. Moreover,
you have asked this very question from ninety times ten million
past Buddhas. Thus, Pramuditaraja, listen well, engrave it
properly in your mind , and I will explain.
Lord, this is just as I would wish.
A
nd so the Lord spoke the following to the Bodhisattva
Pramuditaraja:
Pramuditaraj a:
There are six paramitas that completely purify.
There are six paramitas that illuminate.
< M o ^ t ^ q ^ G $ p 4 - ^ f p g ^ - ^ x | ^ p r c i w j ^ ^ ^ ^
f W f S ^ c q - ^ ^
4 ^ | j q ^ q ^ p j f l ^ ^ ^ i ^ i f ^ R g ^ j
S ^ ^ (3 * ^ $ ^ '
There are six paramitas of the world.
There are six paramitas focused on sentient beings.
There are six paramitas of devotion.
There are six paramitas of samsara.
There are six paramitas of the all-encompassing
fettering passions.
There are six paramitas of helping others.
There are six paramitas that take a position.
There are six paramitas of enlightenment.
There are six paramitas of pristine awareness.
There are six paramitas that benefit oneself.
There are six paramitas of attainment.
There are six paramitas of expectation.
There are six paramitas with the view of the three forms.
There are six paramitas of performing a service.
There are six paramitas of the truly pure path.
There are six paramitas of not giving up.
There are six paramitas that are noble.
There are six paramitas of what is to be done.
There are six paramitas of what is not to be done.
There are six paramitas of pride.
There are six paramitas of commencement.
There are six paramitas of virtue.
There are six paramitas that are acute.
There are six paramitas that are profound.
There are six paramitas of marvelous variety.
There are six paramitas of wondrous display.
There are six paramitas that are unconquerable.
There are six paramitas focused on sentient beings.
| ^ 8 W i 5 ^ ^ 5 ^ ^ q ^ | r i ^ '
^ q ^ q ^ j f^Ai
3|f2J ^ q ^ q ^ q ^ ( ^ l 3 5 | ^ ^ E ^ - ^ ^ ' j f q z ^ q s M
^ p ^ r
^ z i ^ j 2 ^ . ^ ^ q ^
I P ^ q A o p ^ ^ c j ^ T j - ^ ] 4 a ^ q f l 5 B p ^ ' ^ ^ p 5 ^
| ^ q q ^ ^ ; ^ 3 & r
g f E p w & v & ^ & n g y
f c ^ f p j ^ u j q r j p ^ S ^ ^ q ^ q j ^ ^ j p ^ g i q ^ q ^ ^
i ^ ' P W p ^ w ? * p
q & s ^ ^ ^ 3 ^ p2( c ^ q j q q ^ q ^ ^ j ^
There are six paramitas that focus on the Dharma.
There are six paramitas that focus on abiding tranquility.
There are six paramitas that focus on intense insight.
There are six paramitas of everything.
There are six paramitas that are unilateral.
There are six paramitas that do not falter.
There are six paramitas that are uncontrived.
There are six paramitas that are not poor.
There are six paramitas that are irreversible.
There are six paramitas that are established.
There are six paramitas of purity.
There are six paramitas that are steadfast.
There are six paramitas that are assiduous.
There are six paramitas of fulfillment.
There are six paramitas of the worldly.
There are six paramitas of those who transcend the world.
There are six paramitas that are unexcelled.
There are six paramitas that are unswerving.
There are six paramitas that do not turn around.
There are six paramitas that turn full circle.
There are six paramitas that are usual.
There are six paramitas that are unusual.
There are six paramitas that are shared.
There are six paramitas that lack maturity.
There are six paramitas of the very essence.
There are six paramitas that have no substance.
There are six paramitas that are vast.
There are six paramitas that are expansive.
There are six paramitas that are boundless.
There are six paramitas of seeking.
There are six paramitas that bring release.
101
102
* < ^ >
Homage to Arya Tathagata Ratna and Homage to Arya Tathagata Padmaksa
uj^c^ jzW3fd]
Tc^ | ^ W j q ^ q
jajtqqqij-q^
Homage to the Tathgata Balasena and Homage to the Tathgata Kusumarasmi
There are six pramits that bring delight.
There are six pramits that do not bring delight.
There are six pramits of embracing the teachings.
There are six pramits of being a long time in samsara.
There are six pramits that are everflowing.
There are six pramits dedicated to the maturation
of the enjoyment of the senses.
There are six pramits of dedicated meditation.
There are six pramits of the super-knowledges.
There are six pramits of worldly creation.
There are six pramits dedicated by loving-kindness.
There are six pramits dedicated by great compassion.
There are six pramits dedicated by joy.
There are six pramits dedicated by equanimity.
There are six pramits dedicated by wrong view.
There are six pramits dedicated by right view.
There are six pramits dedicated by an abiding view.
103
s ^ ^ r ^ 2? i ^ r
q ^ q a f o ^ s j ^ q ^ u j q c j f ^ ^ q ^ ^ q ^ q ^ T q S ^ r f
3 ^ q ^ | * ^ 2 g
3 f c ^
3 ^ g a ^ j ^ i f ^ j I ^ f q ^ q ^ q q ^ q q ^ q ^ ^ ^ x r ^ T ]
c ^ f J j q ^ q q ^ q q q ' q ^ - ^ q ^ ^ f |=V^R
j S j ^ q j ^ f q
Q J ^ o ^ q ^ q 3 ^ j ^ | ^ q ^ S c ^
| ^ q ^ ^ q ^ q ^ q ^ ^ q < 5 ] i q ^ ' | ^ q q : ^ q < ^ q q
S! j2 ^
l ^ ^ g n . U J ^ q q q ^ ^ ^ q ^ u q ^ '
j^si q ^ q q ^ q ^ q ^ ^ | <3|q^a|tq^j' ; l ^ q , q 3 q
i * ^
There are six paramitas dedicated by a non-abiding view.
There are six paramitas dedicated without a fixed abode.
There are six paramitas of pride.
There are six paramitas of patience.
There are six paramitas of helpfulness.
There are six paramitas of no benefit.
There are six paramitas with something lacking.
There are six paramitas with nothing lacking.
There are six paramitas of special reasoning.
There are six paramitas of abiding in the excellence of reasoning.
There are six paramitas for the consummate coming-forth
of a Buddha.
There are six paramitas of preventing mindfulness from
faltering.
There are six paramitas of the household where the one
coming forth as a Buddha will dwell.
There are six paramitas of attaining liberation.
There are six paramitas of attaining many Dharma teachings.
There are six paramitas of the unceasing disposition of
renunciation.
There are six paramitas of abiding in the super-knowledges.
There are six paramitas of the unceasing super-knowledges.
There are six paramitas of the wish to take embodiment.
There are six paramitas of steadiness.
There are six paramitas of ability.
There are six paramitas of maturing many beings.
There are six paramitas of no more to mature.
There are six paramitas without manifest joy.
There are six paramitas that are similar to timely giving.
There are six paramitas of light.
There are six paramitas of boundless light.
There are six paramitas of joyful maturity.
105
cja-qfa ^g5cj^a|g^^j'
& T 5'
g q j ^ q ^ a & ^ q ^ j i c ^ ' | ^ a | ^ E ) ^ | ^ ^ S f ^ q | < f ^
iw ^ ' F ^ 3^ T 1 ^ ^ '
There are six paramitas of not turning back.
There are six paramitas that are joyous.
There are six paramitas of complete purity.
There are six paramitas that transcend worldly dharmas.
There are six paramitas that are the pattern of incarnation.
There are six paramitas of perfect spiritual descent.
There are six paramitas of attaining a perfect assembly.
There are six paramitas of achieving an assembly of those
who are firm and dependable.
There are six paramitas of bringing about the development
of completely pure maturity.
There are six paramitas of direct vision.
There are six paramitas of proclaiming complete knowledge.
There are six paramitas of attentiveness.
There are six paramitas that are irrepressible.
There are six paramitas of passing from sorrow.
There are six paramitas renowned for their great power.
There are six paramitas of arousing to action.
There are six paramitas of non-forgetfulness.
There are six paramitas of the mutual interconnection
of the thirty-two marks and signs.
There are six paramitas of the departure from home.
There are six paramitas of time.
There are six paramitas of knowing the time.
There are six paramitas of distinction.
There are six paramitas of being in sympathy with the world.
There are six paramitas of realization.
There are six paramitas of abandoning.
There are six paramitas like a vajra.
There are six paramitas without obscuration.
There are six paramitas of overwhelming brilliance.
107
Homage to Arya Tathagata Jhanapriya and Homage to Arya Tathagata Mahatejas
108 cv
C ^ u T ^ [ q j i ^ n j '^ q S q '
Homage to Arya Tathagata Brahman and Homage to Arya Tathagata Amitabha
There are
There are
There are
There are
There are
There are
There are
There are
There are
There are
There are
There are
There are
There are
There are
There are
six paramitas of conquering the army of Mara.
six paramitas that are unswerving.
six paramitas of a single instant.
six paramitas that are not meditative.
six paramitas that are meditative.
six paramitas that bring spiritual maturity.
six paramitas of the Awakened One.
six paramitas of all-knowingness itself.
six paramitas without residue.
six paramitas with residue.
six paramitas of earnest application.
six paramitas of bringing forth realization.
six paramitas of vast extent.
six paramitas of ruefulness.
six paramitas of virtue with respect to others.
six paramitas of others. Applying these:
109
| ^ ^ T
cMc^ % ^ ' ^ ^ 4 t*l4*n^ i w q j f q ^ 3 i ^ v q ^ q ^ q f } ' ^
3 f J ^ j ^ ^ ^ ^ r q ^ 3 ^ ^ 5 q ^ r a j [ J%|q<qs^qj^-
i q ^ q c q ^ ^ ^ q q ^ q 3 ^ ^ q ^ i | f j i p ^ p p ^ J W
C4^ ' ^ q ^ |
Pqqcq 3 p z ^ | r ^ j f c ^ i o ^ z ^ i
| ^ q ^ ] q | | p i ^ A 4 ^ q ^ * ^ c ^ ^ ^ q ^ q | f c ^ p ^ j -
There are six paramitas of each of the [four] restraints.
There are six paramitas of each of the four bases of
miraculous power.
There are six paramitas of each of the four contemplations.
There are six paramitas of each of the four applications
of mindfulness.
There are six paramitas of each of the four noble truths.
There are six paramitas of each of the five powers.
There are six paramitas of each of the five strengths.
There are six paramitas of each of the seven branches
of enlightenment.
There are six paramitas of each of the branches of the
eight-fold noble path.
There are six paramitas that focus on abiding tranquility.
There are six paramitas that focus on intense insight.
There are six paramitas that focus on knowledge.
There are six paramitas of attaining liberation.
There are six paramitas of approaching the assembly of monks.
There are six paramitas for each of the four analytical
knowledges.
There are six paramitas of never being weaiy.
There are six paramitas of the process of liberation
by means of giving.
There are six paramitas of the process of liberation
by means of morality.
There are six paramitas of the process of liberation
by means of patience.
There are six paramitas of the process of liberation
by means of effort.
There are six paramitas of the process of liberation
by means of meditation.
There are six paramitas of the process of liberation
by means of wisdom.
i l l
V ' 4 ^ f
m ^ ^ i t
^Saf^POT** w % $
^ ^ g j q ^ S ! M W
| ^ < % r j P ^ ^ ^ ^ 2 f j [ ^ ^ q q p n j i a q S ;
f 3 J f q q s ^ 3 ^ ^ q - ^ q ^
p q q ^ 3 | 3 q q ^ q B 5 &
&5^ # \ =^
There are six paramitas of the eye, of the ears, of the
nose, of the tongue, of the body, and of the mind.
There are six paramitas of various things dedicated
for the sake of benefiting others.
There are six paramitas of various things dedicated
for ones own benefit.
There are six paramitas of the Dharma.
There are six paramitas of substance.
There are six paramitas of realization.
There are six paramitas of delight.
There are six paramitas of emptiness.
There are six paramitas of signlessness.
There are six paramitas of wishlessness.
There are six paramitas that are other-directed.
There are six paramitas of the maturation of that
which is other-directed.
There are six paramitas of application.
There are six paramitas of each of the ten powers
of the Tathagatas.
There are six paramitas of each of the four fearlessnesses.
There are six paramitas of great compassion.
There are six paramitas of the physical eye.
There are six paramitas of the eye of the gods.
There are six paramitas of the wisdom eye.
There are six paramitas of the eye of the Dharma.
There are six paramitas of the eye of the Buddha.
There are six paramitas of self-emergence.
There are six paramitas of transcendental playfulness.
There are six paramitas that are difficult to fathom.
There are six paramitas of each of the eighteen Buddhadharmas.
There are six paramitas of skill.
113
^ 3 J 5 ^ z ^ C i 3 3 r ^ ^ ^ c j^ ^ p ^ x j ^ j z w ^ ^ j q i ^ ^ r
g ^ ^ f i f f s p w f ^
^ ^ w a ^ w ^ a p v ^ | ^ = ^ | | j B ^ | ^ % ^ f
^ S j05'
I S ^ c ^ Z g x f f y i
f*W $*v
There are six paramitas of the nature of how things are.
There are six paramitas of seeing self-nature.
There are six paramitas of the karma of the desire realm.
There are six paramitas of the karma of the form realm.
There are six paramitas of the karma of the formless realm.
There are six paramitas of the stage of bright vision.
There are six paramitas of the practice of the spiritual family.
There are six paramitas of the practice of the eighth.
There are six paramitas of the practice of the Stream-enterer.
There are six paramitas of the practice of the Once-returner.
There are six paramitas of the practice of the Non-returner.
There are six paramitas of the practice of the Arhat.
There are six paramitas of the Pratyekabuddhas.
There are six paramitas of the Bodhisattvas.
There are six paramitas of distinguishing things
through the knowledge of extinguishing the outflows.
There are six paramitas of distinguishing things
through the knowledge of birthlessness.
There are six paramitas of blessings.
There are six paramitas of the abiding of the holy Dharma.
There are six paramitas of the super-knowledges.
There are six paramitas of the path of spiritual action.
There are six paramitas of desiring to help.
There are six paramitas of being without emotionality.
There are six paramitas of abstinence.
There are six paramitas of mastery in throwing off
the motivational forces of existence.
There are six paramitas of nirvana.
There are six paramitas of miraculous manifestations.
There are six paramitas of disseminating doctrine.
There are six paramitas of disseminating the relics.
115
< ^ X f
] ^ f {
gqjQf **Nw*3EJ-<5$ j *3Sj<%r^ ^ a r g j c ^ - ^ a s ^ c ^ f ^ q ^ ,
^JWSf
^ ^ g ? 5* ^ ^ J < ycf% 3W ^
^ ^ ^ j q ^ ^ ^ j - . q ^ c ^ j j q ^ c c ^ c q ^ i " V R ^ ^ * j j 3 i |j a r
oj ^ s t g > ^ - * f ^ s r
J^SIU$<V?i%*
* ^ c r c ^ ^ s j ^ t v ^ -
And so it is, Pramuditaraja, that Bodhisattvas, by dwelling
on these twenty-one hundred paramitas, gain proficiency in all
the Dharmas of the Bodhisattva Mahasattvas; they obtain
peerlessness; they obtain the very essence of knowledge that
does not depend on others; in subduing all conditioned things,
they bring existence to perfection; they achieve full knowledge
that cuts through all doubts.
They come to attain actual omniscience. By fully and
completely accomplishing these paramitas, they obtain the
eighty-four thousand samadhis. They attain the eighty-four
thousand portals of the dharanls; they achieve the five hundred
forms of playfulness of the Buddhas; they become wise in the
range of actions of all sentient beings.
The Bodhisattva Pramuditaraja then replied to the Lord
Buddha: The Lord has presented the concise form of the
Dharma exposition called Showing the Realm of the Buddhas.
As the Lord Buddha has not yet taught us the extensive
meaning of this teaching, we beg him to do so not for
ourselves alone, but so that the Lord may benefit many beings,
may bring joy to many beings, may show kindness to many
beings. May he clearly explain to us these vast teachings for the
happiness, benefit, and well-being of gods and men.
Then the Lord Buddha replied to the Bodhisattva
Pramuditaraja: Pramuditaraja, for just these reasons, listen
well. Remember what I say, and I will explain at length.
Having expressed: Lord, that is just my wish! the Bodhi
sattva Pramuditaraja listened as the Lord Buddha had in
structed, and the Buddha continued:
117
Homage to the Tathagata Nagadatta and Homage to the Tathagata Drdhakrama
a r q ^ C k |* T ^
<w\ ^ i t < w ^ ^ 5 [ f q < 5 i i
q ^ ^ q ^ ^ ^ q q a i j q ^ ^ s f ^ ^ s j q ^ i q * w
Homage to Tathagata Amoghadarsin and Homage to Tathagata VJryadatta
/^Nramuditaraja, you ask what are the six paramitas that
I T purify?
The six purifying paramitas are the paramitas of those who
have not yet generated the Enlightened Mind of the Bodhi-
sattva, although their nature rejoices in giving, morality, pa
tience, effort, meditation, and wisdom for the sake of gaining
enlightenment. They have the aspiration for enlightenment,
without having expressed themselves concerning enlighten
ment to any other sentient being or to the previous fully
accomplished and perfect Buddhas.
What are the six paramitas that illuminate?
The six illuminatingparamitas are the paramitas of those who,
through having generated the mind of enlightenment and
through the teachings of the paramitas, carefully examine the
role of their previous practice of giving, previous practice of
morality, previous practice of patience, previous practice of
effort, previous practice of meditation, and previous practice of
wisdom in producing the mind of enlightenment.
119
^ a ^ s a ^ o p ^ ^ i ^
# \ * * ^ 1 ^ J ^ ' S 1^ Q \ZJ^ | ^ j R S ^ l rw^
^ l ^ N ^ p T ^ c r ^ v } x j ^ ^ 3 ^ a c j ^ q |'c r ] c
Qj^i|e5ij^iiy^ej3M^^cl2f |^aifg5W ^aili5^3^
^ s ^ ^ ^ ^ ^ ^ z^ y:c,^ 4 a ,^ Si<M1*T r f ^ v K ^
^cq<Miqr
qj^^ i ^ | 5 ^ 3 ^ a q * ^ j l
^ a ^ ^ ^ a W ^ r ^ R 5 a , S K W # .q j 3 S ; j ^ F ^ f 3^
| ^ ^ w ^ r
What are the six paramitas of the world?
The giving, morality, patience, effort, meditation, and wisdom
focused on sentient beings are called the six paramitas of the
world.
What are the six paramitas focused on sentient beings?
The paramita of giving focused on sentient beingsis the giving
of one who, in attracting beings through the process of giving,
does not teach the precepts for the sake of enlightenment, but
with the prayer: May these sentient beings be happy.
The morality focused on sentient beingsis the morality of one
who brings happiness to sentient beings by means of moral
practice.
The patience focused on sentient beings is the patience
directed towards beings without knowledge of emptiness.
The effort focused on sentient beingsis effort commenced for
the sake of the liberation of all sentient beings.
The meditation focused on sentient beings is the contempla
tion of one who, so as to be free of mental grasping, does not
mentally grasp a contemplation that focuses on the self.
The six paramitas focused on sentient beings are the
paramitas of one who is completely dedicated to enlighten
ment so as to become a refuge for sentient beings through the
wisdom that partakes of object-oriented perception. These are
the paramitas of one who would become a Buddha with fully
accomplished and perfect enlightenment.
What are the six paramitas of devotion?
The paramita of giving devoted to enlightenmentis the giving
of one who, with firm adherence to vows and with the highest
resolve, dedicates everything to enlightenment.
The paramita of morality devoted to enlightenment is the
moral practice undergone without even thinking about it by
one who dedicates everything to enlightenment, conserving
nothing.
121
j ^ p
^ S J - q * ^ ^ g ^ f * q | ^ A ^ N ^ 3 5 j ^ fs
q2fjj ; S<^ ^ ^ tW S ^ ' W ^ ^ ^ fi,^ ^ & ;,
i35W5^'q*3t?t3t3q-Z!<=frl q ^ ^ Q < V ^ q ^ c r ^ - T
<J^f ^ 3 R | l ^ w w q q -
g S w ^ s j^ j- ^ a p S S f ( q j l p ^ ^ M ^ A P ^ ^ r u ^ i q g q ^ -
l i^ ^ x $ 2 q q ^ f t i q 3 ^ i ^ = P ^ i t ^ w i * ^ | * ^ S r
p p s i 4 ^ * n * ^ * f o i ^ g r
B & K g ^ r o ^
The paramita of patience devoted to enlightenment is the
patience of one who has the firm wish to accept all suffering
patiently until the time of enlightenment.
The paramita of effort devoted to enlightenmentis the effort of
ceaseless practice, for kalpas beyond number, until the attain
ment of omniscience.
The paramita of meditation devoted to enlightenment is the
paramita of meditation that distinguishes things non-
referentially. It is the meditation of one who, in not distin
guishing things by the perception of existants, understands
enlightenment.
The paramita of wisdom devoted to enlightenment is the
wisdom of one who, until the time of enlightenment, distin
guishes that which is unthinkable from the inconceivable
nature of all existants, and comes to understand the nature of
things just as they are.
These are called the six paramitas of devotion.
What are the six paramitas of samsara?
The paramita of giving fully dedicated in samsara is the
paramita of inexhaustible giving by which one attains great
enjoyment in samsara until the time of enlightenment.
The paramita of morality fully dedicated in samsara is the
moral practice of persevering in samsara for the complete
measure of ones lifetime.
The paramita of patience fully dedicated in samsara is the
patience of showing courtesy to ones opponents with actions
of loving kindness and with no feelings of ill will.
The paramita of effort fully dedicated in samsarais the effort of
tirelessly cultivating virtuous dharmas for innumerable kalpas.
The paramita of meditation fully dedicated in samsara is the
meditation that focuses on birth.
The paramita of wisdom fully dedicated in samsara is the
wisdom of one whose knowledge of all the arts and sciences
123
Homage to Tathgata Arhat Bhadrapla and Homage to Tathgata Arhat Nanda
A ^ p ^
V ^ ^ :5* ^ ,T=?^J^>^s?!fe<i SB{
a p - ^ ^ ^ ' < ^ ^ p c i S q ^ p ^ 8 l 3 0 ^ ^ c j 2 Q | q ^
Homage to Arya Tathagata Acyuta and Homage to Arya Tathagata Simhadhvaja
accords with reality, and who dedicates everything to enlighten
ment for the sake of true insight into these paramitas.
What are the six paramitas of the all-encompassing
fettering passions?
The paramita of giving focused on the all-encompassing fetter
ing passionsis the giving of one who brings beings to spiritual
maturity through having given them what they desired in past
lives. For example, as demonstrated by the lion prince who took
the three refuges until he and his eighty-four thousand mates
were reborn as humans and were established in the enlighten
ment of true omniscience.
The paramita of morality focused on the all-encompassing
fettering passions is the morality dedicated completely
through love as with the moral code focused on all beings at the
pond of Ekasrriga.
The paramita of patience focused on the all-encompassing
fettering passions is the patience of one who, for the sake of
staying in harmony with the nonreligious, never despises the
sensual pleasures.
125
R $ q ia i^ 5 K ftG 3 ^ c fq p g ^ ^ p p 3 ^ ^
q ^ W 8 f R | ^ 3 $ t f ^ S a p 5 f }^<STOT^si^q 3 \ f
^S]
)^K5Wf ^ q R R JR ^ R * ^ ^ '
p ^ J W R f l j ^ ^ ^ R ^ ^ R R 31 ^ ^ ^ / j f t *
o|r^ws|^*??^|ti ja^^ci^jjc^a^
i 4 ^ > ^ p 3 ^ j g ^ ^ Z 5 | ^ i n | ^ a ^ a ^ C | z q ^
t y ^ 7 ^ ^ ^ ^ ^ ^ 2 ^ |^ a , ^ a j r ^ 5 ^ a^^^Tqa^ pgffi*
^ F l ^ g k ^ ^ ^ t ^ z ) ^^3ai61^aj^p qibq^cpS^
R ^ w p % ^ R a g ^ ^ s p T ^ R R R s ^ i f g s i S ^ ^ 5^
^ ^ 3 ^ ^ ^ s,4!f5^ 3W*,^ ^ R R t,lc?^R^Ratw^R
R ^ ^ ^ R ^ ' Q ^ R ^ ^ * V # a i ^ g ^ p 2 q r f R ^ V
^ a i N ^ ^ ^ ^ c ^ ^ ^ q ^ i B i ^ ^ f S i S c j ^ a jz n ^$oi
3^%api ! 3 ^ 3 ^ ^ R ,ST,a3^ ^ ^ ^ ^
* ^ 4 ^ ^ 3 i r ^ ^ 3 w ^ R ^ ^ 3i P ^ ,^a^ ^ ,:5^ ,fI4
The paramita of effort focused on the all-encompassing fetter
ing passions is the effort of one who strikes fear into his
opponents. This can be understood clearly from the Avadana of
Prince Kusa.
The paramita of meditation focused on the all-encompassing
fettering passions is the meditation arising from the view of
there being a self the meditation of one who holds fast to an I.
The paramita of wisdom focused on the all-encompassing
fettering passionsis the wisdom of one who, with a clear focus
on the paramita of transcendent wisdom, mindfully delights in
gambling, dice-playing, playfulness in spare time, and the like,
and dedicates all this for enlightenment.
What are the six paramitas of helping others?
The paramita of giving helping othersis the giving of one who
spiritually matures beings through providing them with
whatever they desire.
The paramita of morality helping others is the morality of
one who, because of loving-kindness, is never involved with
harming others.
The paramita of patience helping others is the patience of
one who is always patient in everything and who is never
blaming or contemptuous.
The paramita of effort dedicated through helpfulness is the
effort that leads to the attainment of the most sublime states of
men and gods. It is such as the effort of the great Brahmin called
Kintu who dispatched sentient beings to the higher realms by
a prayer made through Sakra.
The paramita of meditation helping othersis the meditation of
mentally applying oneself to the Dharma.
The paramita of wisdom helping others is the wisdom of
taking upon oneself the responsibility of gaining enlightenment
and bringing contentment to sentient beings through whatever
circumstances may exist.
127
Homage to Arya Tathagata Jaya and Homage to Arya Tathagata Dharma
is ^ 5r w ;
j ^ j -
*&% ^ la p g r <*|s^ t f t t ^ ' $ R g a j B ^ r $ i t
Homage to the Tathagata Pramodyaraja and Homage to the Tathagata Sarathi
What are the six paramitas that take a position?
The paramita of giving that takes a position is the giving that
falls into an object-oriented relationship, dividing everything as
in sharing.
The paramita of morality that takes a position is the morality
that relates to actual things.
The paramita of patience that takes a position is the patience
that focuses on sentient beings.
The paramita of effort that takes a position is the effort of one
who conceptualizes.
The paramita of meditation that takes a position is the
meditation that centers on the self.
The paramita of wisdom that takes a positionis the wisdom of
one who is wholly wrapped up in distinguishing the realiza
tions concerning practices of tranquility from those of non-
tranquility.
These are the six paramitas that take a position.
129
130
* }$ 3 W n i ^ x j i j ^ ^
q ^c?^;q ^g^^q^sp^gsp^ |cj^z^^xq-
Q F f i q & ^ s f & i ^ ' 3 q q ^ ^ % q q % ^ q v ^ -
^ q ^ ^ q ^ % i* q ^ q ^ ^ q * j| q ^ ^ e ^ q -
& F W ^ q / q q q q - i ; q ^ q q ^ 4 ^ q ^ ^ ^ ^ q ^ q ^ g
gajq^ f ^q&jj^qs^q ***$**^1 wd&ps^
Ncqqq^xj^qq^qq4fe^W^q^ q^=#^q-
^ 3 ^ 3 ^ ^ q ^ q q ^ 5 C ^ q c ^ q ^ g & q ^ f ^ ^ q A , q - ^ r & f
^V^^q^^qq^q*J]q5fefCiq^I^q-q^qr^q3^^
^qaq"
g q ^ q e ^ - q g ^ ^ ^ N ^ N - q c ^ T ^ q 5 ^ a | - q ^ q 3 ^ q ^ q ^ ^ -
What are the six pramits of enlightenment?
This pramit of giving is the giving of one who, for the sake of
enlightenment, has patient conviction in the non-arising of all
constituents of reality.
This pramit of morality is the morality of those who do not
focus on their own body or mind.
This pramit of patience is the patience of receptivity to the
truth concerning existence.
This pramit of effort is the effort of perseverance in not
focusing on body or mind.
This pramit of meditation is the mind of integral sameness
concerning all things.
This pramit of wisdom is the total knowledge of the nature of
all constituents of reality.
These are the pramits which are dedicated completely to
enlightenment.
What are the six pramits of pristine awareness?
The pramit of giving that is pristinely aware is the giving of
one who distinguishes the skillful means for ceaselessly bring
ing sentient beings to complete spiritual maturity.
The pramit of morality that is pristinely aware is the moral
practice of one who abandons suffering by distinguishing
between the ninety-six heretical views to be abandoned and the
objectives of the five hundred verses; and the practice of one
who attains a happy state of being by distinguishing between
what is to be abandoned and what is not to be abandoned,
such as genuine views.
The pramit of patience that is pristinely aware is the
patience of one who, as a result of awareness, patiently endures
suffering and attempts to bring to spiritual maturation those of
opposing beliefs by not despising their attachments.
131
t^-q|pq^q^-3rc!-^| a c ^ ^ q e ^
| q i a y i q ^ u i q q ^ | f l j ^ N
Ojfcj ^ q u j ^ q '^4 ^ < N ^J,q lQ\ *7^ * ^ > ^ '
q * j s ^ r q
| ^ j q ^ q i q >
i ^ q ^ ^ l < q ^ ^ q ^ | C ^ q ^ T q ^ ^ ^ f
q ^ q a ^ ' l ^ q ^ j - f q ^ ^ ^ c ^ ^ q q q ^ q q ^ j ^ i ^ -
<3]q
j q ^ q ^ q ^ ^ Z f a ; ^ q ^ ^ ^ t ^ ^ S j ^ ^ q ^ q q
C f\ E ^ ^ q ^ ^ ^ q ^ c ^ q - q | q c ^ q ^ q c ^ a } q ^ - q 2 ^ N -
^ 5 q q ^ ^ q | ^ q ^ ^ ^ q ^ l ^ q c ^ ^ q ^ a j
& ^ q c ^ < 5 j q 'q ^ q ^ f l ^ s ^ ^ g ^ q ^ ' j q W f l p ^ q ^
R t q i ' ^ q ^ t& * w
The paramita of effort that is pristinely aware is such as the
arduous exertion undergone by rNog-ldan, King of Horses,
who, persevering in bringing happiness and well-being to both
himself and others, rescued the five hundred travelers; it is also
similar to the way the lion, king of beasts, rescued the travelers.
The paramita of meditation that is pristinely aware is the
meditation of one who does not leave the home-life and yet
continues to develop in meditation, in the formless states, and
in the teachings given to the Buddhas disciples.
The paramita of wisdom that is pristinely awareis the wisdom
that, like the truth of the Dharma gained through awareness, is
like a great medicine; it is also like the wisdom of the
enlightened wanderer who would never abandon any sentient
being, even those who would not give up the ten non-virtues.
What are the six paramitas that benefit oneself?
The paramita of giving benefiting oneself is the giving of one
who is completely dedicated to achieving great transcendent
enjoyment.
The paramita of morality benefiting oneself is the moral
practice that leads to birth as a man or god in the happy states
of existence.
The paramita of patience benefiting oneself is the patience
that, due to the maturation of the attainment of patience,
causes one to have great beauty, a wonderful color, and great
gloiy and power.
The paramita of effort benefiting oneselfis the effort of actively
examining everything by ones own efforts and never depend
ing on others for enlightenment.
The paramita of meditation benefiting oneself is the medita
tion of one who, because of the development of meditation,
does not come into a world between the kalpa of destruction
and the seven kalpas of generation.
133
Homage to Tathgata Arhat Priyamgama and Homage to Tathgata Arhat Varuna
q ^ E ^ q ^ a r
q s j ^ i | c ^ q ^ i
q ^ q J ^ ^ s q ^ s r A . ^ q ^ q q ^ q * ^
A ^ q -^q c j f q ^ q
c q q ^ q ^ A ^ q q q ^ A ^ M ^ 5 1 ^ ^ ^ q a ( [ (q q - ijS J ^ -
Homage to the Tathagata Gunahga and Homage to the Tathagata Gandhahastin
The paramita of wisdom benefiting oneself is the wisdom of
one who does not look to outside beliefs, of one whose actions
of body, speech, and mind follow the truth.
These are the six paramitas that benefit oneself.
What are the six paramitas of attainment?
The attainment paramita of giving is the giving of one who,
completely dedicated to enlightenment, attains transcendental
enjoyment as the maturation of giving.
The attainment paramita of morality is the moral practice of
one who, on account of great attainment, is without emotion
ality and is completely dedicated to enlightenment.
The attainment paramita of patience is the patience of one
who would never harm others for the sake of enlightenment
and would never give up the holy Dharma.
The attainment paramita of effort is the measureless effort of
one who is truly assiduous.
135
c ^ q A q ^ ; ^ q z ^ 3 jj
^A S fq ^^q A ^q oq ^ J^^^A l ^ z ^ j j -
q ^ q ^ ^ i ^ ^ g ^ S f ^ q 2 C i ^ q q ^ a ^ i q
^ q A q ^ ^ q J ^ J ^ q ^ l ^ q ^ j q ^ ^ q o ^ r q q '
SV q ^ q q ^ q ^ ; q A q ^
A^qq3^^q2Tf
q ^ ^ j q j ^ q w , ^ ^ 3 ^ ^ q ^ A q ^ q ^ ^ q : q q a j q
^ x ^ q q ^ ^ 5 ^ q J 5 | 3 ^ ^ q ^ 5 ^ q ^ ^
-^ i <A^W^ ^ i f ^ ^ S lA ^ I
q ) q ^ q ^ q ^ f q T q j w ^ ^ q ^ | A ^ q p i ^ q ^ q
| ^ ^ q A ^ a i i q ^ 3 S ^ ^ q ^ ^ A
f Ag^A^Ji^q
^ q ^ ^ q A] A q ^ q ^ *iq ^ 4 ^ q a ' ^ q
The attainmentparamita of meditation is the attainment of the
samadhi that will fully achieve all that is to be done.
The attainmentparamita of wisdom is the wisdom of realizing
the integral sameness of all dharmas. These are the six para
mitas of attainment.
What are the six paramitas of expectation?
The paramita of giving with expectationis the giving, complete
ly dedicated to enlightenment, generated through focusing the
attention.
The paramita of morality with expectationis the maturation of
the morality of one with focused body and speech applied for
the sake of enlightenment.
The paramita of patience with expectation is the patience of
one who strives earnestly, seeing the nature of existence, and
carefully investigating all dharmas.
The paramita of effort with expectation is the effort of one
who heroically strives in all aspects of Dharma using any type of
knowledge.
The paramita of meditation that generates expectation of
mind is the meditation of one who, through purifying the
paramita of meditation, does not grasp at the identifying
qualities of what is given up.
The paramita of wisdom with expectationis the wisdom of one
who, in order to gain understanding of what was not taught,
considers: Is it possible to reach the peak of the paramita of
wisdom, or is it not? How long does it take, and who is it that
reaches it?These are the six paramitas of expectation.
What are the six paramitas that have the view of the
three forms?
The paramita of giving with the view of the three forms is the
giving in which, although the means may be of a conditioned
nature, the fruit, in that it is everflowing, is unconditioned.
137
I H ^ 5$ & * % f q ^ ^ q ^ ^ J J S J qi ^3f
5 j q ^ q i q ^ q q p q ^ q ^ a i q
f^HSsrSf^a^^q ^ f
q q i q ^ q ^ ^ q q | ^ ^ q $ q q q q | ^ # ^ 3 q 3 j |
qq^q^^qqj^fcqq^qq^Sq^q7^ * * * ^ ^
i*f
oj" j ^ q i a j q ^
q ^ q ^ T ^ ^ q q q s ^
^ ' ^ ^ ^ ^ j f ^ q q ^ q q ' ^ q ^ q ^ ^ ^ q ^ q
/ g ^ # q ^ ^ \ q ^ ^ ^ ^ q ^ l ^ q q q ^ w r
q q ^ q ^ i ^ NSR ^ t ^ iv ^ ^ ^ w * i ^ g ^
q ^ # 5 q ^ q ^ ^ ^ ^ ^ ^ F J i E ^ q q ^ q ^ j '
The paramita of morality with the view of the three formsis the
moral practice of one who has entered the path.
The paramita of patience with the view of the three formsis the
patience of one who distinguishes the impermanence, the
suffering, and the self-lessness of all inner and outer dharmas
and patiently accepts these truths.
The paramita of effort with the view of the three forms is the
effort of one who is focused on unobstructed pristine
awareness and whose mind, with the preliminary practice of
intense insight, is free from emotionality.
The paramita of meditation with the view of the three formsis
the meditation of one who, striving to completely quiet the
fettering passions, never becomes separate from meditation or
intense insight.
The paramita of wisdom with the view of the three formsis the
wisdom of one who, with skill in means and wisdom, has a
complete grasp of things as being consistent with Dependent
Origination; one who does not persevere just to throw off the
fettering passions, but for completely understanding the nature
of how things are, and for the timely maturation of the wishing
path of aspiration.
These are the six paramitas with the view of the three forms.
What are the six paramitas that have performed a service?
The paramita of giving that has performed a service is the
giving to sentient beings by one with the means of gaining
followers.
The paramita of morality that performs a service is the moral
practice of maturing many beings, as demonstrated in the
Jataka of the Quail where the fire went out and beings were
rescued. And why is this to be regarded as performing a service?
It is because beings are spoken to gently as a means of
gaining followers.
139
Homage to the Tathagata Vilocana and Homage to the Tathagata Meghasvara
q^q-<5}q
Homage to the Tathagata Sucintita and Homage to the Tathagata Sumanas
The paramita of patience that performs a service is the
perseverance in ripening many beings by means of the
paramita of patience. For example, the king of Kalingka had
eight pieces of his body cut away but did not lose his patient
endurance; even though his head was to be cut off, he contin
ued to work with the feelings of suffering and to act through his
difficulties in all ways. Why is this to be regarded as performing
a service? Because as a means of gaining followers, actions are
done for their benefit.
The paramita of effort that performs a service is the effort of
one who, because of acts of compassionate sacrifice performed
in previous lives, knows how to apply timely effort to arouse
beings and bring many beings to maturation. And why is this to
be regarded as performing a service? Because as a means of
gathering disciples, there is consistency between ones words
and ones deeds.
The paramita of meditation performing a serviceis the medita
tion of one who, without having cultivated meditation, pene
trates all Dharmas by means of the paramita of wisdom. And
141
142
q n gj^q q*w* ^ ^ 2 ^ * ^ -
f o c i f
S F ^ & w ^ c f } q ^ ^ ^ ^ q ^ l ^ r f ^ ^ - q -
a ^ ^ c p j q ^ ^ q q * ^ q a w ^ q q 3 f c ^ q ^ - q q j c ? ^
q ^ q j a j c ^ q ^ c ^ q - ^ j
q q ^ ^ q ^ j s r ^ q ^ ^ q q ^ ^ ^ q ^ q q q f q ^ q ^
< q 5 ^ ^ q < T ^ S q ^ q S q ^ M '^ ' 3 i q ^
q g ^ q < S J ^ ^ c } | p | < j f g ^ q ^ ^ a ^ c 4 ^ q ^ q - | \ X &
^ q q ^ q ^ ^ ^ q ^ q w ^ q - ^ ^ ^ g ^ j s f q ^ ^ a ; q
why is this to be regarded as performing a service? Because of
the door of liberation of emptiness.
The paramita of wisdom performing a serviceis the wisdom of
those who, by means of wisdom, persevere in all virtuous things
without confusion and take responsibility for the enlighten
ment of many beings. In that they have only a little knowledge
of the nature of reality, they embrace the door of liberation of
wishlessness.
These are the six paramitas that perform a service.
What are the six paramitas of the truly pure path?
The paramita of giving of the truly pure pathis the transforma
tion of one who, in entering the right view of reality, is not
necessarily involved with the giving that abandons virtuous
signs and omens.
The paramita of morality of the truly pure path is the moral
practice of one who is endowed with right speech, right
livelihood, and right conduct.
The paramita of patience of the truly pure pathis the patience
of one who never loses patient conviction in the non-arising of
all things.
The paramita of effort of the truly pure path is the effort of
those who do not focus on their own body and mind.
The paramita of meditation of the truly pure path is the
meditation of one who is unswerving in the samadhi that has
no referential focus.
The paramita of wisdom of the truly pure path is the wisdom
of one who, not grasping after characteristics, has gained the
wisdom of right view, and through generating true mindful
ness, perseveres for the sake of attaining irreversibility and in
order to reach the end result of perfect enlightenment.
143
These are the six paramitas of the truly pure path.
144
W *3JR^- ewff*l^'
P 3 H S W
J^ 3 f
^ W 1^ ' a^sjc^q
* q 35^R '
^ q ^ q ^ ^ q q ^ ^ ^ q j - S f c ^ ^ c j ^ j c j ^ A j S ^ T
What are the six paramitas of not giving up?
The paramita of not giving up giving is the giving of one who
gives up everything, and with skillful means dedicates this
giving to enlightenment.
The paramita of not giving u p morality is the steadfastness of
one whose moral practice does not decline. It is the moral
practice of one who has previously given up everything without
discrimination so as to obtain happy states of being for all living
beings. For example, when the Bodhisattva passed from Tusita
heaven, the three thousand worlds trembled and because it
would be his future station, he embraced a Buddha-field of the
highest state of pure perfection.
The paramita of not giving u p patience is the patience of those
who remain unblemished by the eight worldly dharmas while
patiently serving their opponents so that they might obtain the
roots of virtue.
The paramita of not giving up effort is the effort of embracing
the wisdom of the All-Knowing One, and dedicating everything
with loving-kindness to all sentient beings.
The paramita of not giving up meditation is the meditation of
one who completely embraces the immeasurable meditation
that leads to achieving every one of the forms of the medi
tative absorptions.
The paramita of wisdom of not giving upis the wisdom of one
who perseveres in the knowledge that fosters the path of
aspiration so that there might be skillful action in all dharmas
and the certain coming forth of the [five] super-knowledges.
145
These are the six paramitas of not giving up.
Homage to the Arya Tathagata Vimala and Homage to the Arya Tathagata Sasin
^J^f
^ u p j ^ f 3J3^1 ' W l ^ ^ ' f
^ ^ ^ T 2^ q ^ a ^ a <q
Homage to rya Tathgata Mahyaas and Homage to rya Tathgata Manicda
What are the six pramits that are noble?
The pramit of noble giving is the giving of one who has
passed from sorrow.
The pramit of noblemorality is the moral practice dedicated
to freedom from attachment.
The pramit of noble patience is the patience completely
dedicated to cessation.
The pramit of noble effort is the effort of initiating great
tranquility.
The pramit of noble meditation is the meditation that
completely removes all destructive views and conquers the
fettering passions.
The pramit of noble wisdom is the pramit of wisdom of
one who perseveres in the knowledge of mantras, in the
knowledge of medicine, in spiritual knowledge, in the knowl
edge of earthquakes, the seasons, and astronomy, in the
knowledge of languages, in the super-knowledges, in great
compassion, and in the knowledge of all the actions that lead to
147
148
^ J ^ 3 f |< < |^ K 3 ^ ^ ^ ^ I |^ | ^^(3^VJtjq(^C3f
q $ ^ q $ ^ * f t ^ t ^ ^ r ^ r p ^ a j z j ^ ^
q2([
^ ^ | 5 ^ q Q w ^ q a ^ ^ ^ 2 Q j A K r ^ ^ a ^ j n i
^ j ^ Z 3 ^ c r c q c ^ i 4 ^ ^ Z 5 ^ c q ^ | j r c ^ t j ^ p o : 5}3*^a-
* ^
q ^ ' ^ q ^ N 5 5 ^ ^ q [ ^ T 7^ ! ^ T ^ arq x f ^
^ ^ o p j ^ q a x ^ ^ r ^ q ^
q^q/ # ^ ^ ^ ^ | ^ q q 3 5 J q t J ^ ; gq^3JR^^<N^
sjqqf^j q ^ ^ s j q ^ < v ^ ^ q q a q q ^ ^ r
^ q ^ ^ q ^ q p ^ ^ 3 ^ # n
w v ^ a j - f w f c t i ^ ^ q ^ g , ^ 1^ ^ 1^
q 8 j^ ^ q ^ q 3 ^ K g - ^ ^
^ g s ^ z ^ q u ^ q ^ ^ q ^ ^ q ^ q ^ ^ q ^ a j j g W ^ i j ^
either good or bad states of being; one who is totally without
attachment for the sake of gaining omniscience.
These are the six paramitas that are noble, and are to be
regarded from the viewpoint of the four fearlessnesses.
What are the six paramitas of what is to be done?
The paramita of giving involved in what is to be done is the
giving dedicated completely to the benefit of sentient beings. It
is giving even oneself in the process of taking responsibility for
the welfare of others.
The paramita of morality involved in what is to be done is the
moral practice of achieving the loving kindness that focuses on
all sentient beings.
The paramita of patience involved in what is to be doneis the
patience of relying on the maturation of karma.
The paramita of effort involved in what is to be done is the
effort of practicing the ten virtues.
149
The paramita of meditation involved in what is to be done is
the meditation that focuses on impermanence, on suffering,
and on self-lessness.
The paramita of wisdom involved in what is to be done is the
wisdom that benefits many beings by the use of skillful means
so that others will strengthen the virtuous dharmas and
abandon the non-virtuous dharmas.
These are the six paramitas of what is to be done.
What are the six paramitas involved in what is usually not
to be done?
The paramita of giving involved in what is usually not to be
done is the giving that matures beings by means of worldly
goods and worldly pleasures.
The paramita of morality involved in what is usually not to be
done is the moral practice that develops from what is usually
not to be done.
f c f l ^ N ^ | y q ^ q & f * f t
^ ^ q ^ U j ^ a j ^ z q i s j t^ e j r ^ q ^ q z^ ^^znqujjcj ^ ^ . q s w ^ q ^
i * F ^ | ^ 1 % ^
i ^ ^ 3 q ^ c ^ g c M ^ a ; ^ q ^ C , u j ^ q z ^ 5 J
o 3 [ | q | f r f ^ ^ q ^ ^ q ^ ' ^ q ^ q < w ^ ^ j 3
q ^ ^ | C ^ 5 f i q q q ^ c ^ j
^ i p w * ^ * ^ i w ^ a p ^ jp H H ^ i ^ s r
The paramita of patience involved in what is usually not to be
done is the acceptance of whatever it takes to completely
mature sentient beings, even maturing beings by perfectly ful
filling their desires.
The paramita of effort involved in what is usually not to be
done is the effort of maturing sentient beings using the means
of worldly laughter and pleasure, joy and play, praise and
conversation, discussions, dice-playing and other gambling,
and other such mundane things.
The paramita of meditation involved in what is usually not
doneis the meditation that distinguishes equanimity from the
factor of enlightenment of impartiality.
The paramita of wisdom involved in what is usually not done
is the wisdom that is endowed with great effortlessness such as
was demonstrated by prince Blun-po (Jada) who was mute.
These are the six paramitas that are involved in what is
usually not done.
151
What are the six paramitas of pride?
The paramita of proudgiving is the giving that is not dedicated.
The paramita of proudmorality is the dedication to enlighten
ment of those bound up in their own moral practice.
The paramita of proud patience is the patience of one who is
arrogant.
The paramita of proud effort is the effort of one who makes
extensive preparations.
The paramita of proud meditation is the meditation of one
who gives up meditating.
The paramita of proud wisdom is to dedicate ones own
understanding of the teachings to enlightenment.
These are the six paramitas of pride. You ask, from what
viewpoint are these to be regarded? From the viewpoint of
those who listen to the teachings.
Homage to Arya Tathagata Ugra and Homage to Arya Tathagata Simhabala
j5 * g ap l3 f
f e y g n y^ P f ^
Homage to Arya Tathagata Druma and Homage to Arya Tathagata Vijitavin
What are the six paramitas of commencement?
The paramita of giving that has commenced is the total
sacrifice of one not attached to anything, such as shown by the
giving of the one who sacrificed himself in the great ocean for
the sake of other beings.
The paramita of morality that has commenced is the moral
practice of one who sees the nature of moral practice and
thereby throws off all indolence.
The paramita of patience that has commencedis the patience
of never being upset even when ones head is to be cut off.
The paramita of effort that has commenced is the effort that
commences to outshine all other actions, such as the effort to
dry up the great ocean [as in the Siri Jataka].
The paramita of meditation that has commenced is the
meditation of one who never neglects the four meditations even
while living in ones consorts apartments.
The paramita of wisdom that has commenced is the unob
scured wisdom of one endowed with profound non-referential
153
q * f w p # * * a S w ^ w m ^ '
q ^ ^ ' ^ ^ q ^ S a j q i ^ ^ q ^ q ^ g ^ q 2^ fqq]*r
q ^
^ q ^ * j q ^ ^ ^ [ q ^ f ^ o r q r o j ^ q ^ ; q \ a ^ q ^ ^
j-gaw
^ w q ^ ^ ^ q O i l ^ q i ^ q ^ c q q y q ^ C f ^ ^ l ^
q ^ F q : q ^ ^ ^ q ^ | ^ ^ ^ ^ q ' < q a i <s ^ rq ^
cjfj
c ^ q f c w j w
i5l ^ f ^ s^ ' 3^ i i& Z ft'
^ q j ;
^ q ^ w ^ q ^ ' o w q c f i ^ ^ i i q a ^ ^ o j -
focus of attention and who thus sees all motivational forces as
being like an illusion.
These are the six paramitas of commencement; they are to be
regarded from the viewpoint of the four foundations of miracu
lous powers.
What are the six paramitas of virtue?
The paramita of virtuous giving is the giving of one who has
conquered the inception of the karmic propensities.
The paramita of virtuousmorality is the moral practice of one
who perseveres in giving up everything for the sake of practicing
the most exalted morality; one who clears away all heed
lessness, and who is dedicated to serving and freeing beings
from the miserable states of existence.
The paramita of virtuous patience is the patience of one who
is patient in all ways and never goes against what is virtuous.
The paramita of virtuous effort is the unflinching effort in
everything involving what needs to be done.
The paramita of virtuous meditation is the meditation of one
who has entered into integral sameness, the true objective of
meditation, and perseveres in training the mind to do just what
is wished. For example, as demonstrated by the great king
Sudarsana who completely transcended even the concepts of
desire, malice, and resentment.
The paramita of virtuouswisdom is the wisdom that does not
abide in anything. This is to be seen from the viewpoint of great
compassion.
These are the six paramitas of virtue.
What are the six paramitas of acute discrimination?
The paramita of giving that is acute is the giving that has no
referential focus.
155
qc- |(^
jwf
| ^ T q ^ q q ^ o ^ x ;
q ^ # 8 %p *$&
fS*'
^ ^ q q ^ ^ q 5 ^ ^ x a a i ^ n 5 f q ^ ^ q q ^ '
& s^q^aiqujqw w fej/ ^f$f*yc;aj*<kjj ^ s p i fif lr g z
s ^ q j
^FT^f' fqorqqq^q^^q^iqiq^ay ^sfc^q^
| ^ q ^ i ^ q ^ q q ' J ^ q ^ q 3 f c j ^ g a ^ f w ^ r
x5^^q<^q^^q^q/g^(^q)^q^i sja&q^z^
^pwf q^w^fq^frqS^q^^^q;
q^S1^ ! pv^pqq^q
^ q ^ q a r
^q^^q^qqqq^&iq^iiqi^q^q^^q-
The paramita of morality that is acuteis the moral practice of
one who, through the practice of the paramita of moral
practice, is free from arrogance and conceals nothing.
The paramita of patience that is acuteis the patient acceptance
of all dharmas just as they are, patience that is produced by
viewing things correctly.
The paramita of effort that is acuteis the perseverance of never
being diverted from true devotion.
The paramita of meditation that is acute is the paramita of
meditation completely embraced by the paramita of wisdom.
The paramita of wisdom that is acute is the wisdom of those
who, in becoming Bodhisattvas, through their altruistic
prayers, have no desire to take rebirth as an object of worship,
nor yet as an ordinary practitioner; not even as one free from
attachment, nor as one who knows all the paramitas of the
Sravaka, nor as one who knows all the paramitas of the
Pratyekabuddhas.
These are the six paramitas that are acute.
What are the six paramitas that are profound?
The paramita of profoundgiving is the giving with no referen
tial focus.
The paramita of profound morality is the desireless moral
practice of one who abides in harmony with sentient beings;
the morality praised by the wise because of its detachment.
From what standpoint is this to be viewed? First, from having
generated the mind of enlightenment and from having applied
the highest resolve.
The paramita of profound patience is the fully matured
paramita of patience of one who is self-less and who does not
think about whether this patience is spiritually mature or not
mature. From what standpoint is this to be viewed? From the
standpoint of one involved in receiving the Dharma.
157
Homage to Arya Tathagata Prajnakuta and Homage to Arya Tathagata Susthita
158 ||q 3 ^ ^ ^ a j ^ q t 5 j q ^ q ^ ^ q a ) i s ; q -
g q q ~r
|cy<5j ^qqMey -5]^ ^
q q q i q u ^ q ^ ^ q q ^ q q a t i & l ^ ^ q l i a j ^ q ^ q ^ l j ^ J '
^ ^ q q ^ q q ^ q ^ q - T ^ q q q ^ A ^ q f t p r q a ^ q & jx i^ i
Homage to the Arya Tathagata Mati and Homage to the Arya Tathagata Ahgaja
The paramita of profound effort is the effort of one who, in
having no desire at all for the three realms of existence, does not
produce any pride at all in having passed from sorrow. From
what standpoint may this be viewed? From the standpoint of
the knowledge that outshines the understanding of the non-
Buddhists, the tlrthikas.
The paramita of profound meditation is the truly profound
path and meditation.
The paramita of profound wisdom is the wisdom distin
guished by its penetrating into all that does not contradict
virtue. It is causally concordant with tranquility and abides in
egoless activity.
These are the six paramitas that are profound.
What are the six paramitas of marvelous variety?
The paramita of giving is the transcendent giving that bestows
marvelous variety. What is the maturation of this giving? It is to
have various marvelous marks on the body as well as consum-
^ ^ ^ q ^ t q c ^ ^ - ^ ^ ^ i p - q q c j ^ c ^ j ^ e j ^ ^ ^ c j ' j
q ^ c , ^ 4 ^ ^ ^ r ^ ^ q ^ q ^ ^ ^ S } ^ ^ q S q j < ^
^'q*Tq^tej q ^ q < ^ q ^ ^ ^ q ^ - q q < 5 j -
^ ^ ^ ^ ^ q q q ^ < S q ^ q i S ^ q q q ^ a f P ^ 5 J w q -
^ q q j q ^ S q ^ c j ^ q - ^ q - ^ a ^ J ^ ^ q ^ J a%q^(-
*1
o ^ q q - ^ q - ^ q q ^ q ^ q ^ ^ ^ a r g a j q S q ^ g ^ q y |
l ^ ^ ^ 3 | q ^ ^ q ^ i ^ q q q T | ^ q ^ i e ^ q Z ! ] q i M ^ q ^
q2[
mate self-confidence that is to say, it is the paramita of giving
of marvelous variety.
The paramita of morality of marvelous variety is the moral
practice of one who takes responsibility for the Buddha-fields
and who abides in the perfect thought of enlightenment.
The paramita of patience of marvelous variety is the patience
of one who makes the dedication: May my Buddha-field be
faultless, and in that field may no ill will be directed to beings.
The paramita of effort of marvelous variety is the effort of one
who matures the assemblies of Sravakas, Pratyekabuddhas, and
Bodhisattvas.
The paramita of meditation of marvelous varietyis the medita
tive mind of one dedicated to mindfulness and to never being
forgetful of the teachings even when living among people who
are full of pride and attachment.
The paramita of wisdom of marvelous varietyis the wisdom of
one who never forgets any of the wisdom that is embraced by
skillful means and never depends on others with respect to the
teachings of the profound Dharma.
These are the six paramitas of marvelous variety.
What are the six paramitas of wondrous display?
The paramita of giving that is wondrously displayed is the
giving by the mind of the sublime food and drink of the
Buddha-fields.
The paramita of morality that is wondrously displayed is the
moral practice of one who is never disrespectful toward any in
the assembly.
The paramita of patience that is wondrously displayed is the
patience of one who, becoming truly vigilant, attains a Buddha-
field that is as smooth as the palm of the hand and as soft to
the touch as Kachalindika and that is ornamented with
precious jewels.
161
sWP5W|j*^| ^ W | ^ ]
^ ^ W q q g a j q ^ q ^ q
^ l ^ s ^ ^ ^ ^ - a f s q ^ 3 j ^ ^ * | 2 f i ^ i
^ q q s j s ^ o ^ d J ^ -
q 3 j f ^ ^ ^ q |? q q < W q q q ^ q ^ q ^ q ^ ^ ^ q s j q ;
q j ^ q q ^ q q c r j ^ j q ^ q j c q ^ q ^ q q ^ q ^ q j j q
^ q - ^ ^ q q ^ q ^ q ^ q c q ^ ^ ^ q ^ (< ^ * r iq * N p
q<Tj ^ q i ^ ^ ^ q n j q ^ q ^ ^ ^ q ^ q q i ^ i ^ q ^ q ^
J ^ q q j
q ^ - ^ q ^ ^ ^ 5 ^ r ^ q 5 ) ^ q q ^ 5 } x q ^ ^ q ; j ^ - q q q q q ^ q |
q ^ q ^ q | q q c ^ q g d ^ ^ ^ q ^ q J i p q ^ q ^
^ q ^ q ^ ^ p q n q 3 ^ | ^ q * ) j q ^ | ^ q | c p 9 c ^ q ^
S r o f
The paramita of effort that is wondrously displayed is that of
the immeasurable assembly.
The paramita of meditation that is wondrously displayed is
the meditation of one who has wonderful signs and aura; it is
the meditation of one free from harmful thoughts, free from
pride and the ripening of karma, and free from emotionality.
The paramita of wisdom that is wondrously displayed is the
wisdom of one who, having obtained the samadhi that is like an
illusion, is never inattentive even when teaching the Dharma to
sentient beings born as animals.
These are the six paramitas that are wondrously displayed.
What are the six paramitas that are endless?
The paramita of endless giving is the total giving with an
undefiled mind.
The paramita of endless morality is the morality that leads to
dispelling all arising emotionality.
The paramita of endless patience is the patience of one who,
having contemplated the endless and vast perceptions of
sentient beings, distinguishes fearlessness from recklessness.
The paramita of endlesseffort is the effort of one who is heroic,
through having focused on pristine awareness.
The paramita of endless meditation is the meditation of one
who abides in the patient conviction of self-lessness, and who
never forgets the meditation of transcendent enjoyment of the
objective realm.
The paramita of endlesswisdom is the paramita of wisdom of
one who, through perfect inner confidence, completely pene
trates the endless meditations of all the teachings, and com
pletely penetrates the liberations, the samadhis, and the medita
tive absorptions.
163
These are the six paramitas that are endless.
Homage to Arya Tathagata Amitabuddhi and Homage to Arya Tathagata Surupa
f l a < S J ^ Q ^ f ^ a | | ^ ^ j - q J c 5 q a ^ ^ q q | p ? S ^ ^ 5 ) 9 W -
^ o ] q q a q ^ q < ^ q : q q ^ | ^ c $ f j q ^ $ z ^ r c S | 3 j q
<^W<q<N|
Homage to the Arya Tathagata Jhanin and Homage to the Arya Tathagata Rasmi
What are the six paramitas focused on sentient beings?
The paramita of giving focused on sentient beings is such as
the previous giving of Maitreya that paved the way for his
purifying the realm of the pretas.
The paramita of morality focused on sentient beings is the
moral practice that purifies all those born as animals.
The paramita of patience focused on sentient beings is the
patient acceptance of all who have done wrong; patience that
leads to purifying the beings in hell.
The paramita of effort focused on sentient beings is the effort
that ends conflict; as it is in accord with the four means of
gathering disciples, and purifies beings born as asuras.
The paramita of meditation focused on sentient beings is the
meditation of one who, having gained self-mastery, then
achieves happiness for sentient beings. This is demonstrated by
the commitments of Aksobhya. Acting upon the ten commit
ments and basing ones life on such transcendence, many men
have transformed their conduct.
165
166
^ a fsf sjq -
A ^ ^ ^ ^ a j z s ^ q o ^ ^ i ^ ^ q -
4 N f a n A ^ q q $ 'q f ^ 4 ^ q f f . ^ q q p f e f q 's '3 ' V j - ^ j ^ ^ -
qA ^gfN C qa^J^^f ^ N ^ ^ q A j A ^ q ^
^ i q ^ ^ W A ^ g a w ^ q p ^ i ^ q r i \ ^ t * ^ q ] *
q^*
^ ^ ^ ^ ^ ^ ^ ^ ^ ^ f% C' ^ * * 'ar^ l3P ' J^ C!Nral ^
i^ q ^ '^ T ^ n a r s ^ ^
q < ^ i q 9 5 v - ^ ^ K ^ p |C ^ j ^ 5 j < ^ c ^ t j c ^ ^ ;
q : ^ q ^ f ^ 3 ^ q ^ ^ ^ a r ^ ^ - e w i r ^ ^ <rj^
The paramita of wisdom focused on sentient beings is the
wisdom of one who, in teaching and opening the vast Dharma
for sentient beings from the position of relative truth, perse
veres in purifying the fettering passions.
These are the six paramitas focused on sentient beings.
What are the six paramitas that focus on the Dharma?
The paramita of giving focused on the Dharma is the giving of
one who desires the eighteen Buddhadharmas.
The paramita of morality focused on the Dharma is the moral
practice of the vows of body, speech, and mind that produce
the door of liberation of the samadhi of wishlessness.
The paramita of patience focused on the Dharma is the
patience that is focused on great compassion.
The paramita of effort focused on the Dharma is transcen
dent heroism that is preceded by the [four] foundations of
miraculous power.
The paramita of meditation focused on the Dharma is the
meditation preceded by the [four] applications of mindfulness.
The paramita of wisdom focused on the Dharmais the wisdom
of the teacher who is irreversible and who completely em
braces the four fearlessnesses who teaches and knows all
sounds through quickness of mind and by analysis of the syl
lables of whatever dharanls there are, as they come from the
four exact knowledges.
These are the six paramitas that focus on the Dharma.
What are the six paramitas focused on abiding tranquility?
The paramita of giving focused on tranquilityis the paramita of
giving that leads to being without any mental grasping; and
because there is no mental grasping, one is able to dedicate
everything with the mind of Truth.
167
168
j^Tjq'^! ^q^<q-
q ^ ^ ^ ^ ^ q r q ^ ^ ^ q q q j c ^ c ^ ^ q ^ o i i ^ ^ f
q q q p?jqq^^f a ^ a ^ fc^ q j
^q^^qq^^^^qqqq^qTqqafe^r^^^nq ql}q|*r
q ^ q ^ R ^ N - ^ ^ ^ q q ' j q q a ^ ^ q ^ q s ^ w ^
q ^ ' f ^ ^ q ^ ^ ^ ^ q q ^ i ^ a j q q ^ q f ^ a ^ w
(^|^q^rq| <^^WAqqqj
q f <% q q f q ^ q ' q r q ^ q ^ ' W ^ j
#q ^ ^ q '|f A ^ ^ ^ ^ fq S jq ^ q A q ^ J^ -
q^cqy
5i|c^jq^f cqq4]^q]
q^-^t^qc^l^q^q% 42^^q2f J ^ ^ s j q q
^ ^ ^ q q ^ q q a ^ q q | q | q q ^ ^ j ^ q * f ^ q q ^ q q q
f < ^ ^ J^ S ^ A ^ q a i^ q ^ ! S < < S I ^ ^ jE J 3 f ^ B J - 3 J ^ 3 ( q ) ^
The paramita of morality focused on abiding tranquilityis the
moral practice of one who throws off the five defilements.
The paramita of patience focused on abiding tranquilityis the
patience of one who patiently expresses the knowledge of the
realizations concerning impermanence and suffering.
The paramita of effort focused on abiding tranquility is the
effort of one who seeks out the teachings of emptiness,
signlessness, and wishlessness.
The paramita of meditation focused on abiding tranquility is
the paramita of meditation of one who completely quiets the
fettering passions by taking up this branch of enlightenment of
samadhi.
The paramita of wisdom focused on abiding tranquility is the
wisdom of one who rejoices in the pure tranquility of the
paramita of wisdom; focuses on pure tranquility; cultivates
pure tranquility; and settles into pure tranquility. With this
pure tranquility preparing the way, one obtains the eight
liberations. Without having been instructed by others, one does
not settle into the stage of the Sravaka or into the way of the
Praty ekabuddha.
These are the six paramitas that focus on abiding tranquility.
What are the six paramitas that focus on intense insight?
The paramita of giving focused on intense insightis the giving
without thought of who gives, when the giving takes place, or
what is given.
The paramita of morality focused on intense insight is the
moral practice of those whose commitment is certain to be
realized, due to their having accumulated intense insight into
the far past and future due to their non-referential focus.
169
Homage to rya Tathgata Drdhavrata and Homage to rya Tathgata Mahgala
ipvqa|t^j
q i ^ q J E j q j ^ ^ ^ ^ j t ^ c j ^ i ^ A J ^ q ? i X J ^ q q | ^
q<S5I
Homage to Arya Tathagata Satyaketu and Homage to Arya Tathagata Padma
The paramita of patience focused on intense insight is the
patience of intense insight into the integral sameness of all
constituents of reality by means of the mind that is not wrapped
up in the enmeshing emotions. It is the patience of one free
from the perceptions: sentient being, life, self, nourishment.
The paramita of effort focused on intense insight is the effort
of one who focuses on intense insight and causes intense
insight to arise.
The paramita of meditation focused on intense insight is the
meditation of one who, with preliminary practices for intense
insight, masters intense insight and with skillful means takes
up all meditations, and by so doing becomes completely free
from all desire.
The paramita of wisdom focused on intense insight is the
wisdom of one who never touches upon desires, whose medita
tions are essenceless, who has no obscurations concerning
the Dharma, who has all-penetrating knowledge directed
towards enlightenment, and who has become rid of impurities.
Never wavering from the spiritual path one is on, and through
171
172
% I^QJ-
3 3 W 5 ^ q q q ^ ^ q ^ q | q ^ | S & W T O o y ^ P W
j ^ a j q s ^ g ^ ^ q q q ^ q ^ ^ ^ q f & q ^
q q ^ - q * i ^ q % q ^ S | q i ^ q ^ q q q | q ^ q ^ ^ 3 } q ^ l ^ '
|c^*A**v^q|qAHN
i j ^ q ^ q ^ W ^ ^ s i ^ q A ^ q ^ q s j ^ c ^ a q ^ a j
A 4 ^ a ^ ^ q z ^ | ^ q z ^ j
a ^ q 5 ^ ^ ^ ^ ^ ' < ^ q q ^ i q ^ q ^ q N ^ r q ^ q -
A * j|^ a q '^ j ^ q q ^ l s ^ q = ^ ; | sRF*WNji^f
q *^'l
being endowed with the motivational force of great compas
sion, one matures oneself and matures other beings.
These are the six paramitas that focus on intense insight.
What are the six pramits of everything?
The pramit of giving everything is the giving of one who is
completely dedicated to giving in order to obtain what has not
been offered with respect to all the teachings.
The pramit of morality in everything is the moral practice
fully dedicated to the happiness of sentient beings. As it is fully
dedicated with great compassion, there is the attainment of the
maturation of being without regretwhich is causally concor
dant with perfect pristine awareness.
The pramit of patience in everything is the patience of one
who holds firmly to the commitments so as to achieve the stage
that is irreversible.
The pramit of effort in everything is the effort embraced by
wisdom, preceded by faith.
The pramit of meditation of everything is the meditation of
one who, applying the pramit of meditation that comes forth
from true analysis, becomes endowed with referential percep
tion that is immeasurable, and non-referential perception that
is unimpeded.
The pramit of wisdom in everything is the pramit of
wisdom that comes from persevering in the wholesome
dharmas. It is stabilized by faith, effort, mindfulness, and
samdhi, and is practiced dauntlessly by those who have firm
repentance. It is embraced by those with skillful means, and it
comes forth from complete knowledgeworldly knowledge,
the knowledge of those still learning, and of those with no more
to learn, the knowledge of the Pratyekabuddhas, and the
knowledge of perfect and unexcelled enlightenment.
173
l^ fq ^ c jia j < i^ J ^ c * ^ C l ^ ^ c 4 ^ ^ ^ T j 5 5 j c } a ; q ^ q ^ i i '
cl ^ t^ 0^ # i^ ' ? p 2 ^ 5 ( f 0 r ^ j q S e w i a i
| | j ^
These are the six paramitas of everything.
What are the six paramitas that are unilateral?
The paramita of unilateralgiving is the giving with the mind of
the Bodhisattva.
The paramita of unilateral morality is the way some people
perceive of certain teachings as being moral, while others
perceive them as being immoral.
The paramita of unilateral patience is that of taking an
objective standpoint.
The paramita of unilateral effort is effort that is directed by
discrimination.
The paramita of unilateral meditation is meditation focused
on objects.
The paramita of unilateralwisdom is the wisdom of one with
concepts about the perceptions of activity and cessation.
These are the six paramitas that are unilateral.
What are the six paramitas that do not falter?
The paramita of giving that does not falter is the giving of one
who gives without discriminating between ordinary people and
one worthy of offerings.
The paramita of morality that does not falter is the moral
practice of one who is committed not to rest until all sentient
beings are enlightened.
The paramita of patience that does not falteris the patience of
one who remains unchanged by the eight worldly dharmas.
The paramita of effort that does not falter is the effort of one
who does not give up even when undergoing mental torment
such as when fully comprehending the power of demons.
The paramita of meditation that does not falteris the paramita
of meditation of one who, devoted to the undefiled dharmas,
has obtained integral impartiality towards all things.
175
176
Homage to the Tathagata Narayana and Homage to the Tathagata Sukhabahu
JQ*W
Homage to Arya Tathagata Jnanakara and Homage to Arya Tathagata Gunarci
The paramita of wisdom that does not falteris the wisdom that
penetrates all dharmas, both mundane and supramundane.
These are the six paramitas that do not falter.
What are the six paramitas that are uncontrived?
The paramita of uncontrivedgiving is the giving of things and
the giving of the Dharma by one whose pure nature is fully
developed.
The paramita of uncontrivedmorality is the moral practice of
one who is never lazy.
The paramita of uncontrived patience is the patience of one
with a genuinely noble mind.
The paramita of uncontrived effort is the paramita of effort in
everything that is not for the purpose of gaining things.
The paramita of uncontrived meditation is the paramita of
meditation of one without any sort of desire.
177
5 ^ ^ q ^ ^ q a | q % ^ q ^ ^ a j c } a i 4 ^ q ^ j q ^ q 3 ^ j ^ ^ c p q
c f ^ a ^ q ^
q S ^ ^ J A
<^| ^a^N^A] a ^ q ^ c ^ q atrp3
0 ^ '
p % ^ W A ^ q ^ ^ , 5 ? N q q ^
The paramita of uncontrived wisdom is the paramita of
wisdom of one who benefits others without self-protection.
These are the six paramitas that are uncontrived.
What are the six paramitas that are not poor?
The paramita of giving that is not pooris the giving by the poor
who give not for their own happiness or transformation, but
because they are dedicated to helping others.
The paramita of morality that is not pooris the moral practice
of one who has vowed never to try to gain the realms of bliss.
The paramita of patience that is not poor is the patience in
even the most trifling matter.
The paramita of effort that is not poor is mental and physical
exertion related to various things.
The paramita of meditation that is not poor is the generation
of meditation by one dedicated to being reborn as Brahma.
The paramita of wisdom that is not pooris the wisdom of one
who, having obtained an existence where emotional suffering is
mixed in with ones condition, does not despise or give up on
such a life even while realizing its faults.
These are the six paramitas that are not poor.
What are the six paramitas that are irreversible?
The paramita of irreversible giving is the giving of one who
never turns back from enlightenment giving that does not
exist for the Sravakas or Pratyekabuddhas.
The paramita of irreversible morality is the morality of being
unceasing in ones moral practice through to enlightenment.
The paramita of irreversible patience is the patience of one
who transcends the world, who transcends the stages of the
Sravakas and the stages of Pratyekabuddhas.
179
ajftj ^ **] ^ ' | N
c ^ ^ ^ J j j ^ qqq^AJ
cj^2C{ i ^ ^ ^ ^ q ^ j ^ i j 5 j ^ < j ^ l ^ ^ q ' l | ^ q ^ j
n ^ ^ 3 } r ^ q ^ q q ^ q ^ ^ | ^ q ^
^ a j n ^ c r o r ^ q s j ^ a : ^
J ^ f ^
The paramita of irreversible effort is the penetrating and
all-encompassing effort applied with skillful means until one
obtains omniscience.
The paramita of irreversible meditation is the wisdom of the
Bodhisattva who, enjoying the objects of the senses, acts with
the wisdom of skillful means at all times.
The paramita of irreversiblewisdom is the wisdom of one who
is never attracted to the life of a bhiksu, brahmin, Sravaka, or
Pratyekabuddha; it is the vast wisdom firmly based on great
compassion and that comes forth from the Tight viewthat has
transcended worldliness.
These are the six paramitas that are irreversible.
What are the six paramitas that are established?
The paramita of established giving is the paramita of giving
without sadness or regret.
The paramita of established morality is the paramita of moral
practice of listening to a little of the teachings.
The paramita of established patience is the paramita of
patience of one who does not dwell either upon hatred or
upon non-hatred.
The paramita of establishedeffort is the paramita of effort due
to relishing experience.
The paramita of established meditation is the paramita of
meditation of one with the patience that arises transcen-
dently out of self-lessness.
The paramita ofestablishedwisdom is the paramita of wisdom
of one absorbed in the action of the world.
These are the six paramitas that are established.
What are the six paramitas of purity?
The paramita of pure giving is the paramita of giving of one
who does not hope for recompense.
181
Homage to the Tathagata Brahmadatta and Homage to the Tathagata Ratnakara
qc([
c j ^ q ^ q ) q a S r ^ ^ 5 ia(j'
Homage to Tathagata Kusumadeva and Homage to Tathagata Sucintitartha
The paramita of pure morality is the paramita of moral
practice of one who is never idle.
The paramita of purepatience is the patience of one endowed
with the teaching of formlessness.
The paramita of pureeffort is the paramita of effort of one who
never harms either self or other.
The paramita of puremeditation is the paramita of meditation
of one who can generate the powers that are non-referential
and without substance.
The paramita of pure wisdom is the wisdom of the correct
meditation with all defilements cleared away.
These are the six paramitas of purity.
What are the six paramitas that are steadfast?
The paramita of steadfastgiving is the giving of one who com
pletely gives up everything without distress, just as when the
Bodhisattva gives gifts, and Mara cannot distinguish them from
magical transformations.
183
^q^q^q^q5^q^q^^aiqq[ jq/q^q^q^^q*^
qq^q^^;q^^q^^d^5^q]^oiq^q^qS:-
q^q^#q^^q3| ^q^#yq^q^qqq^
q|^q^1 ^jqq^qj ^iw ^ q^ q^ q^ gqqj^
q ^ q j ^ ^ q ^ ^ l ^ q ^ q ^ y q ^ q ^ q ^ q q a z i i ^ ^ q ^ ^
^i^q^ijq-q^q^qq^q^q^qqws^
l^q^l i^ q f^ q q ^
l ^ q ^ q j q ^ f ^ q j ^ q ^ ^ q | a ^ f q ^ q ^ ^ ^ | ^ q -
o | q ^ q ^ | q ^ q q J ^ q q ; q ^ ^ ^ q ^ ( ' ( q ^ s i q - q ^ q S ^
g k i ^ ^ q ^ ^ l ^ q q i q ^ q - ^ q ^ q ^ ^ j g a ^ ^ ^ ^ a j
q ^ f | ^ ^ < s q f q q i^ # ^ q ^ q ' q ' ^ ] ^ q q q ^ q lqq iq ^ '
q^q^q^q^q^q^^^q^ jqq^qq^j ^ q ^
^q^q^q^q^q^q^q^N^q^i^q^
#qqqq*V^|
jn^qqj^qq^q^q^q'^q^fj^cwq^^^q^i^^
The paramita of steadfast morality is the paramita of moral
practice of one who makes the definite resolve for enlighten
ment not relying on good luck or auspicious signs.
The paramita of steadfast patience is the paramita of uncom
mon patience of one who lacks both anger and attachment.
The paramita of steadfasteffort is the effort of one who is wise
and thus free from proud complacency; the paramita of effort is
the causal factor of ones life, so one is never weaiy.
The paramita of steadfast meditation is the paramita of
meditation for dedicating everything to complete maturation
and for developing firmness in the spiritual powers and medita
tive absorptions.
The paramita of steadfastwisdom is the wisdom of one who,
through the patient penetration into all dharmas, is certain of
release and perseveres in everything without delusion.
These are the six paramitas that are steadfast.
What are the six paramitas that are assiduous?
The paramita of assiduous giving is the paramita of giving of
one who abides in formlessness.
The paramita of assiduous morality is the paramita of moral
practice of one without proud complacency.
The paramita of assiduouspatience is the patience focused on
abandoning all anger and attachment.
The paramita of assiduous effort is the effort of one who is in
accord with emptiness, having thrown off egocentricity and the
various forms of suffering, and in humility, having thrown off
weariness.
The paramita of assiduousmeditation is the meditation of one
who, due to the distress arising from impermanence, analyzes
exhaustively and obtains the [ten] strengths arising from the
understanding of Dependent Origination.
j ^ ^ i ^ ^ g i J a ^ p p ^ j p S q
q S ^ q ^ e j ^ S ^
^ r
* ^ q < ^ $ * K f j a q z j j ^ ^ j
^ q j Q f i ^ < 3 |^ g ^ S } 2 ^ ^ s j <j]^J S p ^ ^ q ^ j q j ^ g
q ^ j ^ q ^
*^-
^ ^ s j q a q ^ I ^ q ^ c i ^ i '
( ^ g a i ^ s j q - q ^ ^ ^ '
The paramita of assiduouswisdom is the wisdom of one who
enters into freedom from attachment and analyzes things
non-dualistically.
These are the six paramitas that are assiduous.
What are the six paramitas of fulfillment?
The paramita of fulfilling giving is the paramita of giving
that is completely dedicated to liberation and that is not
dedicated to worldliness.
The paramita of fulfilling morality is the paramita of moral
practice that is untainted. There does exist, for the Bodhisattva,
the paramita of fulfillingmorality that is tainted this tainted
paramita of morality is the attraction, through this morality, to
the stages of the Sravaka or Pratyekabuddha.
The paramita of fulfilling patience is the paramita of patience
of one who, in striving to attain the inconceivable array of the
qualities of a Buddha, is attracted to the unexcelled path of
altruistic aspirations.
The paramita of fulfilling effort is the paramita of effort of one
without great attachment to conditioned things.
The paramita of fulfillingmeditation is the paramita of medita
tion that distinguishes what is harmonious from what is
inharmonious.
The paramita of fulfilling wisdom is the paramita of wisdom
that completely embraces the three doors of liberation.
These are the six paramitas of fulfillment.
What are the six paramitas of the worldly?
The paramita of giving of the worldly is the giving that is not
completely dedicated for the sake of enlightenment.
The paramita of morality of the worldly is the morality with
seven forms.
187
Homage to the Tathagata Dharmesvara and Homage to the Tathagata Yasomati
fA^O]
G | a | ^ q ^ s i i q J e t S ^ ^ t p | ^ e ^ q ^ ^ | q i ) a j 9 |
ASjql| **&!
Homage to Tathagata Pratibhanakuta and Homage to Tathagata Vajradhvaja
The paramita of patience of the worldlyis patience due to the
force of watchfulness.
The paramita of effort of the worldly is the paramita of the
effort of the worldly in the midst of all the noise and
distractions of the world.
The paramita of meditation of the worldly is the meditation
dedicated to gaining a good rebirth.
The paramita of wisdom of the worldly is the paramita of
wisdom of one acquainted with worldly teachings.
These are the six paramitas of the worldly Bodhisattvas.
What are the six paramitas of those who completely tran
scend the world?
189
The paramita of giving of those who transcend the worldis the
giving spoken of by the Buddha: One will quickly obtain the
supreme peace of nirvana when one arrives at the thought to
$ ^ a j ^ ^ F ^ ^ | Qn i ^ # * i ^ ^ a | 1ci ^ f
e 5j
^ a w f jsa^fip^r
l ^ a ^ 5 W ^ a % a i
a w ^ s p ^ i ^ g f ^ l
^T^S
mature the merit achieved in giving the Dharma and in giving
things for the sake of enlightenment.
The paramita of morality of those who transcend the world is
the moral practice of those who have fulfilled the Dharma
commitments of the Sravaka and Pratyekabuddhas and no
longer will take rebirth determined by the karmic propensities.
The paramita of patience of those who transcend the worldis
the patience gained through the dharmas that are undefiled.
The paramita of effort of those who transcend the worldis the
effort of those who have gained patient conviction in the
non-arising of all constituents of reality and who strive greatly
to mature sentient beings through to the time of enlightenment.
The paramita of meditation of those who transcend the world
is the meditation of those who abide in samadhi in order to
completely perfect pristine awareness and in order to gain
mastery in the dharmas of the Bodhisattvas.
The paramita of wisdom of those who transcend the world is
the arrival at the goal of all-knowing pristine awareness specific
to the enlightenment which is not common to the Sravakas and
Pratyekabuddhas.
191
These are the six paramitas of those who transcend the world.
^ | | \ ^ T ' qT w3r^ l l
Homage to rya Tathgata Hitaisin and Homage to rya Tathgata Vikrditvin
qS J^ q f
gppar
^ ^ - ^ 5 q ;q A | f i w
Homage to the Tathagata Vigatatamas and Homage to the Tathagata Rahudeva
What are the six paramitas that are unexcelled?
The paramita of unexcelled giving is the measureless pattern
of empowerment of the Bodhisattva in the Buddha-field and
also the ceaseless giving, for countless kalpas, to mature the
devotion of beings who dwell in the realm of self-importance.
The paramita of unexcelled morality is the moral practice of
one who, abiding in the perception of the Dharma and having
renounced the three lower realms of existence, completely
embraces the Buddha-fields.
The paramita of unexcelledpatience is the patience of those in
whom the tendency toward harmfulness is so slight that they
take on the golden color that surrounds the Bodhisattva.
The paramita of unexcelled effort is the effort of those who
are like the Bodhisattva Aksobhya in that they never give up
their commitments.
The paramita of unexcelled meditation is the meditation of
one who, never interrupting the four samadhis even while living
194
f f 3^
^qc^qg^q^q^^l^- qq^qqa*<^
q ^ ^ q ^ q q ^ q q ^ ^ ^ l ^ q ^ q ^ ^ q ^ q 3^
^qj ^ * 5 ^ ^ q 4 | q q q | q ^ ^ 3 ^ ^ ^ s ^ q ^ ^
q^^(|53^^<^^^qA|q^q^^^q^q^q^S)^
c^ f ^ q ^ f | ^ q S ^ ^ r e ^ q s p ^ E W | ^ q q ^
q ^ c ^ ^ q o ) q ^ q G ^ ^ ^ q ( f j f c ^ q ^ q ^
9 ^ ^ ^ * q ^ - f l f f j q ^ w ^ | ^ q ^ q f ^ w f ^
^eiE^a^qgqq^j ^ q f^q q l^q ^ q j
pN^^qq]pia^i!^PM^i^K-
^qr-4^qq^f q^qa^q^*^^3w^']q;w ^ ^ r^
^.njf
j | ^ ^ P 4 ^ ^ q a f t q ^ ^ q ^ ^ q f 5 j 5 f c A ^ | ^
as a householder surrounded by women, brings to maturation
the slightest emotionality of those who are assembled in the
Buddha-fields.
The paramita of unexcelledwisdom is the wisdom of one who
takes up a Buddha-field, who has an inconceivable life span,
who has a wondrous pattern, and who has great and infallible
confidence in the midst of a vast assembly.
These are the six paramitas that are unexcelled.
What are the six paramitas that are unswerving?
The paramita of unswerving giving is the giving of a Bodhi-
sattva who quickly gains the super-knowledges through having
matured the dedication of the paramita of giving.
The paramita of unswervingmorality is the paramita of moral
practice of those who ceaselessly persevere in the most exalted
teachings of whatever stage they may be on.
The paramita of unswerving patience is patience in attaining
all the virtuous dharmas.
The paramita of unswerving effort is the effort developed
through disillusionment with samsara, through passing from
sorrow, and through being free of attachment. It commences
from the roots of virtue of the Buddhas and through keeping in
mind those who lack faith.
The paramita of unswerving meditation is the meditation of
one who, from abiding in meditation, enters the paramita of
wisdom; one who never gives up intense insight into the
principles of the desire realm, and thus realizes what is faulty
and what is faultless.
The paramita of unswervingwisdom is the wisdom of one who
realizes what is faulty and what is faultless with respect to the
practice of all worldly dharmas and the practice of the six
195
196
^ i ^ ^ a g ^ ^ c ^ i ^ ^ P r q | ^ f q ^ ^ f
^ ^ 3 ^ 3 * ^ ^ cJ2$f p w ^ ^ j rfrpyg^qa&^&r
p i w ^ ^ W = ^ f ^ A ^ ^ w % ^ ^ ^ p ^
*iX\ ^ ? ^ r
paramitas; who also realizes what is faulty and what is faultless
with respect to the practice of the dharmas of the Bodhisattvas.
These are the Bodhisattvas six unswerving paramitas.
What are the six paramitas that do not turn full circle?
The paramita of giving that does not turn full circleis the giving
of Bodhisattvas who abide in imagelessness.
The paramita of morality that does not turn full circle is the
moral practice of one who does not turn back from the dharmas
of the Sravakas, the Pratyekabuddhas, and the Buddhas.
The paramita of patience that does not turn full circle is the
patience of one who keeps isolated from anger and attachment
and cuts off all holding to Iand mine.
The paramita of effort that does not turn full circleis the heroic
effort of one who, having seen the nature of other sentient
beings, does not turn away from awareness.
The paramita of meditation that does not turn full circleis the
meditation of one who perseveres in order to understand
completely the dharmas of seeing, hearing, and remembering.
The paramita of wisdom that does not turn full circle is the
particularly noble wisdom of pristine awareness the all-
knowingness specific to enlightenmentwhen all doubt has
been completely conquered and everything is distinguished
through signlessness.
These are the six paramitas that do not turn full circle.
What are the six paramitas that turn full circle?
The paramita of giving that turns full circle is the paramita of
giving of one who works together with sentient beings, matur
ing them through to the disappearance of the holy Dharma.
The paramita of morality that turns full circle is the moral
practice of one most fortunate who, after dwelling in the
Tusita heaven, leaves off abiding there until the time of nirvana.
197
Homage to the Tathagata Merudhvaja and Homage to the Tathagata Ganiprabha
3 j q ^ U , |
i ^ g f ^ g ^ w s f W
Homage to Tathagata Ratnagarbha and Homage to Tathagata Atyuccagamin
The paramita of patience that turns full circleis the patience of
one who perseveres for the sake of maturing many beings. This
patience is a correlative of genuine thatness in that there is
timely dedication; it is the patience of one in harmony with
existence.
The paramita of effort that turns full circle is effort such as
that shown in the altruistic aspirations of the Bodhisattva
Avalokitesvara, and such as the effort dedicated to many beings
by the subjugation of Kalmasapada [by Sutasoma in the Jataka
of that name].
The paramita of meditation that turns full circleis the medita
tion through which sentient beings attain supreme happiness
when a Bodhisattva enters the meditative absorptions arising
from the samadhi of a truly unblemished Teacher.
The paramita of wisdom that turns full circleis the paramita of
wisdom of those who completely understand all the aims of
others as they understand the different propensities of beings,
and as they understand the body of enlightenment of their own
aim. These are the six paramitas that turn full circle.
199
q ^ - | ^ j3^^ q^q^ N tq^ qq^q^ sq^ q%
q ^ ^ s j ^ q ^ q ^ q a ,q3^g^qq'
q q q w < J | ^ ^ q ^ q ^ ^ q q ^ q q s i
^ q ^ ^ ^ i q q ^ q ^ q q - 3 ^ ^ a ^ j r^qp^a^fcqS
q ^ q q ^ ^ ^ q 3 ^ | ^ q - ^ ^ q ^ ^ c ^ ^ q ( ^ d q f f
^ q a q -
q<^gq ^
q q f l l ^ q ^ S ^ ^ q ^ q l ^ ^ r y q ^ q ^ c f ^ q ^ ^ i ^ -
j u ^ q ^ q ^ q q q ^ ^ ^ q ^ [ ^ q O j ^ E p q ^ C ^ q ^ c ^
q | q ^ q ^ ^ 3 r i C a q ^ ^ ^ ^ i ^ q ^ i ^ ^ q ^ f
^o^q^q-^l ^ iq ^ q |q ^ W 'a j-q rq sj5 R -^ q ]
What are the six paramitas that are usual?
The paramita of usualgiving is the giving dedicated by the path
of the altruistic aspiration of giving.
The paramita of usualmorality is the moral practice that goes
along with firmly assuming a responsibility to apply oneself for
sentient beings.
The paramita ofusualpatience is the patience that completely
embraces the power of blessings.
The paramita of usual effort is the effort which is similar to
compassion.
The paramita of usualmeditation is the meditation of transfor
mation leading to timely maturation for the purpose of benefit
ing many beings.
The paramita of usual wisdom is the paramita of wisdom of
one with no delusions concerning the process of embodiment
due to karmic propensities. ^
These are the six paramitas that are usual.
What are the six paramitas that are unusual?
The paramita of unusual giving is the paramita of the giving
that generates various forms of inner inspiration as well as the
attainments needed to understand inner confidence.
The paramita of unusual morality is the moral practice of the
Bodhisattva who does not find pleasure in a householders life.
The paramita of unusualpatience is the patient acceptance of
the profound teaching of the [four] uncommon reliances.
The paramita of unusual effort is assiduous effort that issues
forth immeasurably.
The paramita of unusualmeditation is meditation on sentient
beings, meditation on the Dharma with the highest resolve, and
meditation on the [eighteen] forms of emptiness.
^ ^sfuj
a j q a ^ q q z ^ ' 5 S ^ # ^ ^ ^ pW ^ ^ ^ {^ q S,%ai'
| ^ q ^ q ^ ^ p T O ^ q q q j q
q ^ ^ q ^ q ^ q ^ q ^ q j - ^ fq { ^ q ^ ? 5 jq q q ic ;
^ ^ ^ 5 W q ^ c ^ a ^ ^ ; q 3 ^ ^ q q | ' | q ^ 5 ^ q
^ q - q q q q ^ q ^
^ c j ^ j q q q q l ^ q ^ q q q ^ q ^ ^ l ^ q ^ f 6 ^ '
crqq c j ^ q S q
$ ^ 1 * 1 ^ 1
The paramita of unusual wisdom is the wisdom that follows
from attainment of the analytical knowledge of different teach
ings; the analytical knowledge of different languages; and the
analytical knowledge of different meanings. It is the wisdom
that arises from realization of the two dharmas, and supreme
wisdom concerning the two activities of ajaneya knowledge.
These are the six paramitas that are unusual.
What are the six paramitas that are shared?
The paramita of shared giving is the giving that comes forth
from the paramita of giving as well as the attainment of the
paramita of giving.
The paramita of shared morality is the paramita of moral
practice that leads to the development of perfect limbs and
secondary members of the body.
The paramita of sharedpatience is the paramita of patience of
quietly persevering in the midst of ones retinue.
The paramita of shared effort is the paramita of effort that
achieves all aims.
The paramita of shared meditation is the paramita of medita
tion of one who perseveres in knowledge in order to manifest
the knowledge of past lives.
The paramita of sharedwisdom is the paramita of wisdom of
true realization into the existence of truth.
These are the six paramitas that are shared.
What are the six paramitas that lack maturity?
The paramita of giving that lacks maturity is such as the
[Buddhas] giving of blessings having fully demonstrated the
ascetic practices after receiving an offering of food on the
banks of the Nairanjana river.
203
Homage to the Arya Tathagata Tisya and Homage to the Arya Tathagata Visanin
cjajj
cj^f { ^ q ^ a j i i ^ q r t f r q s j z t j ^
p ^ q ^ q ^ w ^ q a ^ -
^ ^ z ^ ^ : i q ^ q ^ q i ^ a | q ^ ^ q ^ q ^ \ ^ x q ^ q 2 j ^
i ^ l 1 ^
Homage to Tathgata Gunakrti and Homage to Tathgata Candrrkaprabha
The pramit of morality that lacks maturity is the moral
practice similar to the practice of one who, involved in the
manifestations of the two thousand five hundred constella
tions, perseveres in abiding in non-referential focus while
staying on the banks of the Ganges.
The pramit of patience that lacks maturityis the pramit of
patience that comes from mental discrimination without focus
ing body, speech, or mind.
The pramit of effort that lacks maturity is the perseverance
that is without watchfulness.
The pramit of meditation that lacks maturity is the medita
tion of abiding in the stage of cessation.
The pramit of wisdom that lacks maturity is the wisdom of
the intense insight that becomes unending. These are the six
pramits that lack maturity.
What are the six pramits of the very essence?
The pramit of the very essenceof giving is the giving without
being proud.
205
s)^ q ^ q ^ q ;c j|A | q t^ j'
q**T4| ^ l K ^ ^ J ^ q i A f ' fjq
a ^ T j ^ r
srfoj c ^ ^ ^ q r M a a ^ q i T ^ c i ^ e i ^ ^ i ^ i J ^ q ^ q ^
q a ^ ' ^ w ^ q ^ ^ q 2 S f lfc<fqft
G^q^f p ^ ^ q - q q ] q ^ q - ^ ^ g f t ^ ^ q ) q ^ r j ^ f ^ t
65f\*^ t j S ^ q a r ^ z A ^ q ^ -
^ 1 * f f 4 w ^ * [ , * K
$ 2 ^ ^ J ^ Z ^ f ^ G r q o ^ ^ M N ^ C M ^ d ^ j ^ q a ^ a j
The paramita of the veiy essence of morality is moral practice
performed without feelings of self-importance.
The paramita of the very essence of patience is the patient
conviction concerning self-lessness.
The paramita of the very essence of effort is the effort that
focuses on self-lessness.
The paramita of the veiy essence of meditation is the medita
tion that does not abide in inner or outer.
The paramita of the very essence of wisdom is the wisdom of
the meditative absorptions that are without error with respect
to all dharmas. These are the six paramitas of the very essence.
What are the six paramitas that lack substance?
The paramita of giving that has no substance is the giving of
one who does not carry on with a giving mind into the future.
The paramita of morality that has no substance is the moral
practice of the commitment distinguished by perishability.
The paramita of patience that has no substanceis the patience
of one who does not make distinctions between having percep
tions that are bad and having perceptions that are good.
The paramita of effort that has no substance is the effort
applied on the path.
The paramita of meditation that has no substance is the
meditation of one whose thoughts contain no desire to mani
fest in the three realms of existence; and who follows the
truth wherever it leads.
The paramita of wisdom that has no substanceis the wisdom
that does not act upon perceptions of what is uncompounded
or perceptions of what is compounded. These are the Bodhi-
sattvassix paramitas that lack substance.
What are the six paramitas that are vast?
The paramita of vastgiving is the giving dedicated for the sake
of innumerable living beings.
207
o ^ ' ^ < m ^ a ^ j - ^ a r ^ R y s s * fJfW **r
|T
p f i f t ^ a & i a j a ^ c ^ q ^ q ^ q ^ ^ a j q s ^ r y qq-
^ g ^ ^ a i ^ j ^ ^ c j ^ fcf q g c^ r
jJ^SJ
C ^ ^ M q A I% J a j - q ^ - ^ f f ^ n j S j q q ^ q q q ^ j ^ g ^ q |IJ
i q q ^ j ^ ^ q ^ ^ q ^ ^ q q f ^ q [ c i a M ^ > ! 5 ^ ^ ] ^ q
The paramita of vast morality is the moral practice that goes
everywhere.
The paramita of vast patience is the patience that does not
depend on preparation.
The paramita of vast effort is the effort that comes forth from
the [four] applications of mindfulness.
The paramita of vastmeditation is the paramita of meditation
that achieves the eighty thousand samadhis.
The paramita of vast wisdom is the wisdom of one who
understands both the fetters of all sentient beings as well as
their purification; and is the wisdom of one who has made a
commitment to such purification.
These are the six vastparamitas of Bodhisattvas.
What are the six paramitas that are expansive?
The paramita of expansivegiving is the giving with the sixteen
forms; which leads to the Dharma of irreversibility.
The paramita of expansivemorality is the commitment of one
who views with trepidation even the slightest transgression.
The paramita of expansivepatience is the patience of one who
has thrown off all anger and attachment.
The paramita of expansiveeffort is effort applied toward being
free of transgressions.
The paramita of expansive meditation is the meditation
similar to great compassion.
The paramita of expansive wisdom is the wisdom of the
teaching that is all-penetrating.
These are the six paramitas that are expansive.
What are the six paramitas that are boundless?
The paramita of boundlessgiving is the giving that possesses a
similarity to wisdom.
209
Homage to Arya Tathagata Suryaprabha and Homage to Arya Tathagata Jyotiska
! q ^
q ^ q o ^ q z r j q ^ q ^ ^ q q q ^ q q q ^ ^ ^ q ^ | g ^ r
Homage to Tathgata Simhaketu and Homage to Tathgata Velmasrirja
The pramit of boundless morality is the moral practice
similar to the dharma of desiring to be of benefit.
The pramit of boundless patience is the patient conviction
of the three doors of liberation.
The pramit of boundlesseffort is the effort that is the basis of
genuine effortlessness.
The pramit of boundless meditation is the meditation that
cultivates loving kindness and focuses on the [seven] branches
of enlightenment.
The pramit of boundlesswisdom is the wisdom of the [four]
analytical knowledges. These are the six pramits that are
boundless.
What are the six pramits of seeking?
The pramit of seeking giving is the giving of one who has
taken up the begging bowl of the renunciate and who shares
everything that is received.
211
q2f|
q ^ i A j ^ ^ ^ q ^ q ^ * jq
< q q |* tq ^ q f|q q ^ | ^ < ^ ^ ^ q q ] c ^ q ^ ^ q ^ q ^ o ^
q ^ | ^ q q = ^ | v q .
^ j j { ^ q - q ^ q ^ q = ^ | ^ q ^ K | c ; ^ |
<ijq
^ q q ^ q ^ q ^ ^ q R ' q ^ q q ' a j ^ ^ ^ q ^ f
j q ^ q ^ ^ q q ^ q ^ q q ^ ^ q q ^ q q ^ q q ^ q * *]q
q q q ^ q ^ 5 w q ^ q ^ ^ q | a p | q i ^ q * ^ 3 j i q ^ q ^
| / q q q q ] ^ q q ^ | q ^ q 5 K f ^
The paramita of seeking morality is moral practice with the
qualities of purification.
The paramita of seeking patience is the patience that, being
founded on virtue and on listening to the teachings, leads one
to bear suffering patiently, such as did the king who gave up his
queen and even his own head. It is the patience of one who
strives earnestly to be watchful at all times.
The paramita of seeking effort is the effort of one who is never
weary, due to great virtue gained through suffering long ago in
the time of Dipamkara.
The paramita of seeking meditation is the meditation that
involves careful thought and that grows strong through insight.
The paramita of seeking wisdom is the wisdom of one who
seeks the meaning of emptiness by means of the logic of
Dependent Origination.
These are the six paramitas of seeking.
213
What are the six paramitas that bring release?
The paramita of giving that brings release is the paramita of
giving of one who gains the precious jewel of the steward [of
the chakravartin king] for conquering poverty.
The paramita of morality that brings release is the moral
practice of those who give impetus to other peoples spiritual
maturation and who, while doing so, carefully guard their own
pure conduct of the ten virtues.
The paramita of patience that brings releaseis the patience of
one who earnestly strives with the strength of watchfulness.
The paramita of effort that brings release is the effort of one
who has the thought of aversion so as to throw off the thought
of desire.
The paramita of meditation that brings release is the medita
tion of humility for the purpose of avoiding all harmfulness.
f t *
' j ^ ^ -
)5J:
4 M ^ ^
q ^ j -
J^j33^cp^q]qqs^q^
A j a p ^ q a l ^ q ^ u ^ l ^ ^ ^ q ^ ^ q ^ j e ^ q ^ q i ^ q ^ - q q '
The paramita of wisdom that brings release is the wisdom of
one who, perceiving the characteristics of the suffering of the
three realms, has reached the certainty of release through an
understanding of self-lessness.
These are the six paramitas that bring release.
What are the six paramitas that bring delight?
The paramita of giving that brings delight is the giving of one
without pride, the paramita of giving resulting in rebirth as man
or god so that there may be the acquisition of all that is desired.
The paramita of morality that brings delight is the moral
practice that leads to a long life for both men and gods.
The paramita of patience that brings delight is the patient
conviction in the non-arising of all constituents of reality.
The paramita of effort that brings delightis the fruit of the effort
made with true exertion.
The paramita of meditation that brings delight is the medita
tion practiced in order to obtain good qualities for oneself, in
order to cause the maturation of what is beneficial for both
oneself and others, in order to obtain the fruit of ones altruistic
aspirations, and in order to bring realization into the nature of
reality.
The paramita of wisdom that brings delight is the wisdom of
listening to the Dharma in order to understand all of the actions
of the Tathagatas.
These are the six paramitas that bring delight.
What are the six paramitas that do not bring delight?
The paramita of giving that does not bring delight is the total
giving with no expectation of return and with no attachment to
wealth, food, or clothing, or to anything else.
215
Homage to Tathagata Srlgarbha and Homage to Tathagata Bhavantadarsin
< 5 J^ c^ z ^ vq s ) ^ q ^ q ^ a i - I |^ ) E } 3 ^ ^ q 2 C j ' fq c ^ } -
^ q ^ q ^ ^ q ^ 5 J ^ q ^ c ^ ] q q s ) ^ q q ^ 2 y q - ^ , q 2 ^ i g ^ q ^ |
q c ^ q q T i j S p ^ g ^ q ^ ^ ^ f ^ q q a y c ^ ^ j ^ q q | = ? ^
Homage to Tathagata Vidyutprabha and Homage to Tathagata Kanakaparvata
The paramita of morality that does not bring delight is the
moral practice of one who has aversion for samsara while living
as a householder.
The paramita of patience that does not bring delight is
patiently experiencing remorse.
The paramita of effort that does not bring delight is the effort
to throw off suffering.
The paramita of meditation that does not bring delight is the
meditation that has characteristics resembling anger and
attachment and that brings forth genuine suffering, a state that
is truly disagreeable.
The paramita of wisdom that does not bring delight is the
wisdom of one who has the aim of the Bodhisattva who takes no
delight in the three realms.
These are the six paramitas that do not bring delight.
217
What are the six paramitas of embracing the teachings?
218
|^ q 4 g q A * J
< W ^ A A ^ 3 ^ a j q ^ q < ^ ^ q R | ^ A ^ q q ] e ^ ' q ^ ^ ^ 4 ^
q ^ ^ A r q ^ q ^ ^ ^ q ^ - ^ a ^ q ' q q ^ q ^ a ^ q i ; ^ ' ^ ;
^ a o q i ^ q q ; ^ o j / | ^ ^ ' 3 ; q ^ ^ ^ q < q q ^ q ^ q F : q a ^ -
^ q A ^ ^ q ^ q A ^ i f q q ^ s p ^ ^ l ^ q ^ f j i f 0*5*
The paramita of giving that embraces the teachings is the
giving of one who gives the Dharma to other people by teaching
the Dharma, memorizing and reciting the teachings, and
upholding the teachings.
The paramita of morality that embraces the teachings is the
morality of total commitment to practicing the morality of body,
speech, and mind, through using the seven precepts of the
Dharma that are the root of virtue.
The paramita of patience that embraces the teachings is the
patience of one who earnestly accepts suffering for the sake of
hearing merely one word of the wonderful teachings.
The paramita of patience that embraces the teachings is the
patience such as demonstrated by the Bodhisattva in the Jataka
of the brahmin who for twelve years venerated a man of low
caste in order to receive teachings.
The paramita of effort that embraces the teachingsis the effort
that focuses on aversion to samsara.
The paramita of meditation that embraces the teachingsis the
meditation that focuses the mind on impermanence.
The paramita of wisdom that embraces the teachings is the
wisdom of one who, by never holding back the teachings of the
masters, introduces both friends and enemies to the practice of
genuine virtue.
These are the six paramitas of embracing the teachings.
What are the six paramitas of being a long time in
samsara?
The paramita of giving dedicated to remaining in the world
a long time is the giving fully dedicated with the patient
conviction concerning the non-arising of all dharmas.
The paramita of morality dedicated to remaining in the world
a long timeis the paramita of moral practice of one who, due to
great compassion, is totally lacking in hurtfulness
219
q q ^ ^ q ^ j j q ^ ^ l ^ 6 a q ^ ^ ^ ^ ^ 5 i q ^ N J ? J
>^=4^f
qqc^^q^q^SRq^3^igJ^X4^J q^ j^ q jqqiq :^
J ^ g a ^ ^ S J S ^
q q ^ i g ^ J j q a ^ ^ ^ q f j f ^ V t ^ S K ^ f '
q^qqz^qf ^ q ^ q - ^ q ^ q - q l ^ f q f q w j t i ^ ^ '
^ |^ ^ q i)A {q S q ^ J^ i ^ ^ q c^ ^qc^q^gqqq^r
The paramita of patience dedicated to remaining in the world
a long timeis the patience fully dedicated through the wishing
path of the highest aspirations.
The paramita of effort dedicated to remaining in the world a
long timeis effort dedicated to listening to the teachings.
The paramita of meditation dedicated to remaining in the
world a long timeis the meditation fully dedicated to the [two]
forms of self-lessness.
The paramita of wisdom dedicated to remaining in the world a
long timeis the wisdom of the stage of irreversibility. These are
the six paramitas dedicated to remaining in the world a long
time.
What are the six paramitas that are ever-flowing?
The paramita of ever-flowinggiving is the paramita of giving as
one of the four means of gathering disciples.
The paramita of ever-flowing morality is the paramita of
morality practiced by means of the three forms of good action
[of body, speech, and mind].
The paramita ofever-flowingpatience is patience of four kinds:
patience of body and of mind, patience of watchfulness, and
patient conviction in the Dharma.
The paramita of ever-flowing effort is the effort of one who, by
means of the four restraints, is unbound and unfettered.
The paramita of ever-flowing meditation is the paramita of
meditation by means of the four applications of mindfulness.
The paramita of ever-flowing wisdom is the wisdom of the
complete understanding of the four truths. These are the six
paramitas that are ever-flowing.
What are the six paramitas dedicated to the maturation of
the enjoyment of the senses?
The paramita of giving dedicated to the maturation of the
enjoyment of the senses is the giving of one who gives
221
Homage to Tathagata Simhadatta and Homage to Tathagata Aparajitadhvaja
j^ j-
^ w ^ q ^ ^ 2 ^ ^ 3 i ^ * ) ^ q ^ * j <siq'si:;,^ : | ; ^ ^ 4 q , ^ - 4 ^ r q -
Homage to Tathagata Pramodyakirti and Homage to Tathagata Drdhavirya
everything. This paramita of giving dedicated to the maturation
of the enjoyment of the senses is to be looked upon from the
viewpoint of the door of liberation of emptiness.
The paramita of morality dedicated to the maturation of the
enjoyment of the senses is the moral practice of one who is
dedicated to action in the desire realm and takes birth out of
readiness to give help, for the sake of maturing living beings.
The paramita of patience dedicated to the maturation of the
enjoyment of the senses is the patience honed to great
effectiveness, making everything harmonious.
The paramita of effort dedicated to the maturation of sense
enjoyment is the effort of one who has brought to spiritual
maturity the natural aspirations of the worldly mind.
The paramita of meditation dedicated to the maturation of
sense enjoyment is the meditation of one who, endowed with
the [four] immeasurables conjoined with the knowledge of
time, brings happiness to the spiritually afflicted by means of
love and compassion.
223
a^KV3<^ ^ ^ ^ ^ ^ q ^ 3 ^ ^ r ^ ] Z | c ; ^ | ^ z y ^ 3 {
f f i g S f
i^MEqc^^g:-
^ q ^ f
q W A |^ ^ N i q ^ : c } 3 ^ j ^ a q ^ (
3j[
^ | a ] c , ^ d ^ ^ q ^ ^ q ^ ^ q ^ - j ^ K s r q q ^ c ^ q ^
f ^ ^ | a ^ ^ 5 ^ t j i ^ c r q ^ ^ q '
The paramita of wisdom dedicated to the maturation of sense
enjoymentis the wisdom of those who, applying themselves to
the investigative process, see what is timely and not timely and
are personifications of love and compassion.
These are the six paramitas dedicated to the maturation of the
enjoyment of the senses.
What are the six paramitas of dedicated meditation?
The paramita of giving of dedicated meditation is the giving
which brings forth, through the power of blessings, anything
whatsoever that is desired.
The paramita of meditativemorality is the moral practice that
is attended by thoughtfulness.
The paramita of meditative patience is the patience that
examines the integral sameness of the nature of all dharmas.
The paramita of meditative effort is the effort that clears away
all mental entrapments.
225
The paramita of meditative meditation is the meditation of
wisdom that is the veiy nature of the Dharma teachings.
The paramita ofmeditativewisdom is the meditation of wisdom
that quiets all attachments.
These are the six paramitas of dedicated meditation.
What are the six paramitas of the super-knowledges?
The paramita of giving of the super-knowledges is the
giving that leads to attaining the eye of the gods the matura
tion of offering votive lamps.
The paramita of morality of the super-knowledges is the
indestructible paramita of moral practice that leads to attaining
the ear of the gods.
The paramita of patience of the super-knowledges is the
patience, dedicated through non-dual pristine awareness, that
leads to attaining the memory of past lives.
^ ^ ^ q ^ ^ ^ ^ q ^ c : ^ ^ q s | q c j i i | c ; t ^ c r ^ i j 2 ^ j - c f j ; ^ i j f
g q p s ^
W ^ ^ ^ g g ^ } s ^ i ^ r a ^ c ^ ^ ^ ^ ^ q i a K M
rK 1* ^
The paramita of effort of the super-knowledgesis the effort of
one who focuses on living beings and attains the worldly roots
of virtue.
The paramita of meditation of the super-knowledges is the
meditation of one who achieves miraculous abilities, gains
extensive knowledge of cessation, and totally embraces the
meditative absorptions.
From this comes the paramita of wisdom of the super
knowledges: the super-knowledge of knowing the various
thoughts of beings; the super-knowledge of extinguishing the
outflows; and the wisdom that comes forth from the meditative
absorption of cessation.
These are the six paramitas of the super-knowledges.
What are the six paramitas of worldly creation?
The maturation of this giving is what leads to worldly creations
standing out from among other creations.
227
The maturation of this morality is what leads to the delight of
many beings.
The maturation of this patience is the patience of one with
complete knowledge concerning all creation.
The maturation of this effort is the effort of one who quickly
makes things come into being.
The maturation of this meditation is the meditation of those
who attain what they have in mind.
The paramita of this wisdom is knowledge concerning the
non-samsaric.
These are the six paramitas of worldly creation.
What are the six paramitas dedicated by loving-kindness?
The paramita of giving dedicated by loving-kindness is the
giving inherent in the thought to become a refuge for all
Homage to Tathagata Sampannakirti and Homage to Tathagata Vigatabhaya
* * 1 ^ I
Homage to the Tathagata Arhaddeva and Homage to the Tathagata Mahapradipa
beings such as when the hare threw himself [into the fire]
sayings May I myself be the food!
The paramita of morality dedicated by loving-kindness is the
moral practice of one who, born in degenerate times by the
power of altruistic prayers, takes on the responsibility for
establishing sentient beings on the path of action of the ten
virtues. Examples of this are in the Jataka of the Quail and the
Jataka of the Parrot.
The paramita of patience dedicated by loving-kindness is the
patience similar to the knowledge of time, as was demonstrated
by the King of Kasi who was unperturbed even at the thought of
having his head cut off.
The paramita of effort dedicated by loving-kindness is the
effort that leads many beings to higher states of being, as when
the brahmin youth Kun-tu-bzang and the wandering ascetic
Blo-can patiently accepted their condemnation. Such is the
paramita of effort dedicated by loving-kindness.
229
230
qajCi^H ^ i ^ u i q ^ r i | ^ q ^ ^ q ^ ^ j ^ ^ ' q q c , u ^ V q
A S ^
q | & q * q 3 ^ ^ q ^ : q j c ^ j q ^ q ^ q ^ ^ W ^ -
|fq ^
^ ^ ^ ^ ^ q c ^ ] ^ q ^ z / 5z\cr^njy s f q i ^ q q ^ c ^
OTAjq AJ<V|Kq^<^^Ws'
^ q ^ f i ^ q ^ q ^ ^ q ^ q ^ ^ a a j q ^ q p ^ q q ^ k ^ ' f
q ^ u r t y q q ^ q q c . ^ q | q ^ ^ ^ ^ q z q q 4^ q ^ r ^ ; ^ j ^ q q a :
The paramita of meditation dedicated by loving-kindnessis the
meditation of one who has attained the [four] immeasurables.
The paramita of wisdom dedicated by loving-kindness is the
paramita of wisdom of one who never enters the samsaric
stream. Of those who act to bring spiritual maturation to many
beings, you have the example of sKyed-pa-po (Janaka) and
sMan-chen. Even though sMan-chen reviled his father-in-law
the king, there was no harm done. These are the six paramitas
dedicated by loving-kindness.
What are the six paramitas that are dedicated by great
compassion?
The paramita of giving arising from great compassion is the
giving with the thought of bringing happiness to living beings.
The paramita of morality arising from great compassionis the
moral practice of those who, in showing the way to others
without weariness, never demean themselves by even one iota
of wrongdoing.
The paramita of patience arising from compassionis taking on
the practice of patience with respect to others, the practice of
one who acts uprightly even in the face of harsh words.
The paramita of effort arising from great compassion is the
effort of one who, commencing vigorous effort, untiringly has
sought out the virtuous dharmas and liberated many living
beings, urging these beings on to certain release.
The paramita of meditation arising from great compassion is
the meditation that brings joy to those distressed by the states
of the lower existences.
The paramita of wisdom arising from great compassion is the
wisdom of those who never weaiy in their purpose of purifying
the states of lower existence, who never weary in their purpose
of giving the Dharma, who never weaiy in their purpose of
maturing living beings. These are the six paramitas dedicated
by great compassion.
231
232
^ ^ ^ n T ] Ej ^ - ( g r ^ ^ r j p ^ q c ^ q ^
j q j ^ s w t c ^
Ej3^f|^-*l2[ | | ^ q q q q ; g ^ q ^ q ^ q ^ ^ e ^ a ^ r ^ r w ;
c^ ^ zf k] - ^ T ^ I E f ^ ^ q ^ c ^ T ^ a^MfN^qciE,*
j*J
/ ^ q o ^ q ^ q ^ x s j a ^ - ^ -
What are the six paramitas dedicated by joy?
The paramita of joyfulgiving is the giving that is a precursor to
great joy.
The paramita of joyful morality is the moral practice of one
who has effortless attainment.
The paramita of patience focusing on joy is the patience that
comes from a sense of decency and restraint.
The paramita of effort focusing on joyis the effort of those who
harbor no ill will. They bring joy to both themselves and others;
free from harmful intentions, they act with true good will, with
no sense of regret, and with total lack of irritation.
The paramita of meditation focusing on joy is the meditation
that leads to allaying all unhappiness, that leads to the puri
fication of the mind, that leads to clearing away all mental
entrapments, and that leads to throwing off attachment.
The paramita of wisdom arising from joyembraces the branch
of enlightenment of enlightened equanimity and resembles the
branch of enlightenment of enlightened investigation of the
truth. It is the all-pervading and unerring peaceful condition
arising from the blessings that come from the door of liberation
ofwishlessness.
These are the six paramitas dedicated by the joy of the Great
Bodhisattva.
What are the six paramitas dedicated by equanimity?
The paramita of giving dedicated by equanimity is the giving
that is the maturation of the integral sameness of all dharmas.
The continuum of the path having been halted, this is the giving
of the pristine mind.
The paramita of morality dedicated by equanimityis the moral
practice by one whose mind is unafflicted and full of compas
sion. This paramita of moral practice resembles the factor of
enlightenment of enlightened effortlessness.
233
c i g ^ o
Homage to Tathagata Lokaprabha and Homage to Tathagata Surabhigandha
234 ^
Homage to Tathagata Gunagradharin and Homage to Tathagata Vigatatamas
The paramita of patience dedicated by equanimity is the
patience of one who, in having attained signlessness and the
absence of craving, gives up the spectacle of investigating inner
and outer phenomena.
The paramita of effort dedicated by equanimity is the equa
nimity of one who has real knowledge of the nature of all
conditioned things.
The paramita of meditation dedicated by equanimity is the
meditation that goes everywhere. It is preceded by abiding
tranquility and generates the power of intense insight.
The paramita of wisdom dedicated by equanimity is the
wisdom of the path of great purity of one who arrives at the goal
of focusing on great compassion. These are the six paramitas
dedicated by equanimity.
What are the six paramitas dedicated by wrong view?
The paramita of giving dedicated by wrong viewis such as that
of the brahmin who lived on a cow-path on the banks of a river
235
{E^JfSiqS^
^ z n i w ^ ^ ^ ^ q z ^ c ^ w z q q F ^ q ^ ^ ^ 1: ^ ^
a ' o j / i v r ^ ^ q ^ q ^ ^ q v p ^ ^ ^ ^ q ^ q i s m r q ^ q ^ i -
q ^ q ^ q ^ a ^ g ^ q ^ j '
d } E ^ q ^ q ^ z ^ ^ 3 5 3 ^ ^ q q ' | < W a n | ^ ^ i i ^
^ q ^ r q ^ ^ s F&&&PFpfij ^ ^ ^ q q ^ q q j q ^ ^ -
^ ^ q ^ q j q ^ q < ^ q ^ q ^ r q ^ q
| s j P ^ 3^ f $ T * ^ ( q q ^ ^ q ^ ^ f q z ^ j j ^ ^ q ^ g i q -
^ q ^ y q q f f q q ^ ^ ' ^ w s q ^ q q ^ q ^ q ^ ^ S ^ q ' j ^
and made sacrificial offerings in accord with his intention to
bring others to maturity.
The paramita of morality dedicated by wrong viewis the moral
practice of one with a referential focus, who holds to a self as
reference point in actions undertaken.
The paramita of patience dedicated by wrong view is the
patience of one who practices without weariness in the wide
forests of the ascetics.
The paramita of effort dedicated by wrong view is such as
attempting to use the superficial realizations gained from
worldly knowledge or even from the Vedas to bring others to
spiritual maturation.
The paramita of meditation dedicated by wrong view is the
meditation of one who generates meditation and, abiding in its
nature, is caught up in manifest joy.
The paramita of wisdom dedicated by wrong view is the
wisdom of one who attempts to bring beings to spiritual
maturity through conforming to the superficial system of the
brahmins and other such conformity. These are the six
paramitas dedicated by wrong view.
What are the six paramitas dedicated by right view?
The paramita of giving dedicated by right view is giving with
such thoughts in mind as: There is the giving of worldly
things; there is the giving of offerings; there is the giving of
fire-offerings; there is the maturation of the fruit of good actions
and harmful actions.
The paramita of morality dedicated by right view is the moral
practice of a Bodhisattva who never succumbs to wrong actions
or the influence of bad friends, even when no Buddha has come
into the world.
237
The paramita of patience dedicated by right view is the
patience like that of the Bodhisattva parrot of the Himalayas
238
AJ ^ ^ q q - q j ^ ^ c ^ J ^ c ^ ^ ^
|f l ^
c j ^ z s j ^ i ^ ^ ^ ^ j q i i jq-
<N-=?M
^ ^ ^ ^ 0| ^ j i q ^ ^ x z j ^ 3ii y ^ f | x ^ i ^ q | f H ; ' ^ i q R '
who would not abandon the dry and lifeless tree in which he
lived because it had previously given him such pleasure.
The paramita of effort dedicated by right view is the effort of
someone, such as the merchant Asula, with the views that lead
to never harming oneself or others.
The paramita of meditation dedicated by right view is the
meditation of one who has obtained the four dhyanas that are
completely purified by wisdom.
The paramita of wisdom dedicated by right viewis the wisdom
that exists in order to help many beings, such as the wisdom of
the Bodhisattva Wanderer who alone composed eighty-four
thousand Dharma verses.
These are the six paramitas dedicated by right view.
What are the six paramitas dedicated by an abiding view?
The paramita of giving dedicated by an abiding view is the
giving of Bodhisattvas who, even in times when there is no
Buddha, never produce a thought of greed, even in their
dreams, much less in reality.
The paramita of morality dedicated by an abiding view is the
moral practice of those who never transgress the precepts by so
much as an iota, even when their life depends on doing so.
The paramita of patience dedicated by an abiding view is the
patience of one endowed with flexibility and the nature of
patience even when having lived as a great lord throughout
many lifetimes.
The paramita of effort dedicated by an abiding viewis the effort
of one who, for the sake of enlightenment, in every rebirth
teaches both what has been taught before as well as what has
not been taught by others.
The paramita of meditation dedicated by an abiding viewis the
meditation of one who thinks good thoughts and who does
239
Homage to Arya Tathagata Simhahanu and Homage to Arya Tathagata Ratnakirti
ciicissj
Homage to Tathagata Prasantadosa and Homage to Tathagata Amrtadharin
good actions in life after life, and has thereby gained a very
self-disciplined nature.
The paramita of wisdom dedicated by an abiding view is the
wisdom of those who understand both mundane and supra-
mundane activity even without a teacher. They also act in
sympathy with sentient beings, as most other living beings are
without such awareness.
These are the six paramitas dedicated by an abiding view.
What are the six paramitas dedicated by a non-abiding
view?
The paramita of giving dedicated by a non-abiding viewis the
giving completely embraced by skillful means and the paramita
of wisdom.
The morality dedicated by a non-abiding view is the moral
practice of giving that does not mentally focus on mind or body.
The patience dedicated by a non-abiding viewis the patience
of the irreversible stage.
241
^ ^ q * < q l q j ^ i q q ^ i s i q | ^
z y S ^ q i f l q 3 w ^ ^ q ^ f o^i |^&<j|^zp^jzjj uJqjj^
*|^|naw^^|ai3*2^cf^fr|ew^*S*^
sri^ !^:c^ric W v 5 g 3 i^ ^e e; A ' ^
J q N ^ q ^ q l ^ g j s i ^ j 3^ K g ^ - q 2fj p z j j ^ q q ^ q j f g } ^
^ J j ^ a ^ ^ q q ^ i g s w n]' j g q g s j ^ ^ i q g s j ^ s ^ s j ^
^ q 4^ q ^ ^ a ^ s i ^ q ^ q g ^ v q ^ q - ^ r j c j f
|q Ms^j c f i a s j ^ q ^ j ^ i ) q&sjjssf 5j q^-q^<5jzj|
^ q ^ ^ q i j ^ q q q q s j q ] < ^ ( [
^ l j^A] ^ ^ r
zfw q sjF ^ q ^ q 5 ! ^ ^ q ^ q q ^ q | w v n g j ^ H * ' ^ '
^ ^ q q q ^ q [ ^ q ] q ^ ^ ^ q J j qq=q'
The effort dedicated by a non-abiding viewis the effort of one
who does not abide in karmic patterning and who is not
enmeshed in it.
The meditation dedicated by a non-abiding viewis the medita
tion of not perceiving self or perceiving non-self and of not
abiding in inner or outer phenomena.
The paramita of wisdom completely dedicated by a non
abiding view is the wisdom unmixed with the dharmas of the
Sravakas and Pratyekabuddhas, the wisdom of one who has no
desire for omniscience.
These are the six paramitas dedicated by a non-abiding view.
What are the six paramitas dedicated without a fixed
abode?
The paramita of giving dedicated without a fixed abode is the
paramita of giving of one, such as DIpamkara, who takes no
delight in the three realms.
The morality without a fixed abodeis the moral practice with
no exceptions.
The patience without a fixed abodeis the patient mind of one
without covetousness for anything.
The effort without a fixed abode is the effort of one who acts
without a referential focus of attention.
The meditation without a fixed abode is the genuine medita
tion of a Bodhisattva who has obtained the stage of seeing.
The paramita of wisdom dedicated without a fixed abode is
the wisdom that leads to the eradication of emotionality.
These are the six paramitas dedicated without a fixed abode.
243
qfpfQ0s
* ^ <| c^ i ^ '
< 3 = ^ 0 ^ ^ ^ E f j o r ^
^ f T |
g p S P ^q g f ^ ^ l
a j ^ a r ^ ^ q g ^ q ^ q ^ S R
What are the six paramitas of pride?
The paramita of proud giving is the giving of gifts by a
Bodhisattva after conquering the demon of pride. It is giving
that leads to attainment of a perfect Buddha-field.
The paramita of proud morality is the moral practice of
purifying the three lower states of existence.
The paramita of proud patience is the patience that leads to
the full development of the Buddha-marks, patience that leads
one to become beautiful.
The paramita of proud effort is the effort to make manifest
ones own teachings; it is also the energy for drying out the great
ocean in order to obtain the precious jewel [as in the Siri Jataka].
The paramita of proudmeditation is the meditation that leads
to the suppression of all emotionality, and that leads to the
arising of pristine awareness of whatever is wished for.
The paramita of proud wisdom is the wisdom that leads to
conquering pride and all wrong views.
These are the six paramitas of pride.
What are the six paramitas arising from patience?
The paramita of giving arising from patienceis the giving of one
with the thought of reaching the goal of enlightenment. This
may be understood from the experience of the merchant long
ago: Mara showed him the hell-realm, but was unsuccessful in
preventing him from giving alms.
The paramita of morality arising from patience is the moral
practice of one who does not turn back.
The paramita of patience arising from patience is such as the
patient endurance of Prince Punyarasmi who, fully devoted to
spiritual practice, gave himself wholly to the practice of giving.
In one day he gave away horse and chariot, riding horses, oxen
and elephants, beautiful canopies that covered great expanses,
245
Homage to Tathgata Manujacandra and Homage to Tathgata Sudarana
q v ^ ^ i q r ^ a y a |^ E j ^ 5 ; f j C 4 a ( r
Homage to Tathagata Pratimandita and Homage to Tathagata Maniprabha
hundreds of strands of pearls, gifts of robes, jeweled crowns
and boots worth hundreds of thousands, eighty thousand
maidens, cymbals, princely palaces and gardens. He also gave
his eyes, his limbs, and his head, cutting them off himself.
The paramita of effort arising from patienceis the effort that is
non-abiding as found, for example, in the liberation of beings
by the king of horses, rNgog-ldan.
The paramita of meditation arising from patience is the
meditation of one with the complexion of virtue that arises from
the complete purification of the signs of the body.
The paramita of wisdom arising from patience is the wisdom
of mental equanimity and attentiveness, as demonstrated by
the bhiksu Jnanavara upon entering the city. In this way also
one can understand the Jataka of the Parrot. These are the six
paramitas of patience.
What are the six paramitas of helpfulness?
The paramita of giving dedicated by helpfulness is such as
when the brahmin Jyotisprabhapala obtained the brahmacaiya
247
q . ^ q q ^ ^ ^ q q ^ q q q q ^ q ia|^q^oi^q^Hq<qqji
fz jj^ a ^ ^ /lsF s iq * !^ !'
t ^ q | r
^ ^ ' ^ ^ ^ ^ i^ ^ ,^ ^ ^ * v ^ ias^ ^ ,^ i i:^ ^ 3,:n1r
f ^ ^ ^ a ^ q q q ^ q [^ q ]
q ^ ^ ^ r q p q q q ^ q q ^ f
q ^ q ^ N S q ^ g $ ^ q q [ F q ^ 3 F 4 ^ w w ^ j g p i ^ f c f s r
* ^ c j ^ i
q$'<<NSl <T| 3 ^ J & ^ ^ q c -j'" f4 5 J^ 5 ^ |^ < ^ p < V
^ f v q g s w l f t ^ ^ q ^ B q o ^ ^ r
c # | ^ l * ^ | ^ R ^ ^ a w
. q q ^ s f l ^ ^ p s ^ q j z ^ q ^ q p ^ p f q ^ - t q s ^ ^ ^ d
precepts from the Buddha Kasyapa. Very respectively he dedi
cated his practice: May the holy Dharma never decline! and
laid out his own robes as an offering to the Buddha Kasyapa. He
also offered five fresh flowers and five faded flowers. By the
maturation of these offerings; the holy Dharma would exist for
five hundred years; but for another five hundred years the holy
Dharma would shine only like a reflected image.
The paramita of morality dedicated by helpfulnessis the moral
practice leading to clearing away the immorality of others
such as clearing away the impure sense fields.
The paramita of patience dedicated by helpfulness is the
patience of one who never gives up; even when faced with
suffering; as demonstrated by the one who patiently traveled
many hundreds of fathoms into the watery wilderness and
confronted the makara sea-monster deep in the great ocean for
the sake of the travelers.
The paramita of effort dedicated by helpfulness is the effort
that leads to the attainment of the high states of birth as human
or god; effort such as the supplications through Sakra sent forth
by the great brahmin called Kintu to carry living beings to the
higher realms.
The paramita of meditation dedicated by helpfulness is the
meditation of the ungraspable proclamation through which the
Buddha communicates to the Bodhisattvas. For instance; the
Bodhisattva; when teaching; projected himself from the realm
of Brahma and the realm of clear light to the sphere without
perception.
The paramita of wisdom dedicated by helpfulness is the
wisdom of one whose actions have been dedicated to help
living beings. This can be understood from many JatakaS; and
was demonstrated by such as King Maitrlbala; King Sunetra,
and Prince Dharmachanda. It is the paramita of wisdom as
expressed through the path of action of the ten virtues; as well
as through both secular and spiritual dharmas. These are the
six paramitas of helpfulness.
249
Homage to Tathagata Girikutaketu and Homage to Tathagata Dharmakara
Homage to Tathagata Arthaviniscita and Homage to Tathagata Harsadatta
What are the six paramitas of no benefit?
The paramita of giving of no benefit is the giving of one who,
due to previous predilections, is caught up in the objects of the
senses. This is the giving in which the dedication is linked to an
object. The paramita of giving of no benefit is shown by the
offering of the five blue lotuses to Dipamkara: They were not
fully developed, which led to the decline of the holy Dharma.
The paramita of morality of no benefitis the paramita of moral
practice of one who is without skillful means, who perceives
moral practice as being something substantial.
The paramita of patience of no benefit is the paramita of
patience of one who, for the sake of obtaining merely a slight
pleasing taste of something, does not think about the suffering
that this may cause.
The paramita of effort of no benefit is the effort of one who is
fully occupied with secular matters.
The paramita of meditation of no benefit is the paramita of
meditation that exists only to touch upon attaining a lifetime in
the world of Brahma.
251
J ^ q ^ f i ^ ^ ^ - ^ n ^ ^ q s ^ c p R j E i a i c p R * ^ '
qq q ^ q s\ q ^ q ^ ^ s r ^ q s q q ^ q ^ q ^ q ^ j l ^ q q f
f q ^ ^ q q q ^ 5 ^ q ^ a |^ q < 5 : q ^ '^ ^ 2 J ] ^ u i ^ q ^sgjqar^q
q s q q ^ ^ ^ ^ ^ ^ ^ q q f i ^ ^ q q ^ q z i j ^ q ^
^ 3i ^ ^ q ] q ^ q - ^ ^ q a j ^ q 5 <sii^<N5i - a | ^ ^ q ^ j ^ ^ -
qqf' i ^ q ^ q ^ ^ ^ q q w q q q ^ ^ ^ * q q i q ^ q -q$'
Ai-qa,! ^ c q ^ - q ^ s ^ q ^ q 5jq^' q^qq[ |^<j| q ^^ qyaqgq-
5 * q j ^ q ^ qj ^ q 3 q * R # ^ q ^ q ^ :
The paramita of wisdom of no benefit is the paramita
of wisdom that has not been revealed. For example, the
Tathagatas, in their teachings and explanations, have revealed
a certain number of dharmas. But there are also many dharmas
that they have not revealed. All these paramitas are from the
viewpoint of the decline of the holy Dharma of the one who has
entered Parinirvana.
These are the six paramitas of no benefit.
What are the six paramitas with something lacking?
The paramita of giving with something lacking resembles the
gifts offered by the Bodhisattva to DIpamkara in a previous life.
The paramita of morality with something lacking is the moral
practice of one who, resting on the support of the ego, takes
rebirth in a womb, in attraction to the human state, the human
body, speech, and so forth.
The paramita of patience with something lacking is the belief
that one can gain certain release by means of the strength of
analytical perception.
The paramita of effort with something lacking is the effort of
one abiding in the successive states [of consciousness] and
sequence [of thoughts].
The paramita of meditation with something lacking is the
meditation that focuses on the objects of the senses.
The paramtia of wisdom with something lacking is the
wisdom of one who has only mastery of hearing the teachings
and mastery of contemplating them.
Why are these called paramitas of conditionality? For those
concerned with externals, there is no spiritual maturation in
the teachings of the Sravaka and Pratyekabuddhas, and they
can enjoy no real progress towards enlightenment. This is to be
understood as a teaching concerning those who turn away
from the ten stages [of the Bodhisattva].
253
^ ^ ^ ^ z^ g i S 3 * i < 5 i ^
*?3 f ] ^ ^ ^ g ^ ^ s j q a ^ < ^ 3j q ] ^ ^ ^ ^ ' q ^ ^ < 5r5? s q ^
q 4 [ p ^ g t ^ ^ i ^ s i ^ ^ f c ^ i ^ ^ % s ^ ' 4 ^ xr
* # f l
j^Q^cyq
g s j ^ s j ^ j ^ q s j ^
s j a ^ j q j J|qq]^}3^-
These are the six paramitas of the Bodhisattva with something
lacking.
What are the six paramitas of the Bodhisattva with nothing
whatsoever lacking?
The paramita of giving with nothing lackingis the giving of one
who dedicates to samsara all the fruits of the paramita of giving,
as was demonstrated by the one who gave gifts to the seven
hundred Pratyekabuddhas.
The paramita of morality with nothing lacking is the moral
practice inseparable from the paramita of wisdom.
The paramita of patience with nothing lacking is the patient
endurance of the fearsomeness of choosing to be born in the
lower realms of existence.
The paramita of effort with nothing lackingis the effort of one
totally involved in dealing with the actions of Mara.
255
The paramita of meditation with nothing lackingis the medita
tion that does not end throughout ones lifetime.
The paramita of wisdom with nothing lacking is the wisdom
preceded by [right] views and devoted to abandoning suffering.
Why have these obtained the name of paramita? They have
received the name of paramita because they are concerned
with those who have obtained enlightenment and act in
sympathy with the world.
These are the six paramitas with nothing lacking.
What are the six paramitas of the Bodhisattvas reasoning?
The paramita of giving of dedicated reasoning is the giving of
one who gives gifts to lamas without thought of return. Through
the maturation of this giving, even though one lives and works
within the ordinary concerns of the world for thousands of
kalpas, ones physical strength never declines.
Homage to Tathagata Ratnakara and Homage to Tathagata Janendrakalpa
|n (A F q |2 ^ q ^ q
^ ?3 | e f K ^ !q ^ w ^ ; q ^ q iNai-
Homage to Tathagata Vikrantagamin and Homage to Tathagata Sthitabuddhi
The paramita of morality of dedicated reasoning is the moral
practice of one who, through having obtained the great and
holy heart of enlightenment, never becomes weaiy in anything;
it is the moral practice of one with perfect and all-knowing
enlightenment.
The paramita of patience of dedicated reasoningis the patient
acceptance of one who, focusing on the very nature of all-
knowingness, has patient conviction in the formlessness of all
the constituents of existence.
The paramita of effort of dedicated reasoningis the effort that
leads to annihilating the five defilements that exist on the path.
The paramita of meditation of dedicated reasoning is the
meditation through which a fully enlightened and perfect
Buddha obtains the eye of the gods and knowledge of past lives.
The paramita of wisdom of dedicated reasoningis the wisdom
of one who has destroyed all outflows, leading to the attain
ment of the eye of the Buddha and thus to the total and
continual illumination of all dharmas. These are the six
paramitas of the Bodhisattvas reasoning.
257
< = ^ j
g a ^ g P 5* ^ ^
^ c r a i ;
q ^ | ol^ q ^ q y q % r ^ 2;i qq|a^4 ^ ^ ^ a f ^ ITqir
c ?m| ^ik ^
<^f
q<^X|
What are the six paramitas abiding in special reasoning?
The paramita of giving abiding in special reasoning is the
giving of one who dwells in the holy Dharma, the Dharmavihara
of setting in motion the Doctrine.
This morality is the moral practice of the Tathagatas who are
free from the compulsiveness of the karmic propensities and
are free from even the slightest concept of body or the slightest
concept of speech.
This patience is the patience of one who never reflects on
worldly matters or things.
This effort is the effort present at all times, through to enlighten
ment, that completely surpasses the stages of the Sravakas and
Pratyekabuddhas.
This paramita of meditation is the meditation of one who
knows the myriad thoughts in the minds of all beings and who
understands all languages.
This paramita of wisdom abiding in special knowledge is the
wisdom that, as it is never apart from awareness of time, makes
one completely free.
These are the six paramitas abiding in special knowledge.
What are the six paramitas for the consummate coming-
forth of a Buddha?
The giving for the consummate coming-forth of a Buddha is
the giving of gifts to the Arhats for the sake of upholding the
[four] immeasurables, and that leads to great enjoyment at the
time of the coming-forth of a Buddha.
This morality is the moral practice that dedicates everything to
liberation, that destroys all emotionality, and that leads to the
coming-forth of the Buddha.
This patience is the patience that leads to the untiring practice
of the [twelve] practices of purification at the time a teacher has
appeared; it is such as the patience of the great Kasyapa.
259
q ^ q ^ j
c\ Cv. cy -%c\. -s- "V \
^q^qA- q^ajqj^a|^^^.q<s^zji^^ fc^pq^n^q^l
q=^\q^q^^ap^T|5fji
^ ^ ^ q ^ q q % i ^ q q p ^
q ^ ^ j ^ q q j ' J i ^ ^ q q [ 5q5^ q ^ q q ^ q ^ q ^ q q v q q ^ q S :
d^! I^EU q ^ q ' ^ q ^ ^ q | } ^ q f f f ^ a j q A ^ ^ q q q c ^
ajc^aj ?qq ^ q q q q'^jwch qi^qqi^q Bj^q <qqj^q
a ^ q ^ | ^ c ^ q ^ q q a j q ^ ^ ^ | ^ v q ^ j a | R . ^ 3' q ^ c i ^
a ^ q ^ a ^ s w q^q^^qq^i^^q^qjf' j^ P iw
q ^q ] ^ ^ . q ^ F T S q f A ^ ^ a ^ q g q | q q ^ s | n ^
q i^ q ^ ^ S ^ q q ^ s ^ q ^ q ^ ^ q a ^ q q ]q ^ q ^
^ ^ q S [
|4 q q ^ ^ A ^ ^ q ^ q q q < ^ q q ^ ^ q : f e q ^ ^ q K 5T j a j p
This effort is the effort of one endowed with the highest
aspirations, such as the effort of King Punyapriya.
This meditation is the meditation that focuses on recollecting
the Buddha.
This wisdom is the wisdom dedicated by all-penetrating
wisdom such as in the five lifetimes of the Buddha Kasyapa.
These are the six paramitas for the consummate coming-forth
of a Buddha.
What are the six paramitas which prevent ones mindful
ness from faltering?
This giving is the giving that accords with the thoughts of
others. This morality is the moral practice of one who strives to
totally guard both body and speech. This patience is the patient
acceptance of the process of liberation arising from steadfast
and profound commitments to ones vows at the time of the
decline of the holy Dharma. This effort is the effort of one who
strives for complete attainment. This meditation is the medita
tion embraced through the aspects of emptiness. This wisdom
is the wisdom that discerns through sadness.
These are the six paramitas of preventing mindfulness from
faltering.
What are the six paramitas of the site of the household
being established for the one coming forth as the Buddha?
This giving is the giving of the five perfect factors. What are these
five? They are the perfect residence, the perfect land, the perfect
retinue, the perfect objects to be desired, the perfect desirable
objects. This morality is the moral practice of one without
attachment. This patience is the patience of one who has
261
Homage to the Tathagata Vibhrajacchattra and Homage to the Tathagata Jyestha
^ q 4^ q ^ [ J f g & J*r*if
^ q ^ q ^ q R f i ^ q ^ q j ^ q ^ q ^ q ^ q ^ q q ^ q g ^
j ^ y q ^ q J S ^ T
Homage to Tathagata Abhyudgatasri and Homage to Tathagata Simhaghosa
thrown off the perception of sentient being. This effort is the
effort of one who sees into integral sameness. This meditation
is the meditation that focuses on the wishless mind that
realizes integral sameness. This wisdom is the wisdom of the
process of liberation through the way of the Four Noble Truths.
These are the six paramitas of the site of the household being
established for the coming-forth of the Buddha.
What are the six paramitas of attaining liberation?
This giving is the giving with the thought that ones giving is
inexhaustible. This morality is the moral practice of one who
has passed from sorrow. This patience is the patience of one
distressed by the three realms. This effort is the effort of the
process of liberation by means of the [four] applications of
mindfulness. This meditation is the meditation of one who
abides in love but has contempt for existence. This wisdom is
the wisdom of one who discerns with sadness.
263
These are the six paramitas of attaining liberation.
q ^ q ^ g l ^ q ^ l ^ } j ^ a ^ ^ q q ^ q q ^ ^ ^ p ^ r
^ q % | q f * ^ w q q | ^ q ^ ^ q a ^ j q q | q ^ A r q ^ | ^ q ^ j ^ r
f g s j c s ^
^ ^ ^ i ^ ^ ^ q ^ q ^ c ^ ' ^ ^ q q ^ q q y q q q ^ q ^ '
q ^ f | 5^ q ^ ^ q q | q ^ q ^ q ^ q g ^ -^ 7 J ^
\f p N ^ q ^ q ^ ^ q ^ a i j g q ^ ^
%\ ^ ^ ^ ^ q q ^ q q q q ^ ' ^ q ^ [ ^ [ f a * n &
^ a ^ ^ ^ 5 i A * = ? q q ^ ^ q ^ q ] q ^ f
q ^ ^ ^ q ^ ^ q ^ q ^ q q ^ q ^ A r a iq ^ q a ^ ^ ^ Ji
^ s q q q y q ^ q ^ ^ r ^ s ^ y ^ q f q ^ ^ q ^ q ^ q ^ q -
4 p ; ^ ^ q ^ R | yq ^ ^ qn ^ q^ q ^ q^ q^ -^ ^ f
^r^q4^njq^<^c^q^^qa;
qqsjqj^^qyq^q^tVNapi]^^ }ijqo^frq^q-^q^
q ^ ^ ^ q ^ q ^ ^ N * q * ( a ^ ^ q ^ ^ R q q c ^ A i ^ ^
^fc!q; qqq^j^^3 q ^ y ^ [ f ^ q q ^ q ^ ^ q o r o j ^ f q S q
^^S^q^nq^J ^ sq^q
What are the six paramitas of having attained the many
Dharma teachings?
This giving is the giving of one endowed with the precepts. This
morality is the moral practice of one who gives up body and life
for the sake of gaining Dharma teachings. This patience is the
patience of the self-sacrifice of Bodhisattvas for the sake of
upholding the Dharma at the time of the decline of the holy
Dharma. This effort is the effort of one endowed with dharanl,
the imprint of mental patterning. This meditation is the medita
tion of analyzing things by means of the analysis of Dependent
Origination. This wisdom is the wisdom of analyzing things by
means of the [four] analytical knowledges.
These are the six paramitas of having attained the many
Dharma teachings.
What are the six paramitas of an unceasing disposition
which leads toward renunciation?
This giving is the giving of those who, in teaching the Dharma,
provide teachings according to the abilities and desires of
others. This morality is the moral practice of one clothed in
great compassion. This patience is the patience of one without
excessive pride. This effort is the effort of one endowed with the
strength of having meditated. This meditation is the meditation
similar to the [seven] exalted branches of enlightenment. This
wisdom is the wisdom of one endowed with the patient
acceptance of the non-arising of all constituents of reality.
These are the six paramitas of the unceasing disposition which
leads towards renunciation.
What are the six paramitas of one who abides in the
super-knowledges?
266
p^q'4^qqq^q^q^q^q^q[
q q ^ q ^ ^ ^ q ^ q w q ^ ^ M a ^ r ^ q q ^ - ^ ^ ^ f j q a q a ;
^q^^j-^qqq^^q^qq^z^qq^i^'aiq^q^^q-
q q ^ q q ^ q | ^ $ ^ q ^ q ^ ^ $ ^ ^ q | q j q ^ j [ ^
q^^q|qqAi^^^-^q^Qrq^^^q^q^qr^^q((
iqqq^l^q^qw^^qq^q^q^q-jg&wqjq^-q^
^ q g ^ q - q f p q q ^ q A q g ^ q q - c j ^ q q o i ^ q j j j q q ^ q
^q^qckf i ^^q#^q^vqqq^qq^qf^^q^q^
q^qf^q^q' ^siqqsyqq^qq^qqqqqqq^apq^-
q - ^ q q s j q ^ f q^qq^qq
q^q^qq^a^^q^q^q^j^afq^q|[ j^ojukma^
q qqS^fp^qpjj q^ai ^^q^p-q^^^pajECAq
^qqt^qq^^qqA^q^^%q's^^q^ j ^ a j ^ q - ^ a w
Ajgj^l^q^aqqq-q^qq^^jq^s^q^^q^qqqr
l^^^qqq^q^qqqq^' qqjqq^^q-3^qj
This giving is the giving embraced by giving everything to
mendicants^ always with respect. This morality is the moral
practice that takes no position. This patience is the patience
that never tires. This effort is the effort that miraculously
manifests from the wishing path of altruistic aspirations. This
meditation is the meditation that examines by means of illumi
nation. This wisdom is the wisdom of full and proper com
prehension that is focused on the various aspects of the stage of
application.
These are the six paramitas of abiding in the super-knowledges.
What are the six paramitas of the unceasing super
knowledges?
This giving is the giving of the consecration at the first stupa of
the Tathagata. This morality is the moral practice of one
endowed with the power of wisdom of having entered the path.
This patience is the patience of the process of liberation
through right conduct. This effort is the effort of destroying the
perception of form. This meditation is the meditation of the
process of liberation by means of the [eight] forms of liberation.
This wisdom is the wisdom of one who, having practiced the
dharanis, abides in the stage of abiding tranquility, the practical
basis for intense insight.
These are the six paramitas of the unceasing super-
knowledges.
What are the six paramitas of the wish to be embodied?
This giving is the total giving to those who are hostile by one
with the strength of analytical understanding. This morality is
the moral practice that remains unimpaired through not
teaching the powers to those who are weak. This patience is the
patience of one who never even thinks about defiled action.
This effort is the effort of one who abandons enmity, such as the
effort of Prince dGe-bai- blo-gros (Subhamati). This meditation
267
Homage to Tathagata Vikriditavin and Homage to Tathagata Nagaprabhasa
268
* > f ^ f
z , & ^ z q c y ^ c r ^ q ^
Homage to Tathagata Kusumaparvata and Homage to Tathagata Naganandin
is the meditation of the degenerate age. This wisdom is the
wisdom of one who, abiding in liberation, takes up the practice
of wandering in the world, as was demonstrated by the
Wanderer rTogs-byed.
These are the six paramitas of the wish to be embodied.
What are the six paramitas of steadiness?
This giving is the giving for the sake of those cycling in the three
lower states of existence such as the gift of the reprieve given
by the hunter to the deer. This morality is the moral practice
unrelated to the coming-forth of a Buddha, such as the doc
trines taught by the great gods to each other. This patience is the
patience of one who remains unperturbed even when having
suffered a very great wrong, such as the patience of Ksantivadin.
This effort is the effort of one who never procrastinates even
when meeting with occasions of great difficultyas in the case
of [finding] the jewel in the ocean. This meditation is the
a y q j ^ q ^ v q z q r ^ ^ q ^ q - ^ ^ q ^ q
q ^ q q q 1S*?1} ^ iq * q^
| q q a s j q ) ^
^ ^ ^ ^ ^ g q q ^ | | ^ q q i l ^ ^ ^ q | q ^ ^ q ^
^ q & \ q ^ q w ^ 5f
i ^ i ^ K f ^ q s i ^ q ^ | ^ q -
q a ^ q ^ J c ^ q ^ [
^ q ^ ^ ^ q ^ V ^ ^ q ^ ^ q ^ q / g q q J T j q ^ q ^ ^ q v g ^ q ^ i
meditation of one undistracted by even a harem, as with king
gZhon-nu-seng-ge (Kumarasimha). This wisdom is the wisdom
of those who focus on giving up everything, even their own
domain, as was demonstrated by the king of the land of Kasi who
gave up his head.
These are the six paramitas of steadiness.
What are the six paramitas of ability?
This giving is the giving for the sake of maturing living beings,
giving such as that performed by the tortoise in the great ocean.
This morality is the moral practice of one who strives to help
others, as was demonstrated by the lion who freed the travelers
encircled by a great serpent. This patience is the patience for
the sake of listening to the teachings, patience demonstrated by
the rishi who was king of the gods and sacrificed his head in
order to hear spiritual verses. This effort is effort like that of the
Brahman student who persevered to rid himself of the five
mental stimuli that follow along with meaning-objectification,
and dedicated himself completely to loving-kindness. This
meditation is exemplified by the meditation of the ancient king
Aranemi who was endowed with great loving-kindness to
others. This wisdom is the wisdom of one who acts to save
many beings, wisdom which is demonstrated in the Jataka of
the Quail.
These are the six paramitas of ability.
What are the six paramitas of maturing many beings?
This giving is the giving that benefits the world, giving that is
all-embracing.
This morality is the moral practice of one who has dwelt in the
world of Brahma and then takes up the activity of mankind in
the world of Jambudvipa.
271
272
o j a ^ ^ ^ q a j ^ ^ i t p : ^ ^ ^ ^ | ^ 5j |
AfpwiS]*-^ ^ g ,
A ^ q ^ S J C ^ g ^ j A ^ a j - ^ f ^
s y f l T ^
^ S 3f i * r a j f i ' * i $ ^ i $ a p w $ 5f * a i ^ p r ^ ^ s ^ p r ^ i ^ -
ai 3) ^ A3 W ' ' ^
This patience is the patience of one who practices self-sacrifice
for the sake of sentient beings, as when I sacrificed myself in the
great ocean to save the travelers (for the ocean does not hold a
corpse for long).
This effort is the effort that leads to the reprieve of many beings.
This may be understood from the Jataka of the sea captain
bSod-nams khyim-lag-rkyal (Suparaga).
This meditation is the meditation dedicated to helping others,
meditation such as that of the brahmin youth called Nor-gyi-
blo-gros who, in order to link sentient beings to happiness,
meditated on love for eighty thousand years. This wisdom is the
wisdom of one unhesitating in Dharma activities mundane
and supramundane. This may be understood from the Jataka of
King Blo-bzangs (Subuddhi).
These are the six paramitas of maturing many beings.
What are the six paramitas of no more to mature?
This giving is the irreversible maturation of the giving of
complete nirvana, as demonstrated by the Ksatriyass giving
in the river Ganges.
This morality is the moral practice of one who has embraced
equanimity, has reached irreversibility, and has exhausted all
the outflows.
This patience is that of one who has obtained enlightenment.
This effort is that which throws off the bodys karmic pattern
ing. This meditation is the meditation of the one who meditated
without weariness at Bodhimanda, analyzing the dharmas with
equanimity. This wisdom is embraced by the wisdom of those
who demonstrate the pristine awareness of enlightenment
for example, the explanation of the teachings by the brahmin
youth Byis-pa.
These are the six paramitas of no more to mature.
Homage to Arya Tathagata Gandhesvara and Homage to Arya Tathagata Atiyasas
Homage to Arya Tathagata Baladeva and Homage to Arya Tathagata Gunamalin
What are the six paramitas without manifest joy?
This giving is the giving of passing from sorrow, such as is to be
understood from the experience of Nanda. This morality is the
moral practice of one who, repelled by conditioned existence,
has the thought of passing from sorrow, as demonstrated by a
Bodhisattvas practice of effort. This patience is the patience of
one without attachment, such as the patience of the King of
Kasi who was undisturbed even at having his head cut off. This
effort is the effort of accepting alms after setting forth from the
city of Kapilavastu. This meditation is the meditation that
produces a shiver of delight in one endowed with the four
factors of the Brahmaviharas (the four immeasurables) and the
purity of the Brahmacarya practice. This wisdom is the wisdom
similar to a city. It is as if all the people of the world without
exception entered into equanimity.
These are the six paramitas without manifest joy.
What are the six paramitas similar to timely giving?
pC \
f j c ^ a q | q ^ q q ^ ^ ^ q ^ q ^ < q q ] a ^ q s ^ q q q ^ q 3p 3 ^ q R
qgWoi^ojqjqs^qqi^ q^c^^^cyqci|q'5^qs^-q^q^f'
q ^ ^ ^ q ^ -q p jc^ q |q^^a(^q|3^qa:q^^q|^-
qiq^q^qqsjqi^^f
qq^qq^^q^q^^^^qoiq^q^q^^q'^qq^'q'^
^pqq^( A ^ ^ ^ ^ '^ q q ^ q q ^ q o k % |^ q
*T*fi ^gqqfqq}q
|q]^^q^q^^/g5w^^^ajci^niq^
P W ^ q ] q f e p ^ l j ^ i g w ^ J | ^ q s q q ^ w q q q ^ u -
a j q u ^ c c ^ ^ q ^ q ^ j ) q ^ q q g ^ q n q ^ W T q ^ q ^ q ^ q ^ '
* | ^ J l ^ o j q ^ q o ^ i J i z ^ q q ^ ^ c q ^ p ^ g a ^ q ^ ^
1^
3^ a j g o w i q q q 3^ a q ^ 7| ^q ^ a i | ^ q q q ^ p W v f j ^ q q ;
J^q:^q q^q-gq
This giving is the giving to those who are suffering. This morality
is the moral practice as demonstrated in the Jataka of the
Tortoise. This patience is the patience of one who, though
suffering greatly, never harms another through body or speech,
patience as demonstrated by the forest dweller bZang-brtsams
(Bhadrakrti) who patiently endured, without distress, having
his limbs cut off. This effort is the effort in bringing forth
Awakening. For example, a Buddha, in manifesting Awakening,
does not sleep or become drowsy for thirty thousand years
while in the ocean of the samadhis of the Tathagatas. This
meditation is the meditation of those who abide in their
consorts apartments. This wisdom is the wisdom that has an
affinity with time, wisdom that leads to benefiting both oneself
and others in every way.
These are the six paramitas similar to timely giving.
What are the six paramitas of light?
277
This giving is the giving of a row of votive lamps. This morality
is the moral practice of helping others, as demonstrated in the
Jataka of the Quail. This patience is the patience of one with
certain realization in the Dharma. This effort is the effort of
giving sesame oil. This meditation is the meditation of the
Bodhisattvas first kalpa. This wisdom is the wisdom of the
process of liberation that arises from patient acceptance of the
dharmas, as was exhibited by Megha, the brahmin youth.
These are the six paramitas of light.
What are the six paramitas of boundless light?
This giving is the giving that fills the boundless Buddha-fields
with the light of the Buddhas, through the maturation of the six
paramitas of the giving with skillful means. This morality is the
moral practice dedicated through having obtained a patient
conviction of the non-arising of all things. This patience is the
y ^ f W j q a i i f
f^j-
^ ^ ^ s i W W a ^ P i ^ f ^ s ^ l j |Sfvj^3^ ^
^ a ^ q q q ^ b * # * w ^ ^ a p p i '4
^ q ^ q a ( f
q ^ v c q s g r q ^ f i ^ ^ q ' 9 ^ 3C^ N,q^ N^ q ^
I ^ ^ ^ q ^ 8*3^*
dedication of patient acceptance with respect to the process of
perceiving things. This effort is the dedication of the effort of
one who rejoices in the meditation on emptiness. This medita
tion is the dedication of the meditation of one who is irrevers
ible. This completely dedicated wisdom is the wisdom of one
who abides in the eighth stage.
These are the six paramitas of boundless light.
What are the six paramitas of joyful maturity?
This giving is the giving to the point of death. It is like the giving
of the one who, being spiritually mature, left Tusita heaven and
satisfied the hunger of the pretas.
This morality is the moral practice of sacrificing oneself to free
from bondage those who are at the point of death, as did Prince
Legs-byin (Sudatta).
This patience is the patience as demonstrated in the Jataka of
the Fish, where the ants began to eat his flesh, and he joyfully
cried out: O wonderful!
This effort is the effort as exemplified by the king of horses,
rNgog-ldan, who made great effort out of feelings of kindness
toward those who were suffering.
This meditation is the meditation during an era of sickness, a
Rogantara-kalpa. Such a meditation was demonstrated by the
brahmin youth who quieted the five sense-contacts in the land
of Vidha in JambudvTpa.
This wisdom is such as the knowledge of the sea captain whose
wisdom freed five hundred merchants and five hundred prin
cesses, and changed fifty million cannibals into men.
279
These are the six paramitas of joyful maturity.
Homage to Tathgata Ngabhuja and Homage to Tathgata Pratimanditalocana
q^v; *j| y
Homage to Tathagata Suclrnabuddhi and Homage to Tathagata Jnanabhibhu
What are the six paramitas of not turning back?
This giving is the giving of one who, dedicated to unexcelled
enlightenment, does not aim for or hope for the vehicles of the
Sravakas or Pratyekabuddhas. This morality is the morality of
one who is non-dogmatic. This patience is the patience that has
no intrinsic reality. This effort is the effort of skillful means. This
meditation is the meditation that produces understanding.
This wisdom is the wisdom of the stage of integral sameness.
These are the six paramitas of not turning back.
What are the six paramitas that are joyous?
This giving is the giving to all sentient beings at the time of the
coming forth of the Buddha. This morality is the moral practice
that matures at the time of the coming forth of the Buddha,
morality such as that demonstrated by the powerful experience
of gZhon-nu dpal (Kumarasri). This patience is patience such as
that exemplified by King bSod-nams rgya-chen (Punyavistrta)
who used to say: May joy not come to myself alone even as
281
( q ^ q 6^<>K<;gi;^aqq
f ^ ^ ^ f ^ i ^ l l $ ^ - c q ^ ^ q z i | ^ 4^ i ^ ^ ^ q ^ | 4 f ^ c i | ^
f ^ o j ^ - C R ^ q q a r ^ ^ q -
(gsqjNf ^ f S p y l ^ q q q ^ ^ i ^ q y ^ J ^
q i f c ^ j^ ^ q - i^ q q ^ q ^ ^ c M ^ a jq i^ q q ^ q ^ q q ^
^ q q ^ q ^ q ^ ^ ^ ^ q | ^ q ^ N ^ ( ' j ^ q ^ q a q q a j
282 cv
q | ^ a ^ q q ^ q ^ q < M 5jq]^ j f f q ^ q | ( q q & ^ q q ^ q ^ q -
^ * ^ 1 q ^ ^ , ^ a | q 5 q ^ ^ q ^ r | f ( | ^ '
q q ^ ^ q a ^ ^ q ^ q q q ' ^ ^ ^ ' v ^ q i ^ q ^ ^ i i f c r q * ^
q q ^ a ^ ^ q f t j ^ q ^ q q ^ q ^ ^ c ^ J ^ q ^ q ^ q ^ ^ q q
laa^AS^^qq^jgay^Tiqx^q^^aiigj^-j (gc^qq
|aj^qqq^5)jq^
, q ^ q q ^ q ^ q ^ q | q ^ q ^ q ^ q ^ ^ y |A^|qq^5W
q ^ ^ | q ^ C 34^ | X 5 ^ ^ q 5 ^ ^ ^ q v j ^ q ^ W 5 J j ^
j ^ q ^ q q ] ^ ^ i2^ ^ p q 3 j5F % | q ^ q < w ^
I become joyful; may others also become joyful!This effort is the
effort that leads to obtaining the imprint of mental patterning
of the dharani. This meditation is the meditation dedicated to
the joyful maturation of sentient beings. This wisdom is the
wisdom of the irreversible eighth stage.
These are the six paramitas that are joyous.
What are the six paramitas of complete purity?
This giving is the giving that is without compulsive desire. This
morality is the moral practice for attaining the branch of
enlightenment of great effortlessness. This patience is the
patience of those who do not regard their own body or life. This
effort is the effort similar to the branch of enlightenment of
investigation of the truth. This meditation is the meditation that
lacks conceptualization. This wisdom is the wisdom for attain
ing enlightenment.
These are the six paramitas of complete purity.
What are the six paramitas that transcend the worldly
dharmas?
This giving is the giving that accomplishes unconditioned
spiritual maturation and joy on the path. This morality is the
morality of one who has entered the path. This patience is the
patience of one without any doubts about enlightenment. This
effort is the effort for achieving joy in the visible world. This
meditation is the meditation similar to the meditative absorp
tion of cessation. This wisdom is the wisdom of one who has
fully cultivated the [four] applications of mindfulness and who
has completely embraced the truth.
These are the six paramitas that transcend worldly dharmas.
q ^ q q q | q < V ^ q ^ ^ g ^ 7 | | j ^ q t f ^ | ^ * K 5e ^ ^
^ 5W ^ 8W ^ c j J i ^ ^ q q j i ^ S ^ c i ^ q ( T j J f W j r
f ^ f q ^ g N <Wf
{ j ^ |}<yq-
e ^ l N w ^ * ^ ! ' cK ^ R 9 ^ j | c ^ | ^ 5} , g a j ^ ^ q ^ ^
q ^ q s G J ^ ^ q ^ j q f
qlf ^ a
B ^ a r q ^ o y ^ q ^ q ^ C ^ q ^ q ^ q ^ ^ q ^ q q ^ q ^ j ' j a j ^
a | * q ^ q ^ q q ^ ^ 3^ i ( ^ q ^ q ^ q ^ Q ^ | z q q ^ q ^ i q | ^ -
qqjATAjf |ftW]<yq^'q<s|ajq f e j w ^ q q j f i ^ t u q ^ q j ^
v ^ q %
| ^ q ^ ^ e ^ ^ ^ q ^ q ^ q A q ^ ^ q ^ T | Z I | q ^ f
q s ^ q ^ i p j r ^ A q q ^ q * ^ f ^ q p ^ q ^
What are the six paramitas that are the pattern of birth?
This giving is the giving of one who gives gifts in the three
thousand worlds, merely by being born. This morality is the
moral practice of one who brings happiness to all beings,
merely by being born. This patience is the patience of one by
whose mere birth malicious beings stop harming other sentient
beings. This effort is the effort of one who strives for the nirvana
of thousands of beings, merely by being born, as was shown by
the renunciation of the first Kasyapa. This meditation is the
meditation by whose mere birth sentient beings obtain mind
fulness. This wisdom is the wisdom of one who, merely by
being born, clearly and completely explains the teachings to
those sentient beings who have forgotten the Dharma and have
gone to hell.
These are the six paramitas that are the pattern of birth.
What are the six paramitas of perfect spiritual descent?
This giving is the giving of the transcendent enjoyment of the
spiritual assembly. This morality is the moral practice of the
assembly that is without the slightest wrongdoing. This pa
tience is the patience of the assembly whose members take
mutual joy in each other. This effort is the effort concerning
those who strive in their own work, never leaving the assembly.
This meditation is the meditation of those who, with the finest
intentions, train the assembly. This wisdom is the wisdom of all
the assembly.
These are the six paramitas of perfect spiritual descent.
What are the six paramitas of attaining a perfect assembly?
This giving is the giving of one who, for five years, takes the
responsibility of providing for the great assembly.
285
d g ^ j b
Homage to Tathagata Amitalocana and Homage to Tathagata Satyabhanin
286 -X
=fn
Homage to Tathagata Suryaprabha and Homage to Tathagata Niyatabuddhi
This morality is the moral practice of those who never weaiy in
applying themselves for many beings. This morality was demon
strated by the practice of the Wanderer rTogs-byed.
This patience is the patience for the sake of many beings. This
patience was demonstrated by the one who entered the mouth
of the makara in the ocean in order to gain five measures of
jewels, and also by the one who entered the well for the sake of
five measures of jewels.
This effort is the effort to become a refuge for many beings, as
was demonstrated by the attempt to diy up the great ocean for
a wish-granting gem.
This meditation is the meditation of the one of ancient times,
Aranemi, who was able to benefit sentient beings.
This wisdom is the wisdom of one who strives to benefit many
beings. This wisdom was demonstrated by Blo-bzangs
(Subuddhi), king of beasts, who freed the five hundred rabbits
and other wild animals caught in a trap. Having turned them
loose to run away, he established all the sentient beings of
JambudvTpa on the path of action of the ten virtues.
287
C|*g;
| 3W ^ i ^
c ^ q j ^ S g ^ i s j -
q ^ l . q a ^ q a i S p p ^ q ^ w
o p j ^ ^ x j t q c ^ c i ^ a ^ q ^ f ^ p ^ l q ^ ^ q s p *
j f j ^ l ^ ^ ^
q ^ ^ q ^ q ^ q ^ j ^
q q ^ ^ q q w q q q ^ a w q ^ ^ q j ' i p j ^ l ^ ^ i ^ ^
w j ^ w a p ^ s r
^ q ^ a ^ ^ ^ q | q ^ q ^ q w o | ^ i ^ i ^ ^ q c ^ a g s ^ ^
q a ^ R q ^ o ^ r j ^ ^ s R p i ^
i w ^ '
These are the six paramitas of the perfect assembly.
What are the six paramitas of achieving an assembly of
those who are firm and dependable?
This giving is the giving of one who has given up harsh words.
This morality is the moral practice of one dressed in the armor
of the all-penetrating mind focused on love. This patience is the
patience of an impartial mind. This effort is the effort of one free
from worldly interests who acts for the sake of maturing
sentient beings. This meditation is the meditation of one who
has obtained the imprint of mental patterning of the dharanl.
This wisdom is the wisdom completely embraced by liberation.
These are the six paramitas of achieving an assembly of those
who are firm and dependable.
What are the six paramitas that bring about the devel
opment of completely pure spiritual maturity?
This giving is the giving that heals those who are ill or
unprotected. This morality is the moral practice of one who
rescues those terrified by suffering. This patience is to be
patient and never angry when scolded by a lama. This effort is
the effort of one who heals those stultified in the womb, the
effort of teaching the spiritually noble from the doctrine, and
the effort of protecting the bhiksunls. This meditation is the
meditation of honoring motherhood in order to benefit others.
This wisdom is the wisdom that clears away the discourage
ment of many beings.
These are the six paramitas of bringing about the development
of completely pure spiritual maturity.
What are the six paramitas of direct vision?
This giving is the unimpeded giving of ones eyes. This morality
is the moral practice of an undefiled mind. This patience is the
patience of gentle thought. This effort is the effort of attaining
the tireless super-knowledges that have not been attained. This
289
290
& $ & F S P ft\ I ^ W *1'R ^ ' f l t f ^ l ' * 1!^
^aj|
a j ^ c j r S ^ q ^ ^ A i ^ c ^ ^ q ^ l ^ q S j fqA|^f<s}^5tf^^=T
^ g ^ ^ S ^ a i ( 5 j ^ q | ^ q ^ ^ A j j 5 j ^ ^ j "
a)M^ z ^ ^ q r ^ q ^C4^q z ^ q ^qzq^ | ^ J j < ^ A j s ^
q-N5J iTj F ^ ^ A J i ^ ^ 3 ^ 3 J *T]
^ = ; q q j c ^ c j c ^ ^ } a ? q ^ | c ^ c ^ | ^ ^ N j ^ ^ y ^ ^ - q c i , f i ^ -
P ^ ^ 4T IT4^
^ t J i ^ f
meditation is the meditation cultivated in order to achieve the
eye of the gods. This wisdom is the wisdom that brings
understanding of sounds and symbols.
These are the six paramitas of direct vision.
What are the six paramitas of proclaiming full knowledge?
This giving is the maturation of the giving dedicated to living
beings; it is the maturation of benefiting others. This morality is
the moral practice of one freed from being reborn due to the
karmic propensities. This patience is the patience of the
certainty of liberation that comes forth from never being
without compassion. This effort is the effort that is never
overwhelmed. This meditation is the meditation embraced by
the [four] immeasurables. This wisdom is the wisdom of the
[four] penetrations.
These are the six paramitas of proclaiming full knowledge.
What are the six paramitas of attentiveness?
This giving is the giving completely dedicated to enlighten
ment, as was demonstrated by the giving of the minister Saga.
This morality is the moral practice of one who relies on action
even when mortally wounded, exemplified by the lion who was
struck to the heart by the hunter dPa-rtogs.
This patience is the patience of one who would leap into a
bonfire for the sake of the good teachings.
This effort is the effort of one who sees the burning nature of all
conditioned things, and has the thought of nirvana.
This meditation is the meditation of one who has renounced a
kingdom, and, living alone and without emotionality on a
mountain, becomes both famous and well-attended.
291
Homage to rya Tathgata Anantarpa and Homage to rya Tathgata Vairocana
^ q q * j r q ^ l ^ ^ q ^ q ^ q ^ 3 ] f ^ t q ^ q ;
q ^ j ^ ^ q s f T j ^ q ^ i ^ q ^ q q ^ - q ^ ' ^ q ^ ^ * * 5 W
^ J ^ q ^ q 4 q q ' ^ ^ q ? j j c ^ ^ ^ q ^ q ^ a j q q j q ^ q ' ^
^ 'igwi^f | q ^ q q q ^ ^ q ^ q q q q ^ q ^ q ^ q ^
q ^ q ^ f | ^ a ^ q % q ^ q q ^ | ^ q ^ q ^ q ^ q ^
^ r q f i q q < ^ ^ q q ' q A i j ^ ^ ^ q ^ q ^ q q i v 3 | ^ 3 ^ | ^
g ^ q 3 ^ < q q q ^ q q ^ < v q q q \ q ^ q ^ ^ q q ' * j [
t q > ^ q ^ ^ f g | ^ q ^ q | i ^ ] ^ ^ ^ q ^ O S p ( q < q q ^ ^ | ^
Homage to the Tathagata Ratnaketu and Homage to the Tathagata Vigatakahksa
This wisdom is the wisdom of one without desire for experi
ence. This wisdom was demonstrated by Prince mNyam-sems
(Samacitta) who, having given up his kingdom, considered:
How many actions are there that are undefiled? and thus
became free from all defilement.
These are the six paramitas of attentiveness.
What are the six paramitas that are irrepressible?
This giving is the giving to many recipients with a mind that is
all-penetrating.
This morality is the moral practice that does not waver.
This patience is the patience of the certainty of release through
having cultivated meditation.
This effort is the effort of abiding in the sameness of all dharmas.
This meditation is the meditation of one who is irreversible.
This wisdom is the wisdom that applies to all dharma^.
293
q?qqai
^^^[q^q^^^^qqqg^i5^ alc?^ c^ 4 GJ'
f E & m f f f ^ p q i ^ q ^ f q q q q f
qqq%q^q^qCj
q ^ q ^ q q ^ ^ q q ^ q ^ q q q ^ q q ^ q ^ | g q q q
^ f j % q ^ q vqcf f
q ^ ^ ^ q ^ f ] ^ p f ^ ^ q g j F i ^ 3 ^ a j q ^ > r
q ^ [ ^q^^q3^q^|^qq)c^q^j^q^ |^<qq^q
J^R^q^q
|^rq^q^^R^q|^q^^q
^^q^^^^^qq|qj^qq' fqq^qqq]^^^'
^ q q q j q ^ q q ^ q < ! ^ q ^ q r q a ^ ^ q ^ ^ ^ q - ^ 5 r q - q q
qsqq^qq^q^qqqqqj^
& ^ j | ^ q ^ q q q p ^ - f ^ r ^ q q ^ f * 1 = ^
q^^q^fqqq'q^^^^iqqq^q'^^qf iq^q^q-
These are the six paramitas that are irrepressible.
What are the six paramitas of passing from sorrow?
This giving is the giving of one who takes up giving upon seeing
the suffering of the living beings in the preta realm.
This morality is the moral practice of one who, having gone to
live among the animals, is distressed at seeing the great
suffering of sentient beings.
This patience is the patience of one who sees the difficulties of
hearing and touching without an object of reference.
This effort is the effort of one who distinguishes all those things
to be abandoned and develops an aversion for them; for
example, giving up women.
This meditation is the meditation that focuses on liberation,
such as the meditation in the shadow of the Jambu tree.
295
This wisdom is the wisdom of one who lays to rest all the faults
of samsara. This wisdom was demonstrated by the king who left
his home to become a monk, and is similar to the completely
pure wisdom that brings forth what is called a shiver of delight.
These are the six paramitas of passing from sorrow.
What are the six paramitas renowned for great power?
This giving is the giving of one who never lacks compassion.
This morality is the moral practice of one who is without
excessive self-esteem. This patience is the patience of one who
is undaunted. This effort is the effort of one who honors the
lama. This meditation is the meditation of one whose object is
to mature sentient beings, as was demonstrated by the medita
tion of Prince Me-tog (Puspa). This wisdom is the absolute
wisdom of those whose renunciation never lessens, even when
all their limbs both large and small have been cut off.
( q a i ^ S ^ q^Q] q q r ^ ^ q ^ j q r t ^ q
$ r s s j l ^ ^ j ^ ^ w ; f l ^ a w $i
q 3 ^ | q ^ i | q ^ a ^ ^ A i y j ^
q S f j q ^ q ^ U J ^ i q ^ j q ^ q ^ q g j q y ^ q ^ q ^ q ^ p ^ q s ^
I q q q 4} f ^ q q ^ l ^ q q ^ a } q q a j ^ ^ a ^ q^qzq<qzj| f ^ ^ q q ^ q ^
[ ^ q ^ q | q ^ ^ ^ q q g ^ q a <J]^s^
^ ^ q < ^ ^ a ; q z i | q T ^ q ^ ^ q q q ^ | ( ^ ^ ^ q ^ q ^ q
j ^ q q q A j ^ g ^ q ^ I j ^ j i J^tq ^q^J : ^ ; g q | ^ q ^ q B ^ ,^
q - ^ ^ C ^ I ^ q ^ A f a j q ^ j q ^ ^ q q ^ q - j q ^ q ^ ^ & J ^ '
^ o j ) f ? j q ^ q q ^ q ^ f p ^ q ' ^ j q z p ^ 3 ^ q q q | q
q ^ W j
These are the six paramitas renowned for their great power.
What are the six paramitas of arousing to action?
This giving is the giving that takes into consideration both the
scene of action and the action to be taken up. This morality is
the moral practice that arouses fine giving and actual benefit.
This patience is the patience of teaching the precepts in the hall
of training. This effort is the effort to listen to and proclaim the
Dharma. This meditation is the meditation of one who assumes
responsibility for living beings, such as the meditation of the
chakravartin king Mig-bzangs (Sunetra). This wisdom is the
wisdom of one with equanimity who is resolved to preserve and
protect the teachings in order to teach the Dharma to those
who desire to cut off and discard all the doubts of those who
have doubts.
These are the six paramitas of arousing to action.
What are the six paramitas of non-forgetfulness?
This giving is the giving to those who can recite the scriptures
from memory. This morality is the moral practice of becoming
no different from the three jewels. This patience is to patiently
accept physical suffering and to endure in order to listen to the
teaching. This patience was demonstrated by bGo-ba-des-pa,
who had his limbs cut off. This effort is effort of guarding others
efforts to recite the teachings and give precepts. This medita
tion is the meditation of one who assumes timely spiritual
responsibilities through meditation. This wisdom is the
wisdom of one who gives the Dharma, having persevered in the
path of action that is unconcerned with honor and gain.
These are the six paramitas of never forgetting.
What are the six paramitas of the feet being well-placed?
The maturation of this giving is that one smoothly sets the feet
upon the ground, and smoothly raises them up. The matura
tion of this morality is that one abides in joy. The maturatjbn of
297
Homage to Tathagata Lokottlrna and Homage to Tathagata Amoghavikramin
^ q q ^ q ^ q q ^ q ^ l ^ q q f f q f ^ q q ^ q q q ^ q q q j q ^
i q ' g q q ^ q q a i c ^ q ^ ^ q q ^ j q ^ ^ q ^ j } | q ^ q ^
^ 3 r q ^ q ^ q ^ q ^ ^ < q } ^ i ^ i j q ^ ^ w a q ' j q ^ -
E^^qq^aj^jqq a]qu^q ^q^qqq^qqq|j^qq{ |^5J
^ ^ ^ q q ^ p i q ^ q ^ q z i i q ^ q ^
C5^ ' a ^ 3 ^ 5i ^ ^ c ^ f q / q x q q S ^ l ^ q z j j q ^ q ^
Homage to the Tathagata Vibodhana and Homage to the Tathagata Puspadhvaja
this patience is that one is never degraded by others. The
maturation of this effort is that one makes no mistakes. The
maturation of this meditation is that happiness comes to living
beings when they touch ones feet. The maturation of this
wisdom is that one is born as one desires, as with armor.
These are the six paramitas of the feet being well-placed.
What are the six paramitas of becoming endowed with the
thousand-spoked wheel?
The maturation of this giving is that one becomes adorned with
the wheel. The maturation of this morality is that the spokes are
distinct. The maturation of this patience is that one is unsullied
by the power of attachment. The maturation of this effort is that
one becomes adorned with the symbol of svasti, the good luck
symbols, and the form of an urn. The maturation of this
meditation is that the wheel radiates light. The maturation of
this wisdom is that one emits various kinds of light.
These are the six paramitas of becoming endowed with the
thousand-spoked wheel.
299
^ q r j q ^ q ^ q ^ ^ ^ q z ^ ^ | q n j ^ 5 q q ^ q | q q ^ q q q ^
q ^ S ^ f l T ^
^ ^ ^ q ^ s r q ^ ^ q c q i l q q q q y ^ q ^ q q ^ A j q q ^ Q ^
O j r ^ q e ^ C m j J| jlqqqqSfqqJJl^Z,-
^jqur ^ t q q | q 4 ^ q ^ ^ ^ q ^ j q ^ q ^ f c ^ f j ^ f x ^
^ q | q q A j q ^ q q q ^ ) ^ ^ q ^ | f l | |, Aj^qq^ qi^qq<qq
< w ^ ^ ^ < q f $ ^ q s j q ^ q ^ | ^ q ^ q q ^ J ^ q < q [ |<^qr
q ^ q q ^ ^ q q f p , q ^ ^ & p q < v ^ ^ c y ^ i 3 ; ^ q
a j q S ^ q ^ q ^ q ^ ^ ' q ^ ^ ^ q o ^ j q ^ ^ q R j ' f ^ y
s p q ^ q ^ i ^qqfcaq^qj<ySiiij^q2:
What are the six paramitas whose maturation is that the
heels of the feet are broad?
The maturation of this giving is that the heels are broad and the
arches narrow. The maturation of this morality is that the broad
heels are well-rounded and veiy solid. The maturation of this
patience is that the heels are broad and fully developed. The
maturation of this effort is that the heels are broad and the
stride is decisive. The maturation of this meditation is that the
heels are broad and of even color. The maturation of this
wisdom is that the heels are broad, well-developed, and robust.
These are the six paramitas whose maturation is that the heels
are broad.
What are the six paramitas whose maturation is that the
ankle joints are inconspicuous?
The maturation of this giving is that the joints of the ankles are
inconspicuous and solid. The maturation of this morality is that
the ankle joints are inconspicuous and fluid. The maturation of
this patience is that the ankle joints are inconspicuous and of
soft and radiant appearance. The maturation of this pramit of
effort is that the ankle joints are inconspicuous and neither
high nor low. The maturation of this meditation is that the ankle
joints are inconspicuous and broad. The maturation of this
pramit of wisdom is that the ankle joints are inconspicuous
and strong.
These are the six pramits whose maturation is that the ankle
joints are inconspicuous.
What are the six pramits whose maturation is that the
fingers are long?
The maturation of this pramit of giving is that the fingers are
long and even. The maturation of this morality is that the fingers
301
q w ^ ^ ^ s j q ^ f ^ q ^ f | ^ . 3 7 q V ^ | w < q q ,t| q ^ q 7
^ s ^ % q q q f ^ q -
^ 5 J ^ q ^ q ^ r ^ | a - q ^ q j f
^ q f ^ q q ^ q ^ a q q q j q
^ q ^ ' f o q ^ ^ q q f j a j q a f j ^ -
q ^ 4 q g i i ^ ; ^ q q ^ q q } ' i ^ q q ^ q q ^ q & y ^ q q ^
g ^ q T f | ^ . ^ q q ^ q 5 ^ '
t P W
q ^ n ^ l )q]q q ^ ^ q ^ q ^ ' T f ^ q ^ ^ q q i ^ q ^ q q ^
q ^ f ^ q ^ ^ q q l ^ q ^ j | ^ ^ c ? i < 5 i ^ q | q ^ q ^ ^ f
are long and veiy well connected. The maturation of this
patience is that the fingers are long and smooth. The matura
tion of this effort is that the fingers are long and tapering. The
maturation of this meditation is that the fingers are long and the
nails are of a copper color. The maturation of this pramit of
wisdom is that the fingers are long and the finger-joints not
raised.
These are the six pramits whose maturation is that the fingers
are long.
What are the six pramits whose maturation is that the
hands and feet are webbed?
The maturation of this giving is that the webbed hands and feet
are complete. The maturation of this morality is that they are
very even and well-formed. The maturation of this patience is
that the webbed hands and feet are not rough. The maturation
of this effort is that the webbed hands and feet are like the color
of gold. The maturation of this meditation is that the webbed
hands and feet are very firm. The maturation of this pramit of
wisdom is that the webbed hands and feet are veiy strong.
These are the six pramits whose maturation is that the hands
and feet are webbed.
What are the six pramits whose maturation is that the
thighs are like those of the eneya antelope?
The maturation of this giving is that the thighs are completely
well-formed and tapering. The maturation of this morality is
that they are smooth and inconspicuous. The maturation of
this patience is that they are veiy flexible. The maturation of this
effort is that they move gracefully. The maturation of this
Homage to the Tathagata Sailendraraja and Homage to the Tathagata Mahatejas
j ^ a e i i i w ^ q q j ^ a y q ^
Homage to Tathagata Krtarthadarsin and Homage to Tathagata Amitayasas
meditation is that they are completely distinguished. The
maturation of this paramita of wisdom is that their appearance
and color give great joy when looked upon.
These are the six paramitas whose maturation is that the thighs
are like those of the eneya antelope.
What are the six paramitas of the complete maturation of
the secret sheath?
The maturation of this paramita of giving is that the secret
sheath is of a beautiful color. The maturation of this morality is
that it is well-hidden. The maturation of this patience is that
ones teeth are complete. The maturation of this effort is that
the lines on the palms of the hands are very even and clear. The
maturation of this meditation is the gift of fearlessness. The
maturation of this paramita of wisdom is the attainment of the
transformation body in order to be seen by others.
These are the six paramitas of the complete maturation of the
secret sheath.
305
306
q v ^ z j ^ q T y ^ ^ ^ a p q ^ 2 j | i ^ | gqc^jt iaq^ sjqj yc;
q q j q 4 ^ q ^ ^ g a f ^ 5 r q ^ ^ q 2 f pqS**^Pf^s/si|e;
q ^ ^ a r w f f o q ^ f
What are the six pramits of maturation of the deep
navel?
The maturation of this pramit of giving is that it is deep and
suitably proportioned. The maturation of this morality is that
the navel is glorious. The maturation of this patience is that the
navel is deep and lustrous. The maturation of this effort is that
the navel is wide. The maturation of this meditation is that the
navel is flared. The maturation of this pramit of wisdom is
that the navel is strong and not retiring.
These are the six pramits of the maturation of the deep navel.
Homage to Tathagata Ratnadeva and Homage to Tathagata Sthitarthajhanin
stzjjc; t ^ c j [3JCfj*l5^
^ 4 c ^ a i c p ; ^ ^ |
Homage to Tathgata Arhat Prnamati and Homage to Tathgata Arhat Asoka
What are the six pramits of the maturation of each hair?
The maturation of this pramit of giving is that every hair turns
upwards. The maturation of this morality is that the hair is of a
blue-black color. The maturation of this patience is that it is
smooth. The maturation of this effort is that it has a beautiful
color. The maturation of this meditation is that the hair curls
toward the right. The maturation of this pramit of wisdom is
that the hair is never disheveled or unruly. These are the six
pramits of the maturation of each hair.
What are the six paramitas whose maturation is that one
has a golden color?
The maturation of this pramit of giving is that one has a
golden color, the color of pure gold. The maturation of this
morality is that one has a lustrous complexion the color of gold.
The maturation of this patience is that one has the perfect
golden color that is flawless. The maturation of this effort is that
q ^ q ^ J
^q& q^f^q^q^q^f ^ < i | ^ q ^ a j q ^ ^ ^ |
^%iq=^5jq^s4^q^^q^q'3Sq-^
q ^ q ^ q r ^ j
|^ ^ ^ q p q q jc ^ q ^ q ^ 4 ^ * < 5 iq ^
ISP
< ^ ; q|q ^ ^ i ^ q q q | C ? ^ q ^ ^ < ^ q g q ^ i ^ ^ q q fW*>
I = ^ p q ^ ^ q q ^ i q ^ q q q ^ ^ q ] ^ | q | c ^ f q^<sj^qJc<N'
piiqqjj
^ q q j q ^ q c ^ ^ ^ o i q ^ q ^
^ q ^ q i s q ^ 5^ ^ ^ \*
J^qq^qo|' ^ ^ ^ ^ q ai^ q q jq ^ q ^ q ^ q i^ ^ q
^ ^ q ^ o jq x .^ q q jqE(3>^^^q^qi|<Nq^j5q<J]q^q
^ ^ q ^ q ^ g ^ q ^ q q f^ q 'S f q ^ ^ q q ^ q q ^ q T
one has a golden color that is good to look upon. The matura
tion of this meditation is that ones color is pure gold. The
maturation of this pramit of wisdom is that one has a golden
color of vast radiance.
These are the six pramits whose maturation is that one
has a golden color.
What are the six pramits whose maturation is that the
torso resembles that of a lion?
The maturation of this pramit of giving is that the body is
perfectly proportioned. The maturation of this morality is a
well-shaped torso. The maturation of this patience is that the
torso is firm. The maturation of this effort is that the torso is
good to see. The maturation of this meditation is that the torso
is broad. The maturation of this pramit of wisdom is that the
torso is unassailable, like that of a lion.
These are the six pramits of the torso that resembles
that of the lion.
What are the six pramitas of the maturation of the seven
lofty parts of the body?
The maturation of this pramit of giving is that the seven lofty
parts are completely perfect. The maturation of this morality is
that they are auspicious. The maturation of this patience is that
they are a delight to see. The maturation of this effort is that the
lofty parts of the body are evenly formed. The maturation of this
pramit of meditation is that the lofty and unrecessed parts of
the body are beautiful. The maturation of this pramit of
wisdom is that the lofty parts of the body are soft and smooth,
pure and clear.
These are the six pramits of the maturation of the seven lofty
parts of the body.
311
312
3 q i ^
^ I f
g ^ - ^ f ^ a q - |oi ^ a j ^ u q | 4 ^ q
% q ^ q ^ g a q ^ q ^ f ^ W ^ ^ ^ q | & W q ^ J
| ^ q x , ^ q q j
I j ^ E j ^ ^ ^ c 5 ^ q ' ^ q ^ 3 ^ ^ q ^ o } 7 | ^ ^ ^ j q i ^ q q '
* \ a b p r
What are the six paramits whose maturation is that the
hands are long?
The maturation of this pramit of giving is that through
self-sacrifice and giving incense, the long hands are never cut
off. The maturation of this morality is that they are unobtrusive
and relaxed. The maturation of this patience is that the finger
joints are firm. The maturation of this effort is that the fingers
are long and tapered. The maturation of this meditation is that
because the hands are strong and heroic, they show no
agitation. The maturation of this pramit of wisdom is that the
hands are vibrant to look upon and they do what is desired.
These are the six pramits whose maturation is that the hands
are long.
What are the six pramits whose maturation is that the
shoulders are broad?
The maturation of this pramit of giving is that the shoulders
are broad and well-developed. The maturation of this morality
is great stability. The maturation of this patience is well-set
shoulders. The maturation of this effort is a well-proportioned
body. The maturation of this meditation is unobtrusive joints.
The maturation of this pramit of wisdom is that all beings
take pleasure in gazing upon one.
These are the six pramits whose maturation is that the
shoulders are broad.
What are the six paramits whose maturation is that the
neck is like a conch shell?
The maturation of this pramit of giving is that the neck is
curved like a conch shell. The maturation of this morality is that
it is well set. The maturation of this patience is unobtrusive
jugular veins. The maturation of this effort is an even and
313
Homage to the Tathagata Vigatamala and Homage to the Tathagata Brahmadeva
314
A ^ f ^ S W f ^ q a ^ |S
JjVq<qq
q q | ^ < R ^ ^ q | q ^ q ^ q ^ q o ^ a j -q s ^ q ( j | q j ^ s q y ^
^ q q *
y*%
Homage to Tathgata Dharansvara and Homage to Tathgata Kusumanetra
well-set neck. The maturation of this meditation is that the flesh
is like that of a robust youth. The maturation of this pramit of
wisdom is that the neck is indistinguishable and inseparable
from the rest of the body. These are the six pramits whose
maturation is that the neck is like a conch shell.
What are the six pramits whose maturation is that the
lips are as red as the bimba?
The maturation of this giving is that the lips are smiling and as
red as the bimba. The maturation of this morality is that the lips
are graceful and as red as the bimba. The maturation of this
patience is that the upper and lower lips are well-matched. The
maturation of this effort is that ones lips are always pleasing to
look upon whether one is speaking or not speaking. The
maturation of this meditation is coral-colored lips. The matura
tion of this pramit of wisdom is that one is so suitable to look
upon that people are never satisfied in gazing. These are the six
pramits whose maturation is that the lips are as red as the
bimba fruit.
315
316
i^ q ^ q q ^ q ^ J a j q ^ ijq q q r ^ ^ q ^ i i- ^ q
q ^ s ^ ^ ^ q^ ^ \ s ^ q ^ s 'q ^ ( q q ^ ^ q ,q[
( ^c ' | aj< S q.q] q^ q^q| ^ v^5r J ^5J Ej j;^ c< aj' % q ^
q]qqqq^qq)^qqJ|qr3jq^^qq^l^I^^q^5jq^^
q<l ^ ^ ^ ^ S ^ q ^ 3 ^ - q * T | j q ^ % | ^ q ^ j | ^ | ^
^ a ^ q q q ^ q H ^ q ^ ^ ^ q ^ I j q j q ^ j 5<q<^I|qa|
j^ ^ q [^ |^ ^ ^ c ^ a jq q ^ q T 4 g |c w j^ q ^ q ^ ^ q 3 ^ ^
^qq^3]qq^q^j j ^ ^ q q ^ q q q q q j q ^ q ^ q ^ i s q
^ ^ ^ q q ^ 3 jq q ^ q q f |3j^jqq|qw^q^q|^a^H#
^ q ^ j <j ] ^. q ^ ^ ^ q ^ q q ^ q q [ i ^ j a j m s ^ q p i s ^
qp q^qj- q q q ^ y ^ q q ^ ^ f s ^ ^ ^ ^ q q ^ ^ q j q
q i s ^ q ^ ^ v s q ^ ^ t ^ q ^ q q ^ q ^ l q ^ S ^ q
^ ^ i q q ^ q q q q ^ ^ q ^ | q j [ | ^ s i q q ^ q ^ q ^ q q q
Sqqq^'q^'^qqqfs^iqq^^qq'q-
What are the six paramitas of the maturation of the
whiteness of the eyeteeth?
That the teeth are very white is the maturation of having given
white cloth. The maturation of this morality is gleaming white
teeth. The maturation of this patience is that the spaces
between the teeth are free from impurities. The maturation of
this effort is hard and white teeth. The maturation of this
meditation is a lovely fragrance. The maturation of this
pramit of wisdom is that the teeth are lovely and radiant; and
those who look upon such clear light are never satisfied.
These are the six paramits of the maturation of the whiteness
of the eyeteeth.
What are the six paramitas of the teeth being set evenly?
The maturation of the paramita of giving by one with evenly set
teeth is that the upper and lower teeth are set evenly. The
maturation of this paramita of morality is that the upper and
lower teeth are evenly spaced and well set. The maturation of
this paramita of patience is that the teeth are very closely set.
The maturation of this paramita of effort is rounded teeth. The
maturation of this paramita of meditation is that the teeth are
unbreakable, immovable, hard, and dense. The maturation of
the paramita of wisdom is that the lower teeth are proportioned
to the upper teeth, and the upper teeth to the lower teeth, and
the line where they meet is perfectly straight and beautiful to
look upon.
These are the six paramitas of the teeth being set veiy evenly.
What are the six paramitas of obtaining forty teeth?
The maturation of this paramita of giving is that the forty teeth
are complete. The maturation of this morality is that the forty
317
/ f ^ ^ ^ q ^ q ^ l | * a q a q p q q q q | q ^ q ^ q l ^ q ^ ^
^ q u i ^ q
q $ |gr % ^ ^ ( ^ S c ^ K c j i ^ < ; t ^ i i q ^ ^ c j ^ q a ^ ^
^ l ^ i ^ l
p & ^ R ^ q ^ q - A ] c ? % ^ ^ ^ ^ ^ 5 i q i ; f ^ c 3 . ^
q J j ^ ^ q ^ q ^ S R ^ f ^ C J A i ] ^ ^ % ^ ' C J ^ c ? ^ q ^
^ ^ ^ ^ q q ] C ; } ^ C f ^ ^ < S ( ^ q ^ q 2 ^ ^ ^ q ^ 5 5 ) q ^ ^
S g . ^ '
^ ^ q 3 4 ^ ^ q ^ 3 ( q ^ ^ ' q ^ i i q q ^ q ^ [ J ^ a q q ^ ^ q S , -
^ q q z T j q ^ q ^ ^ ^ V ^ ^ r j ^ q a ^ ^ q - ^ q c ^
q q ^ a ( q ^ 3 ^ q ^ q q f o q < | } ^ q ^ # q ^ ^ q q j q
^ q q q q ] ^ ^ q ^ - q S f f ^ q q ^ q ^ q a ^ ^ a ^ q q ^
teeth are closely set. The maturation of this patience is unob
trusive teeth. The maturation of this effort is that the teeth are
sharp. The maturation of this meditation is well-formed teeth.
The maturation of this paramita of wisdom is that the teeth are
very firm and attractive.
These are the six paramitas of obtaining the forty even teeth.
What are the six paramitas of obtaining a long tongue?
The maturation of this giving is that the sound-cavity is
extensive and hidden. The maturation of this morality is that
the tongue is pure and unblemished. The maturation of this
patience is that the tongue is attached to the palate. The
maturation of this effort is that the tongue is very great. The
maturation of this meditation is that it is marked with an
auspicious sign. The maturation of this paramita of wisdom is
that it is finely imbued with the color of hundreds of lotus
petals.
These are the six paramitas of obtaining a long tongue.
What are the six paramitas obtaining the heavenly voice of
a Bodhisattva?
The maturation of this giving is to be endowed with the
uplifting and secret melody. The maturation of this morality is
that one becomes endowed with the melody that brings great
pleasure. The maturation of this patience is music of many
harmonies. The maturation of this effort is that the melody is
irresistible. The maturation of this meditation is a never-ceasing
melody. The maturation of this paramita of wisdom is that the
sweet melody is in all the sounds and symbols.
319
These are the six paramitas of attaining the heavenly voice of a
Bodhisattva.
Homage to Tathagata Vibhaktagatra and Homage to Tathagata Dharmaprabhasa
^ q ^ q ^ q ^ ^ q ^ q q i^ i^ q ^ q q l^ q ^ i
f ^ q ^ q s r ^ ^
- ^ s ^ q ^ q < % q - q ^ q q f ^
qaq ] ^ q ^ q | w ^ q ^ q q q ^ q q | q ^ q ^ < ^ i g o j ^ q | ) ^ w
Homage to Tathgata Nikhiladarsin and Homage to Tathgata Gunaprabhsa
Furthermore, the maturation of this giving is such that it
produces great physical and mental delight.
The maturation of this morality is a voice sweet to the ears. The
maturation of this patience is a voice that refreshes the heart.
The maturation of this effort is that the entire assembly
understands what is said and never rejects it. The maturation of
this meditation is that the melodious voice is like the song of the
kalabinka. The maturation of this pramit of wisdom is that
one cuts through all doubts.
These are the six pramits of attaining the maturation of
the heavenly voice.
What are the six paramitas of attaining the characteristic
of a wondrous ability to savor tastes?
The maturation of this giving is that one is endowed with the
ability to savor and delight in all food. The maturation of this
morality is that one is able to happily digest whatever food one
receives. The maturation of this patience is such that whatever
321
322
C ^ q ^ ^ | j j ^ ^ q q - ^ q a j ^ q q % c ^ ' ^ q s f e q q j q
q ^ q ^ ^ q ^ ^ j j i ^ q ^ q ^ q ^ q ^ s j q ^ q
j | q ^ q ^ ^ ^ q ^ 5 i q q ^ q q jqgqqqqcrja^ ^ j ^ q ^ '
4<qr5jq^jqi;|j^qc(i | a ^ q ^ q a r ^ a i a | q q ^ ^ q ^
^ S q ^ q ^ j
2pj G l ^ q p ^ q ^ q ^ l ^ ^ ^ ^ ^ q ^ q ^ q s ^ q q ^ S ;
^ ^ 3 j q ^ 3 2 ^ a ^ ( ^ g ^ q q j q 4 ^ q ^ ^ ^ q ( ^ s r < . ^ q q f
| q a ] ^ - ^ 3 j ^ ^ q ^ q 3 ^ ^ q q q c y j ^ q ^ ^ JI S W ^ '
q ^ t f t q ^
^ q ^ q ^ r ^ r q q ^ q q a j ^ q q p ^ q ^ q ^ a m q ^ q q # ^
l ^ ^ q q q ^ q ^ q ^ q q j f q i ( ^ ^ q q f j ^ q c [ f = p ^ 5 j 3
a s ^ q g / ^ ^ . q ' | ' (q ^ q q
food one receives is well-prepared. The maturation of this effort
is that the amount of food is just right and is never upsetting.
The maturation of this meditation is that the food is fresh. The
maturation of this paramita of wisdom is that the food is never
too hot or cold; and is dealt with quickly and suitably.
These are the six paramitas of attaining a wondrous ability to
savor tastes.
What are the six paramitas of attaining the Bodhisattvas
jaw; like that of a lion?
The maturation of this giving is that the lion-like jaw is wide.
The maturation of this morality is that the jaw is like a lions.
The maturation of this patience is that the lion-like jaw is fine.
The maturation of this effort is that ones appearance is
distinguished. The maturation of this meditation is non-
deterioration. The maturation of this paramita of wisdom is that
ones complexion is very soft and wonderful to see.
These are the six paramitas of attaining the Bodhisattvas jaw
which resembles that of a lion.
What are the six paramitas of the Bodhisattvas face
attaining the color of the golden koka lotus?
The maturation of this giving is that the golden face is very firm.
The maturation of this morality is that the golden face is firmly
determined. The maturation of this patience is that the golden
face is magnificent. The maturation of this effort is that the
golden face is unwrinkled. The maturation of this meditation is
that the face is smooth. The maturation of this paramita of
wisdom is that one will never be outshone by anyone for ones
face shines like the sun and moon.
323
These are the six paramitas of the Bodhisattvas face attaining the
color of the koka lotus.
^ ^ q ^ q q a ^ 2 J g ^ q 5 ^ - q f
'75p q q ^ q j% ^ c' ^ ^
^Zf>i$% j | c ^ t ) ^ ^ ^ q ^ c ( | '
| j ^ ^ q f c q p q p q q ^ a , q q j c
w )a^q ^ t K s; * q j ^ g j
^ ^ ^ q ^ i s j g q ' q ^ q - q S q ^ ^ ^ q ^ q - ^ q ^ q q
3*#3f ^ c & S ) ^
^ q q p ^ q ^ . ^ q j ^ ^ X j ' f a ^ q ^ q ^ q q ^ q q p ^
q ^ q w r j ^ l S j ' ^ q ^ ^ q ^ q q q $ q
^ S ^ q ^ q ^ q ^ | ^ % q % c ^ ^ a q ^ q ^ q q a g q q | p
q * ^ 3 q ^ 3 j q ^ q j T
^ q % * p c % 3 ^ ^ q q < q q ^ q ^ | ^ q q ^ q q ^ q ^ J
p C ^ ^ T ^ q | l
q l ) ^ q q | q ^ q 2 ^ q ^ q a ^ i p ^ j ^ q ^ c ^ q ^ ^ | ^ 0 p '
% \
What are the six paramitas of the attainment of the
blue-black eyes of the Bodhisattva? The maturation of this
paramita of giving is that the eyes are pleasing. The maturation
of this morality is that the eyes are long. The maturation of
this patience is that one has very fine eyes. The maturation
of this effort is all-penetrating eyes. The maturation of this
meditation is the capability of seeing a great distance. The
maturation of this paramita of wisdom is that ones seeing is
all-penetrating and able to see everything.
These are the six paramitas of attaining the blue-black eyes
of the Bodhisattva.
What are the six paramitas of attaining the high-bridged
nose of the Bodhisattva?
The maturation of this giving is that one has a high-bridged
nose. The maturation of this morality is that the nose is long.
The maturation of this patience is that the nose is lustrous.
The maturation of this effort is that the nose is attractive. The
maturation of this meditation is that there is no end to the
pleasure the sight of it brings. The maturation of this paramita
of wisdom is that whatever one smells is always pleasant.
These are the six paramitas of attaining the high-bridged nose
of the Bodhisattva.
What are the six paramitas of attaining the Bodhisattvas
circle of hair between the eyebrows?
The maturation of this giving is that the circle of hair between
the eyebrows is white. The maturation of this morality is that
the circle of hair between the eyebrows curls to the right. The
maturation of this patience is that the circle of hair between the
eyebrows is brilliant and impressive. The maturation of this
effort is that the hairs of the circle of hair between the eyebrows
are long. The maturation of this meditation is that the circle of
hair is well-coiled and well-placed. The maturation of this
325
Homage to rya Tathgata asivaktra and Homage to rya Tathgata Ratnaprabha
ojg:
qqffoq| | ^ q q ^ q ^ q ^ ^ q ^ - q ( g q q 2 p S f j ^ g N
^ a ^ t j - o | t ^ q ^ q ^ q a ^ j | ^ j ^ q ^ 2 # ^ ^ q q | q ^ q ^
$ i ^ ] % q ^ ^ ^ ^ r q q ^ ^ i|q^ ^ ^ q q ^ q q q q ^ '
4 * W ^ I
Homage to Tathagata Arhat Ratnaketu and Homage to Tathagata Arhat Yasottara
paramita of wisdom is that its all-penetrating light reaches
everywhere. These are the six paramitas of attaining the Bodhi-
sattvas circle of hair between the eyebrows.
What are the six paramitas of attaining the Bodhisattvas
usnisa, the protuberance on the crown of the head?
The maturation of this giving is curly, blue-black hair. The
maturation of this morality is that the hair curls to the right. The
maturation of this patience is that the head is never touched by
dust. The maturation of this effort is that the crown of the head
is unobtrusive. The maturation of this meditation is that people
always gaze upon it. The maturation of this paramita of wisdom
is that the hair is never disturbed by wind or rain. These are the
six paramitas of attaining the Bodhisattvas usnisa.
What are the six paramitas of the Bodhisattvas leaving
home?
327
The maturation of this paramita of giving is that his going-forth
is not obstructed. The maturation of this morality is that he
^ w ^ ^ f ^ ^ w l i i r l f ^ tf$Q '* g * $ s w cf
fa p g jg & a
f ^ & p j b 5 l f l f ^ q a ^ ^ q x i x x | q ^ q ^
i^ r ^ :,l<^ :fi^ ^ 2;i^ <,^ <^ <?^ ^ {q z j p w w * ^ ^ = P ^
q ^ q ^ q ^ q ^ q | ^ n ^ | q ^ ^ q q ^ ) f < ^ J ^ ; S ^
q ^ q ^ f
^ p f i ^ ;
qd^j ^ ^ ^ q ^ W 3 | * ^ q ^ q ^
* ^ D $ ( j^'
{ ^ q ^ S ^
^ q q ^ q p - ^ l ^ S f q q l ^ q ^ f
advances with great self-discipline. The maturation of this
patience is that the numberless gods approach. The maturation
of this effort is that the yaksas open wide the gates. The
maturation of this meditation is that he is lifted into the sky. The
maturation of this paramita of wisdom is that he does not dwell
upon all his loved ones.
These are the six paramitas of the Bodhisattvas leaving home.
What are the six paramitas of the time of the Bodhisattva?
The maturation of this giving is that he proceeds at the time
when the gardens are graced with flowers. The maturation of
this morality is that he departs at the time the moon is at the
full. The maturation of this patience is that the constellations
are auspicious. The maturation of this effort is that he proceeds
with equanimity. The maturation of this meditation is that he
brings peace to all the lower realms. The maturation of this
paramita of wisdom is that after he has brought illumination to
all the beings in the lower realms, they all speak to each other.
These are the six paramitas of the time.
What are the six paramitas of knowing the time?
The maturation of this giving is that he leaves home in the last
watch of night when all are sleeping. The maturation of this
morality is ones own renunciation. The maturation of this
patience is that I spoke to Chandaka and gave my belongings to
him. The maturation of this effort is becoming a monk, giving up
the raiment of kashika cloth, and donning Dharma robes. The
maturation of this meditation is that I proceeded to touch upon
liberation. The maturation of this paramita of wisdom is that I
traveled to Magadha in order to bring maturation to its ruler.
329
These are the six paramitas of knowing the time.
q^ l^^qqR&q^q^qq^q^^q/g^q^qf gj^qqpqfj
qzj|jqqajq i ^ q ^ q a g j l^^q^q^q^7
| ^ 5 t ; c ^ ^ ^ q q a j ^ q 2 ^ q | q ^ q ^
a ^ 3 f r
^ q s ( q ^ S j q q q j q q ^ q ^ l ^ q q ^ qxJj^pXj | | ^ ^ B ^
f ( j ^ ^ a j q q q ^ ^ q ^ q q ^ q c i - p f ^ q q ^ i q q ^ q ^ q ^ q a ^ f
f^ 5 q ^ q q ^ q ^ r3^q^q^q^^f ^w^q^qq^^'
f ^ W P l ^ ' S 3] ^ c ^ T
^qq^q%^q^i^^ q ^^ ,q^q^q5^,^^q^'^3<t,I?a^c^!
^ W T ^
^ jn^ ^f^q-^sfv^i^^q^q^qq^g^^cij^
q^qsf^o^l'
I <w*E|T^^^-o^qqq^f] f^^[ i%{
What are the six paramitas of distinction?
The maturation of this giving is that out of kindness I proceeded
to the city of Rjagrha in order to take alms. The maturation of
this morality is that I taught the doctrine to the gods. The
maturation of this patience is that, having gone to Rjagrha, I
stayed upon the mountain. The maturation of this effort is that
I sat very straight. The maturation of this meditation is that I
resolved to meditate. The maturation of this paramita of
wisdom is that I determined Dependent Origination.
These are the six paramitas of distinction.
What are the six paramitas of being in sympathy with the
world?
The maturation of this giving is that I proceeded to take alms.
The maturation of this morality is that I approached both rda
Klma and Udraka Rmaputra. The maturation of this pa
tience is that I moved on, rejecting their teachings as not being
the path. The maturation of this effort is that I sat for six years.
The maturation of this meditation is that I had the meditation of
all-encompassing space. The maturation of this paramita of
wisdom is that, having determined not to do so, I finally took
nourishment, and then proceeded to Bodhimanda.
These are the six paramitas of sympathy with the world.
What are the six paramitas of realization?
The maturation of this giving is that I subdued the demon Mra.
The maturation of this morality is that I brought joy to all the
living beings in the three thousand worlds. The maturation of
this patience is that attention is focused on all sentient beings,
and the commitments are never broken. The maturation of this
effort is that there is no defilement in the three thousand worlds.
The maturation of this meditation is that one is absorbed in the
four contemplations. The maturation of this pramit of wisdom
331
Homage to Arya Tathagata Prabhakara and Homage to Arya Tathagata Amitatejas
332
Homage to Arya Tathagata Velama and Homage to Arya Tathagata Simhagatra
is that one attains the three realizations. These are the six
paramitas of realization.
What are the six paramitas of abandoning?
This paramita of giving is that only after a year did I go to the city
of Kapilavastu. The maturation of this morality is that one
strives for cessation and one does not abide in the three worlds.
The maturation of this patience is that one focuses on non
arising. The maturation of this effort is that one acts with
compassion in considering sentient beings. The maturation of
this meditation is that one abandons wrongdoing [by means of
the four] aids to penetration. The maturation of this paramita of
wisdom is the wisdom of one who has achieved the eightfold
noble path and moral practice that is completely unblemished
and unpolluted. With great exertion that is completely undefiled
in all ways, one applies exact knowledge in order to throw off all
attachment and in order to conquer all ignorance. These are the
six paramitas of abandoning.
333
< s o f ^ ^ a p z j | ^ a j q ^ q ^ q ^
g j ^ w p # p ^ | ^ f T ^ ^ W g ^ P ^ l f f t *
^ ^ I^ 3 It f ^ p j 5 J > p ^ } J t ^ W f T O * }
q ^ q ^ 5 % q ^ J ^ q ^ q ^ ^ q : ^ q ^ q ( j q ^ q
q q ^ < ^ q | q q p ^ ^ j j 3 ^ ^ ( ^ q q ^ ^ q q j q ^ q ^ q ^
i f ^
g q l ^ q q i ^ q ^ ^ . - ^ q p ^ q ^ q ^ q ^ j O ^ ] ^
| ^ c 5 j f q ^ ^ q q % ^ ^ q
^ q | q | ^ | a w ^ ^ q q a r ^ q q g q
^ ^ q q q j q ^ q ^ i ^ q ^ q ^ ^ ^ q ^ j q ^ q ^ f 1 'w v
q q q s ^ s j ^ ^ ^ ^ q q q ^ S q q ^ q q ^ q ^ q ^ ^ q a f | ^
What are the six pramits like a vajra?
The maturation of this giving is that one achieves the samdhi
that is like a vajra. The maturation of this morality is that one
never gives up one's aim. The maturation of this patience is that
[ones aim] is embraced correctly. The maturation of this effort
is that one is in harmony with everything. The maturation of
this meditation is that, having understood ones own qualities,
one gives up being reborn under the control of the karmic
propensities. The maturation of this pramit of wisdom is that
one has perfect and complete enlightenment concerning all the
thoughts and knowledge of all sentient beings. These are the six
pramits like a vajra.
What are the six pramits without obscuration?
The maturation of this pramit of giving is that one exclaims:
When I become a Buddha, attaining complete and perfect
enlightenment, may I be a conqueror, a Jina, a protector of the
world realms of all the gods.The maturation of this morality is
that one makes all the lower realms peaceful. The maturation of
this patience is that ones senses are perfect. The maturation of
this effort is that one has no harmful emotionality in ones
relationships with sentient beings. The maturation of this
meditation is that sounds come forth from cymbals without
anyone having played them. The maturation of this pramit of
wisdom is that one gives gifts in the three thousand worlds,
producing great merit, and the gods express great joy. These are
the six pramits without obscuration.
What are the six pramits of overwhelming brilliance?
The maturation of this pramit of giving is that even though it
is not the season, wondrous trees in all the three thousand
great thousands of worlds bear flowers and fruit. The matura
tion of this morality is that all beings are freed from all feelings
of suffering. The maturation of this patience is that all beings
come to have the most perfectly developed sense faculties. The
maturation of this effort is that one holds in the palm of ones
335
^ 4 ^ 7 ^
pjcj ^qc; ^qs^
l ^ q ^ q ^ Q w q ^ ^ q ^ q ^ q a ^ q - ^ - q ^ q ^
q ^ < q W ^ ^ ^ 2 q q q ^ ^ q | ^ c ^ ^ q f f ^q^ zq^Mj
336 ^
j f ^ c ? } ^ c j i ^ q i ^ q ^ c ; a ^ q | ^ c ^ ^ x p r ^ ^ c j B :
^ c u f ^ ^ j | q ^ ^ f ^ a ^ ^ ^ q q | j ^ q ^ ^ g ? < T
Pk| j ^ S ^ c q ^ C ^ t j
hand the unexcelled ten qualities that are never overshadowed
in the three thousand worlds. The maturation of this meditation
is that the gods express words of praise from one to the other
when one provides them with ambrosia. The maturation of this
paramita of wisdom is that one conquers the four maras and
manifests the perfect Buddhahood of inconceivable pristine
awareness. These are the six paramitas of overwhelming
brilliance.
What are the six paramitas of conquering Maras army?
The maturation of this paramita of giving is that all beings are
freed from hunger as one manifests complete and perfect
enlightenment in the three thousand worlds. The maturation of
this morality is that even the demons of emotionality do no
damage. The maturation of this patience is that even the demon
devaputras do no damage. The maturation of this effort is that
even the demon lords of death do no damage. The maturation
of this meditation is that even the demons of the skandhas do
no damage. The maturation of this paramita of wisdom is that
one awakens to perfect Buddhahood according to ones intent,
and gains true all-knowingness. These are the six paramitas of
conquering the army of Mara.
What are the six paramitas that are unswerving?
The maturation of this paramita of giving is that one does not
become weary when sitting cross-legged at Bodhimanda. The
maturation of this morality is that one is fearless upon seeing
Mara. The maturation of this patience is that one focuses on the
body. The maturation of this effort is that one focuses on the
mind. The maturation of this meditation is that there is no
turning aside from the commitments. The maturation of this
paramita of wisdom is that, for the sake of enlightenment, one
learns to act as one speaks, according to ones word. These are
the six paramitas that are unswerving.
337
Homage to Arya Tathagata Vidumati and Homage to Arya Tathagata Durjaya
- f | ^ | ^
Homage to Arya Tathagata Gunaskandha and Homage to Arya Tathagata Sasiketu
What are the six paramitas of a single instant?
The maturation of this giving is that, through a single moment
of insight, one succeeds in linking up with the mind awakening
as a Buddha with perfect and complete and unexcelled
enlightenment. The maturation of this morality is that, by using
the antidotes, one is victorious. The maturation of this patience
is that one completely vanquishes pride. The maturation of this
effort is that one realizes the integral sameness of the thoughts
of others. The maturation of this meditation is that one has the
realization of Dependent Origination. The maturation of the
paramita of wisdom is that one obtains complete mental
retention in the three times concerning all things.
These are the six paramitas of a single instant.
What are the six paramitas that are not meditative?
The maturation of this paramita of giving is that, having gazed
upon all living beings with the physical eye, one provides
happiness for those beings who are suffering.
339
^ q ^ q ^ q w ^ ^ p q f
f t
a i 3 ^ q ^ q ^ a | ^ r ^ ^ ^ < ^ i j < i | x ^ a
q q f ^ q q [
| ^ ] q q ^ q s ^ q ^ q ^ ^ ^ q | q j q ^ q ^ q ^ q q f l f
f ^ q ^ q q ^ q } F ^ # a i ^ q ] q | = 7 ^ q ^ q w q ] ^ R j ^
^ir ^ q ^ j ^ ^ # A j a q q | q | q < ^ q ^ - 4 ^ ^ # ^ ' f # ^ ^
^ w ^ q - ^ f ^ W ^ ' t ' ^ <5I^ P \t | ^ f Vf*
^ q ^ f ^ q ^ q q q ^ i a s ^ q i q ^ i ^ q q ^ a f ^ q i y
^ | f t q q ^ r q q ^ q ^ ( q t ^ q ^ q ^ q q ^ ^ ^ q q i q ^
q ^ ^ q g q ^ q i f ^ q ^ q ^ q $ a ^ ^ i ^ w j ^
q ^ q q q | q r f ^ q ^ j q 3 ^ q ^ [ |
The maturation of this morality is that, having seen devel
opment and decay with the eye of the gods, one accomplishes
the liberation of the world.
The maturation of this patience is that one takes responsibility
for ones disciples and shows kindness to others.
The maturation of this effort is that one attains miraculous and
mystical abilities.
The maturation of this meditation is that, having seen with the
mind the mind of the gods, one teaches the Dharma, as in the
case of the Brahmin Devaputra.
The maturation of this paramita of wisdom is that, having
prayed for knowledge of time, one teaches the Dharma with this
knowledge. These are the six paramitas that are not meditative.
What are the six paramitas that are meditative?
The maturation of this paramita of giving is the paramita of
unencumbered meditation at Bodhimanda. The maturation of
this morality is the branch of enlightenment of pure ef
fortlessness. The maturation of this patience is the branch of
enlightenment of pure joy. The maturation of this effort is the
branch of enlightenment of pure investigation of the truth. The
maturation of this meditation is the branch of enlightenment of
pure meditation. The maturation of this paramita of wisdom is
the branch of enlightenment of pure equanimity. These are the
six paramitas that are meditative.
What are the six paramitas that bring spiritual maturity?
The maturation of this paramita of giving is that, having
obtained enlightenment, one enters into the absorptions in
order to bring whatever sentient beings there are to spiritual
maturity. The maturation of this morality is that one does not
teach the Dharma until asked to do so. The maturation of this
patience is that one manifests a lower emanation-body to those
341
g ^ ^ ^ A ^ T ^ z y OJC^q ^ P g ^ ^ S ; ^ S j q x ^
qq"
t o h w
^ ^ ^ ^ ^ ^ v q ^ q S : ^ a j q ^ q ^ ^ q p ;
f M P q ^ q ^ i p ^ ^ S ^ i J l ^ q ^ q q s j W ^ P ^ q ^ ^ S j ^ q
{ p ^ q ^ o q c M ^ q q q ^ q
q ^ y ^ q ' ^ % q ^ = i ^ q ^ ^
q ^ o ^ ^ K [ f ^ ^ ^ q i ^ ^ q i q ^ q q ^ ^ q ^ q ^ -
^<7^Rf
c ^ q ^ q
who admire the lower vehicle. The maturation of this effort is
that I taught the precepts to Uruvilva Kasyapa. The maturation
of this meditation is that one is never wearied or discouraged by
the requests made by sentient beings. The maturation of this
paramita of wisdom is that one responds to these requests.
These are the six paramitas that bring spiritual maturity.
What are the six paramitas of the Awakened One?
The maturation of this paramita of giving is that one teaches the
Dharma that has fruition. The maturation of this morality is that
the Buddha activity has results. The maturation of this patience
is that all his words are significant and inspired. The matura
tion of this effort is that one never forgets anything. The
maturation of this meditation is that one has the strength of the
path that leads everywhere. The maturation of this paramita of
wisdom is that one has the realization of [the four] fear
lessnesses. These are the six paramitas of the Awakened One.
What are the six paramitas of all-knowingness itself?
The maturation of this paramita of giving is that one has the
all-pervading eye of all-knowing pristine awareness. The matu
ration of this morality is that, having cut off all feeling for the
mind of samsara, and having understood the all-embracing
mind, one teaches the Dharma. The maturation of this patience
is that one listens with respect to those who are difficult to
convince. The maturation of this effort is that, knowing what is
timely, one teaches the Dharma. The maturation of this medita
tion is that one is skilled in teaching the unsurpassed Dharma.
The maturation of this paramita of wisdom is that one gives
aphorisms and explains the teachings in such a way as to create
an understanding of the vehicle to which the listeners are
attracted. These are the six paramitas of all-knowingness itself.
What are the six paramitas without residue?
The maturation of this paramita of giving is liberation by the
quick and easy path. The maturation of this morality is that
343
Homage to Tathagata Sthamaprapta and Homage to Tathagata Anantavikramin
Homage to the rya Tathgata Candra and Homage to the rya Tathgata Vimala
transformation comes quickly and joyfully. The maturation of
this patience is that the doctrine of the Buddha remains
unaltered. The maturation of this effort is that one is absorbed
in the three times. The maturation of this meditation is that one
enters meditation, liberation, and samdhi as one desires. The
maturation of this pramit of wisdom is that one does not
teach a mixture of doctrines. These are the six pramits
without residue.
What are the six pramits with residue?
The maturation of this pramit of giving is that one perfects the
fruit of the doctrine and has the perfect relics of the Parinirvna.
The maturation of this morality is such that ones mindfulness
of the moral practice of the one who attains Parinirvna never
lessens. The maturation of this patience is that votive lamps are
offered to the chaityas of the Tathgatas. The maturation of this
effort is that nothing interferes with the commencement of
effort of the disciples abiding in the doctrine of the one who has
attained Parinirvna. The maturation of this meditation is that
345
346
qg^q^T qgj^qjqqqac^
^ q q j q ^ q ^ q ^ q ^ N ^ q f i ^ i q ^ q q s q ^ ' N ^ ^ q - ^ q ^
q ^ { ^ q ^ q - q | q t ^ - ^ q ^ J 5 i - j | ^ j ^ q i | q ^ J f | ^ i r ^ 4 ^ -
^^cj-^q c-qaj-^q ^fj^q o| q s^q* qq^q^^qqq^y q ^
q^*f^^q^j|^q^y q^*wwq^q^^^5a^^|^q
^ r q q ^ q q " | ^ < ^ ^ q ^ q ^ ^ q q } q j ^ q ^ ^ q / g 3 w
^ q q ^ q ^ q & l J,q^ ^ ^ q < ^ ^ r: ^ q ^ g 5 ^ ;w5j^
fq^q^^-^qqq^^q^ql^q^^q^qj^^qj' |q<Njq^
^Tjqjq^a
^^aqjq^q^^qq
qqf^qqf'
^<sj^^q^jqqjq^q^^o|)gj^^( f ^ q - ^ ^ ^ q
qqq^j'^^qq^q^q^qqjquj^q^q^SA |^q
^ q ^ q ^ q ^ q q q ^ q q q q j - q q i p i ^ q ^ q l ^ ^ ^ f l ^ j
one attains that which is called: Entering the Absorption
Through the Final Emanation (Navanapurva-vihara-samapatti).
The maturation of this paramita of wisdom is that one fully
exercises the power of wisdom that transcends the world.
These are the six paramitas with residue.
What are the six paramitas of earnest application?
The maturation of this paramita of giving is that one treats living
beings with respect and honor, with the way of the enlighten
ment mind, and one acts with transcendent enjoyment. The
maturation of this morality is such as shown by Bharadvaja who
did not become upset, even at great wrath. The maturation of
this patience is the patience such as demonstrated when being
defamed by the twelve thousand tlrthikas because of Sundarika.
The maturation of this effort is that one shows great mental
strength, such as when the Bodhisattva took birth as a lion and
continued to make earnest effort although mortally wounded.
The maturation of this meditation is that one strives earnestly
even when one is not shown respect. The maturation of this
paramita of wisdom is that one asks questions for the sake of
meditation. These are the six paramitas of earnest application.
What are the six paramitas of bringing forth realization?
The maturation of this paramita of giving is that one teaches the
Dharma even while one abides in Akanistha, and leads others to
understand these teachings by means of melodies pervading
the Buddha-fields. The maturation of this morality is that one
sends forth light into the three thousand worlds, and living
beings gain happiness and realization. The maturation of this
patience is that I subdued the seven long-haired ascetics at the
Chaitya of the Falling Rain of the Holy Dharma. The maturation
of this effort is that I showed the miraculous manifestation that
produced faith in Uruvilva Kasyapa. The maturation of this
meditation is that, having seen the thoughts in the brahmins
mind, I said to him, My lineage is thus.The maturation of this
paramita of wisdom is that, having knowledge of time, one can
347
i ^ g ^ q q ^ q q
^ ^ ^ q q ^ ^ ^ q ^ ^ q ^ s ^ T ^ q q ^ j q q l ^ q
^ | p q g q ^ q -
q q q 3 ^ g 5 ' ^ ^ q q ^ q ^ ^ 5 p M 5 q
( w q q ^ R ^ ^ q ^ h a ^ q x ^ ^ - q i ^ q
. ^ q ^ p p ^ q ^ q ^ j ^ f j q i 4 ^ ^ \ ^ 9 ^ % ?
q ^ j ^ c ^ o ^ ^ q s i ^ q q ^ q ^ c ^ a j - c r q ^ q ^ i q ^ -
AA-q^A^M^ ^ ^ K q ^ - ^ q ^ q ^ q ^ q ^ q f
q q ^ ^ ^ | ^ q q q p ^ q ' ^ q q 5 ti | ^ # ^ p ^ p R s w p
^ q q q q ^ q q ^ ^ ^ ^ A '^ q q q ^ ^ q q Y ' ^ q5lc^
S w T
^ r ^ f S j ' j ^ \
train others for instance, as in the case of Nanda. These are
the six paramitas of bringing forth realization.
What are the six paramitas of vast extent?
The maturation of this paramita of giving is that when I gave the
gift of a religious discourse to the brahmins, all of them were
well established in the aim for enlightenment. For example,
because of my instruction that Mahaprajapati GautamI make
offerings to the Sangha, eight thousand monks were trained.
The maturation of this morality is the vow to completely pass
from sorrow, for example, the vows of Prince Candra and
Kalmasapada. The maturation of this patience is such as the
patience of Ksantivadin who brought eight hundred million
gods to maturation. The maturation of this effort is such as the
effort of the Bodhisattva endowed with the five super
knowledges, when the five hundred brahmins attempted to
harm him, bringing delight to Mara. The maturation of this
meditation is that, after listening to the teachings in order to
gain the [ten] strengths, one gains realization. The maturation
of this paramita of wisdom is that I declared: Just as I have
generated inspired confidence, even you, Udayi, should gen
erate inspired confidence. These are the six paramitas of
vast extent.
What are the six paramitas of ruefulness?
This giving is to give gifts ruefully, such as ruefully giving gifts
when making a display of ones knowledge, and showing honor
and respect. This morality is similar to my statement that the
karma of the Sakyasruination would not change. This patience
is that I proceeded into the presence of Srlgupta. This effort is
that I subdued Apalala, a king of the nagas. This meditation is
that prayers are offered to the Buddha who abides in medita
tion without saying anything after he has attained full enlighten
ment. This paramita of wisdom is that, having taken residence
in the place of the poisonous serpent, I spoke of the Great
Vehicle. These are the six paramitas of ruefulness.
349
What are the six paramitas of virtue with respect to others?
T'qll
Homage to Arya Tathagata Sarvarthadarsin and Homage to Arya Tathagata Sura
350
Aixqgq q ^qqq
^ n f aj*3^qq#q
a ^ [ l A ^ A ^ i ^ q i ^ ^ q A q ^ a j A ^ q q q ^
Ifcqf
AA^[ J A ^ ^ q ^ ^ ^ 5 ^ ^ q 5 f n j c ^ x ' SfqqqXjq^q'X^
q g ^ q ^ q % x [
Homage to Tathagata Arhat Samrddha and Homage to Tathagata Arhat Punya
This paramita of giving is that one gives everything and sacri
fices ones own happiness out of love for others. The maturation
of this paramita of morality is such as was demonstrated by the
Bodhisattva Padmagarbha who, in referring to the prison,
exclaimed: May you become joyful because of me; for your
sake, whatever harm I come to is acceptable.The maturation of
this paramita of patience is similar to that demonstrated by the
tortoise who, in gratitude, freed the merchants by means of his
knowledge. The maturation of this paramita of effort is such as
was demonstrated by the fish who did not return to the water
even though he knew he would be eaten by the ants. The
maturation of this paramita of meditation is that one is unswerv
ing, as one exists for the purpose of all creatures. This paramita
of wisdom was demonstrated in the many examples appearing
in the Sutra known as Kuru. These are the six paramitas of
virtue with respect to others.
What are the six paramitas of others?
351
The maturation of this paramita of giving is that, having given
gifts, training took place. The maturation of this paramita of
l ^ l ^ i
q ^ f j ^ q j j ( ^ # c j a r i ' ^ < H ^ ^ a^ ^ [,^ ] 4 i* l ^ :i ^ fc,I,j::
ffcf'FWPj
^ g q g ^ q q j q ^ q ^ q 13= ^ ^ ^ q ^ ^ ^ q ^ q q ^ -
* * ^ ^ ^ e3t% Ef ^ * j ^ 0 ^ J
^ * q q p S ^ q
q | q q ^
q n r ^ q ^ ^ ^ q ^ ^ - ! ( g ^ N r
q ^ q ^ q 2 [ | 5 ^ < q ^ q ^ q f ^ q ^ q ^ r ^ f ^ J f<feftWq
^ q ^ < i a ^ f | q ^ ^ q ^ q < w
S % q A | q u ^ q ' ^ N ^ ^ | ^ ^ q [ q ^ q 3 | ^ q ^ #
q ^ q ^ q q q q ^ ^ ^ q f | ^ ^ q ^ w s j q q ^ 3 ^ ^ -
3 * T T ^ ^ ^ q q
q ^ ^ ^ q ^ q ^ q q f
morality was demonstrated by the rabbit in the forest who said
to the brahmin: Eat me and rest here in the forest! The
maturation of this paramita of patience is such as was demon
strated by Brahma who, in the form of a flesh-eater, guided
beings to the higher realms. The maturation of this paramita of
effort is the effort in the process of liberation when enlighten
ment has not yet been obtained. This meditation is the medita
tion of the three knowledges with consecration. This paramita
of wisdom is the knowledge of the eighteen Buddhadharmas.
These are the six paramitas of others.
What are the six paramitas of true retraint? What are the
six paramitas of not initiating non-virtues not yet committed?
The maturation of this paramita of giving is that by the strength
of watchfulness, none of the fettering passions arise. This
morality is that one considers the ugliness of the effects of
non-virtue. This patience is that one understands the nature of
non-virtue. This effort is that one considers non-arising. This
meditation is that one takes responsibility for others. This
wisdom is that what is sinful or non-virtuous never arises.
These are the six paramitas of not initiating those non-virtues
not yet committed.
What are the six paramitas of giving up those non-virtues
that have been generated?
The maturation of this paramita of giving is that, having seen the
harmfulness of the fettering passions that have arisen, one
throws them off. The maturation of this morality is that one
wishes to do this. The maturation of this patience is that having
given them up, one no longer catches fire. The maturation of
this effort is that, knowing the fettering passions, one over
whelms them by this knowledge. The maturation of this
meditation is that one closely investigates this. The maturation
of this wisdom is that one understands restraint as well as
non-arising. These are the six paramitas of giving up those
non-virtues that have been generated.
353
^ s f q q q f j
q t q q ^ f t ^ i q a i c ^ z i i ^ c r ^ J a p f ^ ^ j ^ l ^ K ^ l c j ^ q ^
p ^ q ^ g a * ^
| ^ p q q ^ q ^ q c ( B 2 w ^ q ^ i | ^ f j ^ ^ q S ^ ^ v q ^ q
q q s ^ ^ ^ q ^ % ^ q a ^ 3 ^ 3 ^ a ^ 3 j q ^ 3 ; q < j f f f l 0*
J ^ q q q ^ q q q ^ W
l ^ ^ q f r q q ^ C ^ ^ ^ n ^ C J a | C J ^ q r ^ ^ q v ^ j | G ^ |
What are the six paramitas of initiating the virtues not yet
generated?
The maturation of this paramita of giving is that, being inclined
toward virtue, one is unconfused. The maturation of this
morality is that one enjoys being virtuous. The maturation of
this patience is that one comprehends purity by the [eighteen]
forms of emptiness. The maturation of this effort is that there is
no obstacle to overwhelming the enemy by means of body and
mind. The maturation of this meditation is that one has full
mental retention concerning the embracing of signlessness and
the attainments. The maturation of this paramita of wisdom is
the non-arising with respect to the cause of the attainments.
These are the six paramitas of initiating the virtues not yet
generated.
What are the six paramitas of stabilizing the virtuous
dharmas that have been produced?
The maturation of this paramita of giving is that the virtues that
have been produced are not exhausted. The maturation of this
morality is that one delights in these virtues. The maturation of
this patience is that from application and from persistence
there is the process of liberation. The maturation of this effort is
that, being fully protected, one is unconfused. The maturation
of this meditation is that one has the strength of meditation.
The maturation of this wisdom is that one follows the proper
course for complete dedication. These are the six paramitas of
stabilizing the virtuous dharmas that have been generated.
What are the six paramitas of the [four] foundations of
miraculous power? What are the six paramitas of the founda
tion of the miraculous power released by the force of mental
determination?
The maturation of this giving is that ones generation of this
mental determination is boundless. The maturation of this
morality is that one never gives up such determination. The
355
Homage to Tathagata Arhat Pradipa and Homage to Tathagata Arhat Gunarci
q| f ^ q S ^ G\
f ^ q q ^
l ^ r ^ ^ q q ^ C f j z s j c ^ q S ^ q ^ - e ^ ^ j | 5 ^ n > 5 | ^ q -
Homage to rya Tathgata Vipulabuddhi and Homage to rya Tathgata Sujta
maturation of this patience is that one expresses this determina
tion. The maturation of this effort is that one determines to
embrace liberation. The maturation of this meditation is that one
firmly determines this. The maturation of this wisdom is
consolidating this determination. These are the six pramits of
the foundation of miraculous power released by the force of
mental determination.
What are the six pramits of the foundation of miracu
lous power of the force of effort?
The maturation of this giving is the striving that succeeds with
nothing being said. The maturation of this morality is that one
touches real effort. The maturation of this patience is that ones
effort brings delight. The maturation of this effort is that one
commences the attainments and the process of liberation. The
maturation of this meditation is that one is content in this
process. The maturation of this wisdom is that one has followed
the course of complete transformation. These are the six
pramits of the foundation of the miraculous power of the
force of effort.
357
j ^ q ^ ^ q k ^
^qq^q^ogq^q^j i ^ q i ^ ^ q ^ q a p ^ q ^ q ^
qSftj' f w v ^ ^
S ^ q ^ o i q ^ q ^ q ^ q q ^ ^ # ^ jq^q^O^a^G^qq
q q ] ^ q ^ ^ q * J | ' ^ f j t "
i ^ q ^ ^ ^ q q o ^ q ^ a i ^ q q R q ^ ^ q
^ q q ^ q ^ q ^ q ^ f ^ q ^ yjqqpyq'
^ q q | q ^ q ^ ^ q j f 5 ^ a j | ^ q q ^ q q q ] q ^ q q ^ q q
q&j" f^q q qq j^qg s^^^q ^qq q ^ c ^ q c - q ^ c ^ v
^ | | q ^ 3 6 ^ / ^ q ^ ^ q | C ^ q ^ q q q q | ( ^ i ^ ' p ^ ^ ^ j q
q q | q ^ q ^ q - q # ^ f q ^ ^ ^ q ^ q q ^ q | q # ^ q q q q
^ J ^ q ^ q ^ q q ^ q ^ ^ q q ^ f | ( 3 | q ^ q | q q j q t J ^ q ^ ^ x i
rgajq^oT j - q V j < ^ ^ ^ c ^ ^ 5 j ^ - q i p % p ^ ^ ^ q ^ | ^
q ^ w ^ q q ^ q ^ q g ^ q ^ [ ^ q ^ q ^ q ^ q ^ -
qq5q]^q( |^W]gJ^q^qq|q4}^q^^ * q ^ |
^qqajq|^q|^qqiq
What are the six paramitas of the foundation of the
miraculous power of the force of the mind?
The maturation of this pramit of giving is that one has the
realization of the integral sameness of mind. The maturation of
this morality is that one is never without delight in this. The
maturation of this patience is that one has the realization of
birth and destruction. The maturation of this effort is that one
attains signlessness. The maturation of this meditation is that
one is free from mental entrapments. The maturation of this
wisdom is that one completely conquers the hidden proclivi
ties. These are the six pramits of the foundation of the
miraculous power of the force of the mind.
What are the six pramits of the foundation of the
miraculous power of the force of analysis?
The maturation of this giving is that one is never not delighted
in this analysis. The maturation of this morality is that one
attains the truth. The maturation of this patience is that one
gains realization concerning knowledge. The maturation of this
effort is that one has followed the course of complete valor. The
maturation of this meditation is that one understands the
karmic propensities. The maturation of this wisdom is that one
throws off the karmic propensities. These are the six pramits
of the foundation of the miraculous power of the force of
analysis.
What are the six pramits of the first contemplation?
The maturation of this giving is that one attains the aim. The
maturation of this morality is that one reflects upon the
home-life. The maturation of this patience is that the first
contemplation never lessens. The maturation of this effort is
that one strives in the five limbs [of trance]. The maturation of
this meditation is that one obtains one-pointedness of mind.
The maturation of this wisdom is that one is endowed with the
five limbs [of trance]. These are the six pramits of the first
contemplation.
359
Aj |o|^qo|A^a^^'a^qA^
|q ^ ^ ^ A R ^ q ^ 5^ ^ ^ q ^ 4M 3i^ ^ A q -
4% j^qqqsr
5t| ^ Z | ^ 5 / q ) q ^ ^ ^ q ^ j p | A^a^l q q A ^ q q
^q^qz^c^q^a^jqp
/qr$C| I * f l A ^ q ^ q ^ q ^ R f j ^ t a^
^ q l^ q q y q ^ q ^ q ^ o ^ N ^ fgq^qqyq^^cKN
s ] ^ A f p ^ ^ q ^ ^ f ^ ^ q ^ {
qj^^qqq*$qj|^q^
q^q|^A^| q^Oj^q^qcq^q oj^^c^qq^qu^q^^'
q ^ f ! ^ A j q ^ ^ q ^ t q ^ ^ j^qqA
^ i q q y q u ^ q ^ q ^ q q a j y q ^ q ^ ^ g q q ^ c ^ ^ q ^ q f ^ A ^ J
3A ^qqqq^qA^q^' ^apij^a^q' j^^^qpqqa^
q J q ^ ^ q q ^ ^ q ^ ^ ^ q ^ q ^ ^ v q q ^ i q ^ p j q ^ a j
{^A^q $q^^A q^3,q
^ ^ a p ^ ^ (^ ^ q 3 ^ ^ ^ ^ ip ^ j q ii|c ^ |
^ P ^ q y q ^ q ^ q ^ q ^ g ^ q S f j ^ ^ q o f S ^ q ^ q ^ q
^^3W 3A [ |q^0|3^qq^qq|Aa^^^fS[ f^A^T
What are the six paramitas of the second contemplation?
The maturation of this giving is that when one has abandoned
the grasping at characteristics, there is effortlessness. The
maturation of this morality is that ones understanding is
uninterrupted. The maturation of this patience is that one has
realization. The maturation of this effort is that one never
wastes momentum. The maturation of this meditation is that
one focuses on liberation and enters the absorptions. The
maturation of this wisdom is the seeing that is able to benefit
both oneself and others. These are the six paramitas of the
second contemplation.
What are the six paramitas of the third contemplation?
The maturation of this giving is that one abandons the flavor of
the third contemplation. The maturation of this morality is that
without this flavor, there is joy. The maturation of this patience
is that one is intent on joy. The maturation of this effort is that
one has complete comprehension and retention. The matura
tion of this meditation is that ones mind is steadfast. The
maturation of this wisdom is the cause of exhausting the im
purities. These are the six paramitas of the third contemplation.
What are the six paramitas of the fourth contemplation?
The maturation of this giving is that one considers the bliss of
the fourth contemplation, and lets it go. The maturation of
this morality is that one considers suffering and lets it go. The
maturation of this patience is that one has the thought of
cessation. The maturation of this effort is that one attains
equanimity. The maturation of this meditation is that one
attains mindfulness. The maturation of this wisdom is that,
once one has obtained complete purity, there is the transforma
tion into the imperishable. These are the six paramitas of the
fourth contemplation.
What are the six paramitas of the [four] applications of
mindfulness? What are the six paramitas of the application of
mindfulness to the body?
361
362
Homage to Arya Tathagata Vasudeva and Homage to Arya Tathagata Vimatijaha
^ c j ^ q c ^ y - * ^S & & o r ^ o j c ^ i a ^ q ^ r
J(3{ g t R n y g j i ^ q i ^ q
^ s H j f [^
q a ^ s ^ a j ^ q q z s j q ^ q ^ ^ q ^ J ^ 3 ^ q a ^ 3 ^ - q q | C $ ^ q
The maturation of this giving is that one considers the repulsive
aspect of the body. The maturation of this morality is that one
does not dwell on this realization. The maturation of this
patience is that one is attracted to self-lessness. The maturation
of this effort is that there is steady seeing. The maturation of this
meditation is that one sees the veiy nature of reality. The
maturation of this wisdom is that one sees birthlessness. These
are the six paramitas of the mindfulness of the body.
What are the six paramitas of the application of mindful
ness to feeling?
The maturation of this giving is that one has no great attach
ment to pleasurable sensations. The maturation of this morality
is that one sees sensation as suffering. The maturation of this
patience is that one is attracted to emptiness. The maturation of
this effort is that one has no great desire for sensation. The
maturation of this meditation is that one does not dwell on
feelings of joy. The maturation of this wisdom is that one gives
oneself over to the integral sameness in all feeling. These are the
six paramitas of the application of mindfulness to feeling.
Homage to Arya Tathagata Amitadhara and Homage to Arya Tathagata Vararuci
| ^ a J ? t e j f ^ l ^ q a ^ 3 i q qj c ^ q ^ q | | - q | ^ ^ ' j ^
c ^ a j ^ ^ ^ a ^ 3 < ^ ^ q p ^ q q | C ^ q ^ ^ J 5 ^ J
^(cja p ^ B^ ^ ^ q ^ T A f ^ a 3 ^ ^ ^ 3 R S ^ P P i p ^ q ^
q ^ q q z j j c ^ ^ q ^ c ^ - a ^ s r ^ | ^ ^ f C V I S J ^ q ^ q
^ q ^ R % ^ ^ 5 | q | ^ a ^ | | ^ c q q q q < ^ q q 3 j ^ q
v g i
< t <Sk s
What are the six paramitas of the application of mindful
ness to mind?
The maturation of this giving is that one sees with the mind that
focuses on restraint. The maturation of this morality is that one
sees the faults of that mind. The maturation of this patience is
that one carefully investigates the unwavering [mind]. The
maturation of this effort is that the concerns of the mind are
reversed. The maturation of this meditation is that ones mind
becomes joyful for the sake of others. The maturation of this
wisdom is that, having seen the dependence on conditions, one
has the meditation of signlessness. These are the six paramitas
of the application of mindfulness to mind.
What are the six paramitas of the application of mindful
ness to all the constituents of reality?
The maturation of this giving is that one sees everything
concerning all constituents of reality. The maturation of this
morality is that one comprehends all constituents of reality.
The maturation of this patience is that [one sees] that with the
arising of all constituents of reality, they are empty. The
maturation of this effort is that one abandons materialistic
views concerning the constituents of reality. The maturation of
this meditation is that one abandons desire for the constituents
of reality. The maturation of this wisdom is that one sees
Dependent Origination. These are the six paramitas of the
application of mindfulness to the constituents of reality.
365
Homage to Tathagata Arhat Anihata and Homage to Tathagata Arhat Asthita
366
^ r ^ c p q '
a | c ^ E j ^ ^ q a ^ (
Homage to the Tathagata Sukhasthita and Homage to the Tathagata Ganimukha
What are the six paramitas of seeing the noble truth of
suffering?
The maturation of this giving is that one sees to completely give
up suffering. The maturation of this morality is that one sees the
oppressiveness of suffering. The maturation of this patience is
that one sees the cure for suffering. The maturation of this
effort is that one sees great suffering. The maturation of this
meditation is that one sees the nature of suffering. The matura
tion of this wisdom is that one sees all about suffering. These
are the six paramitas of seeing the noble truth of suffering.
What are the six paramitas of the truth of the source of
suffering?
The maturation of this giving is that one has the thought of
completely giving up the source of suffering. The maturation of
this morality is that one sees the malignancy of the source of
suffering. The maturation of this patience is that one investi
gates the arising of the source of suffering from the accumula
tion of karma. The maturation of this effort is that one sees the
world of desire. The maturation of this meditation is that one
367
q3^^^g|cj^^5p;qg^j
^ p a ^ q ^ a | q [ (^3pjj
q a j ^ | q i ^ 3 ^ ^ q 3 j q q q ^ q ^ c j ^ t j ^ ^ ' q q ; ^ ' f^Spjqq'
^ ^ q ^ c j ^ q ^ ^ a t r f g q q ^ f ^ ^ a . q | q p q | c ^ q ^ q ^
q^f {^ 'q q ^ r ^ q
p 3 j 5 q 3 ^ ^ q ^ q ^ ^ q ^ q q c i ^ i | r j z i | q
I j3 < |g j^ ^ q ^ q $ j^ q ^
i q q q ^ q q q j q ^ q ^ ^ l s ^ v ^ f | q q z i | = ^
jqsj|?^qqqFr<j|q
| q a w 3 T ^ q ^ q ^ q ^ q w q j ^
q ^ f ^ f < ^ ^ q # ^ q ^ q ^ ^ q ^ 3 j j
q ^ q ^ ^ q ^ q jq ^ a ^ s ^ ^ ^ qs^qgqqqiq-q^q^
^ f ^ q ^ q f f ^ q q q i q ^ ^ j q q ^ q ^ q q s ^ f ^ q ^ ^ j l ^ f ^ '
5 iq |^ f q ^ q q |q ^ q ^ q ^ q ^ ' j z ^ q S ^ q ^ q
^^qq^q^jq^q^q^q^-q^q^T |g:^^qq^c^q<
sees the vanquishing of the hidden propensities and entrap-
ments. The maturation of this wisdom is that one has insight
into giving up suffering. These are the six pramits of the truth
of the source of suffering.
What are the six pramits of the truth of the cessation of
suffering?
The maturation of this giving is that, having touched upon this
cessation, one cultivates wishlessness. The maturation of this
morality is that one rejoices in cessation. The maturation of
patience is that there is the cessation of perception. The
maturation of this effort is that there is the cessation of feeling.
The maturation of this meditation is that one applies oneself to
emptiness. The maturation of this wisdom is that one enters the
meditative absorptions in order to manifest cessation. These
are the six pramits of the truth of cessation.
What are the six pramits of the truth of the path?
The maturation of this giving is that one obtains friends on the
path. The maturation of this morality is that one finds joy on the
path. The maturation of this patience is that its nature is not
that of any other path. The maturation of this effort is that one
embraces the aim of the path. The maturation of this medita
tion is that one has no delusions on the path. The maturation of
this wisdom is that one understands the stages of the path
according to the true nature of all constituents of reality. These
are the six pramits of the truth of the path.
What are the six pramits of the power of faith?
The maturation of this giving is that when one has faith, one
gives up all that is immoral. The maturation of this morality is
that faith leads to meditation. The maturation of this patience is
that one obtains joy in faith. The maturation of this effort is that,
persevering in faith, one fully embraces the truth. The matura
tion of this meditation gives one faith comparable to the power
of liberation. The maturation of this wisdom is that faith leads
one to become a vessel for enlightenment. These are the six
pramits of the power of faith.
369
^ f a ^ X X f | o ^ ^ n j ^ c r c s ' ^ ^ q ^ s ^ ^ o ^ D r ^ r z i ] c ;
o ^ q q f
^Xf | ^ ^ ^ q q q ^ c i ^ p j ^ q ^ C } s ^ 7 ^ X f
q q p q ^ - ^ c ^ q i ^ q ^ ^ g ^ i c ^ ^ q ^ ^ ^ q ^
1^T5X
u j c ^ ^ S j g q
I ^ X X j W ^*Z W $
j f ^ S [S%^5W
q q ^ f 1^
^ ^ X y ^ ^ q ^ q q ^ ^ ^ # ^ q X ^ q j ^ q X ^ x q X X f f^q
X ^ f W ^ ^ c ^ q ^ ^ a r j ^ a K ^ f | | q a f ^ ^ ^ q j a ^ F q ^
^ t i ^ q ^ q S x
What are the six pramits comparable to the power of
effort?
The maturation of this giving is that, with the power of effort,
one has the encouragement and strength to carry things
through. The maturation of this morality is that one has no
great desire for what is compounded, and one considers what
is uncompounded. The maturation of this patience is that all of
ones actions are unimpeded. The maturation of this effort is
that one dedicates the wishing path of high aspirations for a
very long time. The maturation of this meditation is that ones
effort is timely. The maturation of this wisdom is the wisdom of
the intrinsic nature of both worldly dharmas and supramun-
dane dharmas. These are the six pramits comparable to the
power of effort.
What are the six pramits comparable to the power of
mindfulness?
The maturation of this giving is that once one has seen the
truth, one abandons the error of embracing the householders
life. The maturation of this morality is that one considers the
nature of the world and the fruit of conditioned existence. The
maturation of this patience is that one is not depressed by
emotionality and does not think about ones own suffering. The
maturation of this effort is that one embraces the dharmas. The
maturation of this meditation is that one has pure tranquility.
The maturation of this wisdom is the wisdom that, by means of
the dharmas, is extended to all sentient beings. These are the
six pramits comparable to the power of mindfulness.
What are the six pramits comparable to the power of
samdhi?
The maturation of this giving is that, with the power of samdhi,
one casts off emotionality with little difficulty. The maturation
of this morality is that one is steadfast in samdhi. The
maturation of this patience is that ones samdhi is firmly
established. The maturation of this effort is that one focuses on
the forms of the dharmas. The maturation of this meditation is
371
Homage to Arya Tathagata Jagadrasmi and Homage to Arya Tathagata Prabhuta
c^e; ft^.ai ^ q q ^ a p t ' c j ^
c i ^ b
Homage to therya Tathgata Pusya and Homage to therya TathgataAnantatejas
that ones samdhi is one-pointed. The maturation of this
wisdom is that one has the strength of samdhi. These are the
six pramits comparable to the power of samdhi.
What are the six pramits comparable to the power of
wisdom?
The maturation of this giving is the wisdom of giving everything
up after examining all things. The maturation of this morality is
the wisdom of being desireless. The maturation of this patience
is the wisdom of patiently enduring the emotionality of all
beings. The maturation of this effort is the wisdom of naturally
embracing realization. The maturation of this meditation is the
wisdom of focusing on tranquility. The maturation of this
wisdom is the wisdom where liberation is not attained. These are
the six pramits comparable to the power of wisdom.
What are the six pramits comparable to the strength of
faith?
373
The maturation of this giving is that ones faith is never broken.
Take, for example, King Kumrasimha. The maturation of this
374
r j a f ^ q ^ f ^ ^ ^ a ^ ^ 3 i f ^ a p i ^ ^ % [ q ]
q S [
* H |f
^ # w ^
f s ^ q #
j q ^ S j q | ^ 5 ^
morality is that, immersed in moral practice, one does not fail.
Take, for example, the young elephant who was always mindful
of his blind mother, making sure that she was fed. The
maturation of this patience is that love is never sacrificed even
though one is torn limb from limb. Take, for example, the
Bodhisattva Snti who cared for all creatures. The maturation of
this effort is the limitless effort as exemplified by the attempt to
diy up the great ocean. The maturation of this meditation is
the process of directing ones thoughts when one generates
meditation in the mansion of the fine Dharma. The matura
tion of this wisdom is the wisdom of the liberated saints, as
demonstrated by the deeds of brTson-grus (VTiya). These are
the six pramits comparable to the strength of faith.
What are the six pramits comparable to the strength of
effort?
The maturation of this giving is that one has great heroism and
endurance. The maturation of this morality is that one has the
great strength to make earnest effort even when harmed by
others; take, for example, Prince Kusa. The maturation of this
patience is that one makes earnest effort even when one has
only heard of Dharma practice, as demonstrated by the holy
Queen Sunetr, who even though it was difficult, earnestly
practiced. The maturation of this effort is the effort that is never
beset by desire. The maturation of this meditation is the
meditation of all meditations. The maturation of this wisdom is
the wisdom that one follows even though one has passed from
ordinary birth. It is the wisdom that was demonstrated by
the brahmin youth called Pandita. These are the six pramits
comparable to the strength of effort.
What are the six pramits comparable to the strength of
mindfulness?
The maturation of this giving is that one has no attachment to
the desires of the gods, even if one has continual recollection of
the realms of the gods. The maturation of this morality is that
one sees the harm that results from involvement with the
375
Aje; < ^ q ^ i \
q a j ' qjqij^q i ^ O ^ q
j a i ^ ^ a ^ t q c ^ n q ^ q ^ ^ q ^ ^ A j q f ^ q ^ ^
q | q q ^ q ^ q q q i| ^ A j ^ ^ g q g - q
^ q ^ q ^ q q
S ^ q ^ q x ^ c ^ j f ^ ^ q ^ q - ^ q q
^ q ^ g a p q '
j q f r ^ f*q-
q X * ^ q q - q p ^ q ^ W * | t | ^ 4 ^
SfpN
^ S Q | ^ ^ q ^ q q ^ q q | q ^
apsarases, the goddesses. The maturation of this patience is
that one has no real pleasure in the crystal palaces of the gods.
The maturation of this effort is that, having become a god, one
hopes for liberation. The maturation of this meditation is that
one does not commingle with the assembly of gods. The
maturation of this wisdom is that one is not attracted to the
dharma teachings of the gods. These are the six pramits
comparable to the strength of mindfulness.
What are the six pramits comparable to the strength of
samdhi?
The maturation of this giving is that, having given up every
thing, one delights in samdhi, as was demonstrated by King
Mahdeva who gave up his kingdom to become a monk. The
maturation of this morality is that one applies the mind to all of
body and speech. The maturation of this patience is that one
performs good actions. The maturation of this effort is that one
realizes the nature of all constituents of reality. The maturation
of this meditation is that one has intense insight into the
emptiness of all dharmas. The maturation of this wisdom is that
one is unaffected by worldly things. Take, for example, the
physician in the household of the potter. These are the six
pramits comparable to the strength of samdhi.
What are the six pramits comparable to the strength of
wisdom?
The maturation of this giving is that one has no reluctance to
give up even ones own head, as demonstrated by the giving of
the King of Ksi. The maturation of this morality is that one
gives up everything for the sake of showing loving-kindness to
others. Take, for example, the Bodhisattva who, in order to
show hospitality to his guests, sacrificed himself to the yaksas,
giving them joy with himself as the offering. The maturation of
this morality is that one joyfully sacrifices oneself. The matura
tion of this patience is the patience that was demonstrated
by the one who three times went into the ocean for the pearls
even though he experienced great difficulties. The maturation
377
Homage to Arya Tathagata Arthamati and Homage to Arya Tathagata Vaidyaraja
I j ^ j q
^ q ^ q q p * ^ ^ ^ q ^ j i ^ ^ q q * q ^ s < i ^ q S
q ^ c i S a y J^qiv
Homage to rya Tathgata Khilaprahna and Homage to rya Tathgata Nirjvara
of this effort resembles the effort of Legs-sdug who, in suffering
from not being able to give gifts, seven times traveled the ocean
in his distress. The maturation of this meditation is the
pramit of meditation that accords with the desires of beings.
The maturation of this wisdom is the wisdom that was
demonstrated by the Bodhisattva when he gave teachings and
prayed that the good thieves would understand right conduct.
These are the six pramits comparable to the strength of
wisdom.
What are the six pramits of the branch of enlightenment
of enlightened mindfulness?
The maturation of this giving is that one has the mindfulness of
giving up what is non-virtuous. The maturation of this morality
is that one has the mindfulness of abiding in the perception of
beauty. The maturation of this patience is that one has mindful
ness of the symbols of concepts and meanings. The maturation
of this effort is that one has inexhaustible effort. The maturation
of this meditation is that one cultivates the [ten] strengths. The
maturation of this wisdom is that one has the strength of
379
p i p S fi i & $& w
^ ' ^ s r *
^ h ? ^ i q q j s ^ q ^ ^ q q a f t | ^ a p | q . ^ j ^ f e ^ q a i ^ '
tp;q^5jqr|Wi=q^^S3;q^^|
^ a ^ ^ c f | S ^ ^ ^ q ^ q | r | c : < ^ j ^ 5 p ^ | ^ ^ c j | ^ q ^ r f
^ q q p ^ q ^ ^ q ^ l ' r ^ ^ ^ g ^ q a p ^ q ^ j
S j ^ l w w q ^ ^ q ^ q ^
a , q j ^ q 3 ^ | ^ g j s j c ^
| C ^ q a r q ^ a r q i ( c ^
q p ^ q ^ q ^ q o A j q ^ \
liberation and mindfulness. These are the six paramitas of the
branch of enlightenment of enlightened mindfulness.
What are the six paramitas of the branch of enlightenment
of enlightened investigation of truth?
The maturation of this giving is that one abandons error
through investigation of the truth. The maturation of this
morality is that one accords with liberation through investiga
tion of the truth. The maturation of this patience is that one
completely abandons the two extremes. The maturation of this
effort is that one unceasingly investigates the truth. The matura
tion of this meditation is that one is free from doubt in
investigation of the truth. The maturation of this wisdom is that
ones meditation does not grasp at any of these. These are the
six paramitas of the branch of enlightenment of enlightened
investigation of truth.
What are the six paramitas of the branch of enlightenment
of enlightened effort?
381
The maturation of this giving is that after realization one throws
off the substance of all the attachments. The maturation of this
morality is that ones effort is unexcelled. The maturation of this
patience is that one has no clinging desire concerning this
effort. The maturation of this effort is that one does not take a
position concerning oneself, sentient beings, life, or the process
of healing. The maturation of this meditation is that one does
not put up with any of the fetters. The maturation of this
wisdom is that one has the unfailing knowledge of the seventh
stage, in that one examines the nature of the self and attains the
substantial attainments. These are the six paramitas of the
branch of enlightenment of enlightened effort.
What are the six paramitas of the branch of enlightenment
of enlightened effortlessness?
The maturation of this giving is that one has perfect
effortlessness of body. The maturation of this morality is that
one has perfect effortlessness of mind. The maturation of this
patience is that one does not yearn for samsara. The maturation
a | ^ ^ f
*f
j gqqojy c^|^y^
i 25?
5 j q | q p q ^ c p i a q ^ t j ^ S q ^ ^ ^ q z j p ^ q ^ g ^ q o ^
! < 5 ^
q ^ q ^ q ^ q ^ q q ^ 3 [ [ ^ o / o i ^ y q ^
c ^ q ^ q t S ^ ^ ^ ^ q o p q ^ ( ^ ^ a ^ o p f ^ c ^ ^ q ) ^
q ^ ^ q ^ f c p w a ) ^ ^ ^ | ^ ^ q q ^ < q ^ ^ ^ | q q ^ 3 | q ^ q
^ M ^ q j q j q q q ^ ^ - c ^ ^ | ^ u j q ^ j q ^ q ^ q ^ q ^ g a j q
^ qs^qqjqq^q lPfc
^ q<^q ?crq q ^ q q z^ q ^ ^ ^ q ^ q a f j q q q q ^ l j ^ q
of this effort is that ones effortlessness is unceasing. The
maturation of this meditation is that one has the watchfulness
of effortless meditation. The maturation of this wisdom is that
one has understanding of this perfect effortlessness. These are
the six paramitas of the branch of enlightenment of perfect
effortlessness.
What are the six paramitas of the branch of enlightenment
of perfect samadhi?
The maturation of this giving is that one attains this noble
samadhi. The maturation of this morality is that one never is
without joy in this attainment. The maturation of this patience
is that one embraces this branch of enlightenment of samadhi.
The maturation of this effort is that ones samadhi is unceasing.
The maturation of this meditation is that one looks and one
thinks. The maturation of this wisdom is that one has true
comprehension. These are the six paramitas of the branch of
enlightenment of enlightened samadhi.
What are the six paramitas of the branch of enlightenment
of enlightened equanimity?
The maturation of this giving is that one does not suffer even in
giving up what is pleasurable. The maturation of this morality is
that one has equanimity of body and speech. The maturation of
this patience is that because of sentient beings one does not
dwell in solitude. The maturation of this effort is that one never
gives up not dwelling in illusion. The maturation of this
meditation is that one is without despair or mental exhaustion.
The maturation of this wisdom is that one comprehends all
constituents of reality in a single instant and takes up earnest
effort. These are the six paramitas of the branch of enlighten
ment of enlightened equanimity.
What are the six paramitas of right view?
The maturation of this giving is that one has the realization of
the right view followed by the Saints. The maturation of this
morality is that because of this understanding one is without
emotionality. The maturation of this patience is that from this
383
Homage to theArya Tathagata Sudatta and Homage to theArya Tathagata Yasodatta
|WWV5r
384 cv
ajc^j|qa^H|qq^5qa;
^ q ^ q ^ q q q j c ; < S j ^ | ^ ^ ^ t ^ f j q q ^ a c ^ q q a ^ a j r a q '
d f ^ ^ q q j ^ q ^ q ^ c p q q i j a j e ^ t j | q ^ ^ l | q ^ q ^ q s ^
q l j ^ q s i j q o ^ c i ^ s i q ^ a ^ ^ i | q ^ q j q i ^ ^ ^ q G ? ^ r
Homage to Tathagata Kusumadatta and Homage to Tathagata Purusadatta
understanding one attains realization of the spiritual families.
The maturation of this effort is that from true comprehension
one attains benefit for others. The maturation of this meditation
is that one carefully investigates limitlessness. The maturation
of this wisdom is that ones spiritual maturity is beautiful. These
are the six paramitas of right view.
What are the six paramitas of right thought?
The maturation of this giving is the giving oneself up to the
process of maturing correct thought. The maturation of this
morality is that one is never without joy in right thought. The
maturation of this patience is that from whatever circum
stances there are, one understands what is unclear. The
maturation of this effort is that in applying right thought one
does not adhere to anything. The maturation of this meditation
is that one dedicates everything through the power of right
thought. The maturation of this wisdom is that one truly
comprehends both what is true and what is not true with
respect to both the mundane and the supramundane. These
are the six paramitas of right thought.
385
^ q a ^ q ^ ^ z j | ^ S ) ^ q ^ E J ^ q ^ 3 4 | J ^ q x ^ x ^ q c & [
t j ^ q ^ z j q a i l f ^ ^ f ^ J J | - z ^ q p q | c p ^ q a ^ ^ M , q ^ |
q ^ q g j j o j q ^ q j q ^ q n ^ ^ ^ a * ^
| i> | a ^ w 3 ^ ^ ^ ' q % p ^ ^ ^ ^ q ii| ^
*
^ q ^ q ^ ^ r o r ^ o q ^ q ^ q ^
* ^ T ^ = W ^ q ^ q a ( a f | ^ ^ ^ p q f q j ^ q ^ ^ - q ^ i a q ^ q ^
q ^ V ^ R # | f A ^ i T { ^ q ^ q a ^ q ^ q ^ ^ ^ q ^ ^
^ q ^ q ^ r q ^ q ^ :S ^ ,^TT;^ i
What are the six paramitas of right speech?
The maturation of this giving is that ones words are faultless.
The maturation of this morality is that ones words are appro
priate. The maturation of this patience is that ones words are
noble. The maturation of this effort is that one attains the
communicative ability of the analytical knowledges. The matu
ration of this meditation is that ones words gladden the
worldly. The maturation of this wisdom is that ones words
communicate truth. These are the six paramitas of right speech.
What are the six paramitas of right conduct?
The maturation of this giving is that one has the fruit of right
conduct. The maturation of this morality is that one obtains the
thought of right conduct. The maturation of this patience is that
ones practice is not focused on right conduct. The maturation
of this effort is that right conduct is not fixed on anything. The
maturation of this meditation is that one embraces non
abiding. The maturation of this wisdom is that ones right
conduct is undeliberated. These are the six paramitas of right
conduct.
What are the six paramitas of right livelihood?
The maturation of this giving is that one takes pleasure in right
livelihood. The maturation of this morality is that ones liveli
hood is based on having passed from sorrow. The maturation of
this patience is that one has the compassion that transforms
living beings. The maturation of this effort is that ones liveli
hood is based on realization of the Dharma. The maturation of
this meditation is that ones livelihood is based on the essence-
lessness of beings. The maturation of this wisdom is that ones
livelihood is based on being without nonessentials. These are
the six paramitas of right livelihood.
What are the six paramitas of right effort?
The maturation of this giving is that, having given up everything,
one does not give up abiding in the wilderness. The maturation
387
qSgj' f q ^ i f p F P T p q ^
q ^ q ^ 5 j ^ ^ 5 , ^ { i ^ q ^ q q f ^ q ^ ^ q q S ^ i **$
q%aj
j g ^ M ^ l ^ ^ j q ^ q u ^ q ^ ^ q ^ j q q j u ^ q ^ q -
c ^ ^ q q a j q ^ q ^ ^ i ^ ^ ^ i ^ q ^ p q ^ ^ q j j^qj^/qfjjsr
q q |q 4 ^ q ^ ^ | x q ^ |
5 | q f l ^ a w q z ^ q ^ ^ ^ - ^ q ^ ^ c r ^ ^ q ^ l m*
q S : ^ ^ ^ a ^ ^ ^ q q ] q q a ^ ^ ^ # ^ f ^ C | p q ^ q *
| ^ q q ^
q ^ ^ c ( ^ ^ q | ^ f q q ] q S 5 ^ ^ q ^ < ^ J ^ f ( ^ q q ^ q ;
^ q ^ q n)a]^qq <Sq*T q q W q l ^ r q q t f ^ ' a | ^ ^ q q | q ^ q ^
q ^ s p ^ ^ f i }
of this morality is that one applies oneself to having pure body
and speech. The maturation of this patience is that one does
not focus on objects of attention. The maturation of this effort is
that one obtains the imprints of mental patterning of dharanl.
The maturation of this meditation is that one connects the
symbols. The maturation of this wisdom is that one is without
harmfulness. These are the six paramitas of right effort.
What are the six paramitas of right mindfulness?
The maturation of this giving is that this mindfulness does not
envision compounded things. The maturation of this morality
is that one appraises the good and bad qualities of all constit
uents of reality. The maturation of this patience is that it is
unceasing. The maturation of this effort is that one has the
mindfulness which is the maturation of attentiveness. The
maturation of this meditation is that, in having the genuine
attainment of all dharmas, one gains true mental retention. The
maturation of this wisdom is the meditation of abiding tranquil
ity. These are the six paramitas of right mindfulness.
What are the six paramitas of right samadhi?
The maturation of this giving is that one delights in right
samadhi. The maturation of this morality is that ones samadhi
is stable. The maturation of this patience is that one has the
vision and liberative entrance to right samadhi. The maturation
of this effort is that this genuine samadhi never fails. The
maturation of this meditation is that with this genuine samadhi
ones actions proceed in the way one wishes. The maturation of
this wisdom is that with the remedy of right samadhi there is
the complete cutting through. These are the six paramitas of
right samadhi.
What are the six paramitas that focus on abiding tran
quility?
The maturation of this giving is that one gives up everything that
is harmful. The maturation of this morality is that one finds joy
in the effortlessness of mind and body. The maturation of this
389
Homage to Arya Tathagata Vajrasena and Homage to Arya Tathagata Mahadatta
13SW7
j f j q q ^ q a i ^ w
q i j ^ ^ ^ q t ^ q ^ ^ z f a ^ j |ccc^nji|jqais)ai^-qqgx
j c ^ | 5 } ^ % q ^ | ^ 5 ^ ^ s x , -
q | q c j q | q O j ^ q ^ ^ c 4 q a f
Homage to the Tathagata Santimati and Homage to the Tathagata Gandhahastin
patience is that one enters the meditative absorption of what is
truly pure and undefiled. The maturation of this effort is that
ones samadhi is not brought down by others. The maturation
of this meditation is that ones practice of pristine awareness
does not decline. The maturation of this wisdom is that one
understands all thoughts. These are the six paramitas that
focus on abiding tranquility.
What are the six paramitas that focus on intense insight?
The maturation of this giving is that one expresses teachings
that one has not heard. The maturation of this morality is that
one expresses them faultlessly. The maturation of this patience
is that one expresses oneself according to the desires of many
beings. The maturation of this effort is that there come forth the
perfect allegories. The maturation of this meditation is that
there are the perfect linkages of the Dharma. The maturation of
this wisdom is that ones brilliance is never overwhelmed.
These are the six paramitas that focus on intense insight.
391
392
3 % 1 ^ * 1 ^ l^'sp-opfwfi q i 6 q g ^ j p { ^ f
^ a r ^ q ^ i ^ F i |^ ^ ^ |a p g S S f f c ^ F ^ R ^ f ^
^ f l ^ a * q ^ q z ^ c ^ q ^
i ^ c ^ ^ ^ ^ c r p a j | i ^ T q ^ C H V 3 ^ ^ p 7 f & y q a m ^ 2^ *
^<vq^^q^3^q
f ^ F J l f x r q ^ q q ^ q ^ ^ l ^ q Cjj
q)c\'^f j q ^
^ q ^ V ^ q g o j q ^ q u i ^ ^ ^ r g a ^ c f ^ ^ ^ S ^ T ^ f ^ J C f N
q q j ^ ^ ^ q ^ q c ^ , qaW^ ^ ^ ^ < ^ q z | q < f e j q ^ | ^
q ^ t R f
i,!
A^ ^ rp ^ ^ q ^ q q ^ q ^ ^ ^ q ^ q y l|q ^ | qqHq'<^qq^a,
p ^ J < Q l ^ q 5 ) ^ p i ^ ^ q
What are the six paramitas that focus on realization?
The maturation of this giving is that one attains true success in
knowledge. The maturation of this morality is that realization
comes as one desires. The maturation of this patience is that
ones realization is total. The maturation of this effort is that one
has all the stages of realization. The maturation of this medita
tion is that this realization is total. The maturation of this
wisdom is that this realization encompasses everything. These
are the six paramitas that focus on realization.
What are the six paramitas of attaining liberation?
The maturation of this giving is that one quickly enters libera
tion. The maturation of this morality is that one becomes free
from the karmic propensities. The maturation of this patience is
that one completely abandons the [two] extreme views. The
maturation of this effort is that one sees the lack of substance in
all of this. The maturation of this meditation is that one is not
driven by either happiness or misery at any time. The matura
tion of this wisdom is that there are all of the necessary causes
for seeing the truth of thatness. These are the six paramitas of
attaining liberation.
What are the six paramitas of approaching the assembly of
monks?
The maturation of this giving is that one manifests in all ways as
is desired. The maturation of this morality is that one manifests
whatever one wishes. The maturation of this patience is that
one clearly expresses the teachings that are desired. The
maturation of this effort is that this expression is especially
clear. The maturation of this meditation is that ones expression
of the teachings is without mental reflection. The maturation of
this wisdom is that one brings certain liberation from that. These
are the six paramitas of approaching the assembly of monks.
One should understand that these expressions can be applied
to all eight divisions of the Sangha.
393
q ^ q ^ ^ ^ q q ^ q q j q q ^ q ^ ' ^ q q R fjjfi q q a W :
qq^j q ^ q ^ q ^ ^ g q ^ q
Sj^qq^q^q^i.qf pi^pr q^q^v^vqqj^qqq] qq^q ^
|of^qqq3f^q^q^|qqq^ ^ qq
^ q ^ ^ ^ r q q ^ f ^^^^<^^qqq|qqqqq-q^qqiqq'
S^gc,q^qq[ |qqs^^^q^qq^qq|qq ^qqqq^qj
^ ^ q q q ^ q z j j q ^ q ^ ^ q ^ f q | j ^ O F f
q ^ q q z q q ^ q i * f ^ ^ q | f t j j l ^ q q ^ c ^ ^ q Q q ^
u ^ j z ^ q ^ q f ^ f j ^ 5 , ^ q ' |q ^ q ^ q ^ q g ^ S j f^T
^f'q#S7)^ozijq^q^^i5pqcj^J
^ 1 q q ^ q q ^ q ^ ^ i ^ ^ ^ o ^ q ^ - ^ R ^ q ^ q z & ^ q -
q^qq^qSw^t^q^l^^f ^ q ^ ^ p q j q ^
q ^ f ^ q ^ f i ^ q q ^ q a F ' v q q & i ^ q ^ q ^ ^ q i o, ^ -
^ q ^ q q q 5 J ^ ^ a ^ q ^ q | j q ^ q v ^ q ^ C q q ^ i ^ c ^ W
5t>V^^qq|qj^q^^q|^q^q$c{j' |^ q sq q |[jq i^ q
^ | q 4 ^ q ^ q q F | ^ q f R q ^ q ^ 3 j ^ ^ q ^ q ^ l ^ < w # t f
What are the six paramits of achieving the analytical
knowledge of different meanings?
The maturation of this giving is that one explains what is the
meaning and what is not the meaning. The maturation of this
morality is that one satisfies many beings. The maturation of
this patience is that the meaning is faultless. The maturation of
this effort is that ones expansive words of truth reverberate
everywhere from the realm of Akanistha. The maturation of this
meditation is that one has true knowledge of the meaning of all
those things that seem similar. The maturation of this wisdom
is that one has the very Dharma nature of Aksobhya who is
unequaled. These are the six paramits of achieving the analyti
cal knowledge of meaning.
What are the six paramits of achieving the analytical
knowledge of the teachings?
The maturation of this giving is that one elucidates the teach
ings. The maturation of this morality is that understanding
comes to others. The maturation of this patience is that one is
truly dedicated according to the nature of reality. The matura
tion of this effort is that this dedication is unceasing. The
maturation of this meditation is that one does not change to
any other way than that of the truth and the abiding Dharma.
The maturation of this wisdom is that ones brilliance is never
overwhelmed. These are the six pramits of achieving the
analytical knowledge of the teachings.
What are the six pramits of achieving the analytical
knowledge of different languages?
The maturation of this giving is that one has the exact language
and terminology for discoursing on the Dharma. The matura
tion of this morality is that one has the language for communi
cating abiding tranquility. The maturation of this patience is
that one can communicate in all the languages of the world.
The maturation of this effort is that one understands all of
these. The maturation of this meditation is that one has the
commitment to bring freedom. The maturation of this wisdom
395
Homage to Tathagata Arhat Narayana and Homage to Tathagata Arhat Surata
f^oj
Homage to rya Tathgata Anihata and Homage to rya Tathgata Candrrka
is that there is liberation and cessation. These are the six
pramits of attaining the analytical knowledge of different
languages.
What are the six pramits of obtaining the analytical
knowledge of infallible inspiration?
The maturation of this giving is that there are various forms of
inspiration. The maturation of this morality is that ones
inspiration is flexible. The maturation of this patience is that
one satisfies everyone. The maturation of this effort is that one
never fails. The maturation of this meditation is that one cuts
through all doubts. The maturation of this wisdom is that one
is absorbed in passing from sorrow, nirvana. These are the six
pramits of obtaining the analytical knowledge of infallible
inspiration.
What are the six pramits of never being weary?
The maturation of this giving is that, in teaching the Dharma,
one never becomes weary when one teaches the Dharma to
those who truly listen to the Dharma. The maturation of this
397
q^qgsj q w ^ ^ ^ ^ S | ' q j ^ ^ ^ 2 ^ q ^ q ^ q W ^ '
$ ^ \ ^T^ f \ * :i^ 1^ ^ c\;%^:^c:rT^
^ c r ^ ^ ^ 3 ? ? F ^ ^ q ^ [
ejaj
q n p ^ | q q q j q ^ ^ q ^ $ ^ f | $ '
j ^ ^ q z j | ^ ^ q ^ S T ^ ^ ^ J
e^ P F t t ^
q n j q ^ q z ^ . q q q q ^ l ^ C ^ l j i '
t e w
i l f o % p j q ^ q a r
q q ] q ^ ' q ^ ^ q A ^ r q s j w ^ ^ ^ q ^ ^ q ^ ;
q q ^ i i q q | C ^ j q ^ ^ ' q i J J 3 l ^ ^ ^ f [ g ^ ^ q ^ q f j q | C ;
q j ^ w l l
morality is that one is never weaiy of achieving benefit for
sentient beings. The maturation of this patience is that ones
blessings are vast, entailing even the sacrifice of ones own body.
The maturation of this effort is that ones emanations appear at
all times in order to train beings. The maturation of this
meditation is that one enters the meditative absorptions as one
desires, and having entered the absorptions, one bestows the
precepts. The maturation of this wisdom is that, knowing what
is timely and untimely, one teaches whatever is desired to those
who would listen to the Dharma. These are the six pramits of
never being weaiy.
What are the six pramits of the process of liberation by
means of giving?
The maturation of this giving is that, after giving to mendicants,
one joyfully dedicates that giving. The maturation of this
morality is that one has great clarity through having given
exceedingly wonderful gifts of body and speech. The matura
tion of this patience is that one has joy in giving. The maturation
of this effort is that, in giving gifts, one subdues the inimical. The
maturation of this meditation is that one has purity of mind.
The maturation of this wisdom is that ones giving is fully
dedicated to enlightenment. These are the six pramits of the
process of liberation by means of giving.
What are the six pramits of the process of liberation by
means of morality?
The maturation of this giving is the giving of fearlessness to
sentient beings and the giving of encouragement to learn
religious precepts. The maturation of this morality is that there
is no agitation surrounding the giving of fearlessness. The
maturation of this patience is that one has the thought to aid
sentient beings. The maturation of this effort is that one is
heroic in protecting the precepts. The maturation of this
meditation is that after learning the precepts, one has the
thought to benefit living beings. The maturation of this wisdom
is that one dedicates all to enlightenment. These are the six
pramits of the process of liberation by means of morality.
399
a ^ ^ q ^ q ^ q ^ q ^
| ^ 5 j S f ^ u r q s ^ ^ q ^ q ^ q ^ q A j < y
^1 [ % r a g ^
c ^ q ^ F ^ q q ^ q % ^ ^ q ^ A p , ^
J * ^ q 3 s q ^ ^ q c ^ j
^ i t s w f i ^ g q q ^ ^ q
^ q ^ q ^ q ^ q [ f ? ^ i q ^ q q | q ^ q ^ q ^ q ^ ^ jq|j
*3gy$W p< q ^ q r p j | q t ^ C i ^ q W l f^<3j f ^ i # * f ^
^ q S q ^ j ^ i ^ j | i j ' | ^ q q 3 r q ^ n m q ^ q ^ q w -
^ j f q ^ T ^ w w f f ^ ^ K ^ o q ^ q * ^ q ^
q i q M j a j q ^ ^ q ^ a w ^ j favl . ^ ^ a j q a (q i ? i ^ ^ ^ ^ ! ^ 5 q
^ q ^ q ^ j ^ q i ^ q f ^ ^ q ^ q ^ q q q p ^ ^ ^ - q l ^ a ^ q '
$% [ ^ f ^ q ^ c ^ q q a H < ^ ^ q q ^ a j ^ ^ q q 3 f q ) 7 ^
What are the six pramits of the process of liberation by
means of patience?
The maturation of this giving is that one is purely disposed to
the happiness of sentient beings. The maturation of this
morality is that one patiently endures the emotionality of
sentient beings. The maturation of this patience is that from
beginningless samsara one has endured being born in the
world. The maturation of this effort is that one always, contin
ually, and deliberately initiates effort. The maturation of this
meditation is that one is certain to help living beings. The
maturation of this wisdom is that one dedicates everything to
all-knowingness. These are the six pramits of the process of
liberation by means of patience.
What are the six pramits of the process of liberation by
means of effort?
The maturation of this giving is that one applies oneself to
helping the world. The maturation of this morality is that one
overcomes ones opponents without harming them. The matu
ration of this patience is that one has liberated those who have
undergone suffering; take, for example, the dove. The matura
tion of this effort is that one does not give up ones efforts. The
maturation of this meditation is that through effort one clears
away all defilements. The maturation of this wisdom is that one
is completely dedicated to the objective of becoming a Buddha.
These are the six pramits of the process of liberation by
means of effort.
What are the six pramits of the process of liberation by
means of meditation?
The maturation of this giving resembles the principal medita
tion of Maitreya, imbued with benefit to beings. The maturation
of this morality is the meditation of one who has the perception
of helping living beings. The maturation of this patience is that
one delights in bringing benefit to the world. The maturation of
this effort is that, because of ones tranquility, one gains
liberation. The maturation of this meditation is that, having
401
Homage to Arya Tathagata Vidyutketu and Homage to Arya Tathagata Mahita
| & f **S
} a ^ | H ^ r f e r
q ^ 4 q j | ^ f
Homage to Arya Tathagata Srlgupta and Homage to Arya Tathagata Jhanasurya
thought well upon the gift of the Dharma, one teaches the
Dharma. The maturation of this wisdom is that one has a
knowledge of languages that comes naturally. These are the six
paramitas of the process of liberation by means of meditation.
What are the six paramitas of the process of liberation by
means of wisdom?
The maturation of this giving is that one gives the wonderful gift
of the Dharma. The maturation of this morality is that one never
speaks irrelevantly when bestowing the Dharma. The matura
tion of this patience is that one is never weaiy in giving the
Dharma. The maturation of this effort is that one is liberated by
means of faith. The maturation of this meditation is that, having
thought well upon the gift of the Dharma, one teaches the
Dharma. The maturation of this wisdom is that one has
knowledge of languages and of the nature of all that is. These
are the six paramitas of the certainty of the process of liberation
by means of wisdom.
What are the six paramitas of the fully developed eyes?
403
404
^ q q ^ a & j japf
s^ f p f t p s w ^
%f ^ i ^ w i 1! ! ^
ip i ^ q t ^ r ^ a w i f
q ^ f^ 3^ qf w
| p a 5 i * p ^ q ^
*fr& 3*F 3T *lcd ati
The maturation of this giving is that ones eyes bring joy to the
sight. The maturation of this morality is that ones eyes are
beautiful to see. The maturation of this patience is that one can
see a long distance. The maturation of this effort is that ones
eyes are long in shape. The maturation of this meditation is that
ones sight becomes veiy pure through inspiration. The matura
tion of this wisdom is that ones sight is completely pure. These
are the six paramitas of the fully developed eyes.
What are the six paramitas of the fully developed ears?
The maturation of this giving is that ones ears have no defect.
The maturation of this morality is that ones ears are completely
pure. The maturation of this patience is that ones hearing
element is completely clear. The maturation of this effort is that
ones ears hear very subtle sounds. The maturation of this
meditation is that ones ears hear a very long distance. The
maturation of this wisdom is that one feels no displeasure
when hearing words of disrespect. These are the six paramitas
of the fully developed ears.
What are the six paramitas of the fully developed nose?
The maturation of this giving is that ones nose becomes
completely pure. The maturation of this morality is that ones
sense of smell has no defect. The maturation of this patience is
that all scents are delightful. The maturation of this effort is that
all scents are distinct. The maturation of this meditation is that
ones sense of smell never fails. The maturation of this wisdom
is that one smells faults. These are the six paramitas of the fully
developed nose.
What are the six paramitas of the fully developed tongue?
405
The maturation of this giving is that the tasting of ones tongue
becomes veiy clear. The maturation of this morality is that ones
words are never proud. The maturation of this patience is that
# w i f r v p p i & F q f c ^
j ^ q s ^ g j q p r ^ ^ ^
q ^ q ^ q S S f | ^ q ^ q - q ] ^ ^ q ^ q ^ q ^ ^ f J ^ T
%^<W5 TW^ ^ ^ Z,<S,,2,l^^r f1*]^^^'
q j c j ^ q ^ ^ ^ f 0 ^ ^ 5 j q 3 ^ p 3 g S f ^ 5 ^ ^ q
^ a f | ^ ^ ^ a p ^ < s r ^ ^ ^ - ^ i | ^ c ; ^
s p ^ f
S ^ j q j ^
ones words are those desired by many beings. The maturation
of this effort is that one remembers a great many words. The
maturation of this meditation is that the roof of ones mouth is
finely vaulted. The maturation of this wisdom is that ones
tongue is magnificent. These are the six paramitas of the fully
developed tongue.
What are the six paramitas of the fully developed body?
The maturation of this giving is that ones body is strong and
broad and of a red-gold color. The maturation of this morality is
that it is beautiful to the sight of many beings. The maturation
of this patience is that ones body is renowned for its great
power. The maturation of this effort is that ones body is firm.
The maturation of this meditation is that ones body is strong
and youthful. The maturation of this wisdom is that one
advances as the leader. These are the six paramitas of the fully
developed body.
^ J 40 7
What are the six paramitas of the fully developed mind?
The maturation of this giving is that ones mind has little
attachment. The maturation of this morality is that one has little
hatred. The maturation of this patience is that one is without
ignorance. The maturation of this effort is that one has acute
intelligence. The maturation of this meditation is that one is
harmonious and restrained. The maturation of this wisdom is
that one has complete understanding of all things as one
desires. These are the six paramitas of the fully developed mind.
What are the six paramitas of the various things that are
dedicated to benefiting others?
The maturation of this giving is the giving that completely
transforms others, such as the giving of Prince Maitrlbala the
Dauntless who, for the sake of enlightenment, satisfied the
Homage to Arya Tathagata Siddhartha and Homage to Arya Tathagata Merukuta
j ^ q - e e p ,
#WRq3W
q s f s p j ^ ^ j
Homage to Arya Tathgata Aridama and Homage to Arya Tathgata Padma
sentient beings of Jambudvipa and then matured them all. The
maturation of this morality is the great-hearted maturation of
moral practice practiced in order to benefit others, as was
demonstrated by the quail who made the raging fire die out.
The maturation of this patience is the shaping of the matura
tion of patience dedicated to helping others as in the case of
Brahma, who patiently endured much emotionality in order to
transform the sixty beings. The maturation of this effort is the
effort that transforms others, as was demonstrated by the sick
man who, at the age of seventy, determined to spend the rest of
his life helping others. With his mind bent on helping others, he
went seven hundred yojanas into the Himalayas and brought
back medicines to relieve the sick. The maturation of this
meditation is the meditation endowed with joy and benefit for
others, such as that of the rishi Ser-skya (Kapila) who built a city
to help others. The maturation of this wisdom is the wisdom
that produces happiness in others. For example, the healing
produced by a whole explanatory text or from the syllables of
the teachings. These are the six pramits of the various things
dedicated for the sake of benefiting others.
409
F ^ ^ JWf4t e p ^ 3 ? $ 8
-^Aj i q s ^ - ^ j ^ a j ^ ^ a ^ z i q q ^ j
a } ^ C j ^ q ^ q ^ I Z J l ^ ^ ^ q ^ q t q | | ^ % ^ 5 c :
l^pr
{ I ^ c ^ p 4 q a r q | ^ t ^ ^ j r | ^ - q j c ; ^ q i ~
What are the six paramitas of the various things dedicated
for ones own benefit?
The maturation of this giving is that there is consummate
benefit to oneself. The maturation of this morality is that one
has the fruit of ones virtuous roots. The maturation of this
patience is that one gains great distinction. The maturation of
this effort is that one commences effort for ones own sake. The
maturation of this meditation is the meditation where one
enters the higher realms for ones own purposes for example,
it was seven dark kalpas before I entered the world. The mat
uration of this wisdom is the wisdom that has benefit for one
self, such as the wisdom of Prince Ser-skya. These are the six
paramitas of various things dedicated for ones own benefit.
What are the six paramitas of the Dharma?
The maturation of the giving of the Dharma is that one is
naturally adorned with various ornaments. The maturation of
this morality is the moral practice of abiding in non
objectification. The maturation of this patience is the patience
of being free from the perception of sentient being. The
maturation of this effort is that one heroically practices non
dual activity with respect to the paramita of the Dharma. The
maturation of this meditation is the paramita of the Dharma of
obtaining sameness of mind and being without desire. The
maturation of this wisdom is that everything becomes clear
through the non-duality inherent in all dharmas. These are the
six paramitas of the Dharma.
What are the six paramitas of substance?
The substance of this giving is the fruit of ones giving: transcend
ent enjoyment. The substance of this morality is the fruit of
ones morality: to be born in the joyful states of existence. The
substance of this patience is the fruit of ones patience: to have
a fine body. The substance of this effort is the fruit of ones effort:
both mundane and supramundane achievement. The sub
stance of this meditation is to be fully dedicated to the arising
of the meditations. The substance of this wisdom is that one has
411
q ^ q q ^ >qtjqjc?s ^ c ^ ^ ^ ^ ' f Q ^ ^ ^ ^ ^ q ^ T '
| ^ s p W ^ 5 g o W i ^ | i ^ Q n p ^ ^ ^ ^
z^i=^qzj|c?5 a { - c ^ c } i ^ q ^ I 233-c\^=x^ j 2^f 2^
^ ^ T ' 1
^ q - q q ^ X ^ J ^
the causes sufficient for freedom and wisdom. These are the six
paramitas of substance.
What are the six paramitas of realization?
The maturation of this giving is that one has an indestructible
body endowed with restraint. The maturation of this morality is
that; by virtue of restraint; ones mind is completely unob
scured. The maturation of this patience is that one never gives
up patient confidence in the Dharma. The maturation of this
effort is achieving all one sets out to do. The maturation of this
meditation is the fruit of ones meditation; cessation. The matu
ration of this wisdom is the wisdom that fully embraces the
vajra-like samadhi. These are the six paramitas of realization.
What are the six paramitas of delight?
The maturation of this giving is that one is never lethargic or
lifeless when bestowing gifts; and one never generates pleasure
for oneselffor example, the forest retreat of the great Sakya,
ninety-six yojanas in extent. The maturation of this morality is
that one even renounces ones kingdom for the sake of receiving
the precepts. This morality was demonstrated by Prince Don-
yod (Amogha) who, in whatever situation he was in, never told
a falsehood. Others, in order to save themselves, would even kill
their parents or commit other such crimes. But as I stated even
then: As I have never given up the Dharma or given up giving,
until Awakening, I will certainly gain wisdom.The maturation
of this patience is the patience of those who protect even their
enemies. This patience was demonstrated by the elephant who,
though mortally wounded, gave protection. The maturation of
this effort is that one never wearies or feels irritated at the effort
of attending on a Dharma teacher even for thirty-six thousand
years. The maturation of this meditation is the meditation that
is for the sake of benefiting beings, as may be understood from
my past life when I went from Jambudvipa to the higher realms
seeking to benefit the brahmaputra. The maturation of this
wisdom is the wisdom such as was demonstrated by sMan-
chen. These are the six paramitas of delight.
What are the six paramitas of emptiness?
413
Homage to the Tathagata Arhatkirti and Homage to the Tathagata Jhanakrama
W $ % \ | ^ q q ^ ! B p i r
J i ^ ^ q ^ q q q ^ q ^ C ^ q ^f
f ^ q q ^ ^ q q ^ q ^ q ^ q ^ q q ^ j [ q s j ^ q ^ ^ q s ^ q q ^ -
| ^ q ^ q ^ q u j ^ q ^ q q i J ' q | ^ S j ' J^;q
q ^ ] S j * J q q
f ^ q q ^ q a j ^ q q q ^ ^ q ^ q | ^ q
Homage to rya Tathgata Apagataklesa and Homage to rya Tathgata Nala
The maturation of this giving is that one attains the dwelling of
the samdhi of emptiness. The maturation of this morality is
that one attains imagelessness. The maturation of this patience
is that one attains the stages. The maturation of this effort is that
one has the strength of meditation. The maturation of this
meditation is that one obtains certainty. The maturation of this
wisdom is that there is an extraordinary quality in all that one
does. These are the six pramits of emptiness.
What are the six pramits of signlessness?
The maturation of this giving is that there is signlessness at all
times. The maturation of this morality is that everything [is
signless]. The maturation of this patience is that it is unsur
passed. The maturation of this effort is that it is truly dedicated.
The maturation of this meditation is that it is unceasing. The
maturation of this wisdom is that there is the complete
cessation. These are the six pramits of signlessness.
What are the six pramits of wishlessness?
The maturation of this giving is that one quickly attains
wishlessness. The maturation of this morality is that one attains
415
^ ^ ^ ^ 5 t | 3 j j c 5 a p i ^ ^ c ^ i ^ J l ^ a j ^ R S ^ c p j j t ^
E ^ V W J p 7 ^ # ( f
$ % ^ j j ^ ^ ^ s ^ 3 & ^ t ^ j j - 3 j ' i ^ g ^ a ) ^
q ^ } ^ ^ a j z j ^ a p q | q ^
q u ^ q - ^ q g ^ q B f
q ^ q ^ q ^ ^ A ^ ^ S j f g ^ q ^ 5 j 2 j | ^ i i j ^ a p j ^ q ^
a ^ | j 3 f q a | o & ^ ^ ^ = F ^ q ^ % T O f ^ [
| ^ < 0 ^ q a ; ' q | ^ c ^ ^ o l c r | q ^ ^ | f
q j A ^ j
p ^ q ^
complete nonattachment. The maturation of this patience is
that one does not see the three realms as manifest. The
maturation of this effort is that there is the inexhaustible
continuation. The maturation of this meditation is that one
focuses on liberation. The maturation of this wisdom is that one
throws off the karmic propensities. These are the six paramitas
ofwishlessness.
What are the six paramitas that are other-directed?
The maturation of this giving is that the one who sits cross-
legged at Bodhimanda is never physically tired. The maturation
of this morality is that his body is glorious. The maturation of
this patience is that one truly expresses the Dharma. The
maturation of this effort is that one truly expresses the Dharma
and understands it correctly. The maturation of this meditation
is that one embraces liberation. The maturation of this wisdom
is that one realizes illusoriness. These are the six paramitas that
are other-directed.
What are the six paramitas of the maturation of that which
is other-directed?
The maturation of this giving is that the merchant Trapusa
made offerings and requested blessings. The maturation of this
morality is that the nagas wrapped their coils around me while
I was sitting. The maturation of this patience is that Brahma
approached and requested the teachings. The maturation of
this effort is that one sees with the eye of the Buddha. The
maturation of this meditation is that again and again one sees
those to be trained. The maturation of this wisdom is that when
one turns the Wheel of the Dharma free of all ignorance ones
glory is proclaimed from one being to another up to the world
of Brahma. These are the six paramitas of the maturation of that
which is other-directed.
What are the six paramitas of application?
The maturation of this giving is that the five approach. The
maturation of this morality is that, having heard what is to be
done and not to be done, they earnestly take up the practice.
The maturation of this patience is that they are without
417
a ^ ^ 3 * q ^ ^ q q | e ^
^ w
q 3 ; ^ q q j q S ^ ^ ^ p ^
qj q t ^ q ^ q ^ q q ^ J
j ^ q q q | q ^ q - ^ | ^ Z } q ^ | j r ^ z j S ^ q j ^ a j ^ l - a ^ q q i ^ ^ q
^ ^ q ^ q ^ 5 ^ q ] q ^ q ^ q | ^ - c ^ ^ j f ^ n q n | ^ ^ s j c ^
q q | ^ ^ q ^ q 5 p 5 ( | ^ 3 r ^ j
qq?j| ^ a r
q^K^T6^ S P f c v q ^ l c ^ ^ q q ^ a w w j ^ q ^ j q g q q ^ q
3^ | ^ 4 <*pe^ f
| q q ^ , ^ q - q | q u ^ q ^ ^ q j 5 } ^ ^ } ^ O t ^ q q j ^ q -
^ q ^ q g j j q q ^ ? < f ^ ^ q a f ^ ^ q | q ^ q ^ ^ ^ v ^
excessive pride, and thus they humbly serve. The maturation of
this effort is that they are satisfied with the ambrosia of the
teachings. The maturation of this meditation is that teachings
are given to the five so that they are brought to understanding.
The maturation of this wisdom is the wisdom of one who
expresses the realization of immortality to the five times ten
million gods. These are the six paramitas of application.
What are the six paramitas of what is possible and what is
not possible?
The maturation of this giving is that one attains both the
possible and the impossible. The maturation of this morality is
that ones commitment does not change. The maturation of this
patience is that one has genuine realization. The maturation of
this effort is that one has the strength of commitment. The
maturation of this meditation is that one does not turn to other
teachers. The maturation of this wisdom is that, having under
stood time, one meditates. These are the six paramitas of what
is possible and what is not possible. ^
What are the six paramitas of the comprehension of karma
arising from the past, the future, and the present?
The maturation of this giving is that one comprehends the
arising of karma. The maturation of this morality is that one
determines the actions giving rise to karma. The maturation of
this patience is that one determines the circumstances. The
maturation of this effort is that one determines to get rid of
karma. The maturation of this meditation is that one deter
mines the means of getting rid of karma. The maturation of this
wisdom is that one determines the non-arising of giving things
up. These are the six paramitas of the comprehension of karma
arising from the past, the future, and the present.
What are the six paramitas of the various elements of the
world?
The maturation of this giving is that one determines the
elements of sentient life. The maturation of this morality is that
one determines the non-difference of the elements. The matura
tion of this patience is that one determines that the elements
Homage to Tathagata Sugandha and Homage to Tathagata Anupamarastra
420
q ^ q j ^ q i ^ c p ^ l
| ^ o r a ^ ^
2 ^ j / g 3 ! i s 8 f
q q q f j f W B P f
q ^ q ^ ^ ] M ^ u ^ q ^ q < 5 4 a j O | ^ ^ f
^ w r i ^ q ^ p j q l ^ q q q ^ ^
j ^ q r ^ C ^ ^ Y ^ t T f l p ^ q ^ f ^ q T I ^ N ^
Homage to Tathgata Marudyasas and Homage to Tathgata Bhavntadarsin
are without sentient life. The maturation of this effort is that
one determines the joining of the elements. The maturation of
this meditation is that one determines the attainment of the
elements. The maturation of this wisdom is that one deter
mines the process of liberation of the elements. These are the
six pramits of the various elements of the world.
What are the six pramits of the complete knowledge of
all the sense faculties?
The maturation of this giving is that one has understanding of
the body. The maturation of this morality is that one under
stands the eye, ear, nose, and tongue. The maturation of this
patience is that one understands the mind. The maturation of
this effort is that one understands these six sense-powers and
also understands the faculty of male, the faculty of female, the
faculty of life, the faculty of happiness, the faculty of miseiy, the
faculty of delight, the faculty of depression, and the faculty of
equanimity. The maturation of this meditation is that one
understands the power of faith up through to the power of
wisdom. The maturation of this wisdom is that one under
stands the power of perfect knowledge as well as the power of
421
p34<*r^pqq|c$^q-
^ q ^ q q q j |qo ^q q q ^ q j a a ^ q q q ^ q j - ^ q j ^ q q ^ j q ^
q q q q q q ^ q j ^ p q ^ ^ q q q c ^ i ^ q ^ q ^ q q q ^ q j ^
I f a ^ q ^ q q ^ q j
q - q |c ^ j ^ q c ^ q ^ q ^ ^ f ^ q ^ q q q ^ ^ ^ s q ^ ^ q q q ^ q q
^ ^ p q q ] q % q ^ q q ^ q |^ ^ j f ^ ^ p q ^ q q q q ^ q j ^
^ q q '^ q ^ q ^ q q ^ ^ q q | q ^ q c ^ % R q ^ q ^ r ^ 3 q
| a ^ 5 ^ q ^ ^ ^ ^ q ^ I | q | q ( ^ j | ^qqJ^quiqi^qq
^qqqjqa^-q^^^-qSj j ^ q q ^ f ^ q i ^ q q ^ ^ q ^
^19S^#(f | ^ l ^ q ^ ^ Q j ^ q q j q q ^ q - ^ q ^ q ^
j ^ q q ^ j q ^ q ^ q ^ q ^ a ^ l - ^ J j ^ q a ^ q a i
^ i ^ q j c f ^ q ^ N S i q ^ a ^ ^ |S& q?^r^^qq^qrpj
aj^qjqijjqui^q^^-Yq^^j
|^ a j q q q s r ^ a g q ^ 3 ^ q ^ ^ ^ q ^ |q j q ( ^ j ^ q ^ a r q q
^ | ^ q q j q u f e p ^ | ^ q S A j ' j q ^ / 5 ^ F q R ^ Y q ^ q ' ^ ^ ' ( ^ (
jap4wf | ^ q ^ i w | ^ q q | i q ^ ^ q ^ q ^ ' ^ q ^q q j;
^ ^ q z ^ q ^ q ^ q ^ q a Y ^ q f
q ^ q ^ q j ^ a ^ a ^ j < ^ ^ i q 3 ^ q ^ q i ^ ^ q q | ^ q q | q T q ^ q
^ f j V vq:^f 4 ^ ^ '^ a j i 5 ^ ^ ^ q a # q 3 ^ r |^ c j ^ r |q f
j p ^ q - ^ q j * 3 5 ^ S | c*MS,q|^qc;|
those endowed with perfect knowledge. These are the six
paramitas of the complete sense faculties.
What are the six paramitas of the many aspirations of the
world?
The maturation of this giving is that there is the attainment of
the application of these aspirations. The maturation of this
morality is that there is no limit to this application. The
maturation of this patience is that one determines the time
liness of the nature of these aspirations. The maturation of this
effort is that one has definite determination. The maturation of
this meditation is that one determines the extinction of arising
and non-arising. The maturation of this wisdom is that one
determines skillful means and serenity of disposition with
respect to these aspirations. These are the six paramitas of the
worlds many aspirations.
What are the six paramitas of the path leading every
where?
The maturation of this giving is that one slowly realizes the
difficult practices. The maturation of this morality is that one
quickly understands the difficult practices. The maturation of
this patience is that one slowly understands the easy practices.
The maturation of this effort is that one quickly understands
the easy practices. The maturation of this meditation is that one
gains understanding into the interrelationship of processes.
The maturation of this wisdom is that one understands exist
ence and nonexistence with respect to the interrelationship of
processes. These are the six paramitas of the path that leads
everywhere.
What are the six paramitas of the powers, strengths,
factors of enlightenment, meditations, liberations, samadhis,
and absorptions?
The maturation of this giving is that one has the actual joy of
these dharmas. The maturation of this morality is that it is
similar to knowing everything. The maturation of this patience
is that all the constituents of reality are completely dedicated to
423
^ | [ a ^ ^ - q ] q j q ^ q ^ ^ q ^ A j '
^qK q ^ ^ a ^ q j q u j ^ ^ q ^ q) f q ^ f l t j i ^ ^ t j c j S ^
^ ? ^ c i ^ a j i ^ c q q ^ s r q j i ^ q j ^=^aj
q - ^ e ^ q ^ j ij^ '
a4gar^<S^2T(c;^^cj^q^
^ q g ^ a ^ t g ^ p 5 I I ^ S i q q f C ^ q ^ ^ q < 5 3 j q | ^ ^ ^T
f ^ q ^ ^ q | M ^ ^ ^ 3 j * | ^ p | c ^ | ^ ^ f ^ q q | = ? q ^ q ^
^ q S ^ ' f ^ w p ^ ^ ^ ^ ^ q ^ ^ q ^ 5 { q [ pofcc;
^ ^ q q p M ^ q ^ q ^ q ^ | a j ^ r q ^ ^ ? r q ( c ^ q ^
f ^ ^ S f
Nj| f ^ c q q f q ^ ^ ^ q ^
4 N ^ ' ^ | j a ^ ^ q ^ f ^ q i ^ ^ p p ^ q q - q j q t q ^ q ^ ^ ^ q ^ '
helping others. The maturation of this effort is that there is
benefit to oneself. The maturation of this meditation is that one
realizes the nature of being a vessel. The maturation of this
wisdom is that one understands the concordant causes. These
are the six pramits of the powers, the strengths, the factors of
enlightenment, the meditations, the liberations, the samdhis,
and the absorptions.
What are the six pramits of recalling previous lives?
The maturation of this giving is that one has the physical
understanding of previous lives. The maturation of this moral
ity is that one understands the process of being. The matura
tion of this patience is that one has understanding of conduct.
The maturation of this effort is that one has understanding of
emotionality. The maturation of this meditation is that one has
understanding of the mind. The maturation of this wisdom is
that one has the complete and genuine sight of the passing
from sorrow of all the forms of existence. These are the six
pramits of recalling previous lives.
What are the six pramits of the eye of the gods?
The maturation of this giving is that one has the pure eye of
the gods. The maturation of this morality is that one does not
commit the slightest wrongdoing in applying such vision. The
maturation of this patience is that one can see at a great distance.
The maturation of this effort is that one can see everything. The
maturation of this meditation is that one can see how beings
manifest decline and growth and lack of respect. The maturation
of this wisdom is that one can see their process of liberation.
These are the six pramits of the eye of the gods.
What are the six pramits of the strength of the extin
guishing of the outflows?
The maturation of this giving is that one can see the harmful
ness of the defilements. The maturation of this morality is that
one does not take pleasure in the defilements. The maturation
of this patience is that one is not caught up in the defilements,
and one rejects them mentally. The maturation of this effort is
425
Homage to the Arya Tathagata Candra and Homage to the Arya Tathagata Rahu
p i q y q ^ f
O j q u ^ q j ^ q S ^ q ^ a j ^ q ^ q ^ q ^ ^ ^ q j g i s j A /
3%j J ^ ^ q ^ ^ q j ^ q q j C ^ q ^ ^ q ^ a j ' /^5}<Nt5^]<V^^
Homage to Tathgata Ratnacandra and Homage to Tathgata Sirhhadhvaja
that one realizes the defilements are fictions. The maturation of
this meditation is that, having complete and genuine knowl
edge of the outflows, one rejects them. The maturation of this
wisdom is that one completely gives up the karmic propensities
of the outflows that link one to rebirth. These are the six
pramits of the strength of extinguishing the outflows.
What are the six pramits of the first of the [four]
fearlessnesses, the fearlessnesses known as the Teachings of
the Perfect Buddha who is not yet the Fully Awakened One?
The maturation of this giving is that one has the realization of
being within the Buddha family. The maturation of this moral
ity is that one is not apprehensive concerning the commit
ments. The maturation of this patience is that one has true
realization. The maturation of this effort is that one under
stands everything. The maturation of this meditation is that one
has understanding of the complete knowledge of all things. The
maturation of this wisdom is that one is never apprehensive
when among the eight assemblies, and ones commitment is
firm. These are the six pramits of the first fearlessness.
427
o j c j ^ j ^ q j ^ q q q j q ^ q ^ | ^ q ^ v p i j w R 2^ ? ^ ^ '
^ 5f ^ <!^ f i ^ q r a ^ q - ^ q 5 ^ q ^ q ^ q f ^ [ v ^ ^ s ^ ^ r
4 q ^ x 4 ^ ^ ^ ^ s p p j [ ^ c q ' ,j
*Pf3fr f ^ q ^ ^ q ^ ^ ^ 3 i ^ q 3 ^ | ^ a | K ^ q | ^ q ^ cqqf
^ ^ q J J C j S ^ q ^ ^ ^ r ^ p l a ^ q z ^ q ^ ^ j q - q p ^ q ^ ^ q
^5}sj$^j jc ^cr j q^c- t r
p 2 p ^ ^ r ^ p | ^ ^ C % j q ^ q ^ ^ S l ^ ' f q q ^ S ^ - W A T
^ ^ tf 3^ q ziic^ q ^ q ^ 5f ^ ! 7 ^ ^ f [ q ^ ^ ^ q ^ * * ^
^ f ! q ^ { ^ 4 S r w * ^
What are the six pramits of the eradication of all
outflows?
The maturation of this giving is that the outflows are com
pletely eradicated. The maturation of this morality is that the
karmic propensities are all cleared away. The maturation of
this patience is that one is without birth. The maturation of this
effort is that one has complete knowledge. The maturation of
this meditation is that the eight worldly dharmas never divert
one from ones commitments. The maturation of this wisdom is
that one never falls away from [the eight] liberations. These are
the six pramits of the second fearlessness.
What are the six pramits of the path of going forth?
The maturation of this giving is that one determines the means
of the path. The maturation of this morality is that one
determines the process of attainment. The maturation of this
patience is that one determines cessation. The maturation of
this effort is that one determines the process of entering the
path. The maturation of this meditation is that one determines
the process of setting it forth. The maturation of this wisdom is
that one determines the process of liberation. These are the six
pramits of the third fearlessness.
What are the six pramits of the teachings concerning
the impediments?
The maturation of this giving is that one determines the
birthlessness of the impediments. The maturation of this
morality is that one determines their non-production. The matu
ration of this patience is that one determines nonattachment
The maturation of this effort is that one determines that the
impediments are without the slightest defilement. The matura
tion of this meditation is that ones thoughts are free from all
doubts concerning the impediments. The maturation of this
wisdom is that one determines certainty or uncertainty with
respect to the impediments for the small, middling, and great.
These are the six pramits of the Dharma teaching concerning
the impediments.
429
Homage to Arya Tathagata Dhyanarata and Homage to Arya Tathagata Anupama
430
q 5 ^ q i ^ f | ^ W 5 j ^ i 3 n ^ 3 l t W ^ * > * 1
J ^ q ^ q t J i ^ jJ^^^V2vi ^ q ^ ! ^ q ^ 5 '
q ^ 5 j z i j ^ ^ 2 f j ^ q , p ^ q ^ ^ Q f q ^ ^ q - A | qu*^q
r a a w ^ j ^
|ifW<5^q{ ^ l a w
Homage to Arya Tathagata Vikridita and Homage to Arya Tathagata Gunaratna
What are the six paramitas of great compassion?
The maturation of this giving is that ones great compassion
benefits living beings. The maturation of this morality is that
one has an impartial mind. The maturation of this patience is
that one takes upon oneself the harm done to living beings. The
maturation of this effort is that one liberates those beings who
draw near. The maturation of this meditation is that one shows
different qualities according to the various dispositions of ones
followers. The maturation of this wisdom is that one brings
about liberation from samsara. These are the six paramitas of
great compassion.
What are the six paramitas of bringing about the production
of the completely pure physical eye?
The maturation of this giving is that there is clarity of both the
earth element and the water element. The maturation of this
morality is that ones vision comes through both the element of
fire and the element of wind. The maturation of this patience is
that one has no disorder from the harmful mixing of wind, bile,
and phlegm. The maturation of this effort is that ones eyes are
431
432
^ a ^ ' j ] a n ^ ^
q j i ^ q q | q ^ q ^ ^ W # ^
^ ^ ^ w | ^ | R g ^ i I* | ^ ^ cff|c^ ^
q ^ f ^ q ^ q t y ^ q ^ ^ q ^ y ^ fC^qzi|%J|^^i5|Cpfe^^
r ^ t a p q ^ ^ q ^ w s j ^ ^ pSRfr
0 | t ^ q q | c w a j q ^ ^ s / ^ q ^ j
q ^ ^ a j q ^ t | ^
q j ^ i j ^ q q p ^ q ^ ^ ^ ^ j ^ r ^ ^ ^ f ^ j q - ^ c j ^ q q - a j c ?
q ^ q ^
^ J j q ^ q ^ c n q t i ^ e ^ q ^ q q ^ ^ f ^ q T i p a j ^ c j ^
V54<^^r
f ^ p g c p q ^ q S j ^
9<XC|C^f
beautiful to behold. The maturation of this meditation is that
ones vision is correct. The maturation of this wisdom is that
one can see everything. These are the six pramits of bringing
about the completely pure physical eye.
What are the six pramits of bringing about the production
of the completely pure eye of the gods?
The maturation of this giving is that one can see the complete
configuration of form with the eye of the gods. The maturation
of this morality is that one can see the configuration of the sky.
The maturation of this patience is that one can see decline. The
maturation of this effort is that one can see growth. The
maturation of this meditation is that one can see causes. The
maturation of this wisdom is that one can see individuality.
These are the six pramits of bringing about the completely
pure eye of the gods.
What are the six pramits of bringing about the production
of the completely pure wisdom eye?
The maturation of this giving is that one sees with the eye of
wisdom attained through meditation. The maturation of this
morality is that one obtains the liberation of passing from
sorrow, nirvana. The maturation of this patience is that one
perseveres in elucidating the Dharma. The maturation of this
effort is that one totally abides in this vision. The maturation of
this meditation is that one sees the genuine nature of what is to
be seen. The maturation of this wisdom is that ones involve
ments are pure. These are the six pramits of bringing about
the completely pure wisdom eye.
What are the six pramits of bringing about the production
of the completely pure eye of the Dharma?
The maturation of this giving is that there are the causes of
obtaining the eighteen Buddhadharmas. The maturation of this
morality is that one obtains them. The maturation of this
patience is that ones seeing is unlimited. The maturation of
this effort is that one sees the essence. The maturation of this
p p r
^ ^ ^ q - q a ^ q z f f ^ z i p ^ - c r i ^ ^ q ^ a ^ q A ^
I p ^ q q j ^%q-
l i *
q ^ s < A ^ ^ q A ^ ^ 3 ^ q q ] ^ % q s ; ^ ^ { | 5 i ^ A
q q q q S f e j q - ^ q ^ q : ^
f ^ 3 ^ ' ^ zjppfej-
q ^ ^ ^ q ^ q | q j q < ^ f | ^ q ^ ^ q ^ q ^ ^ q q a ^ r q ^
1 ^
%q*j^SJ*<5J
meditation is that one sees the applications. The maturation of
this wisdom is that ones unlimited seeing is indestructible.
These are the six pramits of bringing about the completely
pure eye of the Dharma.
What are the six pramits of bringing about the production
of the completely pure eye of the Buddha?
The maturation of this giving is that one sees with the undefiled
eye of the Buddha. The maturation of this morality is that ones
seeing is in order to benefit. The maturation of this patience is
that ones seeing is unlimited. The maturation of this effort is
that one sees the essence. The maturation of this meditation is
that one sees the applications. The maturation of this wisdom
is that one sees emptiness. These are the six pramits of
completely purifying the eye of the Buddha.
What are the six pramits of self-emergence?
The maturation of this giving is that one abides in spontaneous
self-emergence. The maturation of this morality is that one
perseveres in whatever is wished for. The maturation of this
patience is that one obtains the cause of ones own renuncia
tion. The maturation of this effort is that one attains discriminat
ing comprehension. The maturation of this meditation is that
one has clear discrimination of all things. The maturation of
this wisdom is that one has complete knowledge of the nature
of things. These are the six pramits of self-emergence.
What are the six pramits of transcendental playfulness?
The maturation of this giving is that through the maturation of
giving one creates miraculous manifestations. This giving is
such as was demonstrated when there were the five hundred
sunshades at the Ganges River. The maturation of this morality
is that when one goes into a city the beings there rejoice, and
cymbals sound forth without anyone playing them. The matura
tion of this patience is that one attains clear light and the
complete and immeasurable powers. The maturation of this
effort is that one radiates boundless rays of light. The matura
tion of this meditation is that there appeared eighty-four
435
Homage to Tathgata Arhadyasas and Homage to Tathgata Padmaprsva
|jq<^ Tq; ^ajq- q y ^
I ^ J O A
Homage to the Tathagata Urnavant and Homage to the Tathagata Pratibhanaklrti
thousand manifestations of the Buddha everywhere both
inside and outside of the city of Vaisall. The maturation of this
wisdom is that there is the timely teaching of the Dharma for
the eight types of disciples. These are the six paramitas of
transcendental playfulness.
What are the six paramitas that are difficult to fathom?
The maturation of this giving is that there is no way to grasp
ones immeasurable actions. The maturation of this morality
is that it is difficult to even approach the Lord Buddha. The
maturation of this patience is the patience of the inexhaustible
mind that completely overcomes grasping. This patience was
demonstrated by the subjugation of theyaksas, the subjugation
of the elephant called Guardian of Wealth [Dhanapala, the
fierce elephant belonging to Ajatasatru], and the subjugation of
the venomous naga, saying the words: This is the gift of
fearlessness. The maturation of this effort is such that there
was no need to ordain Mahamaudgalyayana at the place of
light the water poured from the begging bowl at the Jetavana
Grove as Maudgalyayana came forward. The maturation of this
437
Hlf ^
^ 5 ^ ^ ^ r q r ^ ryqj|'
s p y a a j ^ p ^ j ^
438 N <x
^ a ^ q ^ q ^ q ^ q i | q q s w % ^ q z j t ? ^ ^ q : ^ ^ q ] q a ^
f ^ q ^ e r
qq^z^zyzi|q < ^ q - ^ q q ^ Q o | fC%g?W5^
q i ] q q ^ q ^ q M 5 j q | ^ ^ ^ f ' ^ ^ c ^ q s ^ s ^ m ^ q a ^ q ^ q ^ -
q q % ^ ^ q ^ q ^ q ^ q ^ j ^ ^ q ^ r p f i r ^ q s t e w s j ^ -
meditation is as Sriputra said of the four immeasurables:
There are the four thoughts, in that with birth there is destruc
tion. The maturation of this wisdom is such as this: At mid
night, as the Tathgata performed his charismatic activities
amid thunder and lightning, he trained the householders who
lacked faith, and said: Tomorrow I will explain the teachings of
the six super-knowledges.These are the six pramits that are
difficult to fathom.
There are eighteen Buddhadharmas in groups of six. What
are these eighteen? What are the six pramits of the absence of
discord in the Buddhas teachings?
The maturation of this giving is that there are the extensive
teachings such as this one. The maturation of this morality is
that there is the doctrine of the three forms concerning the
activating forces and light. The maturation of this patience is
that one has no ill will with respect to the lineages of others. The
maturation of this effort is that one gives satisfaction according
to otherswishes. The maturation of this meditation is that one
tastes the sweetness of honey. The maturation of this wisdom is
that one teaches, free from anger and attachment. These are the
six pramits of absence of discord.
What are the six pramits of never forgetting?
The maturation of this giving is that ones mindfulness is
unceasing. The maturation of this morality is that ones mindful
ness is dedicated naturally. The maturation of this patience is
that ones application is untainted. The maturation of this effort
is that one clearly understands all dharmas. The maturation of
this meditation is that one never forgets in any of the three
times. The maturation of this wisdom is that one never forgets
the scriptures. These are the six pramits of never forgetting.
What are the six pramits of mental composure?
The maturation of this giving is that it is comparable to the
non-arising concerning the mind. The maturation of this
morality is that one is without desire. The maturation of this
439
fg^v
w ^ < w |c ; p | ( ^ a ^ a ^ ^ 3 i t p ^ ^ z j -
J ^ 5 ^ ^ N w t ^ = 7 ^ r | ^
r t ^ q ^ W w ^ s r q ^ '
q^j I q^5fqj<a^urq^ 1W^ ^P *}**] ^4 ^ ^3V(f5J <V
^qqieaa(j j g s ^ ^ q ^ q ^ ^ ^ o ^ q q j i ^ ^ q q ^
q%^ ,^ 3 Rf | 3 ^ ^ q ^ q ^ q ^ 5 i ^ q q | c ; a w ^ ^ q w c t ] ^
t j ^ f
I ^ 0 ) g ^ q ^ q ^ ^ ( ^ q ^ q | J I | C ^ e y ap^qaro^iS J ^ * j '^ ' .
qq] q ' q ^ q ^ ^ q q q j
q q | q S ^ q i ^ a ^ q ^ q ^ j y H f ^ ^ ^ q ^ q ^ M O J C ^ x r ^
q ^ q 5 | i q ^ ^ t ^ ^ q q ^ a - ^ ^ q n a ^ q q a j ^ q q i q ^ ^ q ^
j i A ^ ^ q ^ ^ q q j i ^ ^ ^ q i H a F ^ ^ ^ q
patience is that one is satisfied with small things. The matura
tion of this effort is that one examines benefit to others. The
maturation of this meditation is that one cuts off the arising
mind and attains completion. The maturation of this wisdom is
that at all times one has the spontaneity of presenting things as
others desire. These are the sixpramits of mental composure.
What are the six pramits of the meditative absorptions
that do not entail observation?
The maturation of this giving is that there is the absorption for
achieving whatever is wished for. The maturation of this
morality is that there is the absorption concerning that which is
depended on by outsiders. The maturation of this patience is
that there is the absorption that is the accouterment of compas
sion such as at Bodhimanda, the seat of enlightenment. The
maturation of this effort is that there is the unfailing absorption
in all things. The maturation of this meditation is that there is
the absorption when teaching the Dharma. The maturation of
this wisdom is that, having explained the Dharma, one teaches
the precepts by physical examples. These are the six pramits
of the meditative absorptions that do not entail observation.
What are the six pramits without differentiation?
The maturation of this giving is that one does not take birth
through the perception of differentiation. The maturation of
this morality is that, through the perception of the nature of
existence, one takes birth unerringly. The maturation of this
patience is that one has the perception of there being no
existence. The maturation of this effort is that one does not
make a difference between ones own and others bodies. The
maturation of this meditation is that one is endowed with true
perception. The maturation of this wisdom is that there is no
substantiality of anything. These are the six pramits without
differentiation.
What are the six pramits of unfaltering zeal?
The maturation of this giving is that one is zealous in helping
441
Homage to Arya Tathagata Manivajra and Homage to Arya Tathagata Amitayus
| ^ c q q | ^ r 5 ^ )
g ^ c ^ ^ j q q q ;
q ^ q s ^ ^ ^ f ^ - q o g j | c ^ c j O A ^ n ^ ^
j r q ^ q c ^ ^ a ^ q z r | C ^ q ^ q 3 ' ^
Homage to rya Tathgata Manivyha and Homage to rya Tathgata Mahendra
ones opponents. The maturation of this morality is that one is
zealous in helping oneself. The maturation of this patience is
that one is zealous in laying a basis for the teachings of the
Dharma. The maturation of this effort is that one is zealous at all
times. The maturation of this meditation is that one is zealous
in throwing off desire. The maturation of this wisdom is that
one is zealous in throwing off ignorance. These are the six
pramits of unfaltering zeal.
What are the six pramits of unfaltering effort?
The maturation of this giving is that ones effort extends to
everything. The maturation of this morality is that ones effort
leads others to have faith. The maturation of this patience is
that one stays quiet during the time of training. The matura
tion of this effort is that one never rejects the view of the
Dharma. The maturation of this patience is that one never ex
hausts the teaching of one syllable. The maturation of this
wisdom is that the meaning is unfailing. These are the six pra-
mits of unfaltering effort.
What are the six pramits of unfaltering mindfulness?
443
( g ^ ^ s ^ q ^ c o ^ - q ^ ^ a j
8 ^ | ^ f ^ q ^ q q ^ a ^ q j c j i ^ q ^ q ^ q jjqq-
t ^ q q % 5 5 q ^ ^ q ^ q ^ q ^ c ^ [ f ^ q ^ s 1^ ' ^ '
4 ] q q ^ q ^ a ^ q q ^ a ^ j ^ q ^ ^ q ^ q q j q q ^ q ^
q ^ s ^ q c ^ q ^ q 5 ; ' ^ z p ^ q ^ ^ | q q ^ j q q ^ q q ^ j q
^ ^ ^ q q q ^ ^ ^ q ^ ^ ^ q ^ T ( c ; % q ^ q ^ q q ^ }
A ^ q - ^ q q S c M - ^ q ^ q : ^
f q q q q | ^ ^ q ^ q ^ q ^ ^ q i ^ q | q ^ q ^ q ^ 3 j q | ^ ^ | '
j q ^ q o c ^ ^ q i ^ t ^ a ^ q j q q ^
qq ^q q a jq^ ^- ' r aX- q^qj f g q ^ q ^ ^ q ^ ^ ' ^ q ^ q ^ q
^ . t j j z ^ r j ^ c j ^ q a ; ^ J 3 3 j ^ q q ^ } q ^ q q ^ q q q q | ^ < ^ q ^
[ f y ^ & S g i l j S W '
The maturation of this giving is that, with respect to mindful
ness, ones memory is pure and unclouded. The maturation of
this morality is that ones memory is far-reaching. The matura
tion of this patience is that one has mindfulness concerning the
nature of peoples capabilities. The maturation of this effort is
that one has mindfulness concerning the nature of peoples
dispositions. The maturation of this meditation is that one has
the mindfulness of setting in motion the teachings. The matura
tion of this wisdom is that one has the mindfulness of com
pletely cutting through. These are the six pramits of
unfaltering mindfulness.
What are the six pramits of unfaltering samdhi?
The maturation of this giving is that ones samdhi embraces
the immeasurables. The maturation of this morality is that
ones samdhi embraces the [four] restraints. The maturation of
this patience is that ones samdhi embraces the [four] applica
tions of mindfulness. The maturation of this effort is that ones
samdhi embraces the [four] foundations of miraculous abili
ties. The maturation of this meditation is that ones samdhi
embraces meditation. The maturation of this wisdom is that
ones samdhi embraces the truth. These are the six pramits
of unfaltering samdhi.
What are the six pramits of unfaltering wisdom?
The maturation of this giving is that ones wisdom embraces the
[ten] powers. The maturation of this morality is that ones
wisdom embraces the [ten] strengths. The maturation of this
patience is that ones wisdom embraces the [seven] branches of
enlightenment. The maturation of this effort is that ones
wisdom embraces the path. The maturation of this meditation
is that ones wisdom embraces Dependent Origination. The
maturation of this wisdom is the wisdom that embraces the ten
strengths. These are the six pramits of unfaltering wisdom.
What are the six pramits of unfaltering liberation?
The maturation of this giving is that one does not experi-
445
q ^ q ^ s j ^ ^ ' . ^ l ^ q q q ^ ^ q ^ c ^ q a ; - f ^ ^ Q q j q ^ q c ^
^ S j q q ^ l
f5gq|qf^3q;
p a i ^ f
q ^ 3 j zNrq 3J T ^ ^ ^ 5 ^ ) ^ ^ q q ^ q ^ ^ q ^ w 5 ^ j q y ^
f l r ^ q ^ q q ^ - q q y
< q i q ^ c g a ) q z 3 ^ ^ q ^ ^ ^ q ^ f a ^ q j ^ W q ^ f c q z T
^ S j ^ q v ^ q j ^ q ^ p ^ g ^ ^ q j ^ ^ i q ^ z ^ ^ i q -
q ^ ^ q 3^ zT7^ ^ ^ q (q p ^ ^ y ^ j & i ^ r q ^ -
q ^ | ? W ^ 4 ^ q ^ ^ j ^ | j ^ |q^qpq^qcjai$c?qp3|c;
^ q ^ q ^ q a | f ^ ^ R W ^ ^ ^ q q ^ ^ W j ^ q y q q i q
< q z ^ H ^ q j ^ 2 T j |3^5pf^^3^q^3^^^qsp^^3^^rcis)x^
c^ E\ar] 3 ^ q ^
l
ence the deterioration that comes from having a weak body.
The maturation of this morality is that, abiding within the
spiritual assembly, one does not falter. The maturation of this
patience is that, abiding in the absolute, one does not falter. The
maturation of this effort is that one attains another way of living.
The maturation of this meditation is that, through knowledge of
extinction, one has acted wisely. The maturation of this wisdom
is that, through knowledge of birthlessness, one has become
free from the karmic propensities. These are the six paramitas
of unfaltering liberation.
What are the six paramitas of the unfaltering seeing of the
pristine awareness of liberation?
The maturation of this giving is that one has the unlimited
seeing of the pristine awareness of liberation that accords with
the nature of what is wished for. The maturation of this morality
is that ones seeing is unbounded. The maturation of this
patience is that one sees as is desired. The maturation of this
effort is that one establishes ones goals with respect to what is
a stage [of the path] and what is not a stage. The maturation of
this effort is that one has no more to learn with respect to ones
establishment of birth. The maturation of this wisdom is that in
bearing the simple robes of the Dharma, one has liberating
wisdom that does not falter. These are the six paramitas of
unfaltering seeing of the pristine awareness of liberation.
What are the six paramitas of all physical activity being
preceded and followed by pristine awareness?
The maturation of this giving is that one physically never acts
wrongly. The maturation of this morality is that ones physical
actions are performed with resolve. The maturation of this
patience is that ones actions are not due to karmic propensi
ties. The maturation of this effort is that one has only virtue. The
maturation of this meditation is that one brings many beings to
spiritual maturity. The maturation of this wisdom is that one
teaches the precepts by means of physical manifestations.
447
Homage to Arya Tathagata Gunakara and Homage to Arya Tathagata Meruyasas
=if I Y ^ y
Homage to Arya Tathagata Dasarasmi and Homage to Arya Tathagata Anindita
These are the six paramitas of all physical activity being pre
ceded and followed by pristine awareness.
What are the six paramitas of all verbal activity being
preceded and followed by pristine awareness?
The maturation of this giving is that ones speech is without
error. The maturation of this morality is that the melody of ones
voice goes everywhere. The maturation of this patience is that
ones spiritual assembly becomes joyful. The maturation of this
effort is that one resoundingly proclaims the Dharma. The
maturation of this meditation is that devotion arises. The
maturation of this wisdom is that there is the teaching concern
ing expectation. These are the six paramitas of all verbal activity
being preceded and followed by pristine awareness.
What are the six paramitas of all mental activity being
preceded and followed by pristine awareness?
The maturation of this giving is that ones mental activity is
naturally unceasing. The maturation of this morality is that
anger and attachment are gone. The maturation of this patience
449
450
t ^ * y s w p 3 f e ^ ^ ^ i S j g q ^ q p s j q j ^ f c i ^ Kk w ^
q|qfejq^qw^3\'^f (^qq^^qq^ qq^q^' ^Wq
IN| ^
f^sjq
q-^q^^q^ a^qSftj
l^ j^ q ^ q ^ ^ ^ q ^ q S :^ |q q q |^ q ^ ^ q ^ g ^
c^ q^ [ j^-^qqq^q^c^q^qqasR}^^! j^spq^
q^q^qqaq^^qqq^l q^^'A:^<^^arq^Sjqq^
^qaj^q^q^^5q^]^f \^ ^ ^ q q ^ es^ q q ^ q ^ q
j fe ^ ^ q ^ q |7 7 |^ j o a ^ ^ q ^ 5 |q q |^ q ^ ~
W f ( O fc g q g ^
q^^q**fq^q^^cif^
c^ 3 :3[
f^ ^ q ^ q a.^ q w
^ q q ^ H ^ ^ ^ ^ q ^ ^ a p q ^ ] ^ q ^ f ^ p ^ e j S ^ r g
is that one attains watchful understanding. The maturation of
this effort is that one abandons the pride that dwells upon
an I. The maturation of this meditation is that one has freedom
from ignorance. The maturation of this wisdom is that one
abides by means of the immeasurables. These are the six
paramitas of all mental activity being preceded and followed by
pristine awareness.
What are the six paramitas of ones seeing, pristinely
aware, being unimpeded in the time that is past?
The maturation of this giving is that one has understanding
concerning the elements. The maturation of this morality is
that one has understanding concerning the aggregates. The
maturation of this patience is that one has understanding
concerning the sense-bases. The maturation of this effort is that
one has understanding concerning karma. The maturation of
this meditation is that one has understanding concerning the
fettering passions. The maturation of this wisdom is that one
has understanding concerning sentient life. There are the six
paramitas of ones seeing, pristinely aware, being unimpeded
in the time that is past.
What are the six paramitas of the seeing, pristinely aware,
being unimpeded in the time to come?
The maturation of this giving is that one has understanding
concerning the differences of beings. The maturation of this
morality is that one has understanding concerning the differ
ences of views. The maturation of this patience is that one has
understanding concerning the differences of peoples. The
maturation of this effort is that one has understanding concern
ing the differences of applications. The maturation of this
meditation is that one has understanding concerning the
differences of births. The maturation of this wisdom is that one
has understanding concerning the differences of results. These
are the six paramitas of ones seeing, pristinely aware, being
unimpeded in times to come.
What are the six paramitas of ones seeing, pristinely
aware, being unimpeded in the present time?
451
"V c X.CV(N CVv^ -V> cv >
^ e j i g s w ^ p j
^Qj f fc w
^ ^g^sr^3554 ^^x>5^r=|^o^^ |q^zq}^
i q^aj qsjq
- ^ I ^ q ^ a j q q q ^ a ^ q
The maturation of this giving is that one has knowledge of the
action of present time. The maturation of this morality is that
one sees passing from sorrow, nirvana. The maturation of this
patience is that ones seeing is free from attachment. The
maturation of this effort is that one sees cessation. The matura
tion of this meditation is that one sees direct action. The
maturation of this wisdom is that ones seeing is inexhaustible
concerning both the compounded and the uncompounded.
These are the six paramitas of ones seeing, pristinely aware,
being unimpeded in the present time.
What are the six paramitas of skill?
The maturation of this giving is that one investigates things with
skillful means. The maturation of this morality is that ones
application is free from error. The maturation of this patience is
that one dedicates everything. The maturation of this effort is
that one is unimpeded in everything. The maturation of this
meditation is that one holds the interest of sentient beings. The
maturation of this wisdom is that one gains entrance to
immeasurable bliss. These are the six paramitas of skill.
What are the six paramitas of the nature of existence?
The maturation of this giving is that, because one practices in
accordance with the sameness of all constituents of reality,
ones awareness is unimpeded. The maturation of this morality
is that one sees the eight things. The maturation of this patience
is that one clearly sees all views. The maturation of this effort is
that one sees the Vinaya. The maturation of this meditation is
that one sees true attainment. The maturation of this wisdom is
that one sees the usage of language with respect to symbols.
These are the six paramitas of the nature of existence.
What are the six paramitas of seeing self-nature?
The maturation of this giving is the giving dedicated through
a formless focus, as was demonstrated by DIpamkara. The
maturation of this morality is that one has no concern for ones
453
Homage to the Tathagata Nagakrama and Homage to the Tathagata Manoratha
|AgA3jgA
^ w a q c r a i q u j ^ q ^ q g^q AAj
\a w j a w - g c ^ | j ^ q j ^ ^
cn|A^cr^qq5io]^qiA[
Homage to rya Tathagata Ratnacandra and Homage to rya Tathagata Santa
body, as was demonstrated by Candraprabha, who with truth,
said: What is mine is not dear to me.The maturation of this
patience is that one sees the integral sameness of all dharmas.
The maturation of this effort is that one has understanding
when seeing any of the languages of any peoples. The matura
tion of this meditation is that one sees the compassion that is
never cast aside. The maturation of this wisdom is that one
abides in non-duality. These are the six paramitas of seeing
self-nature.
What are the six paramitas of the karma of the desire
realm?
The maturation of this giving is that one sees the inferior karma
of the desire realm. The maturity of this morality is that one sees
the middling. The maturation of this patience is that one sees
the great. The maturation of this effort is that one sees the
exhaustion of karma. The maturation of this meditation is that
one sees to undertake the exhaustion of karma. The maturation
of this wisdom is that one sees the non-arising of undertaking
the exhaustion of karma. These are the six paramitas of the
karma of the desire realm.
455
I ^ ^ j q ; ^ ^ q q | q 4 | 5 r q ^ ^ q ) a ^ ^ ( i iJjqqtwsjg^cj'
q ^ A ^ j f j ' j p q ^ ^ q ^ q q ^ ^ q q q ^ q ^ Q q s r o i ^
i f n ^
q^q^qq^q^^qj^swgr^ | ^T|qq q^qj q q| ccj^iq^^
q^qAA) |^^qq43^q^q|qq^q
j^qq^^^Aqq^l Ai^q^ q^q*|^,i^\ j g^qq^A'
^ ^ 3 ^ ^ ^ r q q q q ^ A q q ^ q A q 3 < q p q ^ q ^ ^ ^ A q g ^ j
a ^ q q a q q ^ c j ^ ^ q t ^ ^ t ^ ^ j T y g i JSi'ajSJSi^qAa^q-
q^^^^4igsq#C[ | ^ - A 3 E , ^ q q | A q ^ q ^ c ^ ; '
a a ^ i ^ q q A ^ q ' ^ A q ^ q ^ q ^ A ^ ^ ^ j j ^ ^ A q q q ^ A
^q^A^sjq^^Aj I
^ q ^ ^ 3 i q 5 a ^ A ^ ^ ^ q ' q | q q 5 ( q ^ ^ q A q ; ^ | 2 f i p J ^ ^ q A
What are the six paramitas of the karma of the form realm?
The maturation of this giving is that one sees the maturation of
form. The maturation of this morality is that one sees the cause
of form. The maturation of this patience is that one sees the
karma of birth. The maturation of this effort is that one sees the
concept of the karma of birth. The maturation of this meditation
is that one clearly sees the maturation of karma. The maturation
of this wisdom is that one sees into what is inferior and what is
not inferior. These are the six paramitas of the karma of the form
realm.
What are the six paramitas of the karma of the formless
realm?
The maturation of this giving is the complete purity of the stage
of entering the absorptions of the formless realm. The matura
tion of this morality is that one has understanding concerning
form. The maturation of this patience is that one has under
standing concerning referential focus. The maturation of this
effort is that there is the integral sameness in referential focus.
The maturation of this meditation is a smooth and effortless
referential focus. The maturation of this wisdom is that, having
seen into the teaching of non-differentiation, there is the space
of seeing the process of liberation. These are the six paramitas
of the karma of the formless realm.
What are the six paramitas of the stage of bright vision?
The maturation of this giving is that one has no expectations on
the stage of bright vision. The maturation of this morality is that
one fully attains signlessness. The maturation of this patience is
that it is unceasing. The maturation of this effort is that ones
view is encompassing. The maturation of this meditation is that
it develops. The maturation of this wisdom is that on the stage
of bright vision ones meditative perceptions concern things
and not sentient beings. These are the six paramitas of the stage
of bright vision.
What are the six paramitas of the practice of the spiritual
family?
457
^ jcfu-
qcjqjOjC^ j % J* g ^ f & qqq|X%q
j ^ q q / x j ' ' q q q ^ ^ q r i i x ^ q ^ ^ ^ S S ^ y ^ ^CffijgA
q ^ q ^ q ^ q ^ q q i q ' i ^ ^ a j ^ ^ ^ q a j q u j ^ q
q ^ f i ^ q q f s '
q^-CJ^q2q;^^c^>gT^c:
^ { q f j ^ ^ j q S w
^FP ^ ^ l^ K > ^ g ^ | v ^ q q ^ A g ^ r ^ J 3? ^
|q s ? 5 ^ p ^ q q | A ^ q ^ q < w
The maturation of this giving is that one sees the practice of the
spiritual family. The maturation of this morality is that one sees
the middle way. The maturation of this patience is that one sees
into desire. The maturation of this effort is that one does not fall
away from this spiritual family. The maturation of this medita
tion is that one becomes of perfect spiritual family. The
maturation of this wisdom is that one has the thought to fully
attain the practice of the eighth. These are the six paramitas of
the practice of the spiritual family.
What are the six paramitas of the practice of the eighth?
The maturation of this giving is that one is a faith-follower on
the eighth. The maturation of this morality is that one is a
Dharma-follower on the eighth. The maturation of this pa
tience is that one is subject to birth on the eighth. The
maturation of this effort is that one has Arhatship in one-
sittingin the eighth. The maturation of this meditation is that
one perseveres toward the fruit of entering the stream, the fruit
of once-returning, and the fruit of non-returning on the eighth.
The maturation of this wisdom is that one is both-ways
liberated and achieves the analytical knowledges. These are
the six paramitas of the practice of the eighth.
What are the six paramitas of the practice of the Stream-
enterer?
The maturation of this giving is that one has understanding
concerning the path of the practice of the Stream-enterer. The
maturation of this morality is that ones understanding is acute.
The maturation of this patience is that even if one is negligent,
[one will be reborn only] seven times. The maturation of this
effort is that one is born from spiritual family to spiritual family.
The maturation of this meditation is that there is one obstacle.
The maturation of this wisdom is that one has entered the
stream. These are the six paramitas of the practice of the
Stream-enterer.
459
What are the six paramitas of the practice of the Once-
returner?
Homage to Arya Tathagata Pradyotaraja and Homage to Arya Tathagata Sarathi
off
^ R ^ q o S j
Homage to the Tathgata Nandesvara and Homage to the Tathgata Ratnacda
The maturation of this giving is that, as a Once-returner, one
sees into even the slightest emotionality. The maturation of this
morality is that one acutely sees into emotionality. The matura
tion of this patience is that one sees into the slight karma
remaining. The maturation of this effort is that one sees into the
process of karma. The maturation of this meditation is that one
sees it as very slow. The maturation of this wisdom is that one
sees through all the sense desires. These are the six pramits
of the practice of the Once-returner.
What are the six pramits of the practice of the Non-
returner?
The maturation of this giving is that one throws off the
attachments of the desire realm. The maturation of this moral
ity is that ones mind does not observe things, and because of
a lack of substantiality, one never-returns. The maturation of
this patience is that one is born in a good existence. The
maturation of this effort is that one is born in the heaven realm
of Sudarsana. The maturation of this meditation is that one is
born in Akanistha. The maturation of this wisdom is that one
461
qyc^a^^spjq^S^j^Siqq^f
^jq<f*
q v & q ^ < ^ ^ q ^ ^ ^ q q | q a q ^ ^ q q ! ^
q 3 j^ q ^ *^ |W ^ q \q ^ q ^ ^ ! 5 q ^ ' |^q^^-qqjqq^
q ^ q ifc fi& ' |^q ^ q R ^ iq Q i^|q q ]^a q ^ q |^
q^<N^qi' | ^ N^ ^ ^ ^ q w ^ q O | q u r ^ c i ^ ^ c K N5 j j | ^ ^
iqj^qjqsqq^qj^j-qcu^ q^ q ^ q ^ ^ s q q ^ w j^ ^ q q
^ | q ^ q ^ q q q N q ^
*vC\Cv CX-V ^ -v c\ ACv ^ CV cv v-- c\
q ^ | ^ q q | j q ^ Q ^ Q ^ t q q a i c q ^ q ^ t ^ f g ^ q ^ q i
^oj^^qa^q^q^qg^yaaj ^qy^aq^qq^q^Iyag^
^ f a j " ^ a ^ q a i ^ Q a y q ^ q ^ q q a j q ^ ^ q [
^q^qq^q^q^^q^qf^!
^ ] [ 1 H | U J ^ q ^ q
q|quj^q'^^qq;q^^qqqj
q ^^q qq ^^qa^q^<^^q |q 4j^qi^qsHN^j |fe^J
<5yq^-'W^:^ ^ ^ ,^^q^q|qc53^^^q^cyqAa^ |.fjMq;q3W
q-G ^i^^l^q -q^^q ^ji^crqi^uigj q^qJ I
has the far-reaching knowledge of the sixth type of the holy
beings. These are the six paramitas of the practice of the
Non-returner.
What are the six paramitas of the practice of the Arhat?
The maturation of this giving is that one understands that there
is the practice of the Arhat that may fall. The maturation of this
morality is that one understands the practice of never falling.
The maturation of this patience is that one has devotion
through faith. The maturation of this effort is that ones
understanding concerns liberation through wisdom. The matu
ration of this meditation is that ones understanding concerns
liberative activity witnessed with the body. The maturation of
this wisdom is that ones understanding concerns liberation
through both ways. These are the six paramitas of the practice
of the Arhat.
What are the six paramitas of the Pratyekabuddha?
The maturation of this giving is that one sees a few serious
drawbacks in Pratyekabuddhahood. The maturation of this
morality is that, having seen these drawbacks, one avoids them.
The maturation of this patience is that one has joy in staying
alone. The maturation of this effort is that one has delight in
liberation. The maturation of this meditation is that one abides
in deep tranquility. The maturation of this wisdom is that ones
solitude is confident. These are the six paramitas of the
Pratyekabuddha.
What are the six paramitas of the Bodhisattva?
The maturation of this giving is that there is unswerving giving.
The maturation of this morality is that one applies oneself
wholeheartedly as was demonstrated in the Jataka of the Goose.
The maturation of this patience is that one is totally impartial
toward all beings. The maturation of this effort is that one
thoroughly analyzes all knowledge. The maturation of this
meditation is that, after depending on the teachings proclaimed
by others, one realizes the absorptions. The maturation of this
463
q s ^ ^ i ^
q ^ q t t l - g c n ^ q & j ^ q x ^ q i i q q ^ q ^ ^ q q ^ | J x p 5 j
| 5 ^ a ^ ^ c ^ n ^ q ^ ^ ^ ^ q i l ^ q A A j
| u j ^ ^ q ^ q ^ ^ q n j ^ q t | q i ^ q ^ ^ q ^ i x ^ 5 } ^ j ' JSJ^JX
| ^ < u ' q q ^ <s^qxq oj ^ x ^
4*( j ^ q ^
( ^ c j q o ^ q q
q q ^ ^ q ' A ( x ^ q ^ q q ^ ^ A j j ^ q ^ ^ q x B f A q
q | q ' ^ q ^ l $ q A j ' | q ^ q - | q ^ a y ^ q a | A ^ q ^ w ^ q
j A t ^ i ^ ' q ^ ^ q ^ q q ] q ^ ' ^ q I ^ A f > 5 j ^
w a i ^ q ^ ^ ^ q s q q ^ ^ q q f q ^ q ^ a i l ^ A ^ ^ i q w
wisdom is that one knows how to act without weariness in the
world and how to bring sentient beings to spiritual maturity.
These are the six paramitas of the Bodhisattva.
What are the six paramitas of distinguishing things
through the knowledge of eradicating the outflows?
The maturation of this giving is that one applies oneself end
lessly to the knowledge of eradicating the outflows. The matura
tion of this morality is that ones application is veiy subtle. The
maturation of this patience is that one applies oneself to
signlessness. The maturation of this effort is that one applies
oneself to the aim of cutting through completely. The matura
tion of this meditation is that one applies oneself to that which
is beyond the reach of observation. The maturation of this
wisdom is that one is free from all ignorance and attains
all knowledge. These are the six paramitas of distinguishing
things through knowledge of eradicating the outflows.
What are the six paramitas of distinguishing things
through the knowledge of birthlessness?
The maturation of this giving is that one understands as non
arising the nine roots of desire. The maturation of this morality is
that one understands as non-arising the nine types of existence
of the harmful mind. The maturation of this patience is that one
is untouched by worldly dharmas. The maturation of this effort
is that ones liberation absolutely never falters. The maturation
of this meditation is that one sees the ten knowledges of those
with no more to learn. The maturation of this wisdotn is that
one sees the cutting off of existence as inevitable. These are the
six paramitas of distinguishing things through the knowledge
of birthlessness.
What are the six paramitas of blessings?
The maturation of this giving is that one offers everything to the
doctrine for the stability of the complete Dharma until the
decline of the holy Dharma. The maturation of this morality is
that the doctrine cannot be overwhelmed. The maturation of
465
Homage to the Tathagata Vigatabhaya and Homage to the Tathagata Ratnagarbha
| a^ q [
q z ^ g ^ q q ^
Homage to the Tathagata Candranana and Homage to the Tathagata Vimalakirti
this patience is that one produces faith in those of the four
worldly lineages. The maturation of this effort is that ones
striving has results. The maturation of this meditation is that
one has complete realization of the Dharma through the mind
of certitude. The maturation of this wisdom is that one com
pletely understands all worldly dharmas. These are the six
paramitas of blessings.
What are the six paramitas of attaining the eye of the gods?
The maturation of this giving is that one sees; with the eye of the
gods, that which has form. The maturation of this morality is
that one sees that which has no form. The maturation of this
patience is that one sees what is certain and without pretense.
The maturation of this effort is that one sees the repulsiveness
of samsara. The maturation of this meditation is that one sees
the process of liberation. The maturation of this wisdom is that
one sees complete tranquility. These are the six paramitas of
achieving the eye of the gods.
What are the six paramitas of the ear of the gods?
The maturation of this giving is that one can hear great sounds.
467
I ^ ^ ^ ^ ^ ^ ^ C ^ q q p S ^ q ^ C W S r q i ^ j f^HaWS^
^ w ^ ^ q ^ s j ^ q q i c ^ q ^ ^ q ^ q f j ^ w a r - ^ p ^
< ^ ^ q ^ 3 ^ q ^ c ^ q ^ ^ y ^ f 5 H ^ a [ p a H ^ g ^ ^ ^ f o q -
p ^ q i ^ l a j 2 S ^ * a T ^ ' ! | q ^ ^
*jj e$3 q
] ^ p
468
q ^ q ^ q ^ H OJC^I ^ l ^ ^ q ^ ^ ^ l ^ s r q s i g c vq
| q q ^ q q | q ^ q ^ ^ 5 m ^ f g f
J ^ ^ a r ^ q p
m i i ^
The maturation of this morality is that one can hear very slight
sounds. The maturation of this patience is that one perfects
true loving-kindness. The maturation of this effort is that one
bestows words of skillful means. The maturation of this medita
tion is that, in hearing the teachings on the motivational forces,
one has complete comprehension. The maturation of this
wisdom is that one commences analyzing all sounds. These are
the six paramitas of the ear of the gods.
What are the six paramitas of the knowledge of different
minds?
The maturation of this giving is that one sees the nature of the
mind. The maturation of this morality is that one sees virtuous
and non-virtuous thoughts. The maturation of this patience is
that one sees the causes and conditions of thoughts. The
maturation of this effort is that one sees the past and the future.
The maturation of this meditation is that one sees the integral
sameness of all that comes forth in the present. The maturation
of this wisdom is that one sees in a way that goes everywhere.
These are the six paramitas of knowing different minds.
What are the six paramitas of seeing previous lives?
The maturation of this giving is that one sees the focus of truth
in ones past lives. The maturation of this morality is that one
understands birth. The maturation of this patience is that one
understands how not to enter into existence. The maturation of
this effort is that one has thorough understanding of these
things. The maturation of this meditation is that one sees
self-lessness in that way. The maturation of this wisdom is that
one sees to impart spiritual instruction through form. These are
the six paramitas of previous lives.
What are the six paramitas of miraculous abilities?
The maturation of this giving is that one gains the force of
miraculous abilities. The maturation of this morality is that
ones referential focus is not different. The maturation of this
patience is that, due to ones compassion for all living beings,
469
470
jxjoj^jp^qx^qrqA
q - ^ - | 3 q ^ q p f y g j r p x q ^ q q | = ^ q - ^ ' % ^ q a A ]
qx<^ q q ^ q ^ q ^ q q ^ q aa[ i g a j x r a ^ q q A ^ x q A ^ ^
<53 l A ^ ^ ^ ^ q q f v ^ f q x
C\ s C\ (X-v C\C\ v-
q x ^ q q f x ^ ^ q ^ q ^ s j ' ^ ^ of^A) lA^q^^qqssjoi^
^ A q x a ^ x q a i t a j ^ q ^ x ' f ^ ^ ^ f c q q j q 4 ^ X f ^ ^ q q
t ^ l ^ l ^ 5' #
q^f^qff f^c^^q'^A^q'^|Qii^3^^j ||3f*r
A^^^xRq^qq^q^aiq^q^qAi |3pqA^qqp%q^'
j^qSjajq^-q-Alxq^q-S^NfAq^f ^^Al'
<\ v ^ \ C\ es CN -v"v '
q u j q q ^ q q ^ A a 4 ^ q q | q u j ^ q ^ ^ q q A | ^ q x ^ q ^ q ^ q ^ q j
^^q^^q^q^q^^qjIsKN^Xf
q q^ q ^ qi^ q^ q^ q c^ A^A
aq^^q^j
3<A S^AA^qqgaj^-^rq^^a]Aw^q^wa
one shows miraculous emanations. The maturation of this effort
is that one is not hindered by anything. The maturation of
this meditation is that ones mental activity does not reverse
itself. The maturation of this wisdom is that one is never over
shadowed. These are the six paramitas of miraculous abilities.
What are the six paramitas of eradicating the outflows?
The maturation of this giving is that one sees the outflows. The
maturation of this morality is that one sees into the source of
the outflows. The maturation of this patience is that one sees
into the cessation of the outflows. The maturation of this effort
is that one sees the path that leads to the cessation of the
outflows. The maturation of this meditation is that one looks
into the cessation of all ten outflows in this life. The matu
ration of this wisdom is that after conquering the outflows in
this life, one sees that they do not reappear. These are the six
paramitas of the knowledge of the eradication of the outflows.
What are the six paramitas of the path of spiritual action?
471
The maturation of this giving is that ones actions lead to
producing faith in many beings. The maturation of this morality
is that one is completely beautiful. The maturation of this
patience is that one is unceasingly gazed upon. The maturation
of this effort is that one strides on. The maturation of this
meditation is that one does not falter on the path of action. The
maturation of this wisdom is that ones actions are not arti
ficial. These are the six paramitas of the path of spiritual action.
What are the six paramitas of desiring to help?
The maturation of this giving is that one utilizes everything in
ones action. The maturation of this morality is that one gives
refuge to dangerous beings. The maturation of this patience is
that one patiently endures harm from tlrthikas. The maturation
of this effort is exemplified by Nandas being taken to the
realm of the gods for training. It is also like the effort of
Padmagarbha. The maturation of this meditation is like the
meditation of bZang-brtsams for the sake of his training. The
Homage to Tathagata Arhat Santatejas and Homage to Tathagata Arhat Priyaketu
W T * q ^ q
*y m
p o i - a ^ q q a j c p & i i p j ^ c j
q^T3fC^3j|
f ^ q q j ^ ^ q q q j q q ^ q ^ ^ ^ f g k l ^ S^T |
Cv. "NCV. C\-v* ->v V V" C\ \CV ^
q q i q ^ a p ^ q ^ q a A ( i ^ q w ^ ^ q ^ q ^ ^ ^ q g ^ n ^ q
$ 8 f !^
i ^ n j ^ c ^ g ^ a ^ W ^ q c ^ q a q q i l
d g ^ e ,
Homage to Arya Tathagata Rahudeva and Homage to Arya Tathagata Suvayas
maturation of this wisdom is that, with all-knowing compas
sion, one goes among the five and teaches the Dharma, like the
Teller of Truth. These are the six paramitas of desiring to help.
What are the six paramitas of being without emotionality?
The maturation of this giving is that one is without the
weariness which comes from emotionality. The maturation of
this morality is that one fully attains mastery. The maturation of
this patience is that one lives without malice. The maturation of
this effort is that one gives pure offerings to the devoted. The
maturation of this meditation is that, free from all attachments,
one continually applies oneself. The maturation of this wisdom
is that one lives as one desires in the truth. These are the six
paramitas of lack of emotionality.
What are the six paramitas of mastery in throwing off the
motivational forces of existence?
The maturation of this giving is that one disregards ones own
life. The maturation of this morality is that, having cast ones
life aside, one continues to persevere. The maturation of this
473
474
^qq^5J^qf^)qQq^qqa|q^q^^4^^q^|
^ | ^ a . ^ q q ^ q q ^ ^ ^ q ^ ^ a j t ! ^ 5 | a j | p a j a ^ w q c ^ q ^
q & j J ^ q q ^ ^ f , q - q x q q q 2 j | q q ^ q ^ ^ q r 5 ! ^ ^ j l ^ ^ q
a ^ jgqr^^q qz^z^q^ap^qS^j ^qa|^5jzijdjc!3r^
q q j q q ^ q ^ ^ q ^ ^ M ^ J l ^ ^ ^ ^ q q i K ^ q ^ q W ] ^ ^
z ] ^ \
q 3 [ j ^ s a ^ s w
sqqqq^qqjqq^q^q^q^qi i^q^^^^rgqqq^q^s
^ q f ^ q c ^ ^ ^ c a ^ a / 0 . q | q: ^ q u j ^ c / ^ '
q<\]SJ 0] 7^5| j q ^ q ^ S ^ ^ ^ q q ^ ^ < N J ^ ^ i q ^ . q q q ^ q i 5 / ^ q
^sqi^*50^ r^ w2^j^ ^q^ q|-3y [ ^ v q ^ c r
^q-i.q^q'Ciaiqt^q
*NC\CV C\>^ v - \ CV >(\ r C' C\*V. CN
C^^qaaf | ^ 5 ' g q ^ C q ] q ^ q ^ ^ g ^ ^ q 5 ^ poj
SfNa/^qa|q^q^q^q^ Il^^j^c;- l i f ^ q ^ q g q c /
T | q ^ q ^ ^ q ^ R ^ ^ 7 jq^^q^c^qijq^q^qqar
patience is that one cuts through all limitations. The matura
tion of this effort is that one throws off all existence leading to
belief systems. The maturation of this meditation is that one
sacrifices everything for the sake of maturing beings. The
maturation of this wisdom is that one gives up everything for
the sake of training those beings who are disheartened. These
are the six paramitas of mastery in throwing off the motivational
forces of existence.
What are the six paramitas of nirvana?
The maturation of this giving is that one passes from sorrow in
that one does not accept nirvana. The maturation of this
morality is that there are great blessings of the mind. The
maturation of this patience is that one attains the vision of the
great Kasyapa. The maturation of this effort is that one causes
the three thousand worlds to shake and to tremble. The
maturation of this meditation is that one has mental resolve.
The maturation of this wisdom is that there is the breaking up
into the relics. These are the six paramitas of nirvana.
What are the six paramitas of miraculous manifestations?
The maturation of this giving is that the relics are dispersed in
all directions. The maturation of this morality is that there are
the miraculous manifestations of the relics. The maturation of
this patience is that these cause living beings to become pure.
The maturation of this effort is that the gods show great
pleasure at these miraculous manifestations. The maturation of
this meditation is that their hair stands on end, and their tears
flow. The maturation of this wisdom is that because of words of
truth, miracles arise from the relics. These are the six paramitas
of the miraculous manifestations.
What are the six paramitas of disseminating the doctrine?
The maturation of this giving is that great attainment is gained.
The maturation of this morality is that one has not the slightest
trace of defilement. The maturation of this patience is that one
is never overwhelmed. The maturation of this effort is the great
475
q q Axxqxa^qqc] qaj^Cj^* xqgF*0 q S ^ ^ q ^ t i j v r
J ^ 4 ^ q t T ^ q - a | c ; ^ q ^ ^ # i ^ ' ^ q / ' fXR
^ s a ^ x q ^ ' W q q ^ A ^ q ^ ' c w q ^ ^ a ^ f j x x w ^ j q ^ ;
A ^ ^ T ^ q ^ a j ^ ^ | r j ^ 3 ^ ^ ^ q ^ j j | ^ | W W
q^*Pf ^ ^ f r i ^ q q a ^ q q q ^ q ^ i g p w za p v ffif
jftqj
^ ^ W 3 F ^ % \
extent to which gods and men obtain the doctrine. The
maturation of this meditation is that the demon Mara cannot
see this. The maturation of this wisdom is that, in accordance
with the field of joy apart from the doctrine, at the end there is
the Parinirvana. These are the six paramitas of disseminating
the doctrine of the Buddha.
What are the six paramitas of disseminating the relics?
The maturation of this giving is that many things are offered to
the relics. The maturation of this morality is that they produce
faith in many beings. The maturation of this patience is that
there is the shining stupa of the relics. The maturation of this
effort is that men and gods become joyful. The maturation of
this meditation is that, from focusing on the relics, one ob
tains mindfulness of the Buddhas. The maturation of this
wisdom is that in seeking the relics one obtains confidence
that never falters.
These are the six paramitas of disseminating the relics.
From these come the twenty-one hundred paramitas for
teaching the Dharma to all those who act with attachment; the
twenty-one hundred paramitas for teaching the Dharma to all
those who act in anger; and the twenty-one hundred paramitas
for teaching the Dharma to all those whose actions are a part of
each. Thus there are eight thousand four hundred paramitas.
Their samadhis are also eight thousand four hundred.
In their various forms of practice, there are also thousands
of other paramitas. As each of the hundreds of forms has
thousands of applications, one arrives at what is called the
eighty-four thousand paramitas. Those who accomplish the
84,000 samadhis of these paramitas are known as those who
strive to benefit themselves. The 84,000 dharanls are for
striving to benefit others. And, in order to gain omniscience,
there is the enlightenment of the Buddha.
477
Homage to Tathagata Amarapriya and Homage to Tathagata Ratnaskandha
S h ^ ^ o iX ^ q w^{3j?v''
f3f^q|AA^<Vi|^3qqf7qqi
^ ^ ( c g i j y z i ^ f c y j ^ q ^ C f
g c ^ a ^ i j i ^ T ^ c f ^ i ^'^Aaj^rqqqf
q a j d ^ ^ ^ q ^ f q c ^ ^ w j q i ^ f q ^ q q ^ q x ^ q q ^ A ^ q f
A % ^ 9 5 ; ^ 5 ^ o ^ ^ q i ^ i c i i ^ E f t ^ i q ^ j c p ^ ^ T T E ^ f a ) '
Homage to Tathagata Laditavikrama and Homage to Tathagata Simhapaksa
he Buddha then said to Pramuditaraja: Pramuditaraja,
I subdued the demon Mara at the tree of enlightenment,
at Bodhimanda. Having become a Buddha with perfect and
complete enlightenment, for seven days I remained seated
without uncrossing my legs, maturing in delight of the Dharma.
Then Brahma appeared, calling out: Alas! This world is lost!
Although the Tathagata has awakened to a clear and perfect
realization of the vast Dharma, instead of teaching the Dharma,
he remains engaged in contemplation. May this last no longer!
This was his entreaty.
Then the gods of Suddhavasa, gazing from their great
heaven realm, saw me sitting in glory and brilliance at
Bodhimanda. They saw that I was of beautiful appearance and
manner, with light of many colors, upright in posture, clearly a
fortunate being, worthy of being approached, most beautiful,
elegant, shining with great and glorious iridescence, lovely to
behold, nobly formed, more truly noble than any in the world,
pleasingly arrayed, master of pristine awareness, a treasure to
479
| 5 ^ ^ W J S ^ q ^ ^ < ^ q [
Q ^ ^ z t ^ t s p f ^ z T a f a j | ^ c ; q | ^ ^ l h { W ^ | < s 3 j < c ^ |
i s j g w y s j ^ g ^ o i ^ a j f
-^qjc^jtjj ( ^ g ^ q S f l j q
^04^<:^qf^q( Mj j ^ 0 |^ U 5 ^ ^ ^ 3 p s j A i < - ^ R |
| ^ l ^ q o | ^ q g q
W } ^ ^ 5 i i | ^ p ^ t e ^
N ^ ^ ^ ^ c p q ^ ^ q p i j i q ^ ^ w p j f ^ q ^ q ^ v - q q t
behold; immeasurably glorious, praiseworthy, appearing as
lovely in color as in wisdom. Even as they appeared and saw me,
they arranged themselves suitably in my presence, and offered
the following in verse:
Tamer of the demon Mara, conqueror of the fettering
passions, the foundations of the three thousand worlds shake
at your deeds. You have thrown off the misery of the lower
stages, yet you remain seated in front of the Bodhi tree! Seated
at ease: your body straight, completely beautiful, unshakable,
like Mount Meru, your light shines throughout all the Buddha-
fields Protector, seated in shining light before the great tree.
By the power of your equanimity, you sit cross-legged,
unmoving, like a lion: the Protector, gazing with the mastery
none can equal, seated in shining glory on the Conquerors
throne. You bring peace to the miserable creatures in the lower
states of existence, and make accessible the paths to the higher
states of being. Thus you extinguish all that is unwished for in
the world as you sit in shining light in front of the great sala tree.
Seated in practice of perfect equanimity, you understand
the way of truth to benefit the world. In your intent to indicate
the power of truth, O Protector, you sit in shining light on the
Conquerors throne. Reflecting upon the very essence of all
aspects of the three times, you purify the three types of beings.
Such is your knowledge of time, that when you intend to teach,
it will be time it is as part of your being to teach as it is for the
moon to shine where you are seated.
O Holy One of the world, wise in the ways of sentient
beings, you who are graced with the glorious body having the
thirty-two marks, you who are the great rishi, most beautiful of
the world Brahma, worried, has himself drawn near, praying
that you look upon the world, which has fallen into the three
fires. We pray that with the boat made of the branches of
enlightenment, you will indicate to us the way. Protector,
please show us the seven branches of enlightenment. Let fall
the rain of ambrosia! This is the time!
481
j a ^ g q ^ < V f Z ) 6 C ^ ^ < 3 ^
|g^q^qqqWJfc>KG^
s c t S^I ( < 3 < v ^ R ^ # t F p M a f ^ j i ^ j a w ^ q ^ w S p
2;q^ a,I 4 ^ ^ qa,,Pc^ J^
q ^ q q ^ q ^ a ^ q f p l f c j ^ p p j
f ( | ^ q p r q { ^ ^ [ f q ^
^ q q c Q a w o a ^ ^ s ! ! f^?f
a j ^ ^ q j ^ d 5 2 ^ f
f 3 0 | ^ ^ q S ^ q q < i r q } ^ i ^ ! j ^ f e ^ s ^ ^ w w r
|f ( 3 ^ q ^ 3 | ^ 3 ^ q ^ Z J ^ ^ j a ^ q u ^ q ^ ^ -
j&j j ^ ^ q t p ^
4 F ^ ^ j ^ c a f % x q 3 H & v ^ ^ ^ i ^ W
% F ^ a j 3 & ^ | | c ^ q - ^ q ^ 4 ^ ^ q R | jgqqj ' WN
F ' f o
| ^ < ^ a . 3 ^ q ] < s F < a i i a ^ | | ^ r
^ ^ f v q j a ^ a w q j I 5c^jq| f 5) ^q^f aq
j l ^ q q ^ ; ^ ^ - ^ | p a r q ^ f iJwp
We ask that you look upon the beings who live like
demons those with wrong ways of thinking, who are lost and
blind. You, the Teacher, immutable one, graced with vision,
please show your compassion now, at this your time! Please
pull from the ocean of existence these poor sentient beings who
are swept away by the ocean of existence: the abyss of bad states
of being for those who hold extreme views. Surely you, who act
for the sake of all beings, will carry these beings across by the
boat of the branches of enlightenment!
These beings, bound by belief in existence of a self, injured
by this view, are slaves of existence. Long have they been
hindered, never free from bondage. Why do you not lead these
beings forth and free them? Through the power of the fettering
passions they have turned to great error. Covered by defile
ments, they have been too long asleep. Why do you not sound
the drum of the Dharma so that they will obtain the samadhi of
firm spiritual and moral practice?
The destitute in these worlds, the gods, men, animals,
hungry ghosts, and dwellers in hell all who have lost hope
should be awakened. Today you have obtained the seven
jewels; why do you not set forth the most holy of offerings?
Thousands of sentient beings lack the ambrosia of the doctrine,
yet bear the seeds of great faith. Why do you not rain down the
factors of enlightenment from the billowing clouds of compas
sion flashing the lightning of liberation?
For those in the three realms so sick with pain and aching
troubles, destitute in their inner hearts, and tormented by emo
tionality why do you not use the great medicine you have ob
tained, the factors of enlightenment, to free these beings who
have been ill for so long? These beings have entered a thick
cloud of darkness; these beings are covered over with ignorance
and sick with great sorrow. Why do you not clear away this un
bearable darkness with the lamp of wisdom of the thousand
fold world-system?
484
Homage to the Tathagata Atyuccagamin and Homage to the Tathagata Janendra
^ q ^ o j q q ^ - [ q ^ j
^ q ^ ^ < V ^ q q ^ i K s ^ a , - ^ ^ ' ^ a f ^ ^ F T ^ ^ 3 j ^ c r ] q r ^ r j (*q
h & t & F H d f c i g $ p w 3 j p - ^ p i
^ q % < V ^ ^ W T j q ^ Q } ^ f5 J ^ W q z > % a ^ q
Homage to the Tathagata Sumati and Homage to the Tathagata Lokaprabha
These beings have fallen into the abyss and are sucked into
the four pools of the foulest of swamps. In order to help the
worlds of men and gods, why do you, the merciful Protector,
not pull them free? Why do you not demonstrate the precious
path with clearly upright and unswerving joyfulness to
these men and gods who are so completely set at odds by the
many dogmatists attached to wrong views? Brahma himself has
prayed to the Lion of Lords. So let the Perfect Buddha turn his
eyes upon these three worlds, and having looked upon them,
may he have compassion for sentient beings and turn the
faultless Dharma Wheel.
These gods, having praised me in this fashion while I was
seated upon the lion throne at Bodhimanda, then joyfully
dispersed as I turned the Wheel of the Dharma.
After the Buddha had thus spoken, the Bodhisattva
Pramuditaraja then asked: Lord, among this assembly of
Bodhisattva Mahasattvas, are there those who will undertake
these samadhis, undertake these paramitas, and obtain these
eighty-four thousand entries to the doors of samadhi?
485
^a< g u p
o f c f s & 0 q zT O T c ^ i p p ^ x p ^ f
q*ftf
p a p j ^ o p s ^ f f q g ^ q q r ^ '
O ^ q ^ q i ^ S ^ q ^ i
cr^qf z ^ s i^ ftg w fe ) ^ r r ^ q r ^ i
W ^ p p ^ j 3 p f H 2 ^ ^ q 4 q ^ q A ^ W ^
I ^ q ^ q ^ ^ a r c ^ { v | ^ ^ n r o j ^ f n i q ^ f q s s j j ^
^ q q ^ j ^ q ^ ^ p ^ ^ o j q p ^ j
tqc?YT f jq^qqawr
The Buddha replied to the Bodhisattva Pramuditaraja:
Pramuditaraja, here among this assembly of Bodhisattva
Mahasattvas (which does not include the four Tathagatas who
have already manifested perfect and unexcelled enlightenment
and have attained Buddhahood in this Bhadrakalpa) there are
those Bodhisattvas who, also in this Bhadrakalpa, will become
Buddhas, manifesting perfect, unexcelled enlightenment. And
they will undertake these samadhis, undertake these
paramitas, and obtain these eighty-four thousand entries to the
doors of samadhi.
The Bodhisattva Pramuditaraja then replied to the
Buddha: What you say is wonderful, wonderful! May the Lord
Buddha please give us the names and lineages of these Bodhi
sattvas as medicine for many beings; for the happiness of
many beings; out of compassion for the world; for the welfare,
happiness, and healing of gods and men; so that all beings
might embrace the holy Dharma; so that the holy Dharma
might last a very long time; so that in the future, Bodhisattvas
will be filled with light; so that they will never hold back their
energy as they act for the sake of attaining fully accomplished,
perfect, and unexcelled enlightenment.
The Buddha replied to the Bodhisattva Pramuditaraja:
Pramuditaraja, for all these reasons, listen with your full
awareness, imprinting what I say upon your mind.
The Bodhisattva Pramuditaraja replied: Lord, so be it.
And as the Lord Buddha had instructed, he listened with full
attention. Then the Buddha, speaking in verse, gave the names
of the perfect Buddhas, the Tathagata Arhats, and the names of
these Bodhisattvas.
487
Homage to Arya Tathagata Ratnatejas and Homage to Arya Tathagata Bhagirathi
nst* fc$g \\
488
K W | f c ^
^ V f f % H ^ $ q W T J ^ c f l f a
Homage to Tathagata Arhat Sarhjaya and Homage to Tathagata Arhat Rativyuha
r i / * rakucchanda, Kanakamuni, Kasyapa, the Most Emi-
x V n e n t Sakya, Maitreya, Simha, Pradyota, Muni, Kusuma,
again Kusuma, Sunaksatra (Sunetra), Sarthavaha, Maha-
bahu, Mahabala, Naksatraraja, Osadhi, Yasahketu, Maha-
prabha, and the Buddha who is called Muktiskandha, who
completes this section. (1-19)
Vairocana, Suryagarbha, Candra, Arcismant, Suprabha,
Asoka, Tisya, Pradyota, Maladharin, Gunaprabha, and
Arthadarsin. (20 - 30)
Pradlpa, Prabhuta, Vaidya, Surata, Urna, Drdha, Srideva,
Duspradharsa, Gunadhvaja, and Rahu. (31-40)
Ganin, Brahmaghosa, Drdhasamdhi, Anunnata, as well
as Prabhamkara, Mahameru, Vajra, Samvarin, Nirbhaya,
and Ratna. (41-50)
489
Padmaksa, Balasena, Kusumarasmi, Jnanapriya, Maha-
tejas, Brahman, Amitabha, Nagadatta, Drdhakrama, and
Amoghadarsin. (51-60)
{fcqjqgar
a ^ g p r o & l {
^ q ( | ^ * 5 p a ^ ^ q c | | q p | ^ q ^ ^ g S j q - O^ojjj'!^!
i q g ^ E f ^ q t ^ q l ^ j j q c ^ ^ y c ^ c y
5 j ^ ^ f t | ^ 5 j ^ - J q^r^fftf^n^q^qyjaji |^*rq^
| ^ % q a i ^ a & j < T O 5 ^ e ^
| q |
^ f q | ^ r f ^ ^ F f v q q q ^ A i
f^Q^Q) tb^^f
( ^ J ^ q , fj ^< s y < % ^ q | f q ^ c ^ q s ^ ^ ^ ^ s / -
q q g q q ^ f j q ^ -
Vryadatta, Bhadrapla, Nanda, Acyuta, Simhadhvaja, Jaya,
Dharma, Pramodyarja, Srathi, and Priyamgama. (61-70)
Varuna, Gunariga, Gandhahastin, Vilocana, Meghasvara,
Sucintita, Sumanas, Vimala, Sasin, and Mahayasas. (71-80)
Manicuda, Ugra, Simhagati, Druma, Mahavijita, Prajnakuta,
Susthita, Mati, Arigaja, and Amitabuddhi. (81-90)
Surupa, Jnanin, Rasmi, Drdhavrata, Mangala, Satyaketu,
Padma, Narayana, Sukhabahu, and Jnanakara. (91-100)
And there is Gunarci, Brahmadatta, Ratnakara, Kusuma-
deva, Sucintitartha, Dharmesvara, Mati, Pratibhanakuta,
Vajradhvaja, and the tenth, the one endowed with the ten
strengths, Hitaisin. (101-110)
Vikriditavin, Vigatatamas, Rahudeva, Merudhvaja, Gani-
prabha, the Tathagata Ratnagarbha, Atyuccagamin, the
Jina Tisya, Visanin, and the tenth, the Protector of the
Three Realms who is called Gunaklrti. (111-120)
Candrarka, Suryaprabha, Jyotiska, Simhaketu, Velamasrl-
raja, Srlgarbha, Bhavantadarsin, Vidyutprabha, Kanaka-
parvata, Sirhhadatta, and the tenth, the Wishing Gem of
Men, Aparajitadhvaja. (121 -131)
Pramodyaklrti, Drdhavlrya, Sampannakirti, Vigatabhaya,
Arhaddeva, Mahapradlpa, Lokaprabha, Surabhigandha,
Gunagradharin, and the tenth, the Unequaled, the Self
emerged, Vigatatamas. (132-141)
Simhahanu, Ratnaklrti, Prasantadosa, and Amrtadharin,
Manujacandra, Sudarsana, Pratimandita, Maniprabha,
Girikutaketu, and the tenth, the one endowed with firm
resolve (Arthaviniscita), Dharmakara. (142-151)
491
q^rq^pjj
|^qq^qq|^i^qf^q{
4 %
^ 5 1 i ^ ^ Q y^ S ^ f f i ^ c\c:^ \ c& i S S f J ^ '
C3^qu;q|^qq^q[
fqq" qq^^qq-
^ < n S 5 q ^ q q ^ q < q s , f | ^ ^ ^ p w *1 ^ c^ '
492 c
5j3^^ i ^ ^ q q ^ w t r q q ^ t q l s ^ q ^ ^ S ^ ^ q i ^ ! i'SF|r
q^^J^q^q^S^q- ^ q |^ 3 j^ | |q
qr^j^^gj^q^ gq^qsq^'^s^f 1^
i ^ j F ^ q ^ q | i r q
ff*l f g r w g ^ ^ l ^ l ^ ? ^
SS' r^qqq^^q^^^^qqr
^q i g q q ^ s ^ i ^ q q ^ q ] f q ^ ^ g q ^ ^ q ^ s ^ ! ^ '
^5WgS^5^q||a|qj^q-^q,q^qi f':^qq^^q^%5J^^Si-
s s |qsle#^ ^ I,SS
Dharmadatta (Harsadatta), Ratnakara, Janendrakalpa,
Vikrantagamin, Sthitabuddhi, Vibhrajacchattra, Jyestha,
AbhyudgatasrI, Simhaghosa, and tenth, the First of Beings,
Vikrlditavin. (152-161)
Nagaprabhasa, Kusumaparvata, Naganandin, as well as
Gandhesvara, Atiyasas, Baladeva, Gunamalin, Nagabhuja,
Pratimanditalocana, and tenth, the Great Rishi, Suclrna-
buddhi. (162-171)
Jnanabhibhu, Amitalocana, Satyabhanin, Suiyaprabha,
Niyatabuddhi, Anantarupa, Vairocana, Ratnaketu, Vigata-
kanksa, and the tenth, the one who is Self-emerged,
Lokottlrna. (172-181)
Amoghavikramin, Vibodhana, Puspadhvaja, Sailendraraja,
Mahatejas, and Krtarthadarsin, Amitayasas, Ratnadeva,
Sthitarthajnanin, and the tenth, Purnamati, the one who
is never dishonored. (182-191)
Asoka, Vigatamala, Brahmadeva, Dharanlsvara, Kusuma-
netra, Vibhaktagatra, Dharmaprabhasa, Nikhiladarsin,
Gunaprabhasa, and the tenth, the one worshiped by the
world, the Unblemished one, Sasivaktra. (192-201)
Ratnaprabha, Ratnaketu, Yasottara, Prabhakara, Amita-
tejas, Velama, Simhagatra, Vidumati, Durjaya, and Guna-
skandha. (202-211)
Sasiketu, Sthamaprapta, Anantavikramin, Candra, as well
as Vimala, Sarvarthadarsin, Sura, Samrddha, Punya, and
Pradipa. (212-221)
493
Gunarci, Vipulabuddhi, and Sujata, as well as Vasu-
deva, Vimatijaha, Amitadhara, Vararuci, Anihata, Asthita,
and Sukhasthita. (222-231)
Homage to the Tathagata Tirthakara and Homage to the Tathagata Gandhahastin
494
*F|
f t '
q ^ 7
< 4 % f 7 ^ & a ^ ) f w
Homage to Arya Tathagata Arcismati and Homage to Arya Tathagata Merudhvaja
Ganamukha, Jagadrasmi, Prabhuta, Pusya, Anantatejas,
Arthamati, Vaidyaraja, Khilaprahana, Nirjvara, as well as
Sudatta. (232-241)
Yasodatta, Kusumadatta, Purusadatta, Vajrasena, Maha-
datta, Santimati, Gandhahastin, Narayana, Surata, as well
as Anihata. (242-251)
Candrarka, Vidyutketu, Mahita, Srigupta, Jnanasurya,
Siddhartha, Merukuta, Aridama, and Padma, as well as
Arhatklrti. (252-261)
Jnanakrama, Apagataklesa, Nala, Sugandha, Anupama-
rastra, Marudyasas, Bhavantadarsin, Candra, Rahu, and
Ratnacandra. (262 - 271)
495
Simhadhvaja, Dhyanarata, Anupama; Vikrldita, Gunaratna,
Arhadyasas, Padmaparsva, Urnavant, Pratibhanaklrti, and
Manivajra. (272-281)
$ ^ * ^ ^ W | ^ ^ q ^ ^ < ^ # n a j J ^ {
'5ic
g j q ^ ^ q j l q ^ ^ q I W
o ( t ^ l f f t l ^ ^ S S , ^ '
^ S l ^ F W I F ^ ^ F * ^ S c^ ,^ rq3CvpSS H ^ ^ ' S 1^
^ W l P j ^ ' * f
c ^ j t ^ a i C f r ^ ^ i y ^ l ^ S 3 ^ ^ 3 ^ ^ q ^ t ^ 53'I
^ ^ ^ q s ^ n j
3 ^ W i p ^ ] ^
^ ^ t h ^ t v ^ q N ^ q s j ^ ^ ^
Amitayus, Manivyuha, Mahendra, Gunakara, Meruyasas,
Dasarasmi, Anindita, Nagakrama; Manoratha; and Ratna-
candra. (282-291)
Santa; Pradyotaraja; Sarathi; Nandesvara; Ratnacuda;
Vigatabhaya; Ratnagarbha; Candranana; Vimalaklrti; and
Santatejas. (292-301)
PriyaketU; Rahudeva, Suvayas, Amarapriya; Ratnaskandha;
Laditavikrama; Simhapaksa; Atyuccagamin; Janendra, and
Sumati. (302-311)
Lokaprabha; Ratnatejas; Bhaglrathi; Samjaya; Rativyuha,
TIrthakara; Gandhahastin; Arcismati; Merudhvaja; and
Sugandha. (312-321)
Drdhadharma; UgratejaS; Manidharman; Bhadradatta;
Sugatacandra; Brahmasvara; Simhacandra; Sri; Sujata; and
Ajitagana. (322-331)
Yasomitra; Satya; MahatapaS; Merurasmi; Gunakuta;
ArhadyasaS; Dharmaklrti; Danaprabha; Vidyuddatta; and
Satyakathin. (332-341)
Jlvaka, SuvayaS; Sadganin; Viniscitamati; Bhavantamani-
gandha; Jayanandin, Simharasmi; Vairocana; Yasottara;
and Sumedhas. (342-351)
Manicandra; Ugraprabha; Anihatavrata; and Jagatpujita;
Manigana; Lokottara; Sirhhahastin; Candra; Ratnarci; and
Rahuguhya. (352 - 361)
Gunasagara; Sahitarasmi; Prasantagati; and Lokasundara;
Asoka; Dasavasa, Balanandin, SthamasrI, Sthamaprapta;
and Mahasthaman. (362-371)
497
^ ^ S^ q o ,f
f ^ f ^ ^ g - J C Q , c p f ^ ^ ?1a^i|<5}f
^rabj-aj^- ^ q ^ ^ q ^ r c ^ ^ ^ Q J ^ i q ^ c q
l ^ E ^ g ^ ' C i ^ M S ^ q j ^ q c ^ l fapprcr
S i q a p W ^ x ^ f f i ^ J ^ % c ^ q j ^ q q ^ c ^ q ^ | { | p p
|<qqjqq<^ [ W S f 9 f ] H p j | t J ^ C ^ ^ ^ | ^ ^ ; f pfej ^-q^qN
s^ i f ^ ^ s ^ ^ S w i ^ ^ i a p | I
c r ^ ^ c ^ j s ^ S f ^ c ^ j 13^<VW|4Jf
Gunagarbha, Satyacara, Ksemottamaraja, and Tisya, Maha
rasmi, Vidyutprabha, Gunavistrta, Ratna, Sriprabha, and
Maradama. (372-381)
Krtavarman, Simhahasta, Supuspa, Ratnottama, Sagara,
DharanTdhara, Arthabuddhi, Gunagana, Gunagana, and
Ratnagni. (382-391)
Lokantara, Lokacandra, Madhurasvara, Brahmaketu, Gani-
mukha, Simhagati, Ugradatta, Dharmesvara, Tejasprabha,
and Maharasmi. (392-401)
Ratnayasas, Ganiprabhasa, Anantayasas, Amogharasmi,
Rsideva, Janendra, Drdhasarigha, Supaksa, Ketu, and
Kusumarastra. (402 - 411)
Dharmamati, Anilavegagamin, Sucittayasas, Dyutimant,
Marutskandha, Gunagupta, Arthamati, Abhaya, Sthita-
mitra, and Prabhasthitakalpa. (412-421)
Manicarana, Moksatejas, Sundaraparsva, as well as
Subuddhi, Samantatejas, Jnanavara, Brahmasthita, Satya-
ruta, Subuddhi, and Baladatta. (422-431)
Simhagati, Puspaketu, Jnanakara, Puspadatta, and Guna
garbha, Yasoratna, Adbhutayasas, Anihata, Abhaya,
and Suiyaprabha. (432-441)
Brahmagamin, Vikrantadeva, Jnanapriya, and Satyadeva,
Manigarbha, Gunakirti, Jnanasrl, Asita, Drdhavrata, and
Maruttejas. (442-451)
Brahmamuni, Sanairgamin, Vratatapas, and Arciskandha,
Mahatejas, Campaka, Tosana, Suganin, Indradhvaja, and
the tenth, Mahapriya. (452-461)
Sumanapuspaprabha, Ganiprabha, Bodhyanga, Ojarh-
gama, Suviniscitartha, Vrsabha, Subahu, Maharasmi,
Asadatta, and Punyabha. (462-471)
Homage to the Tathagata Sugandha and Homage to the Tathagata Drdhadharma
500
fqW'Wa|*fV^*wix^aw
Homage to the Tathagata Ugratejas and Homage to the Tathagata Manidharman
Ratnaruta, Vajrasena, Sarhrddha, Simhabala, Vimalanetra,
Kasyapa, Prasannabuddhi, Jrianakrama, Ugratejas, and
Maharasmi. (472-481)
Suryaprabha, Vimalaprabha, Vibhaktatejas, Anuddhata,
iMadhuvaktra, Candraprabha, Dattavidyut, Prasantagamin,
Aksobhya, and Arhatklrti. (482-491)
Gunadharma, Laditaksetra, Vyuharaja, Abhyudgata, and
Hutarci, Padmasri, Ratnavyuha, Subhadra, Ratnottama,
and Sumedhas. (492-501)
(Amitaprabha), Samudradatta, Brahmaketu, Somacchattra,
Arcismant, Vimalaraja, Jrianakirti, Samjayin, Gunaprabha,
Vighustasabda, and Rajacandra (Purnacandra). (502-512)
501
Padmarasmi, Suvrata, Pradiparaja, Vidyutketu, Rasmiraja,
Jyotiska, Sarhpannaklrti, Padmagarbha, Pusya, and Caru-
locana. (513-522)
s p T s a j e C ^ s i ^ f
< ^ ^ ? S ^ * s f c ^ | ^ ^ ^ q ^ ^ ^ q o ; a ^ - 3 ) ^ ] -
q q t j ^ i ^ c q ^ ^ Q ^ q ^qc>f^srcr^f p ^ ^ * S f q ^ ^ o r
^ R ^ 5 l < S ^ n ^ f a ^ a ^ q }
<33 ^TOS?^pj fSCjTJ^Nci^
fu^ ^C c j q ^ V ^ ^ 3 f M
Anvilrtha, Ugrasena, Punyatejas, Vikrama, Asarigamati,
Rhudeva, Jnarsi, Srathi, Janendrakalpa, and Puspa-
ketu. (523-532)
Rhula, Mahausadhi, Naksatrarja, Vaidyarja, and Punya-
hastin, Chedana (Pjana), Vighustarja, Siyarasmi,
Dharmakosa, and Sumati. (533-542)
Gunendrakalpa, Vajrasena, Prajkta, Susthita, Crna-
buddhi, Brahmaghosa, Gunottama, Garjitasvara, Abhij-
ketu, and Ketuprabha. (543-552)
Ksema, Brahmn, Purigava, Laditanetra, and Ngadatta,
Satyaketu, Mandita, Adlnaghosa, Ratnaprabha, and Ghosa-
datta. (553-562)
Simha, Citrarasmi, Jnasra, Padmarasi, as well as
Puspita, Vikrntabala, Punyarsi, Srestharpa, Jyotiska,
and Candrapradlpa. (563-572)
Tejorsi, Bodhirja, Aksaya, Subuddhinetra, Pritriga,
Prajrstra, Uttama, Tositatejas, Prajdatta, Ntha, and
Majughosa. (573-582)
Asarigakosa, Jyesthadatta, Srestha, Jnavikrama, and
Arcismant, Indra, Vegadhrin, Tisya, Suprabha, and Yaso-
datta. (583-592)
Surpa, Rajan, Arthasiddhi, Simhasena, Vsava, Yasas, Jaya,
Udragarbha, Punyarasmi, (Suprabha), and Srotriya. (593-603)
Pradlparja, Jnakta, Uttamadeva, Prthiva, Vimukti-
lbhin, Suvarnacda, Rhubhadra, Durjaya, as well as
Muniprasanna, and Somarasmi. (604-613)
Kcanaprabha, Sudatta, Gunendradeva, Dharmacchattra,
Punyabhu, Asariga, Pranltajna, Sksmabuddhi, Sarva-
tejas, and Osadhi. (614-623)
503
^Q^QJZJ^C^ | ^ I ^ ^ ^ ^ C ^ p t j | t ^ e | ^ I | B ^ ^
q |^ga^i^p^^a^jJfiwqc^ i^Aji^f^csr
%^Q^ S ^
f c ^ r ^ -
Vimuktaketu, Prabhakosa, Jnanaraja, Bhlsana, Oghaksaya,
Asarigaklrti, Satyarasi, Susvara, Girindrakalpa, and Dharma-
kuta. (624-633)
Moksatejas, Sobhita, Prasantagatra, Manojnavakya, and
Cirnabuddhi, Varuna, Jagatpujita, Simhaparsva, Dharma-
vikramin, and Subhaga. (634-643)
Aksobhyavarna, Tejoraja, Bodhana, Sulocana, Sthitartha-
buddhi, Abhasarasmi, Gandhatejas, Samtosana, Amogha-
gamin, and Bhasmakrodha. (644-653)
Vararupa, Sukrama, Pradanaklrti, Suddhaprabha, Devasuiya,
Prajnadatta, Samahitatman, Ojastejas, Ksatriya, and
Bhaglrathi. (654-663)
Suvarnottama, Vimuktacuda, Dharmika, Sthitagandha,
Madaprahlna, Jnanakosa, Brahmagamin, Candana, Asoka,
and Simharasmi. (664-673)
Keturastra, Padmagarbha, Anantatejas, Devarasmi, Prajna-
puspa, Vidvant, Samrddhajnana, Brahmavasu, Ratnapani,
and Indrama. (674-683)
Anupamavadin, Jyesthavadin, Pujya, Tisya, Suiya, Uttlrna-
parika, Jnanaprapta, Siddhi, Mayura, and Dharma-
datta. (684-693)
Hitaisin, Jnanin, Yasas, Rasmijala, Vijita, Vaiduryagarbha,
Puspa, Devaraja, Sasin, and Smrtiprabha. (694-703)
Kusalaprabha, Sarvavaragunaprabha, Ratnasri, Manusya-
candra, Rahu, Amrtaprabha, Lokajyestha, Jyotisprabha,
Gamanasiva, and the tenth, Jnanasagara. (704-713)
Parvatendra, Prasanta, Gunabala, Devesvara, Manjughosa,
Suparsva, Sthitartha, Lord Gunatejas, Anuttarajnanin, and
the tenth, Amitasvara, called also the Jina. (714-723)
505
506
Homage to Tathagata Bhadradatta and Homage to Tathagata Sugatacandra
f ^ ^ ^ g f c ^ c i ^ i ^ a i r ^ jgSqgf
Homage to Tathagata Brahmasvara and Homage to Tathagata Sirinhacandra
Sukhabha, Sumedhas, Vigatamoharthacintin, and Visistha-
svarariga, Laditagragamin, Santartha, Adosa, Subhacirna-
buddhi, Padmakosa, and the tenth, Surasmi. (724-733)
Pratibhanavarna, Sutlrtha, Ganendra, Vigatabhaya, Jriana-
ruci, Pratibhanacaksus, Varabuddhi, Candra, Ratnabha-
candra, and the tenth, Abhaya. (734-743)
Mahadarsana (Mahatejas), Brahmaruta, Sughosa, Maha-
prajnatlrtha, Asamabuddhi, Acalaprajriabha, Buddhimati,
Drumendra, Ghosasvara, and tenth, Punyabala. (744-753)
Sthamasri, Aiyapriya, Pratapa, Jyotlrama, as well as
Dundubhimeghasvara, Priyacaksurvaktra, Sujnana, Sarh-
rddha, Gunarasi, and the tenth, Prasanna. (754-763)
Dharmadhvaja, Jnanaruta, Gagana, Yajnasvara, Jriana-
vihasasvara, Gunatejorasmi, Rslndra, Matimant, as well
as Pratibhanagana, and the tenth, Suyajna. (764-773)
507
P ^ 3 j 3 ^ 5 ^ ^ * * ^ ^ ^ f ^ p i ^ W q
q o v q
^ ' f j ^ w H p r -
^ 1
^ q j ^ q s l ^ g a y l f q ^ q
^ z ^ 4 J ^ ] 3 ^ q i ? J j a ^ q ^ f f ^ c ^ q r ^ J - q j ^ Q J
3 ^ f r ^ q ^
q ^ j ^ q j | c$ q q 5 . q
^ J q ^ ^ H i ^ ^ ^ q q ^ q ^ q f j ^ X ^ q q ^ ^ q - ^ q
*% q ^ q X ^ ^ q ^ A i ^ q f 1 * ^ 3
Candranana, Sudarsana, Vimala, Gunasancaya, Ketumant,
Punyadhvaja, Pratibhanarastra, Ratnapradatta, Priya-
candra, and the tenth, Simhabala. (774-783)
Vasavartiraja, Amrtaprasanna, Samadhyayin, Aksobhya,
Prasantamala, Desamudha, Ladita, Suvaktra, Sthitavega-
jnana, and the tenth, Kathendra. (784-793)
Mahatejas, Gambhiramati, Amrta, Dharmabala, Pujya,
Puspaprabha, Trailokyapujya, Rahusuiyagarbha, Marut-
pujita, and the tenth, Moksadhvaja. (794-803)
Kalyanacuda, Amrtaprabha, Vajra, Drdha, Ratnaskandha,
Laditakrama, Bhanumant, Suddhaprabha, Gunacuda, and
the tenth, AnupamasrI. (804-813)
Simhagati, Udgata, Puspadatta, Muktaprabha, Padma,
Jnanapriya, Laditavyuha, Amohaviharin, Avrana, and
the tenth, Ketudhvaja. (814-823)
Sukhacittin, Vimoharaja, Vidhijna, Suddhasagara, Ratna-
dhara, Anavanata, Jagattosana, Mayuraruta, Adlna, and
the tenth, Bhavatrsnamalaprahlna. (824-833)
Caritratlrtha, Bahudevaghusta, Ratnakrama, Padmahastin,
Sri, Jitasatru, Sarhrddhayasas, Surastra, Kusumaprabha,
and the tenth, Simhasvara. (834-843)
Candrodgata, Jinajyestha, Acala, Upakaragati, Punya-
pradlparaja, Svaracodaka, Gautama, Ojobala, as well as
Sthitabuddhirupa, and the tenth, Sucandra. (844-853)
Bodhyarigapuspa, Siddhi, Prasasta, Balatejojnana, Kusala-
pradlpa, Drdhavikrama, Devaruta, Prasanta, Suiyanana,
and the tenth, Moksavrata. (854-863)
509
| f ^ < s R = ^ ( f ^ c ; ^ q % - q ^ q = ^ c : f | ^
^ q ^ a j ^ ^ ^ r T O g ^ s ^ 5 p / ^ ^ |
^ S ^ s r ^ q j j ^ i o ^ a r
^ T q ^ r j j ^ a ^ a j i ^ z i ^ ^ f
^ a & i c f Z f f ^ z f a q q j q ^ z j c y ^ c f s p j r w a i ^ ^ ^ f
**% ^ ^ q c
4 P ] ( q ^ s j A ^ q q c ^ W l
q * ? w | ! S S
3aw*fc| I ^ a j i i ^ ^ f ^ ! ^ | q^ q^ ^ '
q ^ S A ^ q ^ ' ^ l | ^ ^ | k i q ^ 5 l ^ A j o i ^ q j f&j^cj'
| p |
* w ^ f
q^q^M q ^ q s ^ q q g f
Sllaprabha, Vratasthita, Arajas, Sarodgata, Anjana, as well
as Vardhana, Gandhabha, Velamaprabha, Smrtlndra, and
Asarigadhvaja, the tenth. (864-873)
Varabodhigati, Caranaprasanna, Ratnapriya, Dharmesvara,
Visvadeva, Mahamitra, Sumitra, Prasantagamin, Amrta-
dhipa, and the tenth, Meruprabha. (874-883)
Aiyas tuta, Jyotismant, Diptatejas, and Avabhasadarsin,
Suclrnavipaka, Supriya, Vigatasoka, Ratnaprabhasa, as well
as Caritraka and Punyabala. (884-893)
Gunasagara, Caitraka, Manajaha, Maraksayamkara, and
Vasanottlrnagati, Abhedyabuddhi, Udadhi, Sodhita, Gani-
muktiraja, and the tenth, Priyabha. (894-903)
Bodhidhvaja, Jnanaratna, Susltala, Brahmaraja, Jnanarata,
Rddhiketu, Janendrakalpa, Dharanlsvara, Suiyapriya, and
Rahucandra. (904-913)
Puspaprabha, Vaidyadhipa, Ojodharin, Punyapriya, Rati-
bala, Sughosa, Dharmesvara, Brahmaruta, Sucesta, and the
tenth, the Jina Askhalitabuddhi. (914-923)
Mahapranada, Yasahkirti, Ketumant, and Vighustatejas,
Jagadlsvara, Druma, Supranastamoha, Amita, Sucandramas,
and the tenth, Anantapratibhanaketu. (924-933)
Vratanidhi, Pujya, Uttlrnasoka, Ksemapriya, Jagadmati,
Priyamgama, Caranabhijnata, Utpala, Puspadamasthita,
and the tenth, Anantapratibhanarasmi. (934-943)
511
Rsiprasanna, Gunaviiya, Sara, Marudadhipa, Uccaratna,
Prasanna, Bhaglrathi, Punyamati, Hutarci, and the tenth,
Anantagunatejorasi. (944-953)
Homage to the Tathagata Arhat Sri and Homage to the Tathagata Arhat Sujata
^qq^rsS;gg5ji^ijq^Jj|^q|}| | ^ q < V ^ i ^ c ; q a } ^ q ) ^ i i ^ i |
i ^ ^ g F s ^ g i W f l W i ^ i I ^ j y
e^m ] ^ . ^ ^ ^ a i w g q 5 ^ 3 ^ q |
T O f f ^ . z \ q c ^ q ^ z 5 f 5 ^ ^ q q } i ^ ^ q f ^ ^ a i s w p w
Homage to Arya Tathagata Ajitagana and Homage to Arya Tathagata Yasomitra
Simhavikramin, Acala, Prasanna, CIrnaprabha, Nagaruta,
Samglti, Cakradhara, Vasusrestha, Lokapriya, Dharma-
candra, and the tenth (?), the one who is called Anantarati-
klrti. (954-964)
Meghadhvaja, Prajnagati, Sugandha, Gaganasvara, Deva;
Devaraja; Manivisuddha, Sudhana; Pradlpa, and the tenth;
the one called Ratnasvaraghosa. (965-974)
Janendraraja; Rahugupta; Ksemamkara; and Simhamati;
RatnayasaS; Krtartha; Krtantadarsin; Bhavapuspa; Urna;
and the tenth; Atulapratibhanaraja. (975-984)
513
Vibhaktajnanasvara; Simhadarhstra; Laditagamin; Punya-
pradlpa; Marigalin; Asokarastra; Maticintin; Matimant;
Dharmapradlpaksa; and the tenth; Sudarsana. (985-994)
l ^ s j ^ ^ j f j c ^ ^ T S ^ q ^ t a ^ i |i^sj*s^<iJ5W^
i & J f ^
^ J3 % j * l % 5 f f ' q l
P g S^ ^ a^
! W ^ ^ 3^ ^ ,^ 3^ J'f f 3 ^ M 5 j ^ q | c ^ ^ ^
)a^^/^<N[ | ^ f 3 W n | 3 j
c ^ z w ^ f ^ a ^ i i$ * m f^qS
^ ^ ^ q i s p f s ^ l f ! # ^ c^ 9<3,OWG^ ^ # ^ l 5^
^
fs(5i^
^ y ^ c j f c ^ c ^ j j ^ j ^ q ^ a p ^ j ^ Q j z ^ ^ | i ^ r ^ | c ^ p
& pn*fcnvi [q g i ^ q c ^ ^ q p p j q | { ^ ^ ^ & f t ;
Vegajaha, Atibalaja, Prajnapuspa, Drdhasvara, Sukhita,
Arthavadin, Priyaprasanna, Harivaktra, Cuda, and the
tenth, Roca. (995-1004)
/^ ^ ' h e s e are the Buddhas of this Bhadrakalpa, and these the
W n a m e s by which they have been proclaimed. Whoever lis
tens to the names of these beings who will gain the fruit called
nirvana, will never again be obscured in mind. The wise, those
who are conscientious, are always humble and reverent so
listen to the names of these Jinas, the Conquerors!
Onceyou have truly heard their names,you will never again
experience the suffering of the lower states of being. Those who
persevere in moral practice and keep their spiritual commit
ments, those who gain realization through devotion to the
teachings, in developing profound patience, will see all these
protectors of the world.
For tens of millions of kalpas, the ignorant have ripened
the karmic fruit of harmful actions. But all those who embrace
the names of these Jinas these conquerors who have extin
guished all imperfections will also be victorious. So seek
from this samadhi the entrance to the many ten thousands
of Sutras seek out realization of the samadhis, miraculous
activities, and analytical knowledges; seek out realization
of the many forms of speech, seek out pristine awareness.
By striving for a life that is honest and pure, by striving to
be without envy and for knowledge of maturity, and by striving
to assimilate knowledge and the dharani, you will understand
this samadhi well.
515
516
c^ 1^ f 3^ Vq] t W ^
q ^ | ^ r % ^ j q ^ q q j q q q ^ ^ ^ W Zq
R ^ | p j * ^ 3 J ^ S j ^ ^ f qqq
f l ] ^ f
[ % ^ n ^
The Bodhisattva Pramuditaraja replied to the Buddha:
Lord, what you have said is truly wonderful, a medicine for
many beings, both gods and men! It will bring many beings joy.
In the future, Bodhisattvas, even simply by hearing these words,
will renew their zeal and will develop especially noble aspira
tions in the holy Dharma. They will increasingly be filled with
light. So that this may come to be, may the Lord explain all
aspects of these Buddhas of the Bhadrakalpa the land, the
descent, the light, the father and mother, the son, the principal
attendant, the foremost follower of greatness and foremost of
goodness, the complement of their monastic assemblies, the
extent of their life span, the duration of the holy Dharma in the
world, and the extent of the relics.
The Buddha answered the Bodhisattva Pramuditaraja:
uO noble son, for all of these reasons, listen with your complete
awareness, listen closely, and imprint all that I shall say upon
your mind.
Homage to Tathgata Arhat Satya and Homage to Tathgata Arhat Mahtapas
| 2 ^ s j q | e p | f e | f |iq^Sf5j|-
^ j q ^ q ^ f C f w S j & r
J t ^ S ^ T f c t f
Homage to Arya Tathagata Merurasmi and Homage to Arya Tathagata Gunakuta
he Tathagata Krakucchanda was born in the capital city
of Good. His descent was from Kasyapa, and his light
extended for one yojana. His father was known as Offering Gift;
his mother, the one who gave him birth, was known as Heavens
Victory. His sons name was Lama; his principal attendant was
called Mind Fulfilled. The follower foremost in wisdom was
known as Bhiksu of Wisdom; the follower foremost in miracu
lous abilities was known as the One Who Serves. In his first
assembly were forty thousand monks; in his second, seventy
thousand; in his third assembly were sixty thousand disciples.
He lived for forty thousand years, and the holy Dharma
remained a further eighty thousand years. His relics consisted
of a single radiant unit, and there was a single stupa, (l)
The Tathagata Kanakamuni had as birthplace the land
called Five Cities. He was of priestly descent, and his light
extended for half a yojana. His father was called Given by Fire;
his mother was known as the Highest One. His son was known
as Conquering Army; his principal attendant was known as
Auspicious One. The follower foremost in wisdom was known
519
$3fp#f t^ q $ ^ i^ 4 |q * ^ j3 f| ij^ ^ W T
^Hsaj^sw
sSS^w ^f(j
FJ3PI
^ f S S & ^ f j l f t j { ^ s r a $ @ $ ^ ^ P q r c
w * r
g f f o p p i ^ ^ ' ^ i ^ ^ c & j p f f p f ^ j a t ' f ^ l ^ i r
qj^l Jiq^s|j|;a^^g^f .|^ f ^ ^ S f f i 12^% ^
|^ q * ^ a ^ 3 ff
^ ^ p g ^ N 3 P ^ p ^ t r
^ R g ^ P ^ a f ^ f ^
a j g ^ i y ^ ^ f f x s|*|3^s3f
as Most Excellent One; the follower foremost in miraculous
abilities was called Victorious. In his first assembly were seventy
thousand monks; in his second assembly were sixty thousand;
in his third assembly were fifty thousand monks. He lived for
thirty thousand years, and the holy Dharma remained a further
thousand years. His relics consisted of a single radiant unit, and
there was a single stupa. (2)
The Tathagata Kasyapa had as birthplace the land called
Chetana. He was of priestly descent, and his light extended for
a krosha. His father was called Gift of Heaven; his mother was
known as Mistress of Wealth. His son was called Leader of Men;
his principal attendant was known as Adviser to Everyone. The
follower foremost in wisdom was called Bharadvaja; the fol
lower foremost in miraculous abilities was known as King of
Constellations. In his first assembly were twenty thousand
monks; in his second assembly were eighteen thousand; in his
third assembly, sixteen thousand. He lived for twenty thousand
years, and the holy Dharma remained for a further seventy
thousand years. His relics consisted of a single radiant unit, and
there was a single stupa. (3)
Pramuditaraja, I, the Tathagata Sakyamuni, was born in
Kapilavastu, of princely descent, of Gautamas line, and my light
extends for an armspan. My fathers name is Suddhodana; my
mother was Maya. My sons name is Rahula; my principal
attendant is Ananda. The greatest of the wisdom holders is
Upatisya; the greatest of those with miraculous abilities is
Kolita. The first assembly consisted of 1,250 monks. The life
span will be one hundred years, and the holy Dharma will
remain a further five hundred years. For another five hundred
years there will be but the semblance of the holy Dharma. My
relics will be extensive. (4)
521
Pramuditaraja, the Tathagata Maitreya will have as birth
place the capital city called Pinnacle of Wisdom. He will be of
priestly descent, and his light will extend for one yojana. His
^ g ^ ^ $ 3 JkN ^ I ^ W
I^^ J
(3g^ajU/C.<rfq|^^^J
^si fj ^ p R q p s j Sff | c ^ ^ s 3 f ^ z (j5q|jj' u*j^
p a s s i f
% W ' * | F 3Cf
( ^ ^ ,c ^ c^ i r
^ ^ c w ^ c j s ^ ^ a q
q g o p a j f f ^ '
father will be known as Good Presider Over Divinity; his mother
will be known as Mistress of the Heavens. His son will be called
Strength of Merit; his principal attendant will be known as the
Ocean. The follower foremost in wisdom will be called Light of
Pristine Awareness; the follower foremost in miraculous abili
ties will be called Firm Effort. In his first assembly will be 960
million disciples who are Arhats; in his second assembly there
will be 940 million; and in his third assembly, 920 million. He
will live for eighty-four thousand years, and the holy Dharma
will remain for eighty thousand years. His relics will consist of
a single radiant unit, and there will be a single stupa. (5)
The Tathagata Simha will have as place of birth the city
called Flower Gods. He will be of princely descent, and his light
will extend for one yojana. His father will be known as Lion and
Tiger; his mother will be known as Cry of Delight. His son will be
known as Great Strength; his principal attendant will be called
Gentle One. The follower foremost in wisdom will be called
Summit of Awareness; the follower foremost in miraculous
abilities will be called Cloudlike. In his first assembly there will
be one billion; in the second assembly will be nine hundred
million; in the third assembly, eight hundred million. His life will
span seventy thousandyears, and the holy Dharma will remain a
further ten million years. His relics will be extensive. (6)
The Tathagata Pradyota will have as birthplace the land
called Constellation. He will be of princely descent, and his light
will extend for five yojanas. His father will be known as Fine
Intelligence; his mother will be known as Flower. His son will be
known as Knowledge of Time; his principal attendant will be
called Lord of Joy. The follower foremost in wisdom will be
called Good Fortune; the follower foremost in miraculous
abilities will be known as Sound of Thunder. In his first
assembly will be 100 thousand times ten million disciples; in his
second will be 990 million; and in his third assembly will be 980
million. His life will span ninety million years, and the holy
523
Homage to the Tathagata Arhadyasas and Homage to the Tathagata Dharmakirti
|^ Jl I%pr $i |i^ f [ | a ^ ^ q | i ^ S j - 3 f i
4 * & f
5 ^ W ^ f p j ^ q l % ^ g A | q ^ | | c ^ q ^ 5 f q a j ^ g j -
j<vl(q^^Cff>M9i5f | t ^ i f g 3 ^ f i j ' | ^ W ^ ar s q'vtf
Homage to the Tathgata Dnaprabha and Homage to the Tathgata Vidyuddatta
Dharma will remain a further eighty-five thousand years. His
relics will be extensive. (7)
The Tathgata Muni will have as birthplace the city called
Highest Flower. He will be of princely descent; and his light will
extend for one yojana. His father will be known as Great Meru;
his mother will be known as Light of the Jasmine. His son will be
called Best of Jewels; his principal attendant will be known as
Holy One. The follower foremost in wisdom will be known as
Mind of Resolve; the follower foremost in miraculous abilities
will be called Gift of Power. In his first assembly will be ten
thousand disciples; in his second; four hundred million; in his
third assembly will be five hundred million Arhats. His life will
span sixty thousand years, and the holy Dharma will remain a
further one thousand years. His relics will be extensive. (8)
The Tathgata Kusuma will have as birthplace the land
called White Lotus. He will be of priestly descent, and his light
will extend for eight yojanas. His father will be known as
l ^ g f q ^ c ^ q ^ a j ^ q ^ ^ q i ^ A q s ^ a ^ S a i s j i ^ ^ N
^gCf i R ^ q ^ f a A
j^nj^^KlijjJai^q^jj' |<5^
q^ujcsiq^^j (t^Swjga/>^: a^^qaj^^|ij|i|r (qqa^f
[;WCI^ S ^ *fc*KN^ ^ ' S ^ ! ^ ^ ^ 3 ^ . 3 j ^ ^ C I | ^ q -
q q c q ^ c j j | q^v
q q q ^ ^ . ^ ^ | ^ q ] ^ ^ q g a | - q ( ^ Q ' [ ^ q n ^ V
^ q q ^ R g ^ ^ f ^ q ^ q S ^ ^ R f
| ^ g a ^ s j
fR ^ ^ q q ^ ^ g^ ^ R q sj
Excellent Time; his mother will be known as Flower. His son will
be called Lord of Beings; his principal attendant will be known
as Joyful Enlightenment. The follower foremost in wisdom will
be called Strength of the Dharma; the follower foremost in
miraculous abilities will be known as Unharmable. In his first
assembly will be sixty billion disciples; in the second, 350
million; and in the third, 340 million. His life will span fifty
thousand years, and the holy Dharma will remain a further one
thousand years. His relics will consist of a single radiant unit,
and there will be a single stupa. (9)
The second Tathagata called Kusuma will have as birth
place the land called Vast Brilliance. He will be of priestly
descent, and his light will extend for one yojana. His father will
be known as Crown of Flowers; his mother will be known as
Dharma Holder. His son will be called Pure Body; his principal
attendant will be known as Intelligent Mind. The follower
foremost in wisdom will be called Good Pleasure; the follower
foremost in miraculous abilities will be called Nanda. In the first
of his assemblies will be 140 million disciples; in the second, 150
million; and in the third, 160 million. His life will span ninety
million years, and the holy Dharma will remain a further one
hundred million years. His relics will be extensive. (10)
The Tathagata Sunetra will have as birthplace the land
called Good Action. He will be of priestly descent, and his light
will extend for twelve yojanas. His father will be known as Most
Precious One; his mother will be known as Like the Sala Tree.
His son will be called King of Constellations; his principal
attendant will be known as Wise Qualities. The follower fore
most in wisdom will be called Surpassing Intellect; the follower
foremost in miraculous abilities will be known as Intelligence of
Lions. In his first assembly there will be 300 thousand disciples;
in his second assembly will be 208 thousand; and in the third
assembly will be 306 thousand disciples. His life will span
seventy thousand years, and the holy Dharma will remain a
527
f
gq|^ S^qjafqf ^ f f l f
<J|^ q^q^qp'q^qjgtej^
<i'$%\ i ^ f ^ s ) ^ pws^flf
q s c j ^ q ^ f ^ q ^ i 0 ^ a p ^ ^ ( f S ^ ^ Q q ^ H ^ f
* & ( ^^5^w^i>j^a4^i^(g^[ l^f'^
s^Vo^a^qif ^ ^ q c^ if J'^F
qt^-p^Tf
^q|-K^q|a^|5[ I^ ^ ^ * W * * ( j^q^aj^q^qujq|
^ q ^ v ^ q ^ H g a j % f N ^ q ^ | q q [ i ^ ^ q q j <s^4[
,a^q3;c^^^j'
| ^ < ^ ^ ^ C | ^ g q j q S q [ J ^ q q ^ ^ j ^ q a q ^
s j ^ f j f ^ q c ^ ^ ^ q q ^ q q ^ q ^ j
further three hundred million years. His relics will be extensive.
This single Tathagata will, alone, perform as many deeds to
bring sentient beings to spiritual maturity as were performed by
all the first ten Tathagata Buddhas all together. (11)
The Tathagata Sarthavaha will have as birthplace the
capital city called Most Beautiful. He will be of priestly descent,
and his light will extend for thirty-four yojanas. His father will
be called Fearless; his mother will be known as Desire to
Benefit. His son will be called Joyful; his principal attendant will
be called Great Ocean. The follower foremost in wisdom will be
called Great Glory; the follower foremost in miraculous abilities
will be known as Worthy of Worship. In his first assembly will be
seven hundred thousand disciples; in his second will be six
hundred thousand; and in his third will be five hundred
thousand. His life will span one thousand times ten million
years, and the holy Dharma will remain a further ninety-two
thousand years. His relics will be extensive. (12)
529
The Tathagata Mahabahu will have as birthplace the land
called Proceeding. He will be of princely descent, and his light
will extend for five yojanas. His father will be known as Gift of
Effort; his mother will be known as Gift of the Rishis. His son will
be called Light-Maker; his principal attendant will be known as
Fine Mind. The follower foremost in wisdom will be called Cry
of Fearlessness; the follower foremost in miraculous abilities
will be known as Going Like the Wind. In his first assembly will
be one hundred million disciples. His later assemblies will be
uncountable. His life will span four hundred million years, and
the holy Dharma will remain a further ten million years. His
relics will be extensive. (13)
The Tathagata Mahabala will have as birthplace the city
called Brilliance of Jewels. He will be of priestly descent, and his
light will extend for thirty yojanas. His father will be known as
Homage to Arya Tathagata Satyakathin and Homage to Arya Tathagata Jivaka
530
^ ff^
A s * N8| | ^ ^ T r^ T r^ T'3all!
Homage to rya Tathgata Suvayas and Homage to rya Tathgata Sadganin
Endowed with Beauty; his mother will be known as Lady of Vast
Brilliance. His son will be called Stride of the Lion; his principal
attendant will be called Rejoicing in Goodness. The follower
foremost in wisdom will be known as Greatest Benefactor; the
follower foremost in miraculous abilities will be known as
Steadfast. In his first assembly will be three hundred thousand
disciples; in the second assembly will be twice that number;
and in the third assembly there will appear ten thousand
disciples. His life will span forty thousand years, and the holy
Dharma will remain a further eighty-four thousand years. His
relics will consist of a single radiant unit, and there will be a
single stupa. (14)
The Tathgata Naksatrarja will have as birthplace the city
called River of Jambu. He will be of priestly descent, and his
light will extend for one hundred yojanas. His father will be
known as Gift of Light; his mother will be known as Lady of Fine
Understanding. His son will be called Conqueror; his principal
attendant will be known as Strength of Wisdom. The follower
531
a ^ 3 t | e^N q afea} Sc ^ ^ 1**!^
S ^ f 1^ [ ^ t a ^ ^ T ^ j a - q ^ ^ ^ f
osjs^l
(^J|V^aj%x^ f ^ s? ^ S :ql^qlii
|5q^S!3pt|Ht3,^^f i ^ g q ^
i ) y | $ ^ r a j {^q3;q*^ ^ ^ ^ 5 | ^ ^ S ^ q q a p j ^ q 5 [ H | jgr
joi^isre^i^^
f q ^ ^ ^ i ^ q q ^ ^ o i / g ^ ^ ^ T f i
qssqf^ ^
^ t q ^ q p q q ^ ^ S j j ^ ^ j A F q j p ^ |2 ^ ^ q j^ ^ ^ a^
j^^q^N oi^vgf ^f^sgvs3j^^( | 2 p i ^ ^ l ^
4*3^ J^S^}q^m q^lliS|^q^(f
^qqq^q^N^^i [^a^ojs
cgj f q ^ q q ^ s j q g s j '
f q ^ q ^ ^ c j ' ^ ^ ' i f ^ t f q q s J S l j ' l ^ & ^ n f
foremost in wisdom will be known as the Master of Answers; the
follower foremost in miraculous abilities will be known as Great
Blessing. In the first of his assemblies will be one billion
disciples; in the second assembly; one billion nine hundred
million; in the third assembly; one billion eight hundred
million. His life will span eighty million years; and the holy
Dharma will remain a further ten million years. His relics will be
extensive. (15)
The Tathagata Osadhi will have as birthplace the city called
Sala Trees. He will be of princely descent; and his light will
extend for one yojana. His father will be known as Youthful
Vigor; his mother will be known as Lady of Delightful Intellect.
His son will be called Mountain Banner; his principal attendant
will be known as Flower. The follower foremost in wisdom will
be called Source of the Dharma; the follower foremost in
miraculous abilities will be known as Strength of Merit. In his
first assembly will be 700 million disciples; in the second; 690
million; and in the third; 780 million. His life will span seventy-
seven thousand years; and the holy Dharma will remain a
further sixty thousand years. His relics will be extensive. (16)
The Tathagata Yasahketu will have as birthplace the city
called Brilliant Clarity. He will be of princely descent; and his
light will extend for thirty yojanas. His father will be known as
Most Clearly Lucid; his mother will be known as Like the Sala
Tree. His son will be called Most Exalted of Flowers; his
principal attendant will be called Eyes of Delight. The follower
foremost in wisdom will be known as Strength of Wisdom; the
follower foremost in miraculous abilities will be known as
Strength of Lions. In the first of his assemblies will be 320
thousand disciples; in the second assembly will be 310 thou
sand; and in the third assembly will be 300 thousand disciples.
His life will span twenty million years; and the holy Dharma will
remain a further twenty million years. His relics will consist of
a single radiant unit; and there will be a single stupa. (17)
533
q % ^ ^ g X q
3^ 1^ ^ | f ^ f^,
H^N
iCj
l ^ a f ^ v w r a s ^ j g ^ f
i ^ ^ s ^ ^ w s r i a , ^ w ^ f S ^
q ^ j q r v ^ g q j ^ a j / ^ ^ ^ ^ j " |^a/q<3&^
q q ^
% ^T P ^ qqF ^ | ^ % ^ 4 Y<
The Tathagata Mahaprabha will have as birthplace the c t y
called Joyful Pleasure. He will be of princely descent; and his
light will extend for forty yojanas. His father will be known as
Bajir; his mother will be known as Gift of Conquerors. His son
will be called Moon Umbrella; his principal attendant will be
known as Wisdom of Tranquility. The follower foremost in
wisdom will be known as Heart of Sentient Beings; the follower
foremost in miraculous abilities will be known as Great
Gentleness. In his first assembly will be 970 million disciples; in
his second assembly will be 950 million; and in the third
assembly will be 930 million. His life will span one thousand
years; and the holy Dharma will remain a further ninety
thousand years. His relics will be extensive. (18)
The Tathagata Muktiskandha will have as birthplace the
city called Moonlit. He will be of princely descent; and his light
will extend for one yojana. His father will be known as Good
Mind; his mother will be known as Gift of Lightning. His son will
be called Proceeding with Pleasure; his principal attendant will
be known as Light of Gems. The follower foremost in wisdom
will be known as Hero of Awareness; the follower foremost in
miraculous abilities will be known as Firm Strength. In the first
of his assemblies will be eight hundred million plus thirty
thousand disciples; in the second will be two times that
number; and in the third will be sixty thousand. His life will
span one hundred thousand years; and the holy Dharma will
remain 150 thousand years. His relics will be extensive. (19)
The Tathagata Vairocana will have as birthplace the city
called Good Dharma. He will be of princely descent; and his
light will extend for nine yojanas. His father will be known as
Conqueror; his mothers name will be Good Flower. His son will
be called the Same Image; his principal attendant will be known
as Good Horizons. The follower foremost in wisdom will be
known as Finest of All; the follower foremost in miraculous
abilities will be known as Full of Delight. In his first assembly
535
Homage to the Arya Tathagata Arhats Viniscitamati and Bhavantamanigandha
q ^ ^ 0 | o ; q 5 a i ( ^ N ^ J '
q q ( ^ q ^ q | ^ A j ^ q - ^ | ^ q 2 j
^ ^ ^ q a | ^ q ^ r q ^ i [ p w a f a g j i ^
|qj^NqQ^^>^5i5f
Homage to the Tathagata Jayanandin and Homage to the Tathagata Simharasmi
will be 620 thousand disciples; in the second assembly will be
610 thousand; and in the third assembly will be 600 thousand.
His life will span five hundred years, and the holy Dharma will
remain a further forty-eight thousand years. His relics will be
extensive. (20)
The Tathagata Suiyagarbha will be born in the land called
City of Flowers. He will be of priestly descent, and his light will
extend for two hundred yojanas. His fathers name will be
Fortune Endowed; his mother will be known as Flower. His son
will be called Knower of Stars; his principal attendant will be
known as Highest Awareness. The follower foremost in wisdom
will be known as Army of Wisdom; the follower foremost in
miraculous abilities will be known as Army of Thunderbolts. In
the first of his assemblies will be one hundred thousand monk
disciples; in the second will be one billion; in the third assembly
will be disciples numbering eight quintillion; and in the fourth
will be nine million. His life will span seven hundred million
years, and the holy Dharma will remain a further three hundred
537
^ ^ g ^ f f 3 ^ p j ^ q | ^ i ^ ' ^ s r
q ^ & w j ^ J ^ ^ v %
f ^ 3 W ^ 5 ^ ^ j ^ N = ; q ^ 3 f ^ i ^
q q g q q j q g z r ^ f j ' ^ ^ q a ^ q r j p j q j q g q s p j ' j q ^ F f
^ ' #
^ ^ < W f | c ^ | ^ q ^ q ^
j H f t ^ q q j ^ ^ C ^ j p i q - ^ N ^ S I ^ r
^ q q % E j ^ [ I S f N ^ i q ^ J ^ r
F ^ ^ q s j i ^
million years. His relics will consist of a single radiant unit, and
there will be a single stupa. (21)
The Tathagata Candra will have as birthplace the land
called Great Worth. He will be of princely descent, and his light
will extend for eight yojanas. His father will be known as Eye of
the Orchid Tree; his mother will be known as Healing Medicine.
His son will be called Cure for Sickness; his principal attendant
will be known as Totally Fearless. The follower foremost in
wisdom will be known as Highest Wisdom; the follower fore
most in miraculous abilities will be known as Noble Dharma. In
his first assembly will be twelve hundred times ten million
disciples; in the second assembly will be fourteen hundred
times ten million; in the third assembly will be eighteen
hundred times ten million disciples; and in the fourth assembly
will be two thousand times ten million disciples. His life will
span six thousand years, and the holy Dharma will remain a
further eleven thousand years. His relics will consist of a single
radiant unit, and there will be a single stupa. (22)
The Tathagata Arcismant will have as birthplace the city
called Fine Dust. He will be of princely descent, and his light
will extend for sixty yojanas. His fathers name will be Assem
blage of Merit; his mother will be known as Wisdom of the
Dharma. His son will be called Finest Orchid Tree; his principal
attendant will be known as Inner Confidence. The follower
foremost in wisdom will be known as Sound of Thunder; the
follower foremost in miraculous abilities will be known as
Highest Awareness. In his first assembly will be seven million
disciples; in the second, eight million; and in the third, nine
million. His life will span one hundred thousand years, and the
holy Dharma will remain a further three hundred thousand
years. His relics will be extensive. (23)
The Tathagata Suprabha will have as birthplace the city
called Starlight. He will be of priestly descent, and his light will
539
f^PM5^'^a<N50^ l ^ R j s ^ ^ a ^ ^ j ^ ^
*^[ |^n^fe%^nrci^)gzi3^
i% *rng*$*i*i*f s ^ -
p q ^ ) ^ j ^ ^ < N ^ | ^ ^ % 5 ^ -
Cj5^f^ ^ ^ ^ s j w ^ s ^ q ^ a j w j r l ^
^ S ^ S ^ (J ^ ^ ^ g S i ^ J a j ^ q j ^ g t j ( S ^ l h
^ S^NJfl j |5J '2P ^
extend for thirteen yoj anas. His father will be known as Strength
of the Sun; his mother will be known as Lady of the Moon. His
son will be called Great Mastery; his principal attendant will be
known as Firm Strength. The follower foremost in wisdom will
be known as Gift of Pristine Awareness; the follower foremost in
miraculous abilities will be known as Vital Body. In the first of
his assemblies will be five billion disciples; in his second
assembly will be 400 million; and in his third assembly will be
350 million. His life will span eighty-five thousand years, and the
holy Dharma will remain a further forty thousand years. His
relics will be extensive. (24)
The Tathagata Asoka will have as birthplace the city called
Gift of Wisdom. He will be of princely descent, and his light will
extend for eighteen yoj anas. His father will be known as Gift of
Flowers; his mother will be known as Lady of the Dharma. His
son will be called Gift of Light; his principal attendant will be
known as Melody of Delight. The follower foremost in wisdom
will be known as Summit of the Central Mountain; the follower
foremost in miraculous abilities will be known as Gift of
Conquerors. In his first assembly will be 20 thousand disciples;
in his second assembly 10 thousand; and in his third assembly
will be 950 thousand. His life will span one thousand years, and
the holy Dharma will remain a further three hundred thousand
years. His relics will consist of a single radiant unit, and there
will be a single stupa. (25)
The Tathagata Tisya will have as birthplace the city called
Great Orchid Tree. He will be of priestly descent, and his light
will extend for eight yojanas. His father will be known as
Benevolence of the Gods; his mother will be known as Joyful
Gift. His son will be called Flash of Lightning; his principal
attendant will be called Pleasing to Sight. The follower foremost
in wisdom will be known as Lama of Awareness; the follower
foremost in miraculous abilities will be known as Lama of the
World. In his first assembly will be 800 million disciples; in his
541
Homage to Tathagata Arhat Vairocana and Homage to Tathagata Arhat Yasottara
q | 5 ^ - ^ - q g y | ^ | g / f ^ q a i % ^ g ^ q | 5 a | ^ q q q g q ] '
Homage to the Tathagata Sumedhas and Homage to the Tathagata Manicandra
second assembly will be 780 million; and in the third will be 700
million. His life will span thirty-two thousand years, and the
holy Dharma will remain a further seventy thousand years. His
relics will consist of a single radiant unit, and there will be a
single stupa. (26)
The Tathagata Pradyota will be born in the place called
Land of Islands. He will be of priestly descent, and his light will
extend throughout all the worlds of the thousand-fold world
system. His father will be known as Noble Dharma; his mother
will be known as Lotus. His son will be called Moon Descended;
his principal attendant will be known as Song of Glory. The
follower foremost in wisdom will be known as Glory of Merit;
the follower foremost in miraculous abilities will be known as
Vajra Gift. In his first assembly will be 160 million disciples; in
his second assembly will be 170 million; and in his third
assembly will be 180 million. His life will span fourteen thou
sand years, and the holy Dharma will remain a further twenty-
one thousand years. His relics will be extensive. (27)
543
| ^ ^ j p p f c p | 3 f | $ ^ c j q ^ x ^
^ p i q ^ a r e ^ f * - < ^ 3 J |/<*r
J ^ r ^ ^ ^ / z j g q ^ q a j f^SfXCf
W W
^ T O ^ G I W i j^sr
^<r^j" |2fsr^gq<w^Hg2sf f ^ g q ^ q ^ ^ 5 w s j 5 ^ ^ r ^
[ ^ r q q ^ f ^ l q S ^ * , ^ -
S ^ t g ^ q ^ ^ ^ . ^ i q ^ g s r q f
q ^ g q j
q % ^ q [ ^ ^ ^ q ^ q ^ Q c C j | - qq
The Tathagata Maladharin will have as birthplace the city
called Source of Merit. He will be of princely descent, and his
light will extend for eighty yojanas. His father will be known as
White Lotus; his mother will be known as Gift of Virtue. His son
will be called Glorious Merit; his principal attendant will be
known as Good Body. The follower foremost in wisdom will be
known as All-Pervading Lamp; the follower foremost in miracu
lous abilities will be known as King with a Following. In his first
assembly will be 900 million disciples who are Arhats; in the
second assembly will be 990 million; and in the third will be 880
million. His life will span seventy thousand years, and the holy
Dharma will remain a further ten million years. His relics will be
extensive. (28)
The Tathagata Gunaprabha will have as birthplace the city
called Utpala. He will be of princely descent, and his light will
extend for sixty yojanas. His father will be known as Filled with
Light; his mother will be known as Assemblage of Merit. His son
will be called Infallible Dharma; his principal attendant will be
known as Suitable Offerings of Merit. The follower foremost in
wisdom will be called Essence of Vaidurya; the follower fore
most in miraculous abilities will be known as Gift of the Earth.
In his first assembly will be sixteen hundred times ten million
disciples; in his second assembly will be twelve hundred times
ten million; and in the third assembly will be eighteen hundred
times ten million. His life will span three thousand years, and
the holy Dharma will remain a further ten million years. His
relics will be extensive. (29)
The Tathagata Arthadarsin will have as birthplace the city
called Greatest Heart. He will be of priestly descent, and his light
will extend for sixty-two yojanas. His father will be known as
Moon of the Land; his mother will be known as Joy of the Gods.
His son will be called Virtuous Glory; his principal attendant
will be known as Celestial Call. The follower foremost in
wisdom will be known as Mind of the Moon; the follower
545
f q ^ V U j ^ ^ q ^ r i r l ^ ^ r ^ ^ c ^ j j '
TRF j
^ o f j ^ ^ q ^ C ( ^ - c r 5 } i . 5 ' | |
f ^ ^ ^ S q^<!^ aE
q ^ U ^ j f ^ 9 } T / ^ c ^ q ^ j j f^|%3Wo^M^f
a e ^ q j f ^ u ^ a ( ^ ^ ^ 5 { -
W q ^ I
foremost in miraculous abilities will be known as Given by
Conquerors. In his first assembly will be 620 thousand Arhats;
in his second assembly will be 700 thousand; and in his third
assembly will be 800 thousand. His life will span one hundred
years, and the holy Dharma will remain a further one hundred
million years. His relics will be extensive. (30)
The Tathagata Pradlpa will have as birthplace the city
called Beautiful Treasure. He will be of princely descent; and his
light will extend for fifty yojanas. His father will be known as
Teeth of Jewels; his mother will be known as Color of Stars. His
son will be called Treasure Heart; his principal attendant will be
called Clear Mind. The follower foremost in wisdom will be
known as Invincible; the follower foremost in miraculous
abilities will be known as Filled with Strength. In his first
assembly will be seven hundred thousand disciples; in his
second assembly will be nine hundred thousand; and in his
third assembly will be one million. His life will span fifty
thousand years, and the holy Dharma will remain a further two
hundred thousand years. His relics will consist of a single
radiant unit, and there will be a single stupa. (31)
The Tathagata Prabhuta will have as birthplace the city
called Glorious Light. He will be of priestly descent, and his light
will extend for one yojana. His father will be known as Fine Gift;
his mother will be known as Lady of Fine Mind. His son will be
called Advisor of Conquerors; his principal attendant will be
known as Strength of Lions. The follower foremost in wisdom
will be known as Gift Without Sorrow; the follower foremost in
miraculous abilities will be known as Summit of Mountains. In
his first assembly will be thirty million disciples; in his second
assembly will be two billion; and in his third assembly will be
one billion. His life will span forty thousand years, and the holy
Dharma will remain a further ninety thousand years. His relics
will be extensive. (32)
547
Homage to Tathgata Ugraprabha and Homage to Tathgata Anihatavrata
j o ^ j | a e s i ^ i s i | 5 ^ ^ f '
g0|fl^l^c;a^5ig A| m^&!3 | 'Zfpqp-
gq | ^5 j
^ a q ^ g q i X&iS}
| ^ q ^ j ] % ^ - | 5 t j p
^ s t ^ \ l a ' ^ ^ q . ^ f | j q ^ f j ^ | ^ ^ fSSf%
Homage to Arya Tathagata Jagatpujita and Homage to Arya Tathagata Manigana
The Tathagata Vaidya will have as birthplace the land
called Achievement of Spiritual Practice. He will be of priestly
descent; and his light will extend for seventy-sevenyojanas. His
father will be known as Zeal; his mother will be known as
Loveliest Rose-Apple Tree. His son will be called Gift of Courage;
his principal attendant will be known as Joy of the Moon. The
follower foremost in wisdom will be known as Ocean; the
follower foremost in miraculous abilities will be known as
Strength of Elephants. In his first assembly will be two million
three hundred thousand disciples; in his second assembly will
be two million five hundred thousand; and in the third will be
two million eight hundred thousand. His life will span seventy
thousand years; and the holy Dharma will remain a further two
million five hundred thousand years. His relics will consist of a
single radiant unit; and there will be a single stupa. (33)
549
The Tathagata Surata will have as birthplace the city called
Good Fortune. He will be of priestly descent, and his light will
extend for ten yojanas. His father will be known as Best of
0 | ^ ^ q o ^ ^ ^ q a ^ q ^ ^ q g ^ >q | ^ A ^ Q j q ^ ^ j J ^ N '
g & l ^ |
p s s f r ^
550
^ c ^ ^ z ^ q g | ' * | ^ f q ^ x i a r ^ ^ g a ^ ^ -
q g a ^ & f j
3j[ I ^ ^ - j y r q ^ ^ ^ ^
qjq|( j q q ^ a j ^ f l f c ^ f ^ j p ^ ^ y g q ^ c ^ q g ^ q j '
f ^ # 4 ^ ^ i ^ l > i ^ 5 ^ j - ^ W 5 c $ 3 W
Igflj | q j ^ q c ^ q q g g ^ S f
l^oj-
^ [ J^ T a r ^
Treasures; his mother will be known as Light of the Moon. His
son will be called Lord of the Dharma; his principal attendant
will be known as Joy of the World. The follower foremost in
wisdom will be known as Sound of Thunder; the follower
foremost in miraculous abilities will be known as Gift of
Flowers. In his first assembly will be 300 million disciples; in his
second assembly will be 280 million; in his third assembly will
be 270 million. His life span will be thirty-six thousand years, and
the holy Dharma will remain a further one thousand years. His
relics will be extensive. (34)
The Tathgata rna will have as birthplace the city called
Clear Brilliance. He will be of priestly descent, and his light will
extend for about one hundred yoj anas. His father will be known
as King with Great Following; his mother will be known as
Joyful Fortune. His son will be called Gift of Meru; his principal
attendant will be known as Moon of Gods. The follower
foremost in wisdom will be known as Joyful Awareness; the
follower foremost in miraculous abilities will be known as
Worshiped by Gods. In his first assembly will be 620 million
disciples; in his second assembly will be 610 million; and in the
third will be 600 million. His life will span fifty thousand years,
and the holy Dharma will remain a further seventy thousand
years. His relics will consist of a single radiant unit, and there
will be a single stupa. (35)
The Tathgata Drdha will have as birthplace the land
called Proclamation of Merit. He will be of priestly descent, and
his light will extend for one yoj ana. His father will be known as
King of Sla Trees; his mother will be known as Being of Fine
Delight. His son will be called Gift of Existence; his principal
attendant will be known as Strength of Glory. The follower
foremost in wisdom will be known as Brightness of the Moon;
the follower foremost in miraculous abilities will be known as
Light of Virtue. In his first assembly will be one hundred
thousand disciples; in his second assembly will be nine million;
in the third assembly, eight million. His life will span twelve
551
j ^ ^ o f
Si^sVf J c C ^ q c ^ q ^ ^ * ^ | uJ d%i:^ ^ ^ ^ [
^ 5 3 < ^ < V ^
q ^ ^ g ? C j | | f ^ K M \
T f i& r *
^ s a ^ s x r ^ N j g , ^
q ^ ^ ^ a ^ 3 S ) [ ^ q q g ^ j ^ q
X- f%N
| ^ 2^ \ ^ << q ^ 5 ^ | ^ % { ^ f I ^ f ^ f
thousand years, and the holy Dharma will remain a further
twenty-eight thousand years. His relics will be extensive. (36)
The Tathgata Srldeva will be born in the place called Land
of Jewels. He will be of princely descent, and his light will
extend for twelve yojanas. His father will be known as Vessel of
Honey; his mother will be known as Lady of the Dharma. His
son will be called Essence of Joy; his principal attendant will be
known as Firm Effort. The follower foremost in wisdom will be
known as Gift of the Earth; the follower foremost in miraculous
abilities will be known as Strength of the Moon. There will be
only one assembly, and it will number one billion disciples. His
life will span one hundred years, and the holy Dharma will
remain a further ten million years. The relics of this Buddha
will be extensive. (37)
The Tathgata Duspradharsa will have as birthplace the
land called Achieving Union. He will be of princely descent, and
his light will extend for ten million yojanas. His father will be
known as Rhudeva; his mother will be known as Meritorious.
His son will be called Hidden Moon; his principal attendant will
be known as Joy of Truth. The follower foremost in wisdom will
be called Holy Treasure; the follower foremost in miraculous
abilities will be known as Sound of Thunder. In his first
assembly will be three hundred thousand disciples; in his
second assembly will be five hundred thousand; and in the
third will be eight hundred thousand. His life will span eighty
million years, and the holy Dharma will remain a further 180
million years. His relics will be extensive. (38)
The Tathgata Gunadhvaja will be born in the place called
Land of Moons. He will be of priestly descent, and his light will
extend for five yojanas. His father will be known as Advisor of
the Constellations; his mother will be known as Gift of the God
of Wealth. His son will be called Force of Thunderbolts; his
principal attendant will be known as Joyful Treasure. The
follower foremost in wisdom will be known as Heart of the Sun;
553
f q ^ ^ r
^ 2 J | ^ q ^ a j ^ p | c j g { x i j 5 ^ q ^ o | ^ q . 3 ( ^ ^ ^ [ $ a j ^
^aJ-^jpSij f q p T ^ g a p g q !
3 y N ^ ^ j ^ -
the follower foremost in miraculous abilities will be known as
Charioteer. In his first assembly will be 130 thousand disciples;
in his second assembly will be 150 thousand; and in the third
assembly, 160 thousand disciples. His life will span ten million
years, and the holy Dharma will remain a further thirty million
years. His relics will consist of a single radiant unit, and there
will be a single stupa. (39)
The Tathagata Rahu will have as birthplace the land called
Jewel Light. He will be of princely descent, and his light will
extend for seventy-six yojanas. His father will be known as Vital
Strength; his mother will be known as Unsurpassable. His son
will be known as Moonlight; his principal attendant will be
known as Essence of Vaiduiya. The follower foremost in
wisdom will be known as God of Strength; the follower foremost
in miraculous abilities will be known as Desiring Joy. His life will
span one hundred thousand years, and the holy Dharma will
remain a further five hundred thousand years. When this, the
fortieth Tathagata, acts to liberate sentient beings, he will
undertake as many Buddha-actions as were performed by all
the Tathagatas gone before. Thus it is impossible to detail his
assemblies. The foundation of the earth itself will become as the
seven precious jewels; the Jeweled Tree and the Banner Tree
will extend their branches everywhere, and sentient beings will
appear miraculously. The three lower states of existence will
not even then exist. (40)
555
Homage to the Tathagata Lokottara and Homage to the Tathagata Sirhhahastin
a ^ ^ 3 j;g 3 (
a r < ^ 3 j
3 ^
Homage to Tathgata Arhat Candra and Homage to Tathgata Arhat Ratnrci
The Tathgata Ganin will have as birthplace the land called
Coursing in Beauty. He will be of priestly descent; and his light
will extend for half a yojana. His father will be known as Highest
Jewel; his mother will be known as Light of Jewels. His son will
be called Embracer of the Earth; his principal attendant will be
known as Tranquil Mind. The follower foremost in wisdom will
be known as Call of the Crane; the follower foremost in
miraculous abilities will be known as Siddhartha. He will have
only one assembly; to which will gather one hundred thousand
disciples. His life will span thirty thousand years; and the holy
Dharma will remain a further seventy thousand years. His relics
will be extensive. (41)
The Tathgata Brahmaghosa will have as birthplace the
land called Brilliant Light. He will be of priestly descent; and his
light will extend for eighty yojanas. His father will be known as
Lama of Heaven; his mother will be known as Lady of Hap
piness. His son will be known as Light of Brilliant Merit; his
principal attendant will be known as Lotus Eyes. The follower
foremost in wisdom will be known as Color of Gold; the follower
557
\ 0 | ^ r
5j q ^ ^ ]q ^ j ; q q
R P ^ ^ 5 ^ q - q ^ B [2*f^
^ q f a ^ S B j * } P i ^ ^ I M > ^
la ^ s N s ? ^ F ^ w
^ f c i ^ r q & r q ^ q S j ^ q ^ f f q ^ s R n ^ q ^ g q j ^
q, q^N ^q^l3j[
|3H^[^apK*JJqfg3^2f f ^ ^ z ^ q i A j q - l / ^ c q ^ a ^ 1^
^ :W ^ i g ^ | ^ ^5<53^ [^3%
Slg^igqj paj
f q ^ f ^ q q < ^ 4 ^ ffi^Pws a $ 5 i ^ ^ ^ ^ ^ q < N a i r
^ N S [ ! ^ < ^ 5 qj 5^ <^ ^ F! l a ^ r q
^ < T l ^ q q 4
foremost in miraculous abilities will be known as Gift of
Lightning. In his first assembly will be 860 million Arhats; in his
second assembly will be nine hundred million; in the third will
be one billion. His life will span ninety thousand years, and the
holy Dharma will remain a further three thousand years. His
relics will consist of a single radiant unit, and there will be a
single stupa. (42)
The Tathgata Drdhasarhdhi will have as birthplace the
land called Blossoming Flowers. He will be of princely descent,
and his light will extend for sixty yojanas. His father will be
known as Joy of Merit; his mother will be known as Lady of
Delight. His son will be called Gift of the Knowledge of Time; his
principal attendant will be known as Acting with Purpose. The
follower foremost in wisdom will be known as Best of Moons;
the follower foremost in miraculous abilities will be known as
Great Golden One. In the first of his assemblies will be seventy
thousand times ten million Arhats; in his second assembly will
be seventy-eight thousand times ten million; in the third as
sembly will be eighty thousand times ten million. His life will
span fifty-five thousand years, and the holy Dharma will remain
a further forty thousand years. His relics will consist of a single
radiant unit, and there will be a single stupa. (43)
The Tathgata Anunnata will have as birthplace the land
called Joyful Coursing. He will be of priestly descent, and his
light will extend for ten yojanas. His father will be known as
Ocean; his mother will be known as Gift of the Rishis. His son
will be called Eyes of Beauty; his principal attendant will be
known as Powerful Being. The follower foremost in wisdom will
be known as Fine Intentions; the follower foremost in miracu
lous abilities will be known as One with Words of Truth. In his
first assembly will be seventy-eight thousand Arhats; in his
second assembly will be seventy-six thousand; in the third will
be seventy-five thousand. His life will span eighty thousand
times one thousand years, and the holy Dharma will remain a
further eighty thousand years. His relics will be extensive. (44)
559
< ^ g 3 [ f a
^ ^ ^ q ^ q (^ 3 | |^^^W3^awSi5]^5(5jiSJJfN'q^
^ ^ T J
jzj|^&jui^qx3,a5j
^ q j q ^ q f 1<7]6jq'aj^qAg,M3 ^ ^ ^
fj3]1^ f ^ W P ^ ^ ^ % a ^ g a | q ^ q ^ T | ^ j 1^
q ^ q j ^ j f ^ ^ g s } ^ j ^ q ^ q j ^ a q ]<q%
\ ^ f s f a ^ i ^ f a ^ ( \ i S ^ ^ ^ ^ ^ l -
< ^ ^ q |^f^^^3^3j ]% <q^Q ^^g( jc^qq^q
f a ^ S j q & T ^ q ^ ^ ^ g ^ ' q ^
\ ^ f a f o ^ f c ^ j g q q ^ f
j ^ ^ ^ q ^ q ^ Q 4 ^ ^ q q g ;
q ^ f l j t q | ^ g ^ ^ ^ q g q ^ q ^ 3 f l
The Tathgata Prabhamkara will have as birthplace the
land called Golden Light. He will be of princely descent, and his
light will extend throughout the three-thousand-fold great
thousands of worlds. His father will be known as Radiant One;
his mother will be known as Gift of Jewels. His son will be called
Precious Virtue; his principal attendant will be known as Flower
Moon. The follower foremost in wisdom will be known as Voice
of Renown; the follower foremost in miraculous abilities will be
known as Lordly King of Dhran. In his first assembly will be
fifty times one hundred thousand times ten million disciples; in
his second assembly will be forty times one hundred thousand
times ten million; in the third will be thirty times one hundred
thousand times ten million. His life will span fifty million years,
and the holy Dharma will remain a further seven billion years.
His relics will be extensive. (45)
The Tathgata Mahmeru will have as birthplace the land
called Array of Jewels. He will be of priestly descent, and his
light will extend for eighty yojanas. His father will be known as
Brilliant Moon; his mother will be known as Given by the Sun.
His son will be called Moon Shade; his principal attendant will
be known as Greatest Gem. The follower foremost in wisdom
will be known as Fine Mind; the follower foremost in miracu
lous abilities will be known as Joyful Conqueror. In his first
assembly will be seven hundred million Arhats; in his second
assembly will be eight hundred million; in the third assembly
will be nine hundred million. His life will span eight thousand
years, and the holy Dharma will remain a further thirty-two
thousand years. His relics will consist of a single radiant unit,
and there will be a single stupa. (46)
The Tathgata Vajra will have as birthplace the land called
Most Distinguished Brilliance. He will be of princely descent,
and his light will extend for sixteen yojanas. His father will be
known as Light of Jewels; his mother will be known as Eyes of
the Utpala Lotus. His son will be called Giver of Life; his
principal attendant will be known as Ocean. The follower
561
Homage to the Tathgata Rhuguhya and Homage to the Tathgata Gunasgara
p^V'
O^SlSjf
I n a j
[ ppi^gsf Sj f S ^ ^ a p T ^ c j j c ^ f ^
wsfi^j ^
a ^ p ^ ^ s ^ ^ ^ p j ^ 5 C { p ^ - ^ i ^ j ^ g s j ^ T O -
f ^ W A T ^ l ^ - f ^ s f m ^ ^ f s j f
Homage to Tathagata Sahitarasmi and Homage to Tathagata Prasantagati
foremost in wisdom will be known as Gift of Ferocious Strength;
the follower foremost in miraculous abilities will be known as
Greatest Friend. In the first of his assemblies will be four billion
disciples who are Arhats; in his second assembly will be three
billion; in the third will be two billion. His life will span one
hundred thousand years, and the holy Dharma will remain a
further thirty thousand years. His relics will be extensive. (47)
The Tathagata Samvarin will have as birthplace the land
called Sandalwood. He will be of priestly descent, and his light
will extend for eighty yojanas. His father will be known as
Flower; his mother as Light of Lightning. His son will be called
Heap of Jewels; his principal attendant will be known as
Precious Mind. The follower foremost in wisdom will be known
as Fearless; the follower foremost in miraculous abilities will be
known as Conqueror of Mountains. In his first assembly will be
seven hundred thousand Arhats; in the second will be six
hundred thousand; in the third, five hundred thousand. His life
will span ten million years, and the holy Dharma will remain for
twenty million years. His relics will be extensive. (48)
563
I f u j q
^ | ^ g . j | ^ ^ ^ 3 j *
g q ^ q ^ 3 A | ' 3 3 ^ 1 ' ^ < r , [
^ e ^ - q - ^ f Q e ^ g p s r
)<3*yq ^ ^ 3 4 ! ^ l ^ ^ c p c q ^ ^ S S p i q ^ '
^ q i f c t ^ q f -[ ^ S ^ J ^ ^ ^ o J ^ q i q q ^ j
qc4 ^ S^j
f ^ %
^ f | Q j ^ q q fq]q^
^ S o f N ^ [ O j q ^ f ^ i ^ - ^ r ^ i
The Tathagata Nirbhaya will have as birthplace the land
called Enemies Conquered. He will be of princely descent, and
his light will extend for ninety yojanas. His father will be known
as Gift of Light; his mother will be known as Lady of the Moon.
His son will be called Highest of Moons; his principal attendant
will be known as Candra, the moon. The follower foremost in
wisdom will be known as King with Assembly; the follower
foremost in miraculous abilities will be known as Given by the
Gods. In his first assembly will be 800 thousand Arhats; in his
second assembly will be 780 thousand; in the third will be 760
thousand. His life will span one hundred thousand years, and
the holy Dharma will remain a further ten million years. His
relics will be extensive. (49)
The Tathagata Ratna will have as birthplace the land called
Firm Boundary. He will be of priestly descent, and his light will
extend for one hundred thousand yoj anas. His father will be
known as Gift of the Rishis; his mother will be known as Gift of
Merit. His son will be called Medicinal Flower; his principal
attendant will be known as Gift of Effort. The follower foremost
in wisdom will be known as Unconquerable; the follower
foremost in miraculous abilities will be known as Firm Strength.
In his first assembly will be 400 million disciples; in his second
assembly will be 380 million; in the third assembly will be 160
million. His life will span eighteen thousand years, and the holy
Dharma will remain a further seventy thousand years. His relics
will consist of a single radiant unit, and there will be a single
stupa. (50)
The Tathagata Padmaksa will have as birthplace the land
called Flower of Nations. He will be of princely descent, and his
light will extend for thirty-two yojanas. His father will be known
as Flower Lama; his mother will be known as as Lady of Fine
Form. His son will be called Joy of Gods; his principal attendant
will be known as Ashoka Flower. The follower foremost in
wisdom will be known as Light of Wisdom; the follower
foremost in miraculous abilities will be known as Gift of the
565
^ ^ r j ^ - q ^ C T ^ jCk^Mq q q q a i a ^ l q s j q ^ i d ^
q a ^ q ^ q q ) ^ q ^ q q ^ ^ q | | ^ ^ g & ] A j ^ ^ q q p ^ -
q ^ ^ q ^ S 1 ^ % ^ 3 ' T O ^
| ^ j ^ q q ^ ^ v g . 2 j ^ q j q s ^ ^ C N j -
t&Bjc^cQ | A ^ q c ; q c ^ ^ g q ^ q ^ I^ r | ^ i J i ' |q^5*q
^ f I ^ A ' ^ ' ^ ^ ^ ] l ^ q S q ^ p f ^ j
q ^W ^ f ^ S ^ a ^ q ^ q
Teacher. In his first assembly will be 700 million Arhats; in the
second assembly, 350 million; in the third assembly, 400
million. His life will span eighteen thousand years, and the holy
Dharma will remain a further fifty-six thousand years. His relics
will be extensive. (51)
The Tathagata Balasena will have as birthplace the land
called Highest Good. He will be of princely descent, and his light
will extend for six yojanas. His father will be known as God of
Strength; his mother as Lady Who Gives Joy. His son will be
called Light Rays of Merit; his principal attendant will be called
Dharma Protector. The follower foremost in wisdom will be
known as King of Conquerors; the follower foremost in miracu
lous abilities will be known as Ecstasy. In the first of his
assemblies will be sixty-thousand Arhats; in the second as
sembly, fifty-eight thousand Arhats; in the third, fifty-seven
thousand Arhats. His life will span sixteen thousand years, and
the holy Dharma will remain a further eight thousand years. His
relics will consist of a single radiant unit, and there will be a
single stupa. (52)
The Tathagata Kusumarasmi will have as birthplace the
land called Good Flower of the Moon. He will be of priestly
descent, and his light will extend for seventy-eight yojanas. His
father will be known as Sight of Beauty; his mother as Constel
lation. His son will be known as Foundation of Dharma; his
principal attendant will be called Enlightenment. The follower
foremost in wisdom will be known as Purposeful Wisdom; the
follower foremost in miraculous abilities will be known as
Victory Ensign of the Moon. In his first assembly will be 300
million Arhats; in the second, 320 million; in the third, also 320
million. His life will span twenty-two thousand years, and the
holy Dharma will remain a further fifty thousand years. His
relics will be extensive. (53)
567
The Tathagata Jrianapriya will have as birthplace the land
called Finest Jewel. He will be of princely descent, and his light
Homage to rya Tathgata Lokasundara and Homage to rya Tathgata Aoka
f a | ^ i c j n j ^ ^ ^ S 4 ^ ^ q S '
S i f ^ s a ^ ^ w ^ ^ j f i ^ i t j
g53c(f |2Cc^qqcq^p[
- 5 p ^ [ ! ^ ^ p 2 ^ ! ^ H g O k f p^Sf
Homage to the Tathagata Dasavasa and Homage to the Tathagata Balanandin
will extend for eight yojanas. His father will be known as Virtue;
his mother as Fine Gloiy. His son will be called Hidden by Gods;
his principal attendant will be called Desire to Help. The
follower foremost in wisdom will be known as Moon Umbrella;
the follower foremost in miraculous abilities will be known as
Magnolia. In the first of his assemblies will be nine billion
Arhats; in the second, eight billion; in the third, seven billion.
His life will span one hundred thousand years, and the holy
Dharma will remain a further fifty-seven thousand years. His
relics will be extensive. (54)
The Tathagata Mahatejas will have as birthplace the land
called Fortunate Offerings. He will be of priestly descent, and
his light will extend for five yojanas. His father will be known as
Treasure of Jewels; his mother will be known as Lady of Glory.
His son will be known as Radiant Lama; his principal attendant
will be known as Fine Hands. The follower foremost in wisdom
will be known as Firelight; the follower foremost in miraculous
abilities will be known as Heart of the Lotus. In the first of his
assemblies will be seventy thousand Arhats; in the second
569
( 3 ^ ^ ^ ^ S '^'<% ^ (
| ^ q % W ^ | S p g - c q ^ ^ a | ^ 3 5 f | w % ^ \ '
f2%ft=3:^R( [W
q ^ q ^ q c p j q ^ j |^Sjq34^|^
&% t%M%P!&fVj f^
<^-3^1 f^gq^qqia^i^q^i
q q ^ q q ^ i ^ q f jo^-
q z^ ^ ^ g j q ^ q ^ q ^ q q p i ^ j f ' f ^^qqiq^g^a^-
C\v C\"> ^ _ C\ ^ o.v- O.'s,
gqjq<^q[ f^^qqnjqjqz,- o^ajgq^^j |^^aj>qq|^^
q ^ ^ q q q ^ e - q ^ 33^ ^ 1^
jxfsy^^ar
5 3 ] ^ ^ i ^ ^ c K T p ^ ^ T p q ^ < q q q A ^ d ^ g J j j w ^ -
assembly, seventy-five thousand; and in the third assembly,
eighty thousand. His life will span five hundred thousand years,
and the holy Dharma will remain a further twenty-one thou
sand years. His relics will consist of a single radiant unit, and
there will be a single stupa. (55)
The Tathagata Brahman will have as birthplace the land
called Color of Gold. He will be of priestly descent, and his light
will extend for three yojanas. His father will be known as Joy
Without Sorrow; his mother will be known as Sandalwood. His
son will be called Victorious Army; his principal attendant will
be known as Subduer of Foes. The follower foremost in wisdom
will be known as Master of Gods; the follower foremost in
miraculous abilities will be known as Vajra Crown. There will be
only one assembly, which will consist of eighty million Arhats.
His life will span twelve thousand years, and the holy Dharma
will remain a further fourteen thousand years. His relics will
consist of one single radiant unit, and there will appear one
single stupa. (56)
The Tathagata Amitabha will have as birthplace the land
called Joyful Thought. He will be of princely descent, and his
light will extend for seventy-six yojanas. His father will be
known as Light of the Lord of Melody; his mother as Light of the
Moon. His son will be called Joyful; his principal attendant will
be known as Army of Joy. The follower foremost in wisdom will
be known as Master of Purity; the follower foremost in miracu
lous abilities will be known as Light of Lightning. In the first of
his assemblies will be two billion Arhats; in the second, four
billion; in the third, six billion. His life will span eighty thousand
years, and the holy Dharma will remain a further eighty
thousand years. His relics will be extensive. (57)
571
The Tathagata Nagadatta will have as birthplace the land
called Various Gems. He will be of princely descent, and his
572
-N/~ * \ V ' C \ -V/ N C \ C \
^J | f
] ^ $ 5 U } A ] 5 q } & ^ ' f ^ j f t
Qj^qj^ti q ^ q ; q ) j q | ^ r (%W
% ' % | ^ ] | ^ S q ^ ^ q M f V ^ C ^ s j q - ^ f ^ j
^ m s i ^ 2 \ '
j ^ g j q s j e r
i f ^ w S f R ^ ^ v
^ j s v ^ o i ^ i ^ ' i ^ - a - a ^ i q e ^ j u j q ^ ^ g a ^ ^ is^j-
d ^ t ^ q ^ g a c j
^ ^ 2 f [g
light will extend for half a yojana. His father will be known as
Upheld by the Jinas; his mother as Lady of Greatness. His son
will be called Strength of Merit; his principal attendant will be
called Lamp of Gems. The follower foremost in wisdom will be
known as Great Magnolia; the follower foremost in miraculous
abilities will be known as Godlike Man. In the first of his
assemblies will be eighty thousand disciples; in the second
assembly^ seventy-eight thousand; in the third assembly, seven
ty-five thousand. His life will span seventy-six thousand years,
and the holy Dharma will remain a further thousand years. His
relics will consist of a single radiant unit, and there will be a
single stupa. (58)
The Tathagata Drdhakrama will have as birthplace the land
called Finest of the Good. He will be of princely descent, and his
light will extend for five hundred yojanas. His father will be
known as Lions Tooth; his mother as Gift of the Reeds. His son
will be called Proclaiming the Dharma; his principal attendant
will be called Fine Incarnation. The follower foremost in
wisdom will be known as Gift of Gems; the follower foremost in
miraculous abilities will be known as Given by the Moon. In the
first of his assemblies will be one billion disciples who are
Arhats; in the second, 990 million; in the third, 980 million. His
life will span one billion years, and the holy Dharma will remain
a further one hundred and fifty times ten million years. His relics
will be extensive. (59)
The Tathagata Amoghadarsin will have as birthplace the
land called Clarity. He will be of princely descent, and his light
will extend for an armspan. His father will be known as Gift of
Virtue; his mother as Eyes of Honey. His son will be called Color
of Stars; his principal attendant will be known as River of Jambu.
The follower foremost in wisdom will be known as Heart of
Spiritual Friends; the follower foremost in miraculous abilities
will be known as Gift of the Rishis. In his first assembly will be
960 million disciples; in the second, 980 million; in the third,
573
Homage to Tathgata Sthmasr and Homage to Tathgata Sthmaprpta
g A ^ j | 3 ) ^ I ^ ^ ^ V ' ^ f ^
?5N^
Homage to Tathgata Mahsthman and Homage to Tathgata Gunagarbha
one billion. His life will span one hundred years, and the holy
Dharma will remain a further thousand years. His relics will be
extensive. (60)
The Tathgata Viyadatta will have as birthplace the land
called Orchid Tree. He will be of priestly descent, and his light
will extend for one yojana. His father will be known as Good
Awareness; his mother will be known as Gift of Glory. His son
will be called God Without Sorrow; his principal attendant will
be known as Ornament of Offerings. The follower foremost in
wisdom will be known as Great Voidness; the follower foremost
in miraculous, abilities will be known as Glory of the Moon. He
will have only one assembly, which will number eight hundred
thousand Arhats. His life will span one thousand years, and the
holy Dharma will remain a further three thousand years. His
relics will consist of a single radiant unit, and there will be a
single stupa. (61)
575
The Tathagata Bhadrapala will have as birthplace the land
called Great Gift of Joy. He will be of princely descent, and his
fjq^fN^*N^| / ^ % y < ^ ' % * 3 f C | f s f ^ q p ^ t s ^ r
< ^ g ^ f ^ p q ^ f N ' q 5 |
^ T f
] y *
j ^ e w ^
$Hrj ! j q ^ ^ % a j ' C t c ^ ^ |U]^
* 5 ^ q ^ r ^ 3 ( f s i ^ q ^ i s i ^qr
^ ^ ^ w ^ ^ - < 5 j y 3 [ ^ * 4 ^ ; c j ^ q ^ ^ g p ^ R ^ q ^ f a a ^ '
g ^ q f * ^ w \ p ^ q q % ^ ^ 3 ^ ^ ^ q ^ q i q | ^ ' s i
light will extend for ten yojanas. His father will be known as
Constellation of Jewels; his mother will be known as Merito
rious. His son will be called Tigers Gift; his principal attendant
will be known as Vast Mountain. The follower foremost in
wisdom will be known as Master of Vast Awareness; the follower
foremost in miraculous abilities will be known as Ocean of
Wisdom. He will have only one assembly, which will be a
gathering of one billion eight hundred million highest Arhats.
The life of this Buddha will span two thousand years, and the
holy Dharma will remain a further twenty-one thousand years.
His relics will be extensive. (62)
The Tathgata Nanda will be born in the place called Land
of Fortune. He will be of priestly descent, and his light will
extend for forty yojanas. His father will be known as God of the
Heavens; his mother as Glorious Victory. His son will be called
Great Brilliance; his principal attendant will be called Advanc
ing with Joyous Strength. The follower foremost in wisdom will
be known as Hands of Merit; the follower foremost in miracu
lous abilities will be known as Eyes of Joy. In his first assembly
will be 730 million disciples; in the second, 720 million; in the
third, 710 million. His life will span eighty-four thousand years,
and the holy Dharma will remain a further ninety thousand
years. His relics will be extensive. (63)
The Tathgata Acyuta will have as birthplace the land
called Shining Marvel. He will be of princely descent, and his
light will extend for seventy yojanas. His father will be known as
King of Physicians; his mother will be known as Glorious
Constellation. His son will be called God of Flowers; his
principal attendant will be called Unconquerable Strength. The
follower foremost in wisdom will be known as Boundless Gloiy;
the follower foremost in miraculous abilities will be known as
Heroic Strength. In the first of his assemblies will be 600 million
disciples; in the second assembly, 580 million disciples; in the
third assembly, 570 million. His life will span twenty-one
thousand years, and the holy Dharma will remain a further
577
I <\A A
gflj
q ^ j q f q ^ R ^ % q ^ | ^ q ^ A ; | ^ % a j % K - ^ f f f i
^ K i q ^ c p ^ q | f A j q ^ s j A ^ t q S % ^ A | |w 5 j^ i^ q ^
& ^ 1 ^ V ^ W * T O ^ MiV
i f ^ s a ^ w j g -
c ^ q c ^ ^ ^ O] q ^ S
j a ^ i q a ^ ^ 1 ^ 4 0 ] ^ > j e ^ q s j a p ^ ^
N.*'- C\ s ^ C\ V*" CX ' X*-" 0.0.
I^AJ I^5Jc c k s, ^ <^ft)a,q*j3 ayq 3 c ^ > a q ^
q^ XqTA^ ! ^ f
ninety thousand years. His relics will consist of a single radiant
unit; and there will be a single stupa. (64)
The Tathagata Simhadhvaja will have as birthplace the
land called Attainment of Luster. He will be of princely descent;
and his light will extend for ninety yojanas. His father will be
known as Victory Banner of the Dharma; his mother as Spiritual
Friend of Merit. His son will be called Gift of Wealth; his
principal attendant will be known as Offering. The follower
foremost in wisdom will be known as Gift of Energy; the follower
foremost in miraculous abilities will be known as Beautiful
Spiritual Practice. In his first assembly will be 220 million
disciples; in the second; 210 million; in the third; 200 million.
His life will span twenty-eight thousand years; and the holy
Dharma will remain a further eighty thousand years. His relics
will be extensive. (65)
The Tathagata Jaya will have as birthplace the land called
Precious Action. He will be of princely descent; and his light will
extend for ten yojanas. His father will be known as Brilliance of
the Sun; his mother as Flower Eyes. His son will be known as Joy
of Truth; his principal attendant will be called Dharma Holder.
The follower foremost in wisdom will be known as True
Spiritual Practice; the follower foremost in miraculous abilities
will be known as Fine Dharma. In the first of his assemblies will
be 360 million disciples; in the second; 370 million; in the third,
380 million. His life will span eighty thousand years, and the
holy Dharma will remain a further eighty times one hundred
thousand years. His relics will consist of a single radiant unit,
and there will be a single stupa. (66)
The Tathagata Dharma will have as birthplace the land
called Joy of the Gods. He will be of priestly descent, and his
light will extend for seven yojanas. His father will be known as
579
580
Homage to Tathagata Satyacara and Homage to Tathagata Ksemottamaraja
T ^ W f 1^ 2'! p p W
Homage to the Tathagata Gunasagaratisya and Homage to Tathagata Maharasmi
Unconquered; his mother will be known as Lady of Gloiy. His
son will be called Deity of Powerful Birth; his principal atten
dant will be called Given by the Sun. The follower foremost in
wisdom will be known as Great Chariot; the follower foremost
in miraculous abilities will be known as Gift of Medicine. In the
first of his assemblies will be eighty million disciples; in the
second assembly, seventy million; in the third assembly, eighty
million. His life will span ten million years, and the holy Dharma
will remain a further thirty million years. His relics will be
extensive. (67)
The Tathagata Pramodyaraja will have as birthplace the
land called Achieving the Welfare of Beings. He will be of
princely descent, and his light will extend for eight yojanas. His
father will be known as Lama; his mother will be known as
Accumulation of Glory. His son will be called Golden Gift; his
principal attendant will known as Good Spiritual Friend. The
follower foremost in wisdom will be known as Most Precious
One; the follower foremost in miraculous abilities will be known
581
582
* f f t f l ' i i q ^ ^ ^ ^ A l g ^ j ' | ^ 5 J ^ ^
TO^I
# W I
i w w ^ ^ s f
$ % j ^ ^ c % q q z ,
^ f^^^W^ap4ST3^^CJ3?a^Ct^#zqjg?3|^45^- %^3J<f
g ^ ^ S j ^ 5 J ^ q p v ^ i^ g ^ j ' X&Zj
q S ^ J ^ q ^ A
f W ^ ^ \ l ^ ^ j r j o ^ -
^ S f f ^ ^ S ^ q ^ f -^jqA^Nt
^qAQX^|a^AT I^ t ^ ^ r 4 q S ^ ^ 5 [| j g ^ ^ c ,
P P j
as Beauty of the Gods. In his first assembly will be 400 million
disciples; in the second assembly, 380 million; in the third
assembly, 370 million. His life will span fifty thousand years, and
the holy Dharma will remain a further one hundred thousand
years. His relics will consist of a single radiant unit, and there
will be a single stupa. (68)
The Tathagata Sarathi will have as birthplace the land
called Treasury of Jewels. He will be of princely descent, and his
light will extend for one yojana. His father will be known as
Wellborn; his mother as Jewel. His son will be called Light of
Merit; his principal attendant will be known as Treasure of the
Ocean. The follower foremost in wisdom will be known as
Action of the Moon; the follower foremost in miraculous
abilities will be known as Wondrous Gift. In his first assembly
will be 900 million disciples; in the second, 980 million; in the
third, one billion. His life will span ten million years, and the
holy Dharma will remain a further thirty million years. His relics
will be extensive. (69)
The Tathagata Priyamgama will have as birthplace the land
called Delight of the World. He will be of priestly descent, and
his light will extend for three yojanas. His father will be known
as Servant of Peace; his mother as Joyful. His son will be called
Gift of Heaven; his principal attendant will be called Leader of
the Dharma. The follower foremost in wisdom will be known as
Greatest Virtue; the follower foremost in miraculous abilities
will be known as Gift of Immortality. In his first assembly will be
500 million disciples; in the second assembly, 480 million; in the
third assembly, 460 million. His life will span one hundred
thousand years, and the holy Dharma will remain a further ten
million years. His relics will consist of a single radiant unit, and
there will be a single stupa. (70)
583
The Tathagata Varuna will have as birthplace the land
called Fine Mind. He will be of priestly descent, and his light will
( R ^ c j q ^ a ^ c ^ [ p q ^ ^ ^ < ^ ^ [ p s i ^
c; ^ ^ ^ ^ f e g c - q ^ o i ^ j - j j zffj
^ W ^ K ^ g F | ^ % q a | a ^ 3 4 ^ Q | ^ } g [ p q
5 ^ ^ l ^ q 2 \ [ ^ p p q ^ ^ ^ j
jXsjgq^q^qA'^S^iq,^ [^Aiiq^^^^'dis'^'a q ptpq'
(TO&
extend for forty yojanas. His father will be known as Pleasure in
Straightforwardness; his mother as Lady with Dharma Wisdom.
His son will be called Highest of Moons; his principal attendant
will be known as Peak of Brilliance. The follower foremost in
wisdom will be known as Joyful Sound; the follower foremost in
miraculous abilities will be known as Without Sorrow. In his
first assembly will be 70 times ten million disciples; in the
second assembly, 160 times ten million; in the third assembly,
150 times ten million. His life will span forty thousand years,
and the holy Dharma will remain a further twenty thousand
years. His relics will be extensive. (71)
The Tathagata Gunariga will be born in the place called
Land of Incense. He will be of princely descent, and his light will
extend for nine yoj anas. His father will be known as Given by
Fire; his mother as Mass of Brilliance. His son will be called
Constellation; his principal attendant will be known as Utpala.
The follower foremost in wisdom will be known as Gift Without
Blemish; the follower foremost in miraculous abilities will be
known as Given with Pleasure. In the first of his assemblies will
be 140 million disciples; in the second, 160 million; in the third,
180 million. His life will span twenty-five thousand years, and
the holy Dharma will remain a further fifty thousand years. His
relics will consist of a single radiant unit, and there will be a
single stupa. (72)
The Tathagata Gandhahastin will have as birthplace the
land called Incense of Merit. He will be of princely descent, and
his light will extend for thirty-two yoj anas. His father will be
known as Glorious Incense; his mother as Assemblage of
Flowers. His son will be known as Pleasures Light; his principal
attendant as Essence of Truth. The follower foremost in
wisdom will be known as Pleasure of the Moon; the follower
foremost in miraculous abilities will be known as Vital Strength.
In the first of his assemblies will be 660 million disciples; in the
second, 640 million; in the third, 620 million. His life will span
585
Homage to Tathagata Vidyutprabha and Homage to Tathagata Gunavistrta
c \ V ^ C \ C \ * \ *v C \ > v >
^ f A ^ q z ^ f a j
/< # * " *
q \K \
* ? W
| % | ^ 5 J 5 j a ^ jojq^
Homage to Tathagata Arhat Ratna and Homage to Tathagata Arhat Srlprabha
seventy thousand years, and the holy Dharma will remain a
further seventy thousand years. His relics will be extensive. (73)
The Tathagata Vilocana will have as birthplace the land
called Wonderful Orchid Tree. He will be of priestly descent,
and his light will extend for one hundred yoj anas. His father will
be known as Gift of Form; his mother as Noble Jewel. His son
will be called Great Being; his principal attendant will be known
as the Moon. The follower foremost in wisdom will be known as
Gift of Light; the follower foremost in miraculous abilities will be
known as Various Knowledges. In his first assembly will be 700
million disciples; in the second, 680 million; in the third, 660
million. His life will span nine hundred million years, and the
holy Dharma will remain a further 990 million years. His relics
will be extensive. (74)
587
The Tathagata Meghasvara will have as his birthplace the
land called Joyful Dwelling. He will be of priestly descent, and
his light will extend for forty-four yoj anas. His father will be
^ aWSS^SW
^ a j i a[ [A^rq
q ^ ^ ^ ^ ^ a r ^ A j | ^
q ^ r ^ q a^ i^ 7 A^i^j]^
5]aAq<>5;^}a^f I^5j^^ 5|5i^a^ j a c ^ q j ^ g z ^ Jujqs^N^
q^ ^ g A
%J^^q^^^5f
< ^ t 3 f j q j ^ r q w ^ i a ^ ^ i j If ^ { q n | ^ n Jg q | l ^ j '
l^q^^^qq^qgqq^^aq^qw ^^q|q^r
s f ^ s q ^ ^ q ^ q ] p q ^ #< ; ^
| w j ^ ^ 3 j ^ ^ j - fgq^aj^j^sj^i |^q^35|q^
known as Great Lightning; his mother as Mass of Brilliance. His
son will be called Dharma Holder; his principal attendant will
be known as Subduer of Foes. The follower foremost in wisdom
will be known as Heart of the Moon; the follower foremost in
miraculous abilities will be known as Creative Strength. In the
first of his assemblies will be 700 million disciples; in the second
assembly, 750 million disciples; in the third assembly, 800
million. His life will span ninety thousand years, and the holy
Dharma will remain a further one hundred thousand years. His
relics will consist of a single radiant unit, and there will be a
single stupa. (75)
The Tathagata Sucintita will have as birthplace the land
called Limitless Treasure. He will be of priestly descent, and his
light will extend for half a yojana. His father will be known as
Firm Mind; his mother will be known as Meritorious. His son
will be called Gift of Flowers; his principal attendant will be
known as Gift of Strength. The follower foremost in wisdom will
be known as Incomparable; the follower foremost in miracu
lous abilities will be known as Gift of the Rishis. In his first
assembly will be one hundred thousand disciples; in the
second assemly, eighty thousand disciples; in the third assemb
ly, seven million. His life will span one thousand years, and the
holy Dharma will remain a further fourteen thousand years. His
relics will be extensive. (76)
The Tathagata Sumanas will have as birthplace the land
called Beautiful to Behold. He will be of princely descent, and
his light will extend for fourteen yojanas. His father will be
known as God of Wealth; his mother as Lady of Brilliance. His
son will be called Flower; his principal attendant will be known
as Finest Truth. The follower foremost in wisdom will be known
as Assurance; the follower foremost in miraculous abilities will
be known as Way of Proceeding. In the first of his assemblies
will be 280 million disciples; in the second, 250 million; in the
third, 230 million. His life will span thirty thousand years, and
589
t i
f ^ N ^ g s r
$ $ p q ^ C j a j f ^ ^ . N ^ J^
^ ^ i r | ^ ^ - ^ G | j ^ ^ q | z ^ ] ^ q ; g P ^ |
$ 3 w i ^ j r ^ ^ J ^ r t ^
f ^ s jz y a j^ R ^ j f '
l ^ q S j f i ^ ^ w ^ ^ i ^ | ^ g | ^ ^ c ^ a ^ X ( | ^ < ^ '
)A^cj<T(S^qgaj I ^ Q S J ^ j !^3J^fyQJSJ*|S^f
-\ C \ C \ O v -v* . CV < \* v "V - ^ . V
l ^ a j < j ] 3 d ^ ^ ^ a i p s j ^ q ^ r a c y i q ^ i ^ N ^ I J . ^
O V' OvCV-vA v-- Cv v.- \ "v-
Rf / ^ ^ % r
q j q q ^ s ^
<^N5g^ f u j q ^ W
the holy Dharma will remain a further sixty thousand years. His
relics will be extensive. (77)
The Tathagata Vimala will have as birthplace the land
called Bright with Gems. He will be of priestly descent, and his
light will extend for twenty-eight yojanas. His father will be
known as Heart of Glory; his mother as Flower Light. His son will
be called Abundant Brilliance; his principal attendant will be
known as Without Equal. The follower foremost in wisdom will
be called Earth Mountain; the follower foremost in miraculous
abilities will be known as One Who Rejoices. In the first of his
assemblies will be eighty thousand disciples; in the second
assembly, ninety thousand; in the third assembly, one hundred
thousand. His life will span sixty-five thousand years, and the
holy Dharma will remain a further twenty thousand years. His
relics will be extensive. (78)
The Tathagata Sasin will have as birthplace the land called
Without Sorrow. He will be of princely descent, and his light will
extend for one hundred yojanas. His father will be known as
Lama; his mother will be known as Greatest Glory. His son will
be called Giving Brilliance; his principal attendant will be
known as Noble Dharma. The follower foremost in wisdom will
be known as Mountain; the follower foremost in miraculous
abilities will be known as Joy of the Rishis. In his first assembly
will be one billion disciples; in the second assembly, nine
hundred million disciples; in the third assembly, eight hundred
million. His life will span seventy thousand years, and the holy
Dharma will remain a further two million years. His relics will
be extensive. (79)
The Tathagata Mahayasas will have as birthplace the land
called Joyful Aim. He will be of priestly descent, and his light
will extend for twelve yojanas. His father will be known as
Summit of Glory; his mother will be known as Gift of the Sun. His
591
Homage to the Tathagata Ma.rad.ama and Homage to the Tathagata Krtavarman
Homage to Arya Tathagata Simhahasta and Homage to Arya Tathagata Supuspa
son will be called Doubt Abandoned; his principal attendant
will be known as Resolve to Hear the Teachings. The follower
foremost in wisdom will be known as Joyful Domain; the fol
lower foremost in miraculous abilities will be known as Gift of the
Wellspring. In his first assembly will be five billion disciples; in
the second assembly, three billion disciples; in the third
assembly, two billion. His life will span eighty thousand years,
and the holy Dharma will remain a further five thousand years.
His relics will be extensive. (80)
The Tathagata Manicuda will have as birthplace the land
called Clear Light. He will be of princely descent, and his light
will extend for thirty yojanas. His father will be known as Joyful
Realization; his mother as Mistress of the Orchid Tree. His son
will be called Victorious Army; his principal attendant will be
known as Boundless Virtue. The follower foremost in wisdom
will be known as Brilliant Jewel; the follower foremost in mi
raculous abilities will be known as Difficult Spiritual Practice. In
the first of his assemblies will be nine hundred times ten million
593
s p -
p ^ ^ S 2? e^ * w '^ ^ T l ^ S ^ * 1
^ f w ^ \ m 5^
psrq;q^
p^ujc;
^ j < \ \ f ^ p % t q s p * (
S^'^S^ l^p^pra
p ^ w ^ e ^ & w -
gq]5^jpf?^3gqp^
^pff p^sw^^g^S^pq^araqq^^ ^S^^St^g-
qqqsp^
p ^ ^ % q ^ q q f | q ^ c w | ^ | q ^ f p q % o 4 % < q q ^ ^ 3 ^
l ^ g ^ ^ q q R f j s ^ q ^ ^ o j o ^ ^ i p s j g q ^ s ^ '
disciples; in the second, one thousand times ten million; in the
third, twelve hundred times ten million. His life will span ninety
thousand years, and the holy Dharma will remain a further ten
million years. His relics will be extensive. (81)
The Tathagata Ugra will have as birthplace the land called
Filled with Happiness. He will be of princely descent, and his
light will extend throughout the three-thousand-fold great
thousands of worlds. His father will be known as Chaitya; his
mother as Mistress of Sala Trees. His son will be called Filled
with Light; his principal attendant will be known as Gem of
Pleasure. The follower foremost in wisdom will be known as
Auspicious Light; the follower foremost in miraculous abilities
will be known as Subduer of Foes. In the first of his assemblies
will be 130 million disciples who are Arhats; in the second, 180
million; in the third, 150 million. His life will span thirty
thousand years, and the holy Dharma will remain a further
ninety thousand years. His relics will consist of a single radiant
unit, and there will be a single stupa. (82)
The Tathagata Sirhhabala will have as birthplace the land
called Well-Patterned. He will be of princely descent, and his
light will extend for thirty-three yojanas. His father will be
known as Joy of Mountains; his mother as Medicine. His son
will be called Harbor; his principal attendant will be known as
Going Gently. The follower foremost in wisdom will be known
as Awakened From Sleep; the follower foremost in miraculous
abilities will be known as Alighting from the World. In the first
of his assemblies will be one million seven hundred thousand
disciples; in the second, one million six hundred thousand; in
the third, one million four hundred thousand. His life will span
twenty-eight thousand years, and the holy Dharma will remain
a further seventy million years. His relics will be extensive. (83)
The Tathagata Druma will have as birthplace the land
called Wondrous Orchid Tree. He will be of princely descent,
595
j5&^ '
pftj^-|Al%*}*f j c ^ q c p j ^
) S ^ '
^ A j l f l i g ^ J J ^ j ^ a j ^ q g E ; | ^ < H g ^ f^3|^%P%N*Nf'
^Al t f S g ^
A^13jf[
and his light will extend for ten million yojanas. His father will
be known as King of Salas; his mother as Essence of Wisdom.
His son will be called Joyful Proceeding; his principal attendant
will be known as Giving Light Rays. The follower foremost in
wisdom will be known as Joy of Liberation; the follower
foremost in miraculous abilities will be known as Difficult
to Conquer. In the first of his assemblies will be 480 million
disciples; in the second assembly; 350 million; in the third
assembly; 330 million. His life will span eighteen thousand
years; and the holy Dharma will remain a further seventy
thousand years. His relics will consist of a single radiant unit;
and there will be a single stupa. (84)
The Tathagata Vijitavin will have as birthplace the land
called Medicine Realm. He will be of princely descent; and his
light will extend for nine yojanas. His father will be known as
God of Joy; his mother as Gift of Gems. His son will be known as
Heroic Gift; his principal attendant will be known as Gift of
Dharma. The follower foremost in wisdom will be known as
All-Conquering; the follower foremost in miraculous abilities
will be known as Most Venerable. In the first of his assemblies
will be 760 million disciples; in the second; 740 million; in
the third; 720 million. His life will span eighty thousand years;
and the holy Dharma willl remain a further one hundred thou
sand years. His relics will be extensive. (85)
The Tathagata Prajnakuta will have as birthplace the land
called Gift of Goodness. He will be of princely descent; and his
light will extend for eleven yojanas. His father will be known as
Giver of All; his mother as Bright Honey. His son will be known
as Deity of the Heavens; his principal attendant will be known
as Glory of the Dharma. The follower foremost in wisdom will
be known as Powerful Mind; the follower foremost in miracu
lous abilities will be known as Principal Leader. In the first
of his assemblies will be 450 million disciples; in the second;
430 million; in the third; 420 million. His life will span three
597
Homage to Arya Tathagata Ratnottama and Homage to Arya Tathagata Sagara
i s w j ^ g ^ ^ s g ^ r q z s f i s m g
CVCv V-- Cv<x *v/-- C\ -v-~ > Cv
( gqqq^3] ^ q| ] ^ ^ q o j q z j ^ a | ^ ^ q ] | |aj5^mqu]6<l|-
$ 3 ^ B|T
^ 3 ^ 1 ^ ^ q q | a r ^ a ] ^ i ^A| f^5T
Homage to Tathagata Dharanldhara and Homage to Tathagata Arthabuddhi
thousand years, and the holy Dharma will remain a further forty
thousand years. His relics will consist of a single radiant unit,
and there will be a single stupa. (86)
The Tathagata Susthita will have as birthplace the land
called Brilliant Chariot. He will be of priestly descent, and his
light will extend for ten yojanas. His father will be known as
Imperturbable Countenance; his mother as Ciy of Joy. His son
will be called One with Secrets; his principal attendant will be
known as Mind of Rishis. The follower foremost in wisdom will
be known as Gift of Lamas; the follower foremost in miracu
lous abilities will be known as Lamp of Jewels. In the first of
his assemblies will be forty-six thousand disciples; in the
second, forty-five thousand; in the third, forty-three thousand.
His life will span fifty thousand years, and the holy Dharma will
remain a further eighty thousand years. His relics will consist
of a single radiant unit, and there will be a single stupa. (87)
The Tathagata Mati will have as birthplace the land called
Delightful Pleasure. He will be of priestly descent, and his light
will extend for one yojana. His father will be known as Gift of
599
J ^ A ^ J . l l ^ ^ -
w $&
[ S ^
f j a j ^ T 3 ^ q ^ . a ^ A r ^ J ^ i f s f q ^ ^ l
^ ^ ^ ^ 3 4 ^ ^ 3 ^ q o 4 ^ 5 A
I ^ C c ^ - ^ q q
j ^ q J p ^ a ^ A i g ^ f p ^ a ^ z r
f^A*q 52^*1 A ^ N ^ t f
R f w
Ethics; his mother as Virtuous Intellect. His son will be called
Given by the Sun; his principal attendant will be known as Gift
of Indra. The follower foremost in wisdom will be known as One
of Action; the follower foremost in miraculous abilities will be
known as Mind of Gems. In the first of his assemblies will be
ninety million disciples; in the second; seventy million; in the
third; sixty million. His life will span thirty-seven thousand
years; and the holy Dharma will remain a further ninety
thousand years, his relics will consist of a single radiant unit;
and there will be a single stupa. (88)
The Tathagata Ahgaja will have as birthplace the land
called Joyful Dwelling. He will be of princely descent; and his
light will extend for three yojanas. His father will be known as
Weapon of Indra; his mother as Mastery of Goddesses. His son
will be called God of Water Gods; his principal attendant will be
known as Crown of Wisdom. The follower foremost in wisdom
will be known as Lama of Wisdom; the follower foremost in
miraculous abilities will be known as Glory of the Dharma. In
the first of his assemblies will be nine hundred million
disciples; in the second; eight hundred million; in the third;
seven hundred million. His life will span one thousand years;
and the holy Dharma will remain a further twelve thousand
years. His relics will be extensive. (89)
The Tathagata Amitabuddhi will have as birthplace the
land called Umbrella of Flowers. He will be of priestly descent;
and his light will extend for seven yojanas. His father will be
known as Mars; his mother as Gift of the Nagas. His son will be
called Well-Favored; his principal attendant will be known as
Goodness of the Gods. The follower foremost in wisdom will be
known as Pleasing Sound; the follower foremost in miraculous
abilities will be known as Proceeding Gently. In the first of his
assemblies will be seven hundred million disciples; in the
second assembly; five hundred million; in the third assembly;
four hundred million. His life will span ten million years; and
the holy Dharma will remain a further sixty million years. His
relics will be extensive. (90)
601
Aia'4'(^-^' p & s
fS ^
^ ' ^ N ^ j : a j ^ q ^ q qi&}^q ' ^< H^ p^^N'q ' ^ T ^ S ^ i p M
oQ&itf ! ^ ^ y ^ ^
^ q ^ s p q ^ q ]%M
^ ^ a \ i ^ ^ a T c ^ q ^ i 1 ^ '
f Q ^ ^ a J S l ^ a S ^ '
^ q - ^ g a f
a$3Wf | ^ q q q ^ ^ . 2 ^ < r a | ^ ' ^ ^ q g a | ^ S ^ 3 f f ^ ^ W
^ q ^ ^ * [ ' l a ^ ^ P 2# ^
f ^ c j f F * F
^ O W ^ | ^ 3 ( ^ ^ = ^ 4 ^ ^ & 1 5 j f ( a j q ^ q - c p j ^
The Tathagata Surupa will be born in the place called Land
of Brilliance. He will be of princely descent, and his light will
extend for thirteen yojanas. His father will be known as Master
of Joy; his mother will be known as Joyful. His son will be called
Achieving the Welfare of Beings; his principal attendant will be
known as Gift of Lamas. The follower foremost in wisdom will
be known as Vast Merit; the follower foremost in miraculous
abilities will be known as Fearless. In the first of his assemblies
will be seven hundred million disciples; in the second assem
bly, nine hundred million disciples; in the third assembly, one
billion disciples. His life will span thirty thousand years, and the
holy Dharma will remain a further sixteen thousand years. His
relics will consist of a single radiant unit, and there will be a
single stupa. (91)
The Tathagata Jnanin will have as birthplace the land
called Happy Array. He will be of priestly descent, and his light
will extend for fourteen yoj anas. His father will be known as Gift
of the Rishis; his mother as She on Whom Dust Will Not Settle.
His son will be known as Hero; his principal attendant will be
known as Ananda. The follower foremost in wisdom will be
known as Activity; the follower foremost in miraculous abilities
will be known as Great Gentleness. In the first of his assemblies
will be 220 million disciples; in the second, 210 million; in the
third, two hundred million. His life will span twenty-eight
thousand years, and the holy Dharma will remain a further sixty
thousand years. His relics will consist of a single radiant unit,
and there will be a single stupa. (92)
The Tathagata Rasmi will have as birthplace the land called
Light of Vaiduiya. He will be of princely descent, and his light
will extend for eighty-three yojanas. His father will be known as
Joy in Benefiting; his mother will be known as Joyful Mind. His
son will be called Aspiring Mind; his principal attendant will be
called Joyful Method. The follower foremost in wisdom will be
known as Joy of Noble Rejoicing; the follower foremost in
603
d g ^ g b ' I
Homage to Arya Tathagata Gunagana and Homage to Arya Tathagata Gunagana
604
<5Ji^*(S^ f % V ^ s r ^ t w q % n ^
< ^ A [ |2i<5j|^q^iT||^iN'^ f a
Homage to Arya Tathagata Ratnagniketu and Homage to Arya Tathagata Lokantara
miraculous abilities will be called Spiritual Friend of Those in
Training. In the first of his assemblies will be 280 million
disciples; in the second assembly, 870 million; in the third
assembly, 860 million. His life will span eighty thousand years,
and the holy Dharma will remain a further thirty thousand
years. His relics will be extensive. (93)
The Tathagata Drdhavrata will have as birthplace the land
called Suns Desire. He will be of priestly descent, and his light
will extend for one yojana. His father will be known as Joy of
Gods; his mother as Call of Good Mind. His son will be called
Gift of Majesty; his principal attendant will be called Ciy of
Delight. The follower foremost in wisdom will be known as Gift
of the Sun; the follower foremost in miraculous abilities will be
known as Honey. In the first of his assemblies will be one billion
disciples; in the second assembly, 970 million; in the third
assembly, 950 million. His life will span ten million years, and
the holy Dharma will remain a further four hundred million
years. His relics will be extensive. (94)
605
c y ^ iq ^ ^ ^ q ^ z^ q ^ zq ^ j , q ^ q q ^ | ^ .
^^qp;q^q|qzj(^^A| l&fN^qa^nj j^ ^ ^ P S 25]^]-
q^ | q q * q ^ q q ^ q | * j ^ ^ | ^ '
^ f ^ | - % n w ^ g ^ | | f ^ ^ a w 3 ^ % A j a
N&N^[ i^qp^S;-
a q J | f
^ ^ < n |^ ^ q |^ l3 ? i[ l^q^ORq^}^' pp^qqj^
^ J j f ^ ^ f f fpi
The Tathagata Mangala will have as birthplace the land
called Joy Well-Subdued. He will be of priestly descent, and his
light will extend for seventy yojanas. His father will be known as
King of Minds; his mother as Flower Light. His son will be called
Boundless Arms; his principal attendant will be known as King
of Spiritual Friends. The follower foremost in wisdom will be
known as Source of the Dharma; the follower foremost in mi
raculous abilities will be known as Spiritual Friend of Con
querors. In the first of his assemblies will be five hundred
million disciples; in the second assembly, 480 million; in the
third assembly, 460 million. His life will span fifty thousand
years, and the holy Dharma will remain a further ten million
years. His relics will be extensive. (95)
The Tathagata Satyaketu will have as birthplace the land
called Proclamation of Joy. He will be of priestly descent, and
his light will extend for one yojana. His father will be known as
Ladder of Merit; his mother will be known as Graced with
Goodness. His son will be called Joy in Glory; his principal
attendant will be known as Greatest Spiritual Friend. The
follower foremost in wisdom will be known as Good Moon; the
follower foremost in miraculous abilities will be called Eye of
the Sala. In the first of his assemblies will be eight hundred
million disciples; in the second assembly, seven hundred
million disciples; in the third assembly, six hundred million.
His life will span ten million years, and the holy Dharma will
remain a further eighty million years. His relics will consist of a
single radiant unit, and there will be a single stupa. (96)
The Tathagata Padma will have as birthplace the land
called Brilliance of Blossoming Flowers. He will be of princely
descent, and his light will extend for twelve yoj anas. His father
will be known as Gift of Wealth; his mother as Graced with Joy.
His son will be called Light of Merit; his principal attendant will
be known as Hard to Defeat. The follower foremost in wisdom
will be known as Light of the Dharma; the follower foremost in
607
I P ^ O T /
q ^ ajd|Q^^^qn>3gai^
( a ^ q ^ ' a a i ^ j ^ I ^ q ^ q ^ a f f j q q i ^ * '
^ g ^ < \ < ( ^ ^
miraculous abilities will be called Great Medicine. In the first of
his assemblies will be ten thousand disciples; in the second;
ninety-nine thousand; in the third; ninety-eight thousand. His
life will span five hundred years; and the holy Dharma will
remain a further fifteen thousand years. His relics will consist of
a single radiant unit; and there will be a single stupa. (97)
The Tathagata Narayana will have as birthplace the land
called Fixed Boundaries. He will be of princely descent; and his
light will extend for five yojanas. His father will be known as
Joyful Eyes; his mother as Gift of Good Mind. His son will be
called Bhadra; the Good; his principal attendant will be known
as Jewel in the Crown. The follower foremost in wisdom will be
known as Spiritual Friend of Enlightenment; the follower fore
most in miraculous abilities will be known as Gift of the Moon.
In the first of his assemblies will be six hundred million
disciples; in the second; five hundred million; in the third; nine
hundred million. His life will span twelve thousand years, and
the holy Dharma will remain a further thirty thousand years.
His relics will be extensive. (98)
The Tathagata Sukhabahu will have as birthplace the land
called Joyful Mind. He will be of priestly descent, and his light
will extend for three yojanas. His father will be known as
Boundless Jewel; his mother as Lama of Wisdom. His son will be
called Master of Dharanl; his principal attendant will be known
as Vital Strength. The follower foremost in wisdom will be
known as Radiant Moon; the follower foremost in miraculous
abilities will be known as Energy of Lions. In the first of his
assemblies will be 960 million disciples; in the second, 940
million; in the third, 920 million. His life will span eighty-four
thousand years, and the holy Dharma will remain a further
eighty-four thousand years. His relics will be extensive. (99)
The Buddha Jnanakara will be born in the city called
Graced with the Fortune of Merit. He will be of princely descent,
609
610
Homage to Tathgata Lokacandra and Homage to Tathgata Madhurasvara
^ J ^ f t J f p ^ - 7 ] ^ ^ Q \
Homage to Tathagata Brahmaketu and Homage to Tathagata Ganimukha
and his light will extend for ten yojanas. Without Sorrow will be
his fathers name; his mothers, Ocean of Joy. Heedful Mind will
be his son; his principal attendant, Fine Gift. The one of skill
will be Pure Noble Awareness; the one of miraculous abilities
be Joy of Merit. In his first assembly will be one thousand times
ten million; in the second, eighty million; in the third, seventy
million. His life will span eighty times one thousand years, and
the holy Dharma will remain a further five times that many
years. The relics of this Jina will be extensive, and the instant
that these relics come to be, those who hear this Sugatas name
will quickly reach enlightenment. (100)
The Tathagata Gunarci will have as birthplace the city
called Medicine. He will be of princely descent, and his light will
extend for ten yojanas. Good Domain will be his fathers name;
Without Sorrow, the name of his mother. His son will be known
as Renown; his principal attendant will be Graced with Beauty.
The one of skill will be known as Essence; the one with
miraculous abilities will be known as Clear Realization of the
611
q ^ q
JJ| ^ ^; ^ Z J | ^ ^5 4 S S ^CJ 2 [ | q j a | ( ^ a j ^ w w ^ ^ | ^ ^
j^ S JA W ^ cr ^ ^ R ^ c r ^ ^ | q ^ q ^ ^ q | j l 4 ^ C ^ * ^ X 3 F ) | ^
5 ^ ^ ^ ] f ^ q a : ^ 5 ^ ^ q 5 ] ( t W ^ [ / ^ ^ ^ ' 5 ^
% ^ \
^ J
H ^ j g ^ q | - q ^
i ^ w g p i ^ a ^ | r
Teachings. The first of his assemblies will number eighty
thousand times ten million; the second, seventy-eight thou
sand times ten million; the third, seventy-five thousand times
ten million. The human life span will be a full twenty-two
thousand times ten million years, and the holy Dharma will
remain a further seventy-three thousand years. This Buddha
will be the lamp of the world; his glory will be boundless, and
his relics extensive. (101)
The Sugata Brahmadatta will have as birthplace the city
called Proclamation of Joy. This Jina will be of priestly descent,
and his light will extend for seventy-six yojanas. Brahman will
be his fathers name; Highest of Heaven will be the name of his
mother. His son will be called Bringer of Joy; his principal
attendant will be known as Good Youth. The one of skill will be
called Light of the Moon; the one of miraculous abilities will be
called Proclaiming Generosity. For the first of his assemblies
there will be a great gathering of Arhats numbering ninety-nine
thousand times ten million. For the second assembly, there will
be ninety-six thousand times ten million; for the third assem
bly, there will be ninety-five thousand times ten million. This
Jinas life span will be seventy-two thousand years, and the holy
Dharma will remain a further ten million years. There will be a
single relic and a single stupa. (102)
The Tathagata Ratnakara will have as birthplace the city
called Good. His light will extend for sixty yojanas. His father
will be called Physician; his mother, Good Sun and Moon. His
son will be called Best of Jewels; his principal attendant will be
known as Good Wisdom. The one of skill will be known as Joyful
Sight; the one with miraculous abilities will be called Candra,
the Moon. His first assembly will number ten thousand; the
second, sixty-six; the third, sixty. This Jinas life span will be
ninety-two thousand years, and the holy Dharma will remain a
further five times that many years. His relics will be extensive,
and with the spread of their glory, the relics of this one who
will advance with the tread of the lion king of beasts will come
to be worshiped everywhere. (103)
613
r q.^ Arq i
q q c ^ i I
ta? | S ^ ^ q j g ^ 2 ^ A ^ f i S j
W f - ^ q q E i ^ f & q ^ I ^ q a j c ;
^ 5 | ^ ^ | : ^ 3 J ^ q ^ R = 3 s e \ | f s p ^ S ^ ^ 5^
a ^ ^ 3 W ' t r j 3 ^ [ / ^ ' ^ TT
S W % ^ B ? W I 1 ^ - ^
q \ \ | ^ q ^ q ] ^ q | t N q q ^ M |
} ^ q a ^ q ^ q T ^ 5 ^ q q 4 ] S o i ^
j ^ ^ r ^ ^ q i ^ ^ q - q g q ^ q f f ^ '
!^q;
Gfij j q & f p q
The Teacher Kusumadeva will have as birthplace the city
called Umbrella of Flowers. He will be of priestly descent, and
his light will extend for twenty-two yojanas. Fine Mind will be
his fathers name; his mothers, Lotus. His son will be known as
Lord of Beings; Holder of the Heart of Treasures will be his
principal attendant. The one foremost in wisdom will be called
Great Moon Worshiped by Beings; the one foremost in miracu
lous ability will be called Light of the Moon. His first assembly
will number three hundred times ten million; the second, two
hundred times ten million; the third, one hundred times ten
million. His life will span one thousand times ten thousand
years, and the holy Dharma will remain a further three times
longer. For this great Guide there will be one stupa, and the men
and women who give high praise and plentiful offerings to this
stupa will reach the highest enlightenment. (104)
The Tathagata Sucintitartha will have as birthplace the
land called Clear Merit. He will be of priestly descent, and his
light will extend for twenty-two yojanas. Good Merit will be his
fathers name; Faith will be his mothers. Manifestation will be
his son; and Virtue his principal attendant. The one with skill
will be called Treasure of Oceans; the one with miraculous
abilities will be known as Strength of Merit. In his first assembly
will be ten times ten thousand; in the second, eighty thousand;
in the third, sixty thousand. The human life span will be
eighty-four years; this will be the Jinas life span as well, and the
holy Dharma will remain a further ninety-two times one
thousand years. The relics of this one of boundless renown, this
one who brings an end to existence, will be extensive. (105)
The Tathagata Dharmesvara will have as birthplace the
land called Brightness of Mind. He will be of priestly descent,
and his light will extend for ten yojanas. His fathers name will
be Fine Gift; his mothers, Skillful Call. His son will be known as
Meritorious; Rejoicing in Excellence his principal attendant.
Both the one of wisdom and the one of miraculous ability will
be known as Far Seeing. The first of his assemblies will consist
615
Homage to Arya Tathagata Sirhhagati and Homage to Arya Tathagata Ugradatta
a r ^ ^ ' ^ v a ) q ^ ^ ^ 5 ^ ; f ^ N z f
a k p ^ | | y , ^ & g ^ j^ai
Homage to Tathagata Dharmesvara and Homage to Tathagata Tejasprabha
of thirty-two times ten million; the second, of twenty-one times
ten million; and the third, of thirty times ten million. His life will
span thirty-six thousand years, and the holy Dharma of this
most excellent of teachers will remain a further full seventy
thousand years. Twenty-one stupas will appear, extending the
name and brilliant glory of this Jina. (106)
The Tathagata Yasomati will have as birthplace the land
called Light of Merit. This Jina will be of priestly descent, and
his light will extend for two yojanas. His fathers name will be
Robust Youthfulness; his mothers, Garland of Gold. His son will
be known as Fine Wealth; his principal attendant as Fine Mind.
The learned one will be called King with Great Following; the
one with miraculous ability will be known as Gift of the
Conquerors. In the first gathering of this Holy Lord of Beings,
there will be thirty thousand Arhats; in the second assembly,
twenty thousand; in the third assembly, ten thousand. His life
will span one thousand years, and the holy Dharma will remain
a further twenty million years. This Knower of the World, this
source of awareness, will gather all good qualities in himself.
617
| ^ ^ C ^ 2 K 3 ^ J 3 i ^ ^ q [ J ^ '
p ' 4 j ^ ) 3 j ^ j r c j q | ^ q ^ | i ^ / u g q
^ ^ * W W q ySpj-
c / ^ ^ q ^ s f z j [ |fj*5J=3^
618
His relics will be extensive, and for them there will be sixty-two
stupas, all alike. (107)
The Most Excellent of Mankind, Pratibhanakuta, will have
as birthplace the city called Free of Dust. He will be of great
princely descent, and his light will extend for sixty-two yojanas.
Glory of Faith will be his fathers name; his mothers, Joyful
Pleasure. Without Origin will be the name of his son; his
principal attendant will be Graced with Lightning. The one of
skill will be called Gone Beyond Moonlight; the one of miracu
lous ability will be called Dependable Solid Armor. His first
assembly, a gathering of rishis, will number eighty-two times
ten thousand times ten million; the second assembly, eighty-
one times ten thousand times ten million; the third assembly,
eighty times ten thousand times ten million. His life will span
nine thousand years, and the holy Dharma wall remain a further
twenty million years. His relics will be wddely dispersed, and at
that time, all those who recollect this Jina, even in dreams, wall
attain this samadhi. (108)
619
Homage to the Tathagata Maharasmi and Homage to the Tathagata Ratnayasas
620
p ^ ' A ^ W
j a ^ ^ r ^ j q ^ c ^ / i i ^ g c r ^ ^ - s V |qqf
Homage to Tathgata Ganiprabhsa and Homage to Tathgata Anantayasas
The Most Excellent of Beings, Vajradhvaja, will be born in
the place called Land of Gold. He will be of priestly descent, and
the light from his body will extend for nine yojanas. Sun and
Moon will be his fathers name; his mothers, Fine Moon. His
son will be known as Joyful to See; Light Rays of Jewels will be
his principal attendant. The one of wisdom will be known as
Call of Powerful Beings; the one of miraculous abilities will be
known as Upholding the Dharma of Abiding Mind. The first of
his assemblies will number thirty-six hundred thousand times
ten thousand Arhats; the second assembly, thirty-four; the third
assembly, thirty-three. This Jinas life span will be ten thousand
years, and the holy teachings of this greatest of men will remain
a further thirty-one hundred years. There will appear one stupa
for this Leader, and from this stupa, the light will extend for
thirteen yojanas. (109)
621
The Guide of the World, Hitaisin, will have as birthplace the
land called Joyful to Behold. This Tathagata will be of priestly
descent, and his light will extend for two yojanas. Fine Hands
niqj j ^ q ( n q ^ } f l ( | a a ^ g ^ f ^ | J O ^ s p ^ A J Y ^ ^
Bpi
i^l | A ^ ^ i ^ A ^ a ^ J ^ 5 4 x ^ j
f ^ ' S S T ^ S * ^ * ]
z^jj p*^
622 a j ^ p g f l p ^ p g j ] ^ p % 3 * f ^ * & S R 3 & J i f ^ * ^
^ . g w ^ w f w a g ^ ^ q ^ g ^ o w a j j a ^ w i ^ S j ^
IWffWfapf ] l ^ ^ i | A ^ A ^ N c w M = q
^j^pfS y^q^q^qjjrj^aj-
| ^ ^ ^ ^ p ^ j q | k ;c js ;^ f |g*ap^j-
q a & s f c ^ af&J^AJf ^qq^2^4q^J^q|i5J^q^J|^>SigAJ j^
CJ(^ J|^qpz^^qqAiq-4j-|
^S jp*
will be his fathers name; Blue-Lotus Eyes will be his mothers.
Jeweled Crown will be his son; One of Renown will be his
principal attendant. Bright as the Finest Gold will be the one of
wisdom; the one with miraculous abilities will be known as the
monk called Light of Clouds. In his first assembly will be pure
and stainless disciples numbering some eighteen times ten
million; the second assembly will number as many as the first;
and the third will number twenty times ten million. His life will
span twelve thousand years, and after the nirvana of this Guide,
the holy Dharma will remain a further fifty thousand years. His
relics will be extensive, and there will arise seventy-four
hundred times ten million stupas. (110)
The Tathagata Vikriditavin will have as birthplace the land
called Worshiped by Gods. He will be of princely descent, and
from him a net of light will extend for fourteen yojanas. His
father will be called Fine Goodness; his mother, Lady Who
Entrances. His son will be called Lama of Renown; his principal
attendant will be known as Excellence. The one of wisdom will
be known as Graced with Fine Conduct; the one with miracu
lous abilities will be known as Moon of Gems. In his first
assembly will be fifty thousand monks who are meditators; in
his second assembly will be sixty thousand monks; and in the
third assembly, sixty-five thousand monks. The human life
span will be two thousand years, and the holy Dharma of this
Tathagata will remain in its full form for a further eleven
thousand years. There will be one stupa for this one who has
passed from sorrow, a stupa overspread with one thousand
sunshades, three yojanas in extent. (Ill)
The Tathagata Vigatatamas will have as birthplace the land
called Adorned with Lotuses. He will be of princely descent,
and his light will extend for ten yojanas. Joy of Merit will be his
father; his mother will be Light of Virtue. His son will be known
as Gift of the Moon; his principal attendant as Great Gentleness.
The one of wisdom will be known as Joy of the Moon; the one
with miraculous abilities will be known as Jeweled Ensign. In
623
^ w t c ^ l f ^ ^ ^ f s ^ ^ i i S ? " f ^
" ^ S a ^ j i ^ p p ^ ^ s r
^ = ^
( ^ g q ^ q ^ ^ f i ^ ' f l ^ j q ^ q ^ q o 3 ^ q | j?qq*;
624 f ^ ^ ^ s w r
m ^ }
^ ^ | F P l f | ^ A j a q ^ 5 ^ q ^ ^ ^ q ^ j ^ J |wdjpT
q ^ % f t j - d ^ - g j j ^ ^ g ^ a ^ s a ^ g f | % N % ^ i ^ f
^
i ^ ^ H p r ^ ^ ]
the first of his assemblies will be twenty-three times ten million
disciples; in the second assembly, twenty-one; in the third
assembly, twenty. His life will span twenty-five thousand years,
and after the Parinirvana, the way of the Dharma will remain in
its complete form for a further fifty thousand years. His relics
will be extensive, and there will arise ninety-four hundred times
ten million stupas. (112)
The Jina Rahudeva will have as birthplace the land called
Source of Goodness. He will be of priestly descent, and his light
will extend for two and a half yojanas. Good Renown will be his
fathers name; Lady of Good Wishes will be this Tathagatas
mother. Light of Jewels will be his son; and Boundless Form his
principal attendant. The one of wisdom will be known as
Powerfully Striving; the one with miraculous abilities will be
known as Face of the Moon. The first of his assemblies, a
gathering of Arhats, will number a full ten million; the second
assembly, six times ten million; the third assembly, five times
ten million. His life will span eighty thousand years, and the vast
and holy Dharma will remain that long again. One stupa will
arise for this Guide, a stupa overspread with five hundred
parasols oneyojana in extent. (113)
The King of Dharma, Merudhvaja, will be born in the place
called Land of Victory. He will be of princely descent, and light
from his body will extend for two krosha. His fathers name will
be Fine Brilliance; his mothers, Light of Joy. Fine Dharma will
be his son; and his principal attendant, Sanghila. The one of
wisdom will be called Light of Action; the one of miraculous
abilities will be Glory Without Sorrow. The first of his assemblies
will number ten hundred times ten million; the second, nine;
the third, eight times ten million. At that time the life span of
men and women will be twenty-two thousand years, and even
after the nirvana of this Guide of the World, the holy Dharma
will remain a further ten million years. His body will become a
single gemlike radiant unit, and for his one stupa there will be
thousands of different parasols. (114)
625
Homage to the Tathagata Amogharasmi and Homage to the Tathagata Rsideva
^ q a % Q ^ | q f
Homage to the Tathagata Janendra and Homage to the Tathagata Drdhasahgha
The Sugata Ganiprabha will be born in the place called
Joyful Nation. This Jina will be of princely descent, and his light
will extend for thirty yojanas. God of Excellence will be his
father; Gladdening Brilliance will be his mother. His son will be
called Clear Blue; his principal attendant, Renowned for Fine
Mind. The skillful one will be called Great Call; the one with
miraculous abilities will be known as Joy in Rightness. His first
assembly will number one hundred times ten million Arhats;
the second, ninety; the third, eighty. During his lifetime
mankind will live for eighty-four thousand years, and after the
nirvana of this Tathagata, the Dharma will not be extinguished
for thirty million years. The relics of this Jina will be extensive,
and there will arise sixty times ten million stupas. (115)
The great Tathagata Ratnagarbha will have as birthplace
the land called Good Flower of the Moon. He will be of princely
descent, and his light will extend for twelve yojanas. Fine Meru
will be his fathers name; his mothers, Gloiy of the Moon.
Golden Light will be his son; his principal attendant will be
627
'$^**^9^V5FRi|
! ^ T \ ^
^^W3|S| I^l^jejc^1
*^ajt*w ^i| |SI5S^
q ^ ^ q ^ O ^ q j f #
q ^ ^ 3 j 5 ) ^ ^ 3 | p ^ ^ 4 ^ a ^ f q ^ j | f ^
l ^ f ^ T ^ C ^ 0^ ! \S%
^ q ^ ^ ^ q ] ^ 5 l | | ^ 5 j q J v ^ q . q q , ^ 5 j ( jlj
f ^ T ^ Y l W W f | ^ ^ ^ f p 5 ^ P i S f f t
^ j ^A^^qgs^a^qajq^ J^a^qp^^q-
-3<w$^ p c ^ r q ^ f
known as the Ocean. The one of wisdom will be called Strength
of Lions; the one of miraculous abilities will be known as Joy of
Merit. In the first of his assemblies will be eighty-two thousand
times ten thousand disciples; in the second; the same number;
in the third; ninety-six thousand times ten thousand. In still
later assemblies the number of monks will be inconceivable. His
life will span eighty thousand years, and the holy Dharma will
remain a further full seventy thousand years. His relics will be
extensive, and there will be ten million stupas shaded by
thousands of parasols. (116)
The Tathagata Atyuccagamin will have as birthplace the
land called Greatly Good. He will be of priestly descent, and his
light will pervade six yojanas. Forthright will be his fathers
name; his mothers, Meritorious. His son will be called Good
Tradition; his principal attendant, Graced with Strength. The
one of wisdom will be known as Finely-Tuned Mind; the one
with miraculous abilities will be known as Joyful Charioteer. In
his first assembly will be ninety-four times ten million Arhats; in
the second, thirty million; in the third assembly, a gathering of
eighty times ten million. The human life span will be a
thousand years, and after the nirvana, the holy Dharma will
abide in its full form for a further sixty thousand years. There
will arise one stupa, extending for two yojanas and completely
overspread with tens of millions of parasols. (117)
The Best of Mankind, the Lord Tisya, will have as birthplace
the land called Jeweled Lamp. This Tathagata will be of princely
descent, and his light will extend for eight yojanas. His fathers
name will be Good Tradition; his mothers, Good Form. His son
will be known as Rishi; his principal attendant as Fine Melody
Bearing the Dharma. The one of wisdom will be known as
Precious Joy; the one with miraculous abilities will be known as
Given with Firmness. His first assembly will number thirty-six
times ten million of those free of the three defilements; the
second, thirty-five; the third, thirty-four. His life will span
629
^ p f ^ ' ^ S F J f s p a p ^ W ^
i ^ j p r
p a ^
a j ^ o w j ^ - o ^ p r c R f i f 5 ^ ^ | f l p ^ ^ i o i S 2 ^ S ^ p s r
^ % ? ^ P W 5 a p l A^rq^qqS^^-
^ w q ^ a p i f ^ f l f ^
630 ^ a w ^ j g a ^ j | ^ ? ^ 3 * p i ^
q ^ i o p ^ q j
r | | c ^ q S % ^ - f w i ^ t ^ l
^ K ^ > C ^ r q | pfc^ST
>qc^ q1 ^ | ar^ ^ ^ 1 ! V ^ ' f * # w
^ f i # w ^ W * \
seventy-seven thousand years, and even after the Parinirvana of
this great being, the holy Dharma will remain for a further
sixty-two times ten million years. There will appear one stupa of
his nirvana, a stupa ornamented by one hundred times ten
million victory banners. (118)
The Tathagata Visanin will have as birthplace the land
called Glorious Clarity. He will be of princely descent, and his
light will extend for thirty-two yojanas. Accomplished One will
be his fathers name; his mothers, Limitless Virtue. His son will
be known as Joy of Enlightenment; his principal attendant as
Resplendent. The one of wisdom will be known as Jeweled
Teeth; the one with miraculous abilities will be known as Light
of Jasmine. His first assembly will number forty-six thousand
disciples who are meditators; the second, thirty-five thousand;
the third, sixty thousand. At that time the human life span will
be eighty thousand years, and even after the nirvana of the
greatest of two-legged beings, the holy Dharma will remain a
further ten million years. His relics will be extensive, and there
will arise thirty-five hundred times ten million stupas. (119)
The Matchless Person, Gunaklrti, will have as birthplace
the land called Jeweled Lamp. This Guide will be of princely
descent, and his light will extend for three yojanas. God of
Goodness will be his fathers name; Most Beautiful, his
mothers. His son will be known as Jewel; his principal attend
ant will be known as Rishi. The one foremost in wisdom will be
known as Joyful Confidence; the one foremost in miraculous
abilities will be known as Master of Awareness. The first of his
assemblies will number six hundred times ten million; the
second assembly, seven; the third assembly, eight times ten
million. His life will span twenty-one thousand years, and after
his nirvana, the holy Dharma will remain a further five times
that long. There will arise ninety-six hundred times ten million
stupas of the nirvana of this greatest of two-legged beings. His
teachings will be similar to this one, and no one will ever fall
into the lower states of being. (120)
631
Homage to the Arya Tathagata Supaksa and Homage to the Arya Tathagata Ketu
632
| 3 f
Homage to Tathagata Kusumarastra and Homage to Tathagata Dharmamati
The Tathagata Candrarkaprabha will have as birthplace
the land called Sounds of Fortune. He will be of princely
descent, and his light will extend for eighteen yojanas. His
fathers name will be Moon; his mothers, Brilliant Light. His son
will be called Fine Mind; his principal attendant, One with
Followers. The one of wisdom will be called Ending Samsara;
the one with miraculous abilities will be known as Light of
Flowers. In the first of his assemblies will be ten million Arhats;
in the second assembly, fifty million; in the third assembly, one
hundred million. His life will span seventy-six thousand years,
and after the nirvana of this Guide, the holy Dharma will remain
a further twenty million years. His relics will be extensive, and
there will appear, in all directions, ninety-nine hundred thou
sand stupas. For each stupa there will be thousands upon
thousands of parasols. (121)
The Jina Suiyaprabha will have as birthplace the land
called Ten Light Rays. He will be of priestly descent, and his
light will extend for eighty-eight yojanas. Lord of Beings will be
his fathers name; his mothers will be Color of Gold. His son will
633
!q{^ '
f # ^ zw ^ S T \ W l8l
Kgqj [ ^ q > | < 3 j q ^ * j f q ^ ^ q ^ ! | f ^ ^ ^ w ^ g |
q ! ^ 5 ^ 3 i s a j i i 5 i ^ S ) ^ q a i c p ^ ^ [
| ^ f 6Ev ^ ^ ^ ^ s,^ CWMt 1 ^ '
q ^ q | ^ q ^ ) ^ ^ | ^ a ] 4 j | f q S ^ ^ 0 | 5 j ^ 5 ^ | ^
f / ^ r q ^ ^ % p r ^ j q jj$ j ||^ p f *
^ ^ r q | j ^ q ^ o R ^ p ^
C^aig^j
be called Honorable; his principal attendant, Great Meru. The
one of wisdom will be known as Source of Merit; the one with
miraculous abilities will be known as Joy of Goodness. The first
of his assemblies will be a gathering of bhiksus and Arhats
numbering seventy-six times ten thousand; the second, eighty
times ten thousand; the third, ninety times ten thousand. His
life will span ninety-two thousand years, and even after the
nirvana of this greatest of two-legged beings, the holy Dharma
will remain a further ten million years. There will be only one
stupa, which will be shaded with eighty thousand parasols
extending over four yojanas. (122)
The Leader of Mankind called Jyotiska will have as birth
place the land that will then be called Viewed with Joy. This
Tathagata will be of princely descent, and his light will extend
for nine yojanas. His fathers name will be God of Goodness; the
mother who will bear him will be called Wisdom of Merit. His
son will be called Lord of Beings; his principal attendant, the
Veiy Finest. The one of wisdom will be called Joy of Gods; the
one with miraculous abilities will be known as Supremely
Good. In the first of his assemblies will be ninety-nine times ten
thousand times one billion disciples. After that, the assemblies
of disciples will be countless. His life will span ten million years,
and even after the Parinirvana of this Guide, the holy Dharma
will remain a further thirty million years. There will appear one
stupa for this Leader of Mankind, a stupa overspread with
twenty-two hundred parasols. (123)
The Tathagata Simhaketu will have as birthplace the land
called Garland of Joy. He will be of princely descent, and his
light will extend for one hundred yojanas. His father will be
called Holder of Wild Animals; his mother will be called White
Lotus. His son will be known as Beautiful; his principal attend
ant as Brilliant Light Rays. The one of wisdom will be known as
Mountain Without Misery; the one with miraculous abilities
will be known as Glory of Virtue. The first of his assemblies will
number six thousand disciples; the second, five thousand; the
635
OJ j l ^ p ^ | S ( ^ g p 3 |
^ ^ A ^ f ^ J I f ^ q S ^ * p ^ $ 8 | p * ; f j q w ^ ^ j
^ i s r ^ s j ^ c ^ ^ j s ^ i j ^ c f ^ ^ g q i g q i ^ q j
g ^ q j q ^ | ^ ^ q % ^ ^ q q ^ C ^ q | j ^ m q ^ q ;
j q | ^ ^ q ^ q ^ q r $ % 2 f
qi \q w ^ ^ q q f
Cl (q5a\l ! ^ V q ^ 3 I ^ ^ a : c ^ ^ ; ^ | | q ^ r q ^ - r ^ q ^
q ^ j
q ^ |
s ^ ^ q j | q | t q | ^ ^ q q | ^ ^ ? 5 r / ^ ^ i n ^ q q q -
third, four thousand. His life will span seventy-one thousand
years, and after his nirvana the holy Dharma will remain fifteen
million years. His relics will be extensive, and there will be
ninety-two hundred times ten million stupas. (124)
The Lord of Mankind, Velamasriraja, will have as birthplace
the land called Joyful to View. This Tathagata will be of priestly
descent, and his light will extend for six yojanas. His fathers
name will be Gift of the Gods; his mothers, Irreproachable. His
son will be called Cloud; his principal attendant, the Glorious
One. The foremost one of skill will be called Blazing Fire; the one
with miraculous abilities will be called Strength of Meditation.
His first assembly will number twenty-two times ten million
Arhats without emotionality, who have exhausted all defile
ments. The second will number twenty-three times ten million;
the third, twenty-two. The human life span will be five hundred
years, and after the nirvana of this Destroyer of Samsara, the
holy Dharma will remain two thousand years. His relics will
consist of a single radiant unit, and there will arise one stupa
with a central pillar all of gold, standing one yojana high. (125)
The One Who Brings an End to Samsara, Srlgarbha, will
have as birthplace the land called Joyful Beings. He will be of
priestly descent, and his light will extend for one yojana. His
fathers name will be Strength of the Moon; his mothers, Upe.
His son will be known as the Moon; his principal attendant as
Lord of Joyful Effort. The one of wisdom will be known as
Source of Wealth; the one with miraculous abilities will be
known as Master of Meditation. His first assembly will number
fifty-four thousand monks of stainless intent; the second, sixty
thousand; the third, eighty thousand. His life will span fifty
thousand years, and the holy Dharma will remain a further one
hundred thousand years. For this finest of two-legged beings,
one stupa will appear, extending for four yojanas. It will be
overspread with a parasol to its outer edge and covered with a
network of tiny bells. (126)
637
Homage to Tathagata Anilavegagamin and Homage to Tathagata Sucittayasas
fS|r<Jg
( g q S S ^ ^ f q p ^ w S * i |
r * #w * w r
| q q %
j | z 5 ^ r
q ^ q ^ d ^ c j i y q j
Homage to Tathagata Dyutimant and Homage to Tathagata Marutskandha
The Tathagata Bhavantadarsin will have as birthplace the
land called Viewed with Joy. He will be of princely descent; and
his shining light will extend for thirty-three yojanas. Intrepid
will be his fathers name; his mothers; Wings of the Moon. His
son will be known as Mighty Lord; his principal attendant as the
Hidden. The foremost of the skillful ones will be called Light of
Beings; the one with miraculous abilities will be called Advanc
ing Like the Wind. His first assembly will number eighty
thousand monks; the second; ninety thousand; the third; ten
million. His life will span one hundred thousand years; and
even after his nirvana; the holy Dharma will remain a further ten
million years. The relics of this Tathagata; the one with no
hesitation; will be extensive; and there will arise ninety-one
hundred times ten million stupas. (127)
The Tathagata Vidyutprabha will be born in the place
called Land of Medicine. He will be of princely descent; and his
light will extend for two yojanas. Lord of Happiness will be his
fathers name; his mothers; Limbs of Joy. His son will be called
Firm Strength; his principal attendant; Dharma. The one of skill
639
% i ^ d ^ r ^ T s j c ^ ^ g ^ * * w
^ ^ s N g s }
c j 3 g c ^ g |
^ a j q u ^ J | ^ a ^ | ^ j s i 5 q } 3 J < ^ ^ J j ^ ^ ^ t ^ S ^ J '
640 j ^ z r ^ p t p ^ r q ^ ^ f |^Sr
f ^ g ^ f
i g s f f ^ j S f r
^ 9 ^ % * 3 i 5 a j f i ^ c r ^ e f f M c v a ^ ^ f l ^ l f c ^ ^ q
q ^ l ^ j q ^ ^ JO^jf
!^q % !T W re^ aW p * ^ l
will be called God of Wealth; the one with miraculous abilities
will be known as Thoughts Toward Glory. The first of his
assemblies will number eighty Arhats who have extinguished
all emotionality; the second will be twice that number; the
third, three times. His life will span two thousand years, and
even after the nirvana of this Jina, the holy Dharma will remain
ten thousand years. One stupa of the nirvana will appear and
will be shaded by sixty-two hundred parasols. (128)
The Protector of the World, Kanakaparvata, will have as
birthplace the land called Acting Proudly. This Jina will be of
priestly descent, and his light will extend for two yojanas. His
fathers name will be Clarity; his mothers, Lady of Finest Virtue.
His son will be known as Most Auspicious; his principal
attendant as Dharma. The one of skill will be called Noble
Dharma; the one with miraculous abilities will be known as
Highest of Humanity. For his first assembly, a gathering of thirty
thousand Arhats will appear; in the second assembly there will
be twenty-eight thousand; in the third assembly, twenty. His life
will span nine thousand years, and the holy Dharma will
remain a further full thirty-two thousand years thereafter. His
relics will be extensive. (129)
The One with Vision, Simhadatta, will have as birthplace
the land called Magnificent Jewel. This Protector will be of
princely descent, and his light will extend for sixty-five yojanas.
Dharma Holder will be his fathers name; his mothers, Like the
Moon. His son will be known as Priceless Gem; his principal
attendant as Flashing Lightning. At that time the one of skill will
be known as Mind of Joy; the one with miraculous abilities will
be known as Great Joy. His first assembly will be a gathering of
forty times one hundred thousand monks who have finished
with existence; the second assembly will number forty-two
times one hundred thousand; the third assembly, forty-three
times one hundred thousand. The human life span will be ten
thousand years, and even after the nirvana of this Tathagata, the
holy Dharma will remain a further eighty thousand years. There
will be a single stupa of the nirvana. (130)
641
^ I ^ ^ a j ^ ^ ^ - j ] ^ 5 9 f q [ f f p S ^ j ^ ^ p f l w ^ j i i f ^
J ^ q ^ q ^ ^ ^ V - ^ j ^ W ^ p S f q q *
| ^ ^ q . ^ | a , - | q % ^ ^ m g p w g c
w S j ' l q S t y ^
f f & f f i T q g t p W
p j 9 ^ R ^ a ^ a # q
l ^ '
| * i ^
^ l 1 ^
The Sugata Aparajitadhvaja will be born in the place called
Land of Flowers. He will be of princely descent; and his light will
extend for one yojana. His fathers name will be Lord of the
Assembly; his mothers; Most Excellent Body. Strength of Virtue
will be his son; and Rahu his principal attendant. The one of
skill will be called Charioteer; the one with miraculous abilities
will be called Vast Cloud. In his first assembly will be three
hundred times ten million Arhats and the finest of rishis; in the
second will be two hundred times ten million; in the third; one
hundred times ten million. During this time; the human life
span will be one thousand years, and the holy Dharma of the
one who has passed from sorrow will remain a further three
thousand years. There will be ten million stupas of the nirvana,
and the holy relics will be extensive. (131)
The Tathagata Pramodyakirti will be born in the place
called Land of Merit. He will be of princely descent, and his light
will extend for ten yojanas. His fathers name will be Fine Lamp;
his mothers, Lady of the Clouds. His son will be called King; his
principal attendant, Well-Born. The one of wisdom will be
known as Joy in Morality; the one with miraculous abilities will
be known as Strength of Ambrosia. His first assembly will
number six times ten million; the second, five; the third, two.
The life span of this Guide will be eighty-two thousand years,
and even after the Parinirvana of this Guide, the holy Dharma
will remain a further twenty million years. There will be
seventy-two hundred thousand stupas, all overspread with
thousands of parasols ornamented by victory banners. (132)
The One of Boundless Virtue, Drdhavirya, will have as
birthplace the land called Beautiful Joy. This Tathagata will be
of princely descent, and his light will extend for one yojana. His
fathers name will be Without Sorrow; his mothers, Graced with
Flowers. His son will be called the Fortunate; his principal
attendant, Renowned. The one of wisdom will be called King of
Lightmakers; the one with miraculous abilities will be called
643
644
Homage to the Tathagata Gunagupta and Homage to the Tathagata Arthamati
q ^ ^ * | K P i f f
c j | ^ ! j ^ s > q ^ a j ^ ^ 2 i g ^ r q J | W i |
^ s r ^ q f
^ O ^ ^ ^ c f r a | ^ ^ q j k ] - q j $*'
KjQR ii$J
^11
Homage to Arya Tathagata Abhaya and Homage to Arya Tathagata Sthitamitra
Deeds of Fine Purpose. In his first assembly will be one hundred
and fifty-six times ten million monks; at the time of the second
gathering there will be one hundred and fifty; at the third
assembly, one hundred and fifty-four. The human life span will
be three thousand years, and after the nirvana, the way of the
holy Dharma will endure forty times ten million years. One
stupa of the nirvana will appear, a stupa extending for three
yojanas and ornamented by a parasol to its outer rim. (133)
The Tathagata Sampannakirti will have as birthplace the
land called Center of Fine Land. This Jina will be of princely
descent, and his light will extend for one yojana. His fathers
name will be Great Tree; his mothers, Unexcelled. Joy of the
Gods will be his son; Living Joyfully his principal attendant. The
one of skill will be known as Brilliance; the one with miraculous
abilities will be known as Great Elephant. In the first of his
assemblies will be twenty-two hundred times ten million
Arhats; in the second will be twice that number; and in the
third, three times. The life span will be ten thousand years, and
after the Parinirvana, the way of the holy Dharma will remain
645
^ ^ H & l g ^ s g ^ l ^ ' 4 ^ ^ g j * 8 ^ a 5 q | | o 5 j a ^
| ^ ( ^ ^ l ^ ^ ^ < ^ 5 ^ | I ^ N q ^ S ^
q ^ o | ^ q f s r q ( p ^ w
w s ^ s r t | % w
^ ^ p f H j ^ ^ l ^ q s ^ * ] g r e * %
%
q ^ ^ q S f ^ i % ^ ^ q ^ ' 5 q % r 3 f q s ^ i ^ ' l f
^ j J * g p ^ f ^ p * ^ g ( | ^ '
fsprSr
fifty-six thousand years. His relics will be extensive, and there
will be thirty-two hundred times ten million stupas. (134)
The Tathagata Vigatabhaya will have as birthplace the land
called Bedecked with Flowers. He will be of princely descent,
and his light will extend for ten thousand yojanas. His fathers
name will be Surpassingly Mindful; his mothers, Masteiy of
Dharma. His son will be called Manifestation; his principal
attendant, the Conqueror. The one of wisdom will be known as
Cutting Through Doubt; the one with miraculous abilities will
be known as Unswerving Practice. The first of his assemblies
will gather contemplatives numbering eighty times ten thou
sand billion; the second, seventy; the third, sixty. All his other
gatherings will number hundreds of ten millions. The human
life span will be a full thirty-six times ten million years, and the
holy Dharma will remain a further eight times that long. This
Jinas relics will be a single radiant unit, and there will be one
stupa extending for five yojanas. (135)
The Tathagata Arhaddeva will have as birthplace the land
called Mind of Joy. He will be of princely descent, and his light
will extend for one yojana. His fathers name will be Radiant
Light of Offerings; his mothers, Good Dharma. God of Excel
lence will be his son; Utmost Greatness of Heart, his principal
attendant. Beautiful Moon will be the one of wisdom; the one
with miraculous abilities will be known as Unconquerable
Power. The first of his assemblies will gather fifty-six thousand
fearless ones; the second, sixty thousand; the third, sixty-five.
His life will span twenty-two thousand years, and even after the
Parinirvana of this Lord of the Earth, the holy Dharma will
remain a further eighty thousand years. There will be a full sixty
times ten million stupas, all with parasols and victory banners
ornamented with half-moons. (136)
The Tathagata Mahapradlpa will have as birthplace the
land called Fine Pleasure. He will be of priestly descent, and his
light will extend for seventy yojanas. His fathers name will be
Fine Eyes; his mothers, Excellent Limbs. His son will be called
647
H ? * W
F ^ & r
M ^ q ^ a j ^ q f
q z c f r w e ^ ^
< ^ 5 a j | | ^ c ; q ^ a ^ f t } ^ f i ^ q ^ c ; F ^ ^ ^ c ^ g q j ^ q p r
^F*5j[
| p i - f ^ ^ ^ [
q ^ ^ q f j q - ^ r 5 % n w | ^ f
j q ^ ^ a ^ g c ^ T ^ f p ^
3t* p j ^ ^ a m q % p^psTa*
f ^ f ^ q g a p ^ j j ^ s -
Pleasing Melody; his principal attendant; Virtue. The one of
wisdom will be known as Deeds of Fine Purpose; the foremost
one with miraculous abilities will be known as Gift of the Rishis.
The first of his assemblies will number three hundred times ten
million rishis and monks; the second; two hundred; the third;
one hundred. At that time the human life span will be eighty-six
thousand years; and the holy Dharma will remain a further ten
million years. The relics will consist of a single radiant unit; and
there will appear one stupa extending for three yojanas;
overspread with thousands of parasols reaching to the horizon;
and covered with nets of jewels. (137)
The Tathagata Lokaprabha will have as birthplace the land
called Joy of the World. He will be of priestly descent; and his
light will extend for one yojana. His fathers name will be
Splendid Goodness; his mothers; Jasmine Scented. Joyful
Being will be his son; his principal attendant will be known as
Fire. The one of wisdom will be known as Rishi Rejoicing in the
Success of the Community; the one with miraculous abilities
will be called Famed for Faithful Service. The first assembly of
this greatest of two-legged beings will number ninety-nine
thousand monks; the second gathering; ninety-eight thousand;
the third will be a gathering of ninety-seven. His life will span
twenty-five thousand years; and after that the holy Dharma will
remain a further five times that long. His relics will be extensive,
and there will arise ninety-two times ten million stupas, a vast
number of stupas all finely ornamented. (138)
The Tathagata Surabhigandha will have as birthplace the
land called Filled with Incense. He will be of princely descent,
and his light will pervade the continents of the three-thousand
fold worlds. His fathers name will be Good Merit; his mothers,
Embrace of Beings. His son will be called Fine Sight; his
principal attendant, Meru. The one of skill will be called Most
Excellent Person; the one with miraculous abilities will be
known as Worshiped by Gods. The first of his assemblies will
number four times ten million Arhats; the second, three; the
third, two. The life span will be ninety-two thousand years, and
649
Homage to Tathagata Prahhasthitakalpa and Homage to Tathagata Manicarana
q a ^ f ^ g f ^ 2 J ^ < y S E g q | ^ -
q4 ^ * W
Homage to Tathagata Moksatejas and Homage to Tathagata Sundaraparsva
after his Parinirvana, the holy Dharma will abide in the Buddha-
fields for twenty million years. One stupa will appear, its entire
measure of sixyojanas covered with jewels. (139)
The Tathagata Gunagradharin will have as birthplace the
land called Graced with Joy. This Jina, this Best of Mankind, will
be of princely descent, and his light will extend for three krosha.
Flower will be his fathers name; his mothers, Providing Hap
piness. His son will be called Fortunate One; his principal
attendant, Dragon Roar. At that time the one of wisdom will be
called Greatest Renown; the one with miraculous abilities will
be known as Lightmaker. The first of his assemblies will number
two hundred times ten million Arhats; the second assembly will
consist of five times that number; the third gathering will
number thirteen thousand times ten million. His life will span
thirty million years, and the holy Dharma will remain a further
five hundred years. His relics will consist of a single radiant unit,
and there will be a stupa extending for two yojanas. This stupa
will be ornamented by one hundred thousand parasols and
filled with jeweled flowers. (140)
651
f f l y ^ & % w f c i * f a i R w ^ ^ w w i a j ^ i
S % W P $ * F r f l } ^ ^ | K a | c f q S ^ i $ f ^ j * f
J * a = ^ c % q a j n q q -
^swj
q ^ g ^ l
qp 4 r 5,x,^ a3qf0^ f f i
% W ^ q a $ 3 $ ^ |^j-
I f W '
s W f u g W W ^ I
q ^ q * ^ | q ^ q ^ [ s ^ ^ r q s ^ q q ^ | w - q ^ j ^ l q a ^ j
The Tathagata Vigatatamas will be born in the land called
Meritorious. He will be of priestly descent; and his light will
extend for fourteen yojanas. Great Rishi will be his fathers
name; his mothers; Most Auspicious. His son will be called
Speaking the Dharma; his principal attendant; Face of Good
ness. The one of great skill will be known as Fine Glory; the one
with miraculous abilities will be known as Source of Virtue. In
his first assembly will be ninety-two times ten million; in the
second assembly; seventy times ten million; in the third;
seventy-six times ten million. His life will span five hundred
years, and the holy Dharma of this Great Leader of the World
will remain a further forty-six thousand years. His relics will be
extensive; and there will appear eighty times ten million
magnificent victory banners. (141)
The Tathagata Simhahanu will be born in the place called
Land of Virtue. He will be of princely descent, and his light will
extend for twelve yojanas. His fathers name will be Surpassing
Mindfulness; his mothers will be known as Light of Happiness.
His son will be called Banner of Virtue; his principal attendant
will be known as Truth. The one of skill will be known as
Desiring the Dharma; the one with miraculous abilities will be
called Chaitya of Beings. There will be eighty thousand gather
ings of monks, who will be peaceful-minded rishis. The holy
Dharma will remain throughout seventy thousand years, and
the relics will be widely dispersed. (142)
The Tathagata Ratnaklrti will have as birthplace the land
called Heart of Merit. He will be of priestly descent, and his light
will extend for seventy yojanas. His fathers name will be Fine
Mental Dharanl; his mothers, Crowned with Jewels. His son
will be known as Greatest Mountain; his principal attendant as
Conqueror. The one of skill will be called Lamp of Wisdom; the
one with miraculous abilities will be known as Jewel in the
Crown. His first assembly will number one billion of those who
have finished with samsara; the second, five; the third, nine
653
f ^ f ^ l
f % ^ 3 ^ S ) a j ^ ^ | | ^ f
f* ^ f
f^^ajJ^^pr^^ci^i I^Sjs^T
|Wfrp3gf{-
4<^*wjw!!
p^j-
i ^ ^ w ^s p r &t
| ^ r ^ -
pss'^-^'
3 T \W *^ f^% ^% *r
q $ ^ c $ k l f^ ^ ^ q | 0 ^ ( ^ i q [ j
^ s j p T j f j ^ s ; ^ ^ q ^ r
billion. His life will span one thousand years, and even after the
nirvana of this Knower of the World, the holy Dharma will
remain ten thousand years. There will appear a thousand times
ten million stupas, all formed of the seven precious jewels. (143)
The Tathagata Prasantadosa will have as birthplace the
land called Joyful Deeds. He will be of priestly descent, and his
light will extend for ninety-two yojanas. Fortunate One will be
his fathers name; his mothers, Lady of Goodness. Beautiful
Melody will be his son; his principal attendant, Clarity. The one
of skill will be called Glorious Light of the Dharma; the one with
miraculous abilities will be known as Words of Meaning. In the
first assembly will be sixty-three thousand Arhats of great
power and miraculous ability; in the second, sixty-two thou
sand; in the third assembly, sixty-one. His life will span ninety-
six thousand years, and the holy Dharma will remain a further
twenty million years. After the nirvana of this Teacher, his relics
will be a single radiant unit, and there will be one stupa. (144)
The Tathagata Amrtadharin will be born in the place called
Land of Goodness. He will be of priestly descent, and his light
will extend for sixteen yojanas. His fathers name will be Fine
Divinity; his mothers, Flowerlike. His son will be called Gift of
the Moon; his principal attendant, Lord of Conquerors. The one
of skill will be called Clear Light of Awareness; the one with
miraculous abilities will be known as Great Light. His first
assembly will consist of nine billion Arhats; the second, eight
billion; the third, also eight. The life span of this Most Excellent
Buddha will be seventy-six thousand years, and even after this
Sugatas Parinirvana, the holy Dharma will remain ten million
years. There will be ninety-nine thousand times ten million
stupas, all ornamented with jeweled parasols. (145)
The Tathagata Manujacandra will have as birthplace the
land called Gathering of Joy. He will be of priestly descent, and
his light will extend for one yojana. The father of this Sugata will
be known as Good; his mother will be known as Lady of the
Clouds. His son will be called Fine to See; his principal
655
Homage to the Tathagata Subuddhi and Homage to the Tathagata Samantatejas
656
f # w
| | P w^ g ^ , s q q ^ ^ J |
^ rg{
W J | W W $ & V < j ^ q & s f q f j f a p
j o j ^ f z r
Homage to the Tathagata Jhanavara and Homage to the Tathagata Brahmasthita
attendant, Great Central Mountain. The one with wise council
will be known as Best of Treasures; the one with miraculous
abilities will be known as River of Jambu. His first assembly will
number ten thousand times ten million Arhats; the second,
eight; the third, 155 times ten million Arhats. His life will span
160 thousand years, and even after this Sugatas nirvana, the
holy Dharma will remain twenty million years. Seventy-six
times ten million stupas of this Jina will appear, and hundreds
of cymbals will sound throughout the three worlds. (146)
The Tathagata Sudarsana will have as birthplace the land
called Generation. This Jina will be of princely descent, and his
light will extend for ten yojanas. Good Merit will be his fathers
name; his mothers, Sweetly Speaking. His son will be called
Good Dharma; his principal attendant, the Moon. The one of
skill will be called Reaching Utmost Wisdom; the one with
miraculous abilities will be known as Principal Advisor. The first
of his assemblies will consist of ninety times ten million Arhats
who have cleared away sickness and old age; the second
assembly will number eighty times ten million; the third
657
f ^ * < r ) | S p w ^ $ p g a
6(1 f 0 ^ i j q q : q ^ ^ |
(0^ g w % ^ s ^ \ q !%qs;
f q | ^ q r | q : q ^ - q | 5 ^ r ^ | p j ^ ^ p
|g*W
ess & W W
^ r ^ ^ ^ ^ t q | c ^ f j ^ % V ^ V r ^ ^ E 3 ^ | Y ^ \
& F S $ & F F ^ * ^
**\
J ^ q ^ ^ q s ^ W ^ } Jn ^
assembly will gather eighty-seven times ten million. The human
life span will be one hundred times ten million years, and the
holy Dharma will remain a further eighty million years. There
will appear seventy-three thousand times ten million stupas of
the nirvana of this Teacher. (147)
The Tathgata Pratimandita will have as birthplace the
land called Foundation of Offerings. This Jina will be of priestly
descent, and his light will extend for seven yojanas. His fathers
name will be Fine God; his mothers, Lady of Brilliance. His son
will be called Without Sorrow; his principal attendant, Uncon
querable. The one of skill will be known as Conqueror of Others;
the one with miraculous abilities will be known as Pleasing Call.
His first assembly will consist of seventy-two times ten million
of those who have put an end to existence and attained true
tranquility. The second will number seventy-one times ten
million; the third, seventy times ten million of those who have
cut pride asunder. The life span of this Knower of the World will
be ninety-nine thousand years, and after his nirvana, the holy
Dharma will remain ten million years. His relics will consist of
an indivisible radiant unit. (148)
The Tathgata Maniprabha will have as birthplace the land
called Shining Expanse of Flowers. He will be of princely
descent, and his light will extend for ten yojanas. His fathers
name will be Good Moon; his mothers, Moon of Jewels. His son
will be called Desiring Good Fortune; his principal attendant,
Brightness. The one of skill will be known as King of Physicians;
the one with miraculous abilities will be known as Joy of Beings.
His first assembly will number nine thousand times ten million
monks who are Arhats and rishis; the second assembly, eight;
the third assembly, seven. His life will span ten million years,
and after the nirvana of this Sugata, the holy Dharma will
remain a further thirty million years without declining. There
will appear ninety-nine thousand times ten million stupas,
each ornamented with diadems. (149)
659
q ^ c C j
-ffci p ^ ^ C ^ ^ a ^ & j - ^ j | r ^ q ^ f l | . ^ q q q | f
* 3 F ^ ^ f j g r ^ q ^ ^ ^ ^ |
^q^is^ ^ ^ ^ ^ ( ^ q q ^ S f q q q q ^ q r fqq^^^<^rj^f
660 fepfq} I f p ^ q ^ g q q q q
csSsjqj
qq^arq^qgajf |^q%^]^]qq^5^^%jq| [sj^qq*;
q p ^ q g q ^ f | g q . ^ J ^ q
^V^q^qqqf f^q^^qgqi^r^jf
q ^ | q ^ q ^ q f y ^ c j
The Buddha Girikutaketu will have as birthplace the land
called Sandalwood. He will be of priestly descent, and his light
will extend for seventy yojanas. His fathers name will be Robust
Youthfulness; his mothers, Magnificent Flower. His son will be
called Holder of Light; his principal attendant, Most Excellent
Dharma. The one of skill will be known as Lamp of the Dharma;
the one with miraculous abilities will be known as Radiant
Light. In his first assembly will appear seventy-four thousand
times ten million of those who are of glowing health; in the
second assembly, three; in the third, two. His life will span
seventy thousand years, and after the nirvana of this Buddha,
this Benefactor of the World, the holy Dharma will remain a
further ninety-six thousand years. There will appear a single
immaculate stupa. (150)
The Tathagata Dharmakara will be born in the place called
Land of Flowers. He will be of princely descent, and his light will
extend for twenty-two yojanas. His fathers name will be Good
Merit; his mothers, Meritorious. His son will be called Scent of
Salas; his principal attendant, Enlightenment. The one of skill
will be known as Conquering Voice; the one with miraculous
abilities will be known as Firm Spiritual Practice. His first
assembly will number ninety-four times ten million Arhats; the
second, ninety-three; the third, ninety-four. His life will span
eighty thousand years, and the holy Dharma of this Jina who
passes from sorrow will remain a further ten thousand years.
There will appear ninety-six times ten million stupas, all richly
ornamented with jeweled nets. (151)
The Tathagata Harsadatta will have as birthplace the land
called Graced with Flowers. He will be of princely descent, and
his light will extend for 132 times ten thousand yojanas.
Well-Born will be his fathers name; his mothers, Light of the
Sala. His son will be called Full of Goodness; his principal
attendant, Radiant Light. The one of skill will be called Glorious
Conqueror; the one with miraculous abilities will be called Gift
of Making Light. The first of his assemblies will number
thirty-two thousand Arhats who have conquered birth; the
661
Homage to Arya Tathagata Satyaruta and Homage to Arya Tathagata Subuddhi
Homage to Arya Tathagata Baladatta and Homage to Arya Tathagata Sirhhagati
second assembly twenty-nine thousand; the third, twenty-
eight. The human life span will be twenty-two thousand years,
and after the nirvana, the holy Dharma will last three times that
long. This Sugatas relics will consist of a single radiant unit, and
there will be a single stupa. (152)
The Tathagata Ratnakara will have as birthplace the land
called Moonlit. This Jina will be of priestly descent, and his light
will extend for two yojanas. His fathers name will be Without
Sorrow; his mothers, Meritorious. His son will be called Fine to
See; his principal attendant, Most Excellent. The foremost of the
ones of wisdom will be called Gift of the Mind; the one with
miraculous abilities will be called Lions Joy. His first assembly
will number ninety times one hundred times ten million beings
who have reached the end of birth, old age, and death; the
second assembly will number ninety-five; the third assembly,
ninety-six. The human life span will be one hundred years, and
after the Parinirvana, the holy Dharma will remain seventy
thousand years. There will be one stupa of this Jina, extending
over one yojana. (153)
663
"V *\
. S -S
^sj^ujq^yq^s^! laprr
^ 0 ]q ^ l^^^q^qr^qiw q^i
^ ^ j 3 i ^ ^ i i ^ z ; ^ # N g ^ p i a ^
\r~ N >, Cw IS v \ NCVCV >< \ > \
^ q ^ ^ R j a j f 5 ^ ^ j ^ ^ 5 T c p q ^ f ^ q 5 | ^ g * l ^ '
q q ^ ^ s j | q ^ 8 j q ^ ' ^ A ^ ] | a ^ c ^ g q ^ r
q p q f f ^
q | ^ a ^ f ^q^qjqqjqqc^Cjq^q^^ pw^3^W
^qajivjq^q|qqqqq3j^jaTf |q^q<V
f ^ q - q ^ ^ - q q ^ j t A ^ l f A ^ S 3 | i ^ q ^ % {A^A'
The Tathagata Janendrakalpa will have as birthplace the
land called Clearly Beheld. This Jina will be of priestly descent,
and his light will extend for thirty yojanas. His fathers name will
be Fine Incense; his mothers, Graced with Gems. His son will be
called Joy of Beauty; his principal attendant will be called
Joyous Zeal. The great one of wisdom will be known as Oceanic
Mind; the one with miraculous abilities will be known as Gift of
Making Light. His first assembly will number ninety billion; the
next will be a gathering of eighty-eight billion; the last will
number eighty-six billion. The life span will be one hundred
thousand years, and the holy Dharma will remain a further ten
times ten million years. There will be ninety-eight times ten
million stupas, all ornamented by flags and parasols and
jeweled victory banners. Each stupa will be shaded by ten
million parasols. (154)
The Tathagata Vikrantagamin will have as birthplace the
land called Light of Flowers. He will be of priestly descent, and
his light, a net of light-beams, will extend for twenty-two
yojanas. Lord of Mountains will be his fathers name; the
mother of the Jina will be known as Joy. His son will be called
Mind of Virtue; his principal attendant, Spiritual Friend of All
Existence. The one of wisdom will be called Approaching Army;
the one with miraculous abilities will be known as Strong-
Legged. The first assembly of this Best of Men will gather
thirty-two hundred Arhats; the second, thirty-three hundred;
the third will gather a great host of one billion. The life span of
this Leader of Men will be ninety-four thousand years, and the
holy Dharma will last again three times that long. His relics will
consist of a single radiant unit. There will be one stupa. (155)
The Leader of the World, Sthitabuddhi, will have as birth
place the land called Joy of Brilliant Gems. He will be of princely
descent, and his light will extend for one yojana. Glory of Merit
will be his fathers name; Lady of Good Delight his mothers. His
son will be known as God of Water; his principal attendant as
Joyous. The one of wisdom will be known as Lamp of Merit; the
one foremost in miraculous abilities will be known as Sound of
665
p S g p r f q g ^
^ f i f
^ q - q q q ^ l f ^ q ^ ^ y q 5 ^ ^ 3 ^ q ^ %
^ i ^ p f a & j l ' q ' ^ q ^ q '
y ^ s & ^ S F o f o x R s a i
666 ^ N
| 5 K ^ ^ q ^ ^ q q q q j |
f ^ q ^ | q ^ q q j q a f ^ 3 < 5 ^ { ^ } q | 5 ^ q | ^ 5 r ^ } q ^ -
q g w ^ a j f
$5jgjq{ W l S ^ f p g A ^ q q ^ ^ q
f A q q s ^ l | a ^ q - ^ ^ q q ^ q ^ . N r | f q S ^ ^ q
q - q ^ q ^ q ^ l
< g F ^ ] ^ f % i 5 j q q ^ q q q q q ^ q f [ ^ j ^ ^ s i ^ q q s j ^
Thunder. His first assembly will number one hundred times ten
million Arhats; the second, eighty times ten million of those
who have finished with existence; the third, sixty. The human
life span will be twenty-four thousand years, and after the
nirvana, the holy Dharma will remain a further five hundred
thousand years. There will arise five hundred times ten million
stupas, all beautifully overspread with jeweled parasols. (156)
The Tathagata Vibhrajacchattra will have as birthplace the
land called Heap of Jewels. He will be of princely descent, and
his brilliant light will extend a full ten million yojanas. His
fathers name will be Rahudeva; his mothers, Graced with
Flowers. His son will be known as Conqueror; his principal
attendant as Fine Mind. The one of wisdom will be known as
Worshiped by Gods; the one with miraculous abilities will be
known as Magadha. His first assembly will number thirty-three
hundred times ten million Arhats; the second, thirty-two
hundred times ten million of those free of desire; the third,
thirty-one hundred times ten million of those free from taint.
The human life span will be twenty-five thousand years, and
even after the nirvana of the Leader of the World, the holy
Dharma will remain ten million years. There will be eight
hundred million stupas, each extending for half a yojana and
embellished with the seven precious gems. (157)
The Protector of the Worlds, Jyestha, will be born in the
place called Land of Merit. This Jina will be of princely descent,
and his light will extend for two yojanas. His fathers name will
be Fine Moon; his mothers, Gathered Flowers. His son will be
known as Beautiful One; his principal attendant as Glorious.
The one of wisdom will be known as Mind Practice; the one
with miraculous abilities will be known as Limitless Gloiy. His
first assembly will number eighty thousand Masters; the
second, ninety; the third, one hundred times ten million
stainless ones. His life will span twenty million years, and the
holy Dharma will remain a further ten times ten million years.
There will appear one stupa, extending for thirty krosha. It will
667
Homage to the Tathagata Puspaketu and Homage to the Tathagata Jhanakara
| 5 , q ^ a j 5 5 j j
& *& % *
Homage to the Tathagata Puspadatta and Homage to the Tathagata Gunagarbha
be embellished with the seven precious jewels as well as
seventy-two hundred times ten million parasols. (158)
The Sugata Abhyudgatasri will be born in the place called
Land of Awareness. This Sugata will be of priestly descent; and
his light will extend for ten krosha. Good Advisor will be his
fathers name; the mother who will bear him will be called
Chaitya of Beings. His son will be called Most Excellent One; his
principal attendant, Fine Eyes. The one of skill will be known as
Roar of Lions; the one with miraculous abilities as Lama. His
first assembly will number ten times ten million Arhats; the
second, twelve times; the third, eight. At that time the human
life span will be twenty-four thousand years, and after the
nirvana of this Jina, the holy Dharma will remain a further ten
million years. His relics will be widely dispersed, and there will
be nine hundred times ten million stupas all extending for
seven krosha and covered with jeweled parasols. (159)
The Tathagata Sirhhaghosa will have as birthplace the land
called Master of Sala Trees. This Sugata will be of princely
descent, and his light will extend for nine krosha. His fathers
669
^ q % q ^ g q p j
^ ^ ^ q s p g q ^ s f f i f
^ ^ < ^ q | ^ 5 j u ^ ^ t q i ^ q q q } q q | f q ^ q ^ q ^ ^ s ^ -
^ l ^ q ^ ^ ^ q ^ r q f ( ^ W j ^ ^ s r ^ s s j p j ^ q ^ f f $ q ^
a s ^ ^ q ^ g q s ^ p * 2 T
| w *
q ^ ^ A j q s j q q ^ * ^ { S ^ ?^ # | ^ r^\7 f a ^ j w ^ :
^ S W p & s i W ' i l ^ T 4'
; ^ ^ q R F 3 q q ^ - |
^ ^ r j s j f f | ^ 9 * j ^ q a p w ^ f | 5 ^ 3 ^ ^ :3 f
Apaisa,i f ^ ^ q ^ ^ c f q A ^ j q g a q f
name will be Beautiful Body; his mother s, Words Achieved. His
son will be known as Without Illness; his principal attendant as
Brightness. The one of skill will be known as Certain Wisdom;
the one with miraculous abilities will be known as Joy of the
Dharma. His first assembly will number sixty thousand; the
second, seventy; the third, eighty. All will be Arhats, free from
pride and arrogance, and the length of life will be ten thousand
years. Even after the nirvana of the Stainless One, the holy
Dharma will remain for one thousand years. There will appear
one stupa for this Sugata, a stupa seven yojanas in circumfer
ence and filled with jewels. (160)
The Sugata Vikrlditavin will have as birthplace the land
called Glory of Merit. This Sugata will be of priestly descent, and
his light will extend for three krosha. Good Brilliance will be his
fathers name; his mothers, Merits Call. His son will be known
as Beautiful to See; his principal attendant as Peaceful. The one
of skill will be known as Noble Dharma; the one with miracu
lous abilities will be known as Best of Speakers. In his first
assembly will be eighty thousand victors over all the subtle
attachments; in the second, seventy-eight; in the third, seventy-
six thousand who have abandoned ignorance. At that time the
human life span will be seventy-four thousand years, and the
holy Dharma will last twice again that long. There will appear
one single stupa for this Great Rishi. (161)
The Tathagata Nagaprabhasa will have as birthplace the
land called Seen by Elephants. He will be of princely descent,
and his light will extend for seventy yojanas. His fathers name
will be Good Domain; his mothers, Very Joyful. His son will be
called Banner-Maker; his principal attendant, Mount Meru. The
one of skill will be known as Strength of Causes; the one with
miraculous abilities will be known as Joyful Gift of Rishis. His
first assembly will gather seventy-two thousand times ten
million victorious Arhats; the second, seventy-one; the third,
seventy thousand times ten million. At that period of time the
671
q *fs^j
f ^ q ^ a r ^ ^ -
IM z fiv g j
^ p ^ ^ W f | ^ r q q ^ c ^ c | -
^ 5 q # [ |^ |J ^ ^ q ^
0^ I ^ v q q ^ ^ p
* c<%\
****[
| ^ q p ^ ^ ^ g q j q 4 ^ | fq j|q jq q ^ q ^ ^ ^ q ^ 2 V ^ f ^
s j f w q ^ j - j ^ w g ^ q q ^ q ^
^ i 5 g S 3 % ? ^ ^ a @ ^
3 5 i a r ^ 6 ^ | i c j q ^ ^ y i q ^ j ^ l ^ i j
measure of life will be eight hundred years, and the holy
Dharma will remain a further twelve hundred years. There will
be only one stupa for this Jina. (162)
The Tathagata Kusumaparvata will have as birthplace the
land called Mountain Vista. He will be of priestly descent, and
the circle of his light will extend for thirty yojanas. His fathers
name will be Fine Quiet Mind; his mothers, Accumulated
Virtue. His son will be known as Strength of Happiness; his
principal attendant as Formidable. The one of skill will be
known as Radiance of the Accomplished Mind; the one with
miraculous abilities will be called Great Lightning. His first
assembly will number sixty-six thousand Arhats; Fhe second,
sixty-five thousand stainless ones; the third, sixty-four thou
sand. His life will span eighty thousand years. After this Sugatas
nirvana, the holy Dharma will remain thirty million years. There
will be ten times ten thousand stupas for this Jina, over which
will be strung magnificent nets of pearls. (163)
673
The Tathagata Naganandin will have as birthplace the land
called Flower Light. This Jina will be of princely descent, and
his light will shine throughout sixty-seven yojanas. Tread of the
Deer will be his fathers name; his mothers name will be will be
Graceful Form. His son will be called Naga; his principal
attendant, Island Goer. The one of skill will be known as
Brilliance of Beings; the one with miraculous abilities will be
known as Great Joy. His first assembly will number one thou
sand times ten million; the second, eight; the third, five. His life
will span thirty thousand years, and the holy Dharma will
remain a further seventy thousand years. There will be eighty
thousand stupas for this Jina, each ornamented by victory
banners oneyojana high. (164)
The Tathagata Gandhesvara will have as birthplace the
land called Seen with Joy. This Jina will be of priestly descent,
and his light will extend for thirty yojanas. Well-Born will be his
fathers name; his mothers will be Moonlight. His son will be
i W l r T rw i
Homage to Tathagata Yasoratna and Homage to Tathagata Adbhutayasas
674
|R^FKR{
^ j q ] q f q ^ | q | ^ | | ^ 5 J
Homage to Tathagata Arhat Anihata and Homage to Tathagata Arhat Abhaya
called Being of Jambu; his principal attendant will be known as
the Foremost. The one of skill will be known as Light of Wisdom;
the one with miraculous abilities will be known as Pride of
Glory. His first assembly will number 190 times ten million
Arhats; the second, eighty; the third, seventy-six. The human
life span will be eighty-four thousand years, and the holy
Dharma will remain a further one hundred times one hundred
thousand years. There will be seventy-one thousand times ten
million stupas, all finely ornamented with the purest of pure
gold. (165)
The Sugata Atiyasas will have as birthplace the land called
Purely Joyful. He will be of princely descent, and his light will
extend for five yojanas. His fathers name will be Lord of the
Assembly; his mothers, Lady of Gold. His son will be called
Desiring Good Fortune; his principal attendant will be known
as the Sun. The one of skill will be known as Light of the
Dharma; the one with miraculous abilities as Realizing the
Teachings. His first assembly will number forty-six thousand
times ten million Arhats; the second, forty-three times; the
675
676
C \ v - > CV
S * \ W ^ ^ g A i
f3jr
4 ^ q . ^ ^ 0 | 0 ; ^ ^ 2 q | | ^ ^ i 2 ^ ^ ( f ^ < 5 J R f C l ^ | | ^ v -
ail 35, p f
I p t ^ ^ * ^ p l g l T O '
j ^ , c w % p
^gcp^jqpiaisil p ^ K ^ W ^ ^
[ q ^ ] ^ 3 = ^ ^ 1 ^11 f q
f ^ W '
w ^ - i ^ f A ^ q f r ^ l f w ^ f k
^ N ^ ^ W ^ f [ g N ^ '
third, twenty-three. His life will span two thousand years, and
after this Teachers nirvana, the holy Dharma will remain
seventy thousand years. His relics will consist of one radiant unit,
and there will be one stupa extending for five yojanas. (166)
The Tathagata Baladeva will have as birthplace the land
called Great bight. He will be of princely descent, and his light
will extend for twenty-two yojanas. Noble Goodness will be his
fathers name; his mothers will be Moonlight. His son will be
called Light of Power; his principal attendant, Nanda. The one
of skill will be known as Wisdom of Lions; the one with
miraculous abilities will be known as Advisor of Existence. His
first assembly will number ninety-three thousand times ten
million conquerors of the taints; the second assembly ninety-
two; the third assembly, ninety-one. His life will span nine
thousand years, and the holy Dharma will remain a further
seventy thousand years. His relics will be extensive, and there
will appear eighty thousand times ten million stupas. (167)
6 77
The Unequaled One, Gunamalin will have as birthplace the
land called Beauty of Joy. He will be of priestly descent, and his
light will extend for seventy-six yojanas. His fathers name will
be Robust Youthfulness; his mothers name will be Call of
Fortune. At that time the son of the Jina will be called Lord of the
Heavens; his principal attendant will be called Accomplished
Mind. The one of skill will be called Fine Hands; the one with
miraculous abilities will be known as Fine Demeanor. His first
assembly will gather one thousand times ten million Arhats; the
second will number the same; the third assembly will gather
five times that number. His life will span eighty thousand years,
and after the nirvana of this Unequaled One, the holy Dharma
will remain thirty million years. Ninety-nine times ten million
stupas will arise, all covered with the purest gold. (168)
The Sugata Nagabhuja will have as birthplace the land
called Joyful. This Protector will be of priestly descent, and his
light will unceasingly extend over seventy-two thousand small
678
^ g | 5 ^ H 3 i P W ^ I V
^i^qg^^qj^f l^qa
q|^^qa/4j^q^.^qwj{ (JF^
qwmf^i p^rq^q<^wf^'q^.^is^ F^q^yw^j
qFg^qqgif [^^q
^ q q q ^ ^ S |^ ^ r ^
s j q ^ ^ q % | ^ & 3 q | % q q ^ q q * ^ | i q ^ q ^ q q ^ q ^ f q q
^ ^ 1 f q % q S q s ^ ^ ^ ) s [ r j ^ q ^ f i ^ ^
S i ^ ' ! | H ^ ^ # W q f S ^ l i r q q f T O B R ^ q ^
f i ^ ' q g i r ^ g q ^ ^ ^ ^ prjjySfq^
^ K ^ q q ^ f fffqA|^&rq5^^j;q^^r
f t s & r
continents. His fathers name will be Light of the Gathering; his
mothers, Lady of Incense. His son will be called Great
Gentleness; his principal attendant, Radiant Light. The one of
skill will be called All-Seeing Awareness; the one with miracu
lous abilities will be known as Speaker of Truth. The first of his
assemblies will number sixteen times ten million; the second,
eighteen; the third, twenty. His life will span ten thousand
years, and even after the nirvana of this Sugata, the holy Dharma
will remain eight times ten million years. There will be ninety-
nine times ten million stupas of this Jina. (169)
The Sugata Pratimanditalocana will have as birthplace the
land called Finest Chaitya. This Jina will be of priestly descent,
and his light will extend for seven yojanas. His fathers name
will be Good Renown; his mothers, Net of Light. His son will be
called Joy of Strength; his principal attendant will be called
Liberation. The one of skill will be known as Seeing the Dharma;
the one with miraculous abilities will be known as Serenity. His
first assembly will number one hundred thousand times ten
million Arhats; the second assembly will number ninety thou
sand times ten million Arhats; the third, eighty. His life will span
twenty-six thousand years, and even after this Buddhas
Parinirvana, the holy Dharma will remain for ten million years.
There will be ten million wonderful stupas, all ornamented
with nets of hundreds of jewels. (170)
The Buddha Sucirnabuddhi will be born in the place called
Land of the Ten. This Jina will be of princely descent, and his
light will extend for two yojanas. His fathers name will be Great
Power; his mothers, Bright Light. His son will be called Leader
of Beings; his principal attendant, Great Ornament. The one of
skill will be known as King of Medicine; the one with miracu
lous abilities will be known as Charioteer of Words. His first
assembly will number twenty-two thousand Arhats; the
second, thirty; the third assembly, twenty-eight. His life will
span one thousand years. Even after this Buddhas Parinirvana,
679
Homage to Tathagata Suryaprabha and Homage to Tathagata Brahmagamin
f $ q ^ ^ q ^ q q ' W r q ' i f ^ f k ^ q q q q -
q S j i W q ^ | ^ q ^ c C ^ 5 ^ x q ^ c ^ ( q ^ ^ j c ^ q q ^ q q i g ^ -
q ^ ^ S T ^ f
q f ^ q i ^ n j q ^ f ^ g q c ^ q q ^ q ^ a j ^ f H ' % ^ 5
Homage to Tathagata Vikrantadeva and Homage to Tathagata Jnanapriya
the holy Dharma will be practiced fourteen thousand years.
There will be a single relic of this Unequaled One, and a single
stupa will extend for an entire yojana. (171)
The Buddha Jnanabhibhu will have as birthplace the land
called Desire for Joy. This Jina will be of princely descent, and
his light will extend for two yojanas. His fathers name will be
Forceful One; his mothers, Truth of Practice. His son will be
called Beautiful Rishi; his principal attendant, Nanda. The one
of skill will be known as Dharma Playfulness; the one of
miraculous abilities will be known as Light of the Moon. His first
assembly will number thirteen times ten million; the second,
twelve; the third, eight. Although his life will span but two
hundred years, the holy Dharma will remain for a further one
thousand times ten million years. His relics will be extensive,
and there will arise thirty-two hundred times ten million stupas
extending for two yojanas and overspread with eighty thou
sand parasols. (172)
The Buddha Amitalocana will have as birthplace the land
called Clear Light of Merit. This Jina will be of priestly descent,
681
j ^ a j ^ q j q r ^ w
; a i ^ T | $ q | ^ q ^ q 5 ) ^ ^ | j ^ q q S ^ j % ^
* 1^1 j a g ^ ^ q G j - q ^ u -
% ^ # 3 f ^zq^ar^-
^ a j r f a ^ Q | ^ ^ c j ^ i | ^ A J - ^ [ f^qCjS^
^ i X r ^ q ^ K f ^ ^ q 3 q | | 2 * W
[}=p.
a ^ z ^ q ^ a ^ i t | ^ ^
{ ^ f e
^ q ^ a j S S J | a ^ i l ^ q ^ g i 3 j ^ 3 ^ J } ^ f
and his light will extend for four yojanas. His fathers name will
be Knowledge of Spiritual Practice; his mothers, Abiding
Dharma. His son will be called Joy in Victory; his principal
attendant will be known as Heart. The one of skill will be known
as Gathering of Flowers; the one with miraculous abilities will
be known as Stride of the Elephant. His first assembly will
number sixty-six hundred times ten million Arhats; the second,
sixty-five; the third, sixty-seven. The life of this most compas
sionate one will span twenty-three thousand years, and the
holy Dharma of this Destroyer of Demons will remain a further
ten thousand years. There will be ten times ten million stupas,
all ornamented with flower garlands and arches. (173)
The Tathagata Satyabhanin will be born in the place called
Land of Vitality. This Jina will be of princely descent, and his
light will extend for nine yojanas. His fathers name will be Good
Merit; his mothers, Light of the Gods. His son will be called
Great Purpose; his principal attendant, Filled with Light. The
one of skill will be called Noble Awareness; the one with
miraculous abilities will be known as Traveling in Existence. His
first assembly will number two thousand times ten million
Arhats; the second, a full hundred times ten million; the third
assembly, ninety times ten million. His life will span eighty
thousand years, and the holy Dharma of this one who has
arrived at Peace will remain a further twenty-two thousand
years. There will be sixty times ten million holy stupas, each
filled with victory banners made of gold. (174)
The Tathagata Suryaprabha will have as birthplace the
land called Medicine. This Jina will be of princely descent, and
his light will extend for three yojanas. His fathers name will be
Good Eyes; his mothers, Endowed with Ethics. His son will be
called Joy of Liberation; his principal attendant, Peace. The one
of skill will be known as Glorious Jewel; the one with miracu
lous abilities will be known as Free from Trouble. His first
assembly will number thirty-two times ten million; his second
assembly, twenty-one times ten million; his third assembly,
683
| t 2 ^ a | ^ p j a ; ^ ; | | * ^ a ^ r ^ g 5 | 2 ^ F ^ l j f l j ^ W
J Q J ^ ^ q ' . ^ V ^ , | = p ^
^ q ^ s f a j q q q q q q f f q ^ ^ - ^ ^ r q f
l ^ q g ^ w ^ n f W I (q^
q ^ ^ q ^ j ^ q s ^ r | ^ ^ ^ ^ q ^ q 6 ^ ^ g q s s { q ( | J j q
R ^ ^ q ^ f ^ o T A ^ & j q q ^ f f q ^ q q - q T - ^ q - q ^ q q ^ q -
thirty times ten million. His life will span sixty times one
hundred thousand years, and the holy Dharma will remain a
further one million three hundred thousand years. There will
be nine hundred times ten million stupas, each filled with
victory banners made of gold. (175)
The Tathagata Niyatabuddhi will have as birthplace the
land called Beautiful Joy. This Jina will be of priestly descent,
and his light will extend for ten yojanas. His fathers name will
be Particularly Noble; his mothers, Filled with Happiness. His
son will be called Fulfilled; his principal attendant, the Star. The
one of skill will be known as Exceeding Knowledge; the one
with miraculous abilities will be known as Mara Rejected. His
first assembly will consist of a great host of one hundred times
ten million; his second, of eighty times; his third, of sixty. The
human life span will be ten thousand years, and the holy
Dharma will remain a further five times that time. His relics will
extend throughout Jambudvipa, and eighty-eight hundred
times ten million stupas will appear. In front of each stupa one
hundred times ten million votive lamps will burn throughout
the night and day. (176)
The Tathagata Anantarupa will have as birthplace the land
called Venerable. He will be of princely descent, and his light
will extend for twenty-four yojanas. Good Friend will be his
fathers name; his mothers, Lady of Goodness. His son will be
called Fearless; his principal attendant, Full of Light. The one
with skill will be known as Certainty in Mantras; the one with
miraculous abilities will be known as Light of Happiness. His
first assembly will number fifty-six times ten million Arhats with
exceedingly joyful minds; the second, fifty-five; the third
assembly, fifty-four. His life will span ten million years, and even
after this Sugatas nirvana, the holy Dharma will remain ten
million years. There will be thirty-two hundred times ten
million stupas, all adorned with jeweled lotuses. (177)
The Sugata Vairocana will have as birthplace the land
called Completely Covered with Flowers. This Jina will be of
685
Homage to the Tathagata Satyadeva and Homage to the Tathagata Manigarbha
686
^ rfqf n ^ i a ^
^ j q S ! ( W q %
{ s j ^ q q q s ^
q ^ q s p ^ ^ q f
Homage to Arya Tathagata Gunakirti and Homage to Arya Tathagata Jhanasri
princely descent, and his light will extend for five yojanas. His
fathers name will be Robust Youthfulness; his mothers, Most
Blessed of the Ganges. His son will be called Boundless Light;
his principal attendant, Fulfilled. The one of skill will be known
as Ignorance Cleared Away; the one with miraculous abilities
will be known as Emotionality Abandoned. In his first assembly
will be sixty times ten million Arhats who, endowed with
knowledge, have crossed over existence; in the second, seventy
times ten million; in the third, eighty. His life will span ten
million years, and even after the nirvana of this Unequaled One,
the holy Dharma will remain a further thirty million years. A
single stupa will appear, extending for two and a half yojanas
and covered with jewels. (178)
The Tathagata Ratnaketu will have as birthplace the land
called Joyful. He will be of princely descent, and his light will
extend for twenty-two yojanas. His fathers name will be Heroic;
his mothers, Joy of All. His son will be called Good Renown; his
principal attendant, Stainless. The one of skill will be called
687
j c ^ q v ^
v^ C\V" CV'v' >
^^ ^ ^ J ^ A I ^ J = k < S J Z 4 S j | ffjj
q ^ % N l ^ g S l | ^ ^ | f g ^ J '
q ^ s f < ^ Q l Q ^ 5 q f5JR 1 ^ ' ^ S . '
^ o j q ^ q ^ ig a w a ftjm -
J ^ q ^ a 5 ^ a | F ^ s i ^
^ c ^ ^ j x i ^ z i j t ^ | q ^ q x -
^ q w q % 3 ^ q $ | [gPT
q ^ ^ b | ^ t J 5 } ^ ^ q z i | ^ | j ^ [
f^gjq&sr
<=^<5T?q| I [ f f F 3 ^ J W ! 5 5
Mind of the Sky; the one with miraculous abilities will be called
Mountain Light. His first assembly will number ninety-four
times ten million Arhats; the second assembly; ninety-three
times ten million; the third assembly; ninety-two times ten
million. His life will span ninety thousand years; and even after
the nirvana of this one who is worshiped in the three realms of
existence; the holy Dharma will remain ten million years. His
relics will be widely dispersed; and there will be ninety-two
times ten million stupas. (179)
The Protector Vigatakariksa will be born in a place called
Auspicious Land. This Jina will be of priestly descent; and his
light will extend for nine yojanas. His fathers name will be Free
of Sorrow; his mothers; Lady of Good Understanding. His son
will be called Untroubled; his principal attendant; One with
Knowledge. The one of skill will be known as Strength of
Certainty; the one with miraculous abilities will be known as
Joyful Miraculous Ability. His first assembly will number ninety
million; the second; eighty million; the third; seventy million.
The life span of this Jina will be three hundred years; and the
holy Dharma of this Jina who has arrived at Cessation will
remain for a further two thousand years. There will be one
stupa made from the seven precious jewels and rising to the
height of oneyojana. (180)
The Sugata Lokottlrna will have as birthplace the land
called Forever Joyful. This Jina will be of priestly descent; and
his light will extend for six yojanas. His fathers name will be
New Moon; his mothers; Light of the Heavens. His son will be
called Fine Divinity; his principal attendant; Free-Flowing
Locks. The one of skill will be known as Sunlight; the one with
miraculous abilities will be known as Without Meeting. In the
first assembly will be fourteen times ten million Arhats; in the
second assembly; there will be thirty wise ones; then; in the
third assembly there will be twenty times ten million. His life
will span ten million years; and even after the nirvana of this one
who lights up the world; the holy Dharma will remain thirty
million years. There will appear a full eight hundred million
689
( S j ^ - z T z j ^ q ^ q^5J^zj|
q f ^ r ^ w ^ '
T ^
1 ^ % * ^ q^r
f ^ q ^ ^ q ' q ^ ' q ^ ^ ' q
% f z j ^ ^ a j ^ | P < q ^ ^ ^ p j | ^ q q ^ q 3 | ^ - ^ Q j a ^ q q ^
| [sifwjq-
j ^ ^ ^ i ^ q ^ q ^ g q s r q f f q ^ q ^
q ^ i z q ^ ^ j f ^ S f
J ^ ^ - g e 5 | q ^ ^ 4 j ^ | p > q ^ ^ O | ^ q ^ ^ ^ j ; ^ q a j j ^ s j g ^ f
stupas of this one who has passed from sorrow, and each stupa
will be ornamented with precious jewels. (181)
The Buddha Amoghavikramin will have as birthplace the
land called Many Clouds. This Jina will be of priestly descent,
and his light will extend for seven yojanas. His fathers name
will be Lord of Rishis; his mothers, Song of the Spheres. His son
will be called Light of Happiness; his principal attendant,
Steadiness. The one of skill will be known as Surrounding
Awareness; the one with miraculous abilities will be known as
Cry of Delight. His first assembly will number ninety-nine times
ten million selfless Arhats; the second, ninety-eight; the third,
ninety-six. His life will span ninety-five thousand years, and
even after this Sugatas nirvana, the holy Dharma will remain
ten million years. His relics will be extensive, and there will be
thirty-two hundred times ten million stupas. (182)
The Sugata Vibodhana will have as birthplace the land
called Clouds of Joy. This Jina will be of princely descent, and
his light will extend for thirty yojanas. His fathers name will be
Great Power; his mothers, Precious Joy. His son will be called
Joyful Being; his principal attendant, the Able One. The one
with skill will be known as Strength of the Dharma; the one with
miraculous abilities will be known as Graced with Wisdom and
Skill. His first assembly will number nine hundred times ten
million Arhats who have abandoned the dualistic mind; the
second, eight hundred times ten million; the third, seven. His
life will span eighty thousand years, and the holy Dharma of
this Sugata who has reached the final goal will remain a further
thirty million years. His relics will be a single radiant unit, and
one stupa will appear, extending over three yojanas, and
ornamented with victory banners of gold. (183)
691
Homage to Tathagata Arhat Asita and Homage to Tathagata Arhat Drdhavrata
fCJSj3%
q ^ p JJ
W / I r ^ ^ W 8W^ p^ B R | 2 } 2 p i ^ = i g q q ^ ^ ^
pfif
Homage to Tathagata Maruttejas and Homage to Tathagata Brahmamuni
The Sugata Puspadhvaja will have as birthplace the land
called Most Excellent. This Jina will be of princely descent, and
his light will extend for five yojanas. His fathers name will be
Knowledge of Modesty; his mothers, River of Jambu. His son
will be called Steadfast; his principal attendant will be called
Joyful. The one of skill will be known as Light of the World; the
one with miraculous abilities will be known as Endowed with
Awareness. The first of his assemblies will number seventy
times ten million; the second assembly, eighty times ten million
of those whose minds are free; the third assembly, ninety times
ten million. His life will span ninety-nine thousand years, and
after his nirvana, the holy Dharma will remain a further ten
times ten million years. There will appear 320 million fine
stupas together with his relics. (184)
The Tathagata Sailendraraja will have as birthplace the
land called Seen with Joy. He will be of princely descent, and his
light will extend for sixteen yojanas. His fathers name will be
Fine Spiritual Practice; his mothers, Joy in Giving. His son will
693
*&&*) ^ t ^ ^ ^ ' q 3^ Qr52\!
| ^ $ ^ ^ H ! ^ qi?W<f R
f t q ^ ^ q ^ ' a j ^ ^ - S * U } ^ -
W 9 I ! ^ * n ^ i j ^ r ^ q q ^ ;
^ K f s r q ^ ' f
694 ^
W # * l
f s ^ a
^ C R ^ 5 < V 3 f l ^ ^ S
% q ^ l ^ | S r < 5 J ^ f | ^ C ^ r j | # q ^ p s ^ ^ q ; ^ |5^tJ5J'
j a ^ ^ c ^ ^ ^ s i s f l s w p q ^ ir3& fr
g T ^ g a t S ^ ^ ^ $ 7 W ^ ^ % s r j r [ l a ^ c ^ q z g
z m f o g f f i v f J d ^ i ^ f q ^ s i c , I ^ S c s i W
be called the Magnolia Flower; his principal attendant, Lord of
Light. The one of skill will be known as Voice of Wisdom; the one
with miraculous abilities will be known as Beautiful Moon. His
first assembly will number eighty thousand Arhats; the second
assembly, seventy thousand; the third assembly, sixty thou
sand. The human life span will be a full ten million years, and
even after the nirvana of this Sugata, the holy Dharma will
remain ten million years. There will appear one stupa, one
yojana high, ornamented with precious jewels. (185)
The Tathagata Mahatejas will have as birthplace the land
called Eternal Vision. This Jina will be of priestly descent, and
his light will extend for two yojanas. His fathers name will be
Good Tradition; his mothers, Sound of Thunder. His son will be
called Joyous Gentleness; his principal attendant, Full of Light.
The one of skill will be known as Noble Shooting Star; the one
with miraculous abilities will be known as Renowned as a Hero.
His first assembly will number thirty-two thousand selfless
Arhats; the second assembly, thirty-one thousand Arhats; the
third assembly, thirty thousand. His life will span sixty thou
sand years, and even after this Jinas nirvana, the holy Dharma
will remain in its full form a full eighty thousand years. His relics
will be extensive, and there will arise seventy-six thousand
times ten million stupas. (186)
The Tathagata Krtarthadarsin will have as birthplace the
land called Petal of the Utpala. He will be of priestly descent,
and his light will extend for eight hundred million yojanas. His
fathers name will be Fearless; his mothers name will be
Glorious Brilliance. His son will be called Well-Proclaimed; his
principal attendant, Graced with the Dharma. The one of skill
will be known as Fine Light; the one with miraculous abilities
will be known as Finest Wisdom. The first of his assemblies will
number forty-three times ten million Arhats; the second
assembly will number forty-two times ten million Arhats; the
third assembly, forty-one times ten million Arhats. His life will
695
W o p ^ f
q f | ^ 3 q g f 5 i p i q ^ J | ^ a :
p ^ ^ z p p g ^ t g a j p ^
i ^ ^ s ^ - ^ j f i ^ p s r
^ q s ^ q ^ ^ q ^ a j f l l
f W
f g ^ f
q g q z ^ q ^ o r q ^ S f ^ q f [ ^ q ^ ^ * p < 5 J f W q j |
^ ^ R f ^ J [ q ^ q ^ ^ q q ^ ^ j j ^ V ^ q g
q ^ s r q ^ d r ^ i | % w f ^ ] ? ^
*!>**%
q g ^ q s p w r q ^ i i ^ q % ^ ^ q q ^ ' ^ a j q 3 4 i d f ^ f ^
span forty-six thousand years, and after his Parinirvana, the
holy Dharma will remain eighty-six thousand years. His relics
will consist of a single radiant unit, and there will be one stupa,
shaded by eighty thousand parasols. (187)
The Tathagata Amitayasas will have as birthplace the land
called Soft Lotuses. This Jina will be of princely descent, and his
light will extend for nine yojanas. His fathers name will be
Without Artifice; his mothers name will be Mind of Happiness.
His son will be called Joyful Glory; his principal attendant will
be known as Naga. The one of skill will be called Mind of
Certainty; the one with miraculous abilities will be known as
Cry of Joy. His first assembly will number seventy times ten
million Arhats; the second assembly, sixty times ten million
Arhats; the third assembly, fifty times ten million Arhats. His life
will span six hundred thousand years, and even after this
Sugata attains the final goal, the holy Dharma will remain thirty
million years. His relics will be extensive, and there will be seven
hundred million stupas, each ornamented by parasols, victory
banners, and pennants. (188)
The Tathagata Ratnadeva will have as birthplace the land
called Ornamented by Blue Lotuses. This Jina will be of princely
descent, and his light will extend for two yojanas. His fathers
name will be Heroic; his mothers name will be Light of Salas.
His son will be called Delight in Goodness; his principal
attendant, Conqueror. The one of skill will be known as
Starlight; the one with miraculous abilities will be known as
Light of Gold. His first assembly will number eighty times ten
million; the second assembly, fifty; the third assembly, thirty.
The human life span will be twenty-two thousand years, and
the holy Dharma of the one who has arrived at Cessation will
remain a further ninety thousand years. There will be one stupa
extending for two yojanas and surrounded by hundreds of ten
millions of parasols. (189)
697
Homage to the Tathagata Sanairgamin and Homage to the Tathagata Vratatapas
R i g r f i j m f g r 3 t '
ffirspgj-qggaie?5|l^| i t t q g w ^ s w x t f ^ s w 1^ $&T
$1 ! ^ f^3JC3j^<5F
q a j p w ^ f p ^ q ^ ' 3 ^ 3 '
Homage to the Tathagata Arciskandha and Homage to the Tathagata Mahatejas
The Tathagata Sthitarthajnanin will have as birthplace the
land called Ornament. He will be of priestly descent, and his
light will extend for twelve yojanas. His fathers name will be
Abiding Purpose; his mothers, Lady of the Moon. His son will be
called Beautiful Moon; his principal attendant will be known as
Joyful. The one of skill will be known as Expanding Glory; the
one with miraculous abilities will be known as Heart of Spiritual
Practice. His first assembly will number twenty-two times ten
million Arhats; the second assembly, twenty-one; the third
assembly, twenty. The human life span will be ten million years,
and the holy Dharma of the one free from taint will remain a
further ninety-nine thousand years. His stupa will extend for
fouryojanas and will be finely ornamented with tens of millions
of parasols. (190)
The Tathagata Purnamati will have as birthplace the land
called Light of Merit. He will be of princely descent, and his light
will extend for six yojanas. His fathers name will be Fine Mind;
his mothers, Lotuslike. His son will be known as Joyful Sound;
his principal attendant will be known as Necklace. The one of
699
q ^ j ^ * i q * : = * ^ q %
l ^ * ^ '
j ^ a j i Sp i j^ssi^q-
q ^ q ^ q J R q q ^ f p ^ r q ^
s ^ # s^ ^ ^ ' ^ ' ^ c
f ^ q ^ q ^ 2 ^ g q q ^ !
I N r ^ ^ ^ ^ q s i j q q - q l f
skill will be known as Genuinely Noble Merit; the one with
miraculous abilities will be known as Strength of the Moon. His
first assembly will number eighty times ten million; the second
assembly will number seventy times ten million of those free
from fear; the third assembly will number one thousand times
ten million. His life will span seventy-six thousandyears, and the
holy Dharma of this Knower of the World will remain a further
twenty-three times ten million years. There will be one hundred
sixty-four times ten million stainless stupas, all extending for
three krosha. (191)
The Tathagata Asoka will have as birthplace the land called
Noble Luster. He will be of priestly descent, and his light will
extend for fourteenyojanas. His fathers name will be Mountain
of the Moon; his mothers name will be Fine Mind. His son will
be called Entrancing Beauty; his principal attendant will be
called Good Qualities. The one of skill will be known as Vision of
Dharma; the one with miraculous abilities will be known as
Strength of Lions. His first assembly will number thirty thou
sand; a second assembly will number twenty-eight. His life will
span one thousand years, and even after the nirvana of this
Sugata, the holy Dharma will remain ninety thousand years.
There will be many different stupas, and all of them will extend
for one yojana and have the nature of the seven most won
drous precious gems. (192)
The Tathagata Vigatamala will have as birthplace the land
called Jeweled Ornament. He will be of priestly descent, and his
light will extend for threeyojanas. His fathers name will be Fine
Deity; his mothers, Most Peaceful. His son will be called
Beautiful Moon; his principal attendant, Endowed with Virtue.
The one of skill will be known as Energy of the Elephant; the one
with miraculous abilities will be known as Speaking Truthfully.
His first assembly will number five hundred times ten million
Arhats; the second, two hundred times ten million; the third,
three hundred times ten million. His life will span eighty-four
701
cm W ^ s i ^ i f f ^ 9 ^ * H g F ( W ^ f f S f ^ c ^ ^ g q ^
c^oisajf ^ F ^ ^ ^ ^ 5 r p ^ |
$ * $ f ^ i i M s r ^ J s i ^ P ^
* W F ^ g a p ^ q F ^ v W
^ j o q n ^ j fq3j^p^%SF
ASF$a[
F q ^ ^ ^ g w w ^ R f i ^ ^ I W Rsr
q q > q 2 ^ ^ q % a g ^ | l% q ^ q g f l | % s ^ | i ^ l \ ^ f j^ r ^
^ w ^ q S ^ ^ c ^ j f f | ; A ^ a j ^ i W ^ C ^ f l ^ < ^ | p P f f
f 3 ^ W I
s W ^ f p ^ q ^ e S p 3 ^ g v
W
thousand years, and after the nirvana of this greatest of two-
legged beings, the holy Dharma will remain one thousand times
ten million years. There will be one stupa, one yojana high,
shaded by ten thousand great parasols. (193)
The Tathagata Brahmadeva will have as birthplace the land
called Ornamented by Merit. He will be of princely descent, and
his light will extend completely over thirty yojanas. His fathers
name will be Wise and Prudent Mind; his mothers, Flower
Light. His son will be called Accumulated Virtue; his principal
attendant will be known as Gentleness. The one of skill will be
known as Noble God of Horses; the one with miraculous
abilities will be known as Rahula. His first assembly will number
five hundred thousand Arhats who have finished with exis
tence; the second, sixty; the third, seventy-seven. His life will
span one thousand years, and after the nirvana of this holy Jina,
the holy Dharma will remain three thousand years. His relics
will consist of a single radiant unit, and there will arise a noble
stupa three yojanas high. (194)
The Tathagata Dharanlsvara will be born in the place called
the Brilliant Land. This Jina will be of princely descent, and his
light will extend for sixty yojanas. His fathers name will be
Handsome Form; his mothers, Light of Dharma. His son will be
called Delight in Bliss; his principal attendant will be called
Virtue. The one with skill will be known as Clearing Away
Ignorance; the one with miraculous abilities will be known as
Joyful Conqueror. His first assembly will number sixty-four
thousand Arhats; the second, sixty-five; the third assembly,
sixty thousand. His life will span ten million years, and the
Dharma of this unequaled Sugata will then remain a further
thirty million years. His relics will be extensive, and there will be
sixty-two hundred times ten million stupas. (195)
The Tathagata Kusumanetra will have as birthplace the
land called Connected to Thought. He will be of priestly
descent, and his light will extend for sixty-two yojanas. His
fathers name will be Lord of Beings; his mothers, Mind of
703
Homage to Tathagata Arhat Campaka and Homage to Tathagata Arhat Tosana
^ } Z E } f l ^ = p 5 p q ^ 3 j ( i ^ y
Homage to Arya Tathagata Suganin and Homage to Arya Tathagata Indradhvaja
Wisdom. His son will be called Proceeding Happily; his princi
pal attendant will be known as Flower. The one of skill will be
known as Clearing Away Sorrow; the one with miraculous
abilities will be known as Supporter of Beings. His first assembly
will number sixty thousand; his second, seventy; his third,
eighty. The life span of this Jina will be ninety thousand years,
and the holy Dharma of this one who has passed from sorrow
will remain a further twenty million years. There will arise ten
times ten million stupas, each ornamented with gold and
decorated with precious jewels. (196)
The Tathagata Vibhaktagatra will have as birthplace the
land called Various Jewels. He will be of priestly descent, and
his light will extend for half a yojana. His fathers name will be
Lord of Gloiy; his mothers, Producer of Light. His son will be
called Most Noble Tradition; his principal attendant, Giving to
Multitudes. The one of skill will be known as Speech of Truth;
the one with miraculous abilities will be known as Lions Roar.
His first assembly will number ten thousand times ten million
rishis and Arhats; the second assembly, eight; and the third will
705
^ q ^ g c ^ ^ a i Q ^ ^ ^ q s y s q
^ S ^ S P ^ j p ; q ^ c p j | s | # s i z f ^ z q p ^ j ^ r c p ^ ^
2^ P5f t ^ | | E ; 3 } 2 y ^ 5 ^ q ^ ^ 5 ^ 3 3
Slf f # i af 4 5^ c,W ^
*}%fSR3 ^ P ^ g i a 0 ; ^
S ^ s
706
<i
^ ^ . 3 ^ Z ^ 2 S # S J ^ f / q j z p ^ p ^ ^
f ^ ^ ^ - 2 f 3 ^ f T
^ g S ^ W A i s a [ f r ^ z ^ 5 J 2 ^ g ^ t ^ ^ | p ^ < p ; ^ r
number seven. His life will span ten million years. After the
Parinirvana of this Buddha, the holy Dharma will remain fifty
million years. The relics of this one who has passed from sorrow
will consist of a single radiant unit, and there will appear a
single stupa seven yojanas in extent. (197)
The Sugata Dharmaprabhasa will have as birthplace the
land called Splendid Sight. This Jina will be of princely descent,
and his light will extend for five yojanas. His fathers name will
be Especially Noble; his mothers, Lady of Great Worth. His son
will be called Particularly Noble; his principal attendant,
Knowing Modesty. The one of skill will be known as Reverberat
ing Roar of Lions; the one with miraculous abilities will be
known as Gentle Light. His first assembly will number ninety
times ten million; the second, eighty; the third, sixty. The
human life span will be seventy-four thousand years, and the
holy Dharma of this one who has gone beyond to the formless
will remain a further twenty times ten million years. The stupas
of this Jina, together with his relics, will number ninety-four
thousand times ten million. (198)
The Tathagata Nikhiladarsin will have as birthplace the
land called Sight of the World. He will be of priestly descent, and
his light will extend for three yojanas. His fathers name will be
Fine Hands; his mothers, Lionlike Wisdom. His son will be
called Light of Virtue; his principal attendant, Sorrow. The one
of skill will be known as Clearing Away Suffering; the one with
miraculous abilities will be known as Great Renown. His first
assembly will consist of seventy-four times ten million Arhats;
the second assembly, seventy-five; the third assembly, seventy-
six. His life will span seventy times ten million years, and the
holy Dharma of the Stainless One who has reached the final
goal will remain a further nine times ten million years. There
will be three hundred times ten million stupas ornamented
with gold and decorated with precious jewels. (199)
The Sugata Gunaprabhasa will have as birthplace the land
called Sight of Enlightenment. He will be of princely descent,
707
!s ^ ^ v p i a f n ^ z ^ ^
^ ^ a p 5 ^ p ^ 5 ^ j
q ^ ^ S f ^ y q ^ a j ^ ^ } l i ^ ^ ^ ^ q ^ f 1^ } ' f s j ^ q
| < c ; q i ^ q ^ ^ ^ 3 } ( T W F i ^ | f ^ -
^ i w '
|5 g j ^ -
|A^SWCf^r
^ ^ q * q W #^ W ^ !
and his light will shine completely throughout ten million
yojanas. His fathers name will be Foe Subduer; his mothers,
Strength of Practice. His son will be called Delight in Happiness;
his principal attendant will be called Nanda. The one of skill will
be known as Mind of Gods; the one with miraculous abilities
will be known as Great Light. His first assembly will number a
full hundred times ten million Arhats; the second, ninety-six;
the third, eighty. The span of his life in the world will be one
thousand years, and the holy Dharma of this one who has
reached the final goal will remain a further ninety-six thousand
years. There will be five hundred million especially noble
stupas, each ornamented with the most precious of gems. (200)
The Tathagata Sasivaktra will have as birthplace the land
called Store of Merit. He will be of princely descent, and his light
will extend for thirty million yojanas. His fathers name will be
Ocean; his mothers, Graced with Flowers. His son will be called
Joyful Assembly; his principal attendant, Comprehension. The
one of skill will be known as Seen by Lions; the one with
miraculous abilities will be known as Most Joyful. His first
assembly will number eighty thousand times ten million
Arhats; the second, seventy thousand; the third, thirty. The
human life span will be forty-six thousand years, and the holy
Dharma of the one who has arrived at the final goal will last in
its full form for another full ten thousand years. There will be
ninety-nine thousand times ten million stupas, each orna
mented with precious gems. (201)
The Tathagata Ratnaprabha will have as birthplace the
land called Jewel in the Crown. He will be of princely descent,
and his light will extend for eighty yojanas. His father will be
known as Desire Full of Promise; his mother as Deity of Gloiy.
His son will be called Sweet Words; his principal attendant will
be called Joy of Beings. The follower foremost in wisdom will
be known as Leader with Followers; the follower foremost in
miraculous abilities will be known as Joyful Discipline. In his
709
710
Homage to Tathagata Mahapriya and Homage to Tathagata Sumanapuspaprabha
2jf
$F\ r v ^ s p f i & s F i |Si^i}%q|^
Homage to the Tathagata Ganiprabha and Homage to the Tathagata Bodhyahga
first assembly will be 900 million disciples; in the second, 120
million; in the third, 150 million. His life will span ten million
years, and the holy Dharma will remain a further thirty million
years. His relics will consist of a single radiant unit, and there
will be a single stupa. (202)
The Tathagata Ratnaketu will have as birthplace the land
called Various Summits. He will be of priestly descent, and his
light will extend for one hundred thousand yojanas. His father
will be known as Oceanic Mind; his mother as Mind Fulfilled.
His son will be called Joy of the World; his principal attendant
will be called Great Voice. The follower foremost in wisdom will
be known as Lamp of the Mind; the follower foremost in
miraculous abilities will be known as Glorious Brightness. His
life will span one hundred thousand times ten million years.
His first assembly will number six hundred million disciples;
the second assembly, eight hundred million disciples; the third
assembly, one billion. The holy Dharma will remain for ten
million years. His relics will be extensive, and there will appear
one hundred thousand stupas. (203)
711
^ |^ q ^ q v ^ q [
f ] ^ r q ^ ^ ^ ^ |p
q a j^ o ^ j^ 5 |-^ ^xj^s^ojr
f^q^aj^^TO^'
l^ q ^ o i ^ q f q f ^ q < ^
4 pjq
^ [ l ' s j ^ q ^ a C j f ^ i f q ^ q ^ ' ^ q % v 5 A j
^5q%555]^arq^C^ ^ N ^ f fg^J^qq^SJ^qj^^q
t $ q g f q ^ ^ C l ^ | % ^ q ^ ^ q f q ^ f '
5(i f ^ ^ ^ ^ ^ K ^ q j a p ^ f
^ q ^ ^ q ^ q ^ q ^ q a r g q ^ ^ ^ -p&
^ r^ ^ ^ g q j q | % q | ^ ^ 3 ^ q p ^ q ^ f j ^ q ^ q ^ q q ^
5 ^ s f ^ % N ^ ^ r 1^1
p ^ s j
The Tathagata Yasottara will have as birthplace the land
called Most Wondrous Flower. He will be of princely descent,
and his light will extend for sixty yojanas. His father will be
known as Lama; his mother as Great Lady. His son will be called
Beautiful Brilliance; his principal attendant will be known as
Exceedingly Virtuous. The follower foremost in wisdom will be
known as Truth; the follower foremost in miraculous abilities
will be known as Reliable Being. In his first assembly will be one
billion disciples; in the second, fifty million; in the third, ten
billion. His life will span eighteen thousand years, and the holy
Dharma will remain a further forty thousand years. His relics
will be extensive. (204)
The Tathagata Prabhakara will have as birthplace the land
called Well-Ornamented. He will be of princely descent, and his
light will extend for ten thousand yojanas. His father will be
known as Peak of the Victory Banner; his mother as Pure Light.
His son will be called Gift of Lightning; his principal attendant
will be called Joy of Arhats. The follower foremost in wisdom
will be known as Distinguishing Mind; the follower foremost in
miraculous abilities will be known as Unconquerable. In his
first assembly will be seven hundred million disciples; in the
second assembly will be eight hundred million disciples; in the
third assembly, nine hundred million. His life will span sixty
thousand years, and the holy Dharma will remain a further ten
million years. His relics will consist of a single radiant unit, and
there will be a single stupa. (205)
The Tathagata Amitatejas will have as birthplace the land
called To Be Viewed. He will be of princely descent, and his light
will extend for one million two hundred thousand yojanas. His
father will be known as Happy Salutation; his mother as Gift of
Goodness. His son will be called Gift of Morality; his principal
attendant will be called Mind of Equanimity. The follower
foremost in wisdom will be known as Fearless; the follower
foremost in miraculous abilities will be known as Free from
713
f ^ p i ^ a s i ^ j i ^ ^ a j ^ t s ^ f l i H j ^ ^ a j q i ^ ^ i
p&F
^ c q ^ q ^ j g A j f - ^ J ^ q a ^ & I ^ # 5 ^ % ' r | ^ | V ^ ^ R
q g a f f f ^ 3 T C T J % ^ ^ ^ ^ S ^ r 5 J ^ r
n^z3f
l^^cr^^si^lgqj' |-^5^33^K|^lcip^3W^S<l
^ r fC [ ^
%5\
|S11^^U4C?I^CH^C^J i ^ a ^ ^ ^ A j s i f q ^ q g '
t^q^ai^^gRf f$KM
2[
Fear. In his first assembly will be 900 million disciples; in the
second, 980 million; in the third, 990 million. His life will span
eighteen thousand years, and the holy Dharma will remain a
further eighteen thousand years. His relics will consist of a
single radiant unit, and there will be a single stupa. (206)
The Tathagata Velama will have as birthplace the land
called Joyful Star. He will be of priestly descent, and his light will
extend throughout Jambudvlpa. His father will be known as
Greatest Wealth; his mother as Good Wisdom. His son will be
called Gift of Goodness; his principal attendant will be known
as Measureless Advancing. The follower foremost in wisdom
will be known as Moon Umbrella; the follower foremost in
miraculous abilities will be known as Peerless One. In his first
assembly will be 800 million disciples; in the second, 850
million; in the third, 900 million. His life will span sixty
thousand years, and the holy Dharma will remain a further fifty
thousand years. His relics will be extensive. (207)
715
The Tathagata Simhagatra will have as birthplace the land
called Beauty of Joyful Thoughts. He will be of princely descent,
and his light will extend over the four continents. His father will
be known as Flower of Gods; his mother as Equanimity
Unequaled. His son will be called Fine Mind; his principal
attendant will be known as Mind Fulfilled. The follower fore
most in wisdom will be known as Strength of Mind; the follower
foremost in miraculous abilities will be known as Distinguished
Army. There will be eighteen assemblies, all numbering one
billion. His life will span ten million years, and the holy Dharma
will remain a further ten million years. His relics will consist of
a single radiant unit, and there will be a single stupa. (208)
The Tathagata Vidumati will have as birthplace the land
called Accumulated Excellence. He will be of priestly descent,
and his light will extend for five hundred yojanas. His father will
be known as Finest Mind; his mother as Finest Divinity. His son
Homage to Tathgata Ojamgama and Homage to Tathgata Suvinicitrtha
P ^ c^ ^ ,c ^ ^ 5W i^ wlc | ? r
^ ^ ^ R j g P T
S f w ^ ^ s ' l ^ s ^ S W i ^
^ ^ W 513 ^ ^ % ,^
| ^ R ^ ^ 3 W S & 5 | | '
S ^ R % g p ^ F F ^ 3 f ^ ' | f c j l $ j
N8P \ ^ T rqf * ^ l
Homage to Tathagata Arhat Vrsabha and Homage to Tathagata Arhat Subahu
will be called Achieving Practice; his principal attendant will be
known as God of Wealth. The follower foremost in wisdom will
be known as Joy of the World; the follower foremost in
miraculous abilities will be known as Enduring Strength. He
will hold ten assemblies, all numbering ten thousand times ten
million. His life will span seventy thousand years, and the holy
Dharma will remain a further sixty thousand years. His relics
will be extensive. (209)
The Tathagata Durjaya will be born in a place called Land
of Light. He will be of princely descent, and his light will extend
for twenty yojanas. His father will be known as Gift of Flowers;
his mother as Flower Garland. His son will be called Jewel in the
Crown; his principal attendant will be called Holding Treasure.
The follower foremost in wisdom will be known as Especially
Noble; the follower foremost in miraculous abilities will be
known as Great Gentleness. In his first assembly will be ten
thousand disciples; in the second, thirty thousand; in the third,
fifty thousand. His life will span one thousand years, and the
717
| m q ^ & i a g ^ - * q ^ : q ^ 5 y ^ s r ^ q ^ e ^ ' . -
6 ^ q ^ a ^ ^ g ] 5 a j c ^ * a g ^
J ^ * 'q r^ ^ ^ | 2 C f
* q ^ r ^ r ^ ^ ^ 3 q j ^ q | q ^ q j q ^ ^ q i ^ a f < !
? 5 f q q ^ * ^ q ^ ^ s ^ q q X a y -
p q ^ * * f f q g q ^ q g 3 f j ^ ^ ^ s r s ^ S A f
< ^ f j s | f * F r ^
y q ^ q * q ^ k
e ^ * r q g j | | q q ^ q ^ q ^ | i q q j f ^ q ^ l k j q ^ q w
holy Dharma will remain a further ninety thousand years. His
relics will be extensive. (210)
The Tathagata Gunaskandha will have as birthplace the
land called Eternal Vision. He will be of priestly descent; and his
light will extend for six million yoj anas. His father will be known
as Good Weapon; his mother will be known as as Gift of
Goodness. His son will be called Without Sorrow; his principal
attendant will be called Free from Sorrow. The follower fore
most in wisdom will be known as Fine Mind; the follower
foremost in miraculous abilities will be known as Unflagging
Strength. He will hold eighty assemblies; all numberi