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See Dharmachakra Translation Committee, trans., The Twelve Buddhas (84000: Translating the Words of the Buddha, 2020).
’phags pa bkra shis brgyad pa’i tshigs su bcad pa. In mi pham bka’ ’bum. For English translations, see Gyalten Lekden (2020) and Rigpa Translations.
bkra shis brgyad pa’i don bshad pa. In mi pham bka’ ’bum. For an English translation, see Gyalten Lekden (2016b).
bkra shis brgyad pa. Stok Palace Kangyur vol. 68 (mdo sde, da), folios 21.b–26.a. The Sanskrit title of the Stok Palace Kangyur witness is rendered with the variant reading Āryāṣṭamaṅgalakanāmamahāyānasūtra.
Degé: rtsal brtan don grub dgongs pa. The Yongle and Kangxi Kangyur versions read rtsal bstan don grub dgongs pa (“Intent on Accomplishing Aims through Powerful Display”). Comparative Edition, p. 152, n. 3.
Degé: dge bar grags pa dpal dam pa. Other Kangyur versions (Yongle, Lithang, Kangxi, Narthang, Choné) read dge ba grags pa dpal dam pa (“Excellent Glorious Renowned Virtue”). Comparative Edition, p. 153, n. 1.
This translation follows the Chinese by reading de bzhin gshegs pa’i mtshan yongs su brjod pa gang yin pa ’di ni as “whoever proclaims these thus-gone ones’ names” instead of “the proclamation of these thus-gone ones’ names.” The Chinese reads 假使有人讚歎稱諸如來名八部經典 (“if someone proclaims with praise this sūtra on the group of eight thus-gone ones’ names”).
In the context of Śakra seeking victory in battle, this translation reads kun nas ldang ba as rendering the Sanskrit paryutthāna, for which the Buddhist Hybrid Sanskrit dictionary has, in part, “… rising all about, overwhelming, possession (always by depravities or vices).”
The colophon in the Stok Palace Kangyur witness reads rgya gar gyi mkhan po pra dz+nya wa rma la sogs pa dang / zhu chen gyi lo tsa ba ban d+he ye shes sde la sogs pas bsgyur cing gtan la phab pa’o. This translates into English as, “Translated and finalized by the Indian preceptor Prajñāvarman and so forth, and the chief editor-translator Bandé Yeshé Dé and so forth.”
A mango grove in Vaiśālī donated to the Buddha by the courtesan Āmrapālī.
A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).
Name of a buddha realm in the east where the buddha Glory of Being Renowned for Considering Everyone resides.
In Buddhist literature, this is an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of six auspicious qualities (bhaga) associated with complete awakening. The Tibetan term—where bcom is said to refer to “subduing” the four māras, ldan to “possessing” the great qualities of buddhahood, and ’das to “going beyond” saṃsāra and nirvāṇa—possibly reflects the commentarial tradition where the Sanskrit bhagavat is interpreted, in addition, as “one who destroys the four māras.” This is achieved either by reading bhagavat as bhagnavat (“one who broke”), or by tracing the word bhaga to the root √bhañj (“to break”).
Name of a buddha realm in the east where the buddha Greatly Renowned for Considering All resides.
Refers to the five degenerations: (1) degeneration of lifespan, (2) degeneration of view or thoughts, (3) degeneration of the five afflictions, (4) degenerate sentient beings, (5) degenerate times.
A buddha who resides in the eastern buddha realm called Nihilism Relinquished.
Name of a buddha realm in the east where the buddha Pradīparāja resides.
Name of a buddha realm in the east where the buddha Glorious Ornament of Loving-Kindness resides.
Name of a buddha realm in the east where the buddha Intent on Accomplishing Aims through Steadfast Skill resides.
A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are ruled by the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by sentient beings during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances (gandha) in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”
A buddha who resides in the eastern buddha realm called Free from Obstacles.
A buddha who resides in the eastern buddha realm called Blazing Glory.
A buddha who resides in the eastern buddha realm called Joyful Renowned Diamond.
A buddha who resides in the eastern buddha realm called Variegated.
In the most general sense the devas—the term is cognate with the English divine—are a class of celestial beings who frequently appear in Buddhist texts, often at the head of the assemblies of nonhuman beings who attend and celebrate the teachings of the Buddha Śākyamuni and other buddhas and bodhisattvas. In Buddhist cosmology the devas occupy the highest of the five or six “destinies” (gati) of saṃsāra among which beings take rebirth. The devas reside in the devalokas, “heavens” that traditionally number between twenty-six and twenty-eight and are divided between the desire realm (kāmadhātu), form realm (rūpadhātu), and formless realm (ārūpyadhātu). A being attains rebirth among the devas either through meritorious deeds (in the desire realm) or the attainment of subtle meditative states (in the form and formless realms). While rebirth among the devas is considered favorable, it is ultimately a transitory state from which beings will fall when the conditions that lead to rebirth there are exhausted. Thus, rebirth in the god realms is regarded as a diversion from the spiritual path.
A buddha who resides in the eastern buddha realm called Blissful.
One of the six heavens of the desire realm.
A buddha who resides in the eastern buddha realm called Free from Sorrow.
Name of a buddha realm in the east where the buddha Glory of Being Renowned for Superior Skill That Brings Satisfaction resides.
“One who belongs to the Kuśika lineage.” An epithet of the god Śakra, also known as Indra, the king of the gods in the Trāyastriṃśa heaven. In the Ṛgveda, Indra is addressed by the epithet Kauśika, with the implication that he is associated with the descendants of the Kuśika lineage (gotra) as their aiding deity. In later epic and Purāṇic texts, we find the story that Indra took birth as Gādhi Kauśika, the son of Kuśika and one of the Vedic poet-seers, after the Puru king Kuśika had performed austerities for one thousand years to obtain a son equal to Indra who could not be killed by others. In the Pāli Kusajātaka (Jāt V 141–45), the Buddha, in one of his former bodhisattva lives as a Trāyastriṃśa god, takes birth as the future king Kusa upon the request of Indra, who wishes to help the childless king of the Mallas, Okkaka, and his chief queen Sīlavatī. This story is also referred to by Nāgasena in the Milindapañha.
Name of the tribe who inhabited the republican city-state whose capital was Vaiśālī, where the events of this sūtra take place.
One of the five trees of Indra’s paradise, its heavenly flowers often rain down in salutation of the buddhas and bodhisattvas and are said to be very bright and aromatic, gladdening the hearts of those who see them. In our world, it is a tree native to India, Erythrina indica or Erythrina variegata, commonly known as the Indian coral tree, mandarava tree, flame tree, and tiger’s claw. In the early spring, before its leaves grow, the tree is fully covered in large flowers, which are rich in nectar and attract many birds. Although the most widespread coral tree has red crimson flowers, the color of the blossoms is not usually mentioned in the sūtras themselves, and it may refer to some other kinds, like the rarer Erythrina indica alba, which boasts white flowers.
Name of a buddha realm in the east where the buddha Excellent Glory Renowned for Virtue resides.
A buddha who resides in the eastern buddha realm called Famous.
Prajñāvarman was a Bengali paṇḍita resident in Tibet during the late eighth and early ninth centuries. He arrived in Tibet at the invitation of the Tibetan king Trisong Detsen (khri srong lde btsan, r. 742–ca. 800 ᴄᴇ) and assisted in the translation of numerous canonical scriptures. He also authored a few philosophical commentaries himself, which were later included in the Tengyur.
The lord of the gods in the Heaven of the Thirty-Three (trāyastriṃśa). Alternatively known as Indra, the deity that is called “lord of the gods” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Sumeru has a Śakra. Also known by other names such as Kauśika, Devendra, and Śacipati.
The set of seven precious materials or substances includes a range of precious metals and gems, but their exact list varies. The set often consists of gold, silver, beryl, crystal, red pearls, emeralds, and white coral, but may also contain lapis lazuli, ruby, sapphire, chrysoberyl, diamonds, etc. The term is frequently used in the sūtras to exemplify preciousness, wealth, and beauty, and can describe treasures, offering materials, or the features of architectural structures such as stūpas, palaces, thrones, etc. The set is also used to describe the beauty and prosperity of buddha realms and the realms of the gods.
In other contexts, the term saptaratna can also refer to the seven precious possessions of a cakravartin or to a set of seven precious moral qualities.
The Licchavi youth who requests this discourse from the Buddha. His name is translated into Chinese as “Skilled in Action” (善作).
An Indian master who went to Tibet during the reign of King Ralpachen (ral pa can, r. 815–38 ᴄᴇ) and helped in the translation of forty-three Kangyur texts.
A frequently used synonym for buddha. According to different explanations, it can be read as tathā-gata, literally meaning “one who has thus gone,” or as tathā-āgata, “one who has thus come.” Gata, though literally meaning “gone,” is a past passive participle used to describe a state or condition of existence. Tatha(tā), often rendered as “suchness” or “thusness,” is the quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms. Therefore, this epithet is interpreted in different ways, but in general it implies one who has departed in the wake of the buddhas of the past, or one who has manifested the supreme awakening dependent on the reality that does not abide in the two extremes of existence and quiescence. It is also often used as a specific epithet of the Buddha Śākyamuni.
A great city during the Buddha’s time, the capital of the republican city-state inhabited by the Licchavi. It was an important location where a number of Buddhist sūtras are said to have been taught.
Name of a buddha realm in the east where the buddha Glory of Being Renowned for Superior Skill That Is Noble like Mount Meru resides.
Refers to any world or group of worlds that is illumined by one sun and moon, and that has its own Mount Meru, continents, desire, form, and formless realms, etc.
Yeshé Dé (late eighth to early ninth century) was the most prolific translator of sūtras into Tibetan. Altogether he is credited with the translation of more than one hundred sixty sūtra translations and more than one hundred additional translations, mostly on tantric topics. In spite of Yeshé Dé’s great importance for the propagation of Buddhism in Tibet during the imperial era, only a few biographical details about this figure are known. Later sources describe him as a student of the Indian teacher Padmasambhava, and he is also credited with teaching both sūtra and tantra widely to students of his own. He was also known as Nanam Yeshé Dé, from the Nanam (sna nam) clan.
bkra shis brgyad pa. (Maṅgalāṣṭaka). Toh 278, Degé Kangyur vol. 68 (mdo sde, ya), folios 52.b–54.b.
bkra shis brgyad pa. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009, vol. 68, pp. 151–57.
bkra shis brgyad pa. Stok Palace Kangyur vol. 68 (mdo sde, da), folios 21.b–26.a.
sangs rgyas brgyad pa (Aṣṭabuddhaka). Toh 271, Degé Kangyur vol. 68 (mdo sde, ya), folios 17.b–21.a. English translation in Bien 2020.
sangs rgyas bcu pa (Daśabuddhaka). Toh 272, Degé Kangyur vol. 68 (mdo sde, ya), folios 26.a–29.b. Toh 272
sangs rgyas bcu gnyis pa (Dvādaśabuddhaka). Toh 273, Degé Kangyur vol. 68 (mdo sde, ya), folios 26.a–29.b. English translation in Dharmachakra Translation Committee 2020.
Denkarma (pho brang stod thang ldan [/ lhan] dkar gyi chos ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.
Phangthangma (dkar chag ’phang thang ma). Beijing: mi rigs dpe skrun khang, 2003.
Mipham Gyatso (mi pham rgya mtsho). ’phags pa bkra shis brgyad pa’i tshigs su bcad pa. In mi pham bka’ ’bum, 1:47–50. Chengdu: gangs can rig gzhung dpe rnying myur skyobs lhan tshogs, 2007. English translation in Gyalten Lekden 2020 and Rigpa Translations.
Mipham Gyatso (mi pham rgya mtsho). bkra shis brgyad pa’i don bshad pa. In mi pham bka’ ’bum, 1:51–58. Chengdu: gangs can rig gzhung dpe rnying myur skyobs lhan tshogs, 2007. English translation in Gyalten Lekden 2016b.
Dharmarakṣa, trans. Fo Shuo Ba Yang Shen Zhou Jing 佛說八陽神呪經, Taishō 428.
Gautama Prajñāruci, trans. Fo Shuo Ba Bu Fo Ming Jing 佛說八部佛名經, Taishō 429.
Jñānagupta, trans. Ba Fo Minghao Jing 八佛名號經, Taishō 431.
Saṅghabhara, trans. Ba Jixiang Jing 八吉祥經, Taishō 430.
Zhi Qian, trans. Fo Shuo Ba Jixiang Shen Zhou Jing 佛說八吉祥神呪經, Taishō 427.
Bien, Annie, trans. The Eight Buddhas (Aṣṭabuddhaka, Toh 271). 84000: Translating the Words of the Buddha, 2020.
Dharmachakra Translation Committee, trans. The Twelve Buddhas (Dvādaśabuddhaka, Toh 273). 84000: Translating the Words of the Buddha, 2020.
Gyalten Lekden, trans. (2016a). “The Eight Auspicious Noble Ones: A Mahāyāna Sutra.” The Union of Teaching and Accomplishment Publishing Group. Translated February 2016.
Gyalten Lekden, trans. (2016b). “The Explanation of the Meaning of the Verses for the Eight Auspicious Noble Ones.” The Union of Teaching and Accomplishment Publishing Group. Translated February 2016.
Gyalten Lekden, trans. (2020). Verses for the Eight Noble Auspicious Ones. Portland, OR: FPMT, 2020.
Lancaster, Lewis R. The Korean Buddhist Canon: A Descriptive Catalogue. Accessed February 24, 2021.
Rigpa Translations, trans. “The Verses of the Eight Noble Auspicious Ones.” Lotsawa House. Accessed January 3, 2022.
Yoshimura, Shyuki. The Denkar-Ma: An Oldest Catalogue of the Tibetan Buddhist Canons. Kyoto: Ryukoku University, 1950.
While the Buddha is dwelling in Vaiśālī at Āmrapālī’s grove, a Licchavi youth named Superior Skill requests him to reveal those buddhas presently dwelling in fulfillment of their former aspirations, such that venerating them and remembering their names can dispel fear and harm. The Buddha responds by listing the names of eight buddhas and the names of their buddha realms. He instructs Superior Skill to remember these buddhas’ names and to contemplate them regularly to develop their good qualities himself and ensure success before beginning any activity. After Superior Skill departs, Śakra, lord of the gods, declares that he has taken up this practice as well. The Buddha exhorts Śakra to proclaim this discourse before engaging in battles with the asuras to ensure his victory, and then enumerates the good qualities of those who proclaim this discourse.
The sūtra was translated by Bhikṣuṇī Thubten Damcho of Sravasti Abbey.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
This sūtra belongs to the genre of Mahāyāna literature that emphasizes the transformative power of remembering and contemplating buddhas’ names. In this way it resembles some other short texts found in the same part of the Kangyur such as The Eight Buddhas (Aṣṭabuddhaka, Toh 271), The Ten Buddhas (Daśabuddhaka, Toh 272), and The Twelve Buddhas (Dvādaśabuddhaka, Toh 273, 511, 853). While these other sūtras appear primarily to elucidate how the practice of remembering and contemplating buddhas’ names leads to the accomplishment of spiritual goals in this and future lives up to the attainment of buddhahood, The Eight Auspicious Ones emphasizes the practice’s worldly benefits.
The sūtra’s main interlocutor, a Licchavi youth named Superior Skill, is primarily concerned about warding off fear as well as physical, verbal, and mental harm he might experience in battle, at a royal palace, or in his dreams. In response to Superior Skill’s request to reveal those buddhas who can help dispel such obstacles, the Buddha teaches about eight buddhas residing in buddha realms in the eastern direction whose names embody the qualities of their former aspirations. The Buddha tells Superior Skill that by remembering the names of these buddhas and contemplating them when going to sleep, waking up, and before beginning any activity, he will not only develop these buddhas’ good qualities but also experience success in all his endeavors.
Subsequently, Śakra, lord of the gods, who is also present in the assembly, declares that he too has taken up this practice of contemplating the names of the eight buddhas. The Buddha exhorts Śakra to proclaim this discourse prior to engaging in battles with the asuras so that he will emerge victorious. The Buddha concludes with an explanation that those who proclaim this discourse on the names of these eight buddhas will become known for possessing various good qualities.
The names of these eight buddhas continue to be recited by Tibetan Buddhist practitioners today in a prayer popularly known as “The Verses for the Eight Noble Auspicious Ones,” composed in 1896 by Jamgön Mipham Gyatso (1846–1912). In his autocommentary to the verses, Jamgön Mipham Gyatso gives a summary of The Eight Auspicious Ones, emphasizing the Buddha’s instructions to remember and recite the names of these eight buddhas and the benefits that accrue from doing so. Contemporary Buddhist teachers from all the Tibetan schools thus encourage students to recite Jamgön Mipham Gyatso’s prayer daily, especially before commencing any new activity. Another prayer for auspiciousness with the same title as this sūtra, found in the tantra section of the Tengyur (bkra shis brgyad pa, Toh 3784) and said to have been spoken by Ārya Tārā, appears to be unrelated to this sūtra.
No Sanskrit version of this sūtra appears to be extant. It is listed in both the Denkarma and Phangthangma catalogs of the Tibetan imperial translations, which shows that the Tibetan translation was completed prior to the compilation and publication of the Denkarma catalog in 812
This sūtra was translated from Sanskrit into Chinese in 542
All the translations of the Aṣṭabuddhakasūtra and Maṅgalāṣṭakasūtra feature buddha realms located in the east. While the Chinese and Tibetan translations of each sūtra share similar narrative frameworks, their lists of the eight buddhas and their buddha realms differ completely. This is the case even across the four Chinese translations of the Aṣṭabuddhakasūtra. There is also no mention of “auspiciousness” in the Chinese translation of the Maṅgalāṣṭakasūtra; the title The Eight Auspicious Ones (Bajixiang 八吉祥, Taishō 430) is instead given to the Chinese translation of the Aṣṭabuddhakasūtra by Saṅghabhadra produced between 506–20
This English translation was prepared based on the Tibetan translation in the Degé Kangyur in consultation with the Comparative Edition (dpe bsdur ma) and the Stok Palace Kangyur.
Homage to all buddhas and bodhisattvas.
Thus did I hear at one time. The Blessed One was dwelling in Vaiśālī at Āmrapālī’s grove. A Licchavi youth, Superior Skill, went to where the Blessed One was. Upon arriving, he bowed his head at the Blessed One’s feet and addressed the Blessed One with these words:
“There are some blessed, thus-gone, worthy, perfect buddhas presently dwelling in fulfillment of their former aspirations. If I hear about those blessed ones, I will venerate them on the crown of my head. By venerating them on the crown of my head, I will not be threatened or harmed by human or nonhuman beings, Blessed One, and when I speak at a royal palace, whatever I say will not be repudiated or overruled under any circumstance. If I remember their names, I will not even dream bad dreams while sleeping, and if I enter into a battle where swords are drawn, those swords will not strike me, and I will be delivered from it safely. I request the blessed, thus-gone, worthy, perfect Buddha to reveal their names.”
Thus requested, the Blessed One said to the Licchavi youth Superior Skill, “Superior Skill, to the east there is a world system called Famous. The thus-gone, worthy, perfect buddha named Pradīparāja resides there.
“Superior Skill, to the east there is a world system called Free from Sorrow. The thus-gone, worthy, perfect buddha named Intent on Accomplishing Aims through Steadfast Skill resides there.
“Superior Skill, to the east there is a world system called Blissful. The thus-gone, worthy, perfect buddha named Greatly Renowned for Considering All resides there.
“Superior Skill, to the east there is a world system called Free from Obstacles. The thus-gone, worthy, perfect buddha named Glorious Ornament of Loving-Kindness resides there.
“Superior Skill, to the east there is a world system called Nihilism Relinquished. The thus-gone, worthy, perfect buddha named Excellent Glory Renowned for Virtue resides there.
“Superior Skill, to the east there is a world system called Variegated. The thus-gone, worthy, perfect buddha named Glory of Being Renowned for Superior Skill That Is Noble like Mount Meru resides there.
“Superior Skill, to the east there is a world system called Blazing Glory. The thus-gone, worthy, perfect buddha named Glory of Being Renowned for Considering Everyone resides there.
“Superior Skill, to the east there is a world system called Joyful Renowned Diamond. The thus-gone, worthy, perfect buddha named Glory of Being Renowned for Superior Skill That Brings Satisfaction resides there.
“Superior Skill, you should remember these blessed buddhas’ names very well, fully comprehend them, and uphold them. Superior Skill, while all blessed buddhas are indeed endowed with inconceivable good qualities, the buddha realms of these thus-gone, worthy, perfect buddhas, Superior Skill, are thoroughly pure and free from the degenerations.
“Superior Skill, when you receive and remember these thus-gone, worthy, perfect buddhas’ names, you will thereby develop their particular good qualities and others, because these names of blessed buddhas embody the qualities of their former aspirations. You should contemplate these names whenever you lie down at dusk or at night, and you should contemplate them whenever you get up. If you contemplate these names whenever you begin any kind of worldly activity, you should know that such activities will only be for your gain and not for your loss. You should abide by this.”
Having heard this teaching, the Licchavi youth Superior Skill was satisfied and pleased, and he rejoiced. Rejoicing, he felt delighted and happy and proclaimed these thus-gone ones’ names. He scattered eight thousand flowers made of the seven precious substances over the Blessed One and circumambulated him. Remembering this Dharma discourse on the eight auspicious ones proclaiming thus-gone ones’ names, he left the Blessed One’s presence.
Then because Śakra, lord of the gods, had joined that assembly and was present, he paid homage to the Blessed One and said to him, “Blessed One, I too have taken up the practice of this Dharma discourse on the eight auspicious ones proclaiming thus-gone ones’ names.”
The Blessed One replied, “Thus, Kauśika, when you engage in battles between the gods and asuras, you should proclaim this Dharma discourse. If you proclaim it, lord of the gods, you will be victorious.
“Why is that so? Because whoever proclaims these thus-gone ones’ names is proclaimed to be blissful and fearless. Because whoever proclaims these names is proclaimed to be not overwhelmed. Because whoever proclaims these thus-gone ones’ names proclaims the names of reality. Because whoever proclaims these thus-gone ones’ names is proclaimed to completely transcend all battles. Because whoever proclaims these thus-gone ones’ names is proclaimed to be invincible, proclaimed to be peaceful, proclaimed to be free from torment, and proclaimed to be fearless.”
Then, to venerate this Dharma discourse, Śakra, lord of the gods, scattered divine mandārava flowers over the Blessed One, bowed his head to the Blessed One’s feet, and circumambulated him three times. With a joyful mind, a virtuous mind, an unobscured mind, and a mind free from fixation, he bore in mind this Dharma discourse proclaiming thus-gone ones’ names and said, “May I see the Blessed One’s face again in the future!” Then together with the gods of the Heaven of the Thirty-Three, he departed from the Blessed One’s presence.
When the Blessed One had spoken these words, the Licchavi youth Superior Skill, Śakra, lord of the gods, and the world together with its gods, humans, asuras, and gandharvas rejoiced and praised what the Blessed One had said.
This concludes the noble Mahāyāna sūtra “The Eightfold Auspiciousness.”
Translated, edited, and finalized by the Indian preceptor Surendrabodhi and the chief editor-translator Bandé Yeshé Dé.
While the Buddha is dwelling in Vaiśālī at Āmrapālī’s grove, a Licchavi youth named Superior Skill requests him to reveal those buddhas presently dwelling in fulfillment of their former aspirations, such that venerating them and remembering their names can dispel fear and harm. The Buddha responds by listing the names of eight buddhas and the names of their buddha realms. He instructs Superior Skill to remember these buddhas’ names and to contemplate them regularly to develop their good qualities himself and ensure success before beginning any activity. After Superior Skill departs, Śakra, lord of the gods, declares that he has taken up this practice as well. The Buddha exhorts Śakra to proclaim this discourse before engaging in battles with the asuras to ensure his victory, and then enumerates the good qualities of those who proclaim this discourse.
The sūtra was translated by Bhikṣuṇī Thubten Damcho of Sravasti Abbey.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
This sūtra belongs to the genre of Mahāyāna literature that emphasizes the transformative power of remembering and contemplating buddhas’ names. In this way it resembles some other short texts found in the same part of the Kangyur such as The Eight Buddhas (Aṣṭabuddhaka, Toh 271), The Ten Buddhas (Daśabuddhaka, Toh 272), and The Twelve Buddhas (Dvādaśabuddhaka, Toh 273, 511, 853). While these other sūtras appear primarily to elucidate how the practice of remembering and contemplating buddhas’ names leads to the accomplishment of spiritual goals in this and future lives up to the attainment of buddhahood, The Eight Auspicious Ones emphasizes the practice’s worldly benefits.
The sūtra’s main interlocutor, a Licchavi youth named Superior Skill, is primarily concerned about warding off fear as well as physical, verbal, and mental harm he might experience in battle, at a royal palace, or in his dreams. In response to Superior Skill’s request to reveal those buddhas who can help dispel such obstacles, the Buddha teaches about eight buddhas residing in buddha realms in the eastern direction whose names embody the qualities of their former aspirations. The Buddha tells Superior Skill that by remembering the names of these buddhas and contemplating them when going to sleep, waking up, and before beginning any activity, he will not only develop these buddhas’ good qualities but also experience success in all his endeavors.
Subsequently, Śakra, lord of the gods, who is also present in the assembly, declares that he too has taken up this practice of contemplating the names of the eight buddhas. The Buddha exhorts Śakra to proclaim this discourse prior to engaging in battles with the asuras so that he will emerge victorious. The Buddha concludes with an explanation that those who proclaim this discourse on the names of these eight buddhas will become known for possessing various good qualities.
The names of these eight buddhas continue to be recited by Tibetan Buddhist practitioners today in a prayer popularly known as “The Verses for the Eight Noble Auspicious Ones,” composed in 1896 by Jamgön Mipham Gyatso (1846–1912). In his autocommentary to the verses, Jamgön Mipham Gyatso gives a summary of The Eight Auspicious Ones, emphasizing the Buddha’s instructions to remember and recite the names of these eight buddhas and the benefits that accrue from doing so. Contemporary Buddhist teachers from all the Tibetan schools thus encourage students to recite Jamgön Mipham Gyatso’s prayer daily, especially before commencing any new activity. Another prayer for auspiciousness with the same title as this sūtra, found in the tantra section of the Tengyur (bkra shis brgyad pa, Toh 3784) and said to have been spoken by Ārya Tārā, appears to be unrelated to this sūtra.
No Sanskrit version of this sūtra appears to be extant. It is listed in both the Denkarma and Phangthangma catalogs of the Tibetan imperial translations, which shows that the Tibetan translation was completed prior to the compilation and publication of the Denkarma catalog in 812
This sūtra was translated from Sanskrit into Chinese in 542
All the translations of the Aṣṭabuddhakasūtra and Maṅgalāṣṭakasūtra feature buddha realms located in the east. While the Chinese and Tibetan translations of each sūtra share similar narrative frameworks, their lists of the eight buddhas and their buddha realms differ completely. This is the case even across the four Chinese translations of the Aṣṭabuddhakasūtra. There is also no mention of “auspiciousness” in the Chinese translation of the Maṅgalāṣṭakasūtra; the title The Eight Auspicious Ones (Bajixiang 八吉祥, Taishō 430) is instead given to the Chinese translation of the Aṣṭabuddhakasūtra by Saṅghabhadra produced between 506–20
This English translation was prepared based on the Tibetan translation in the Degé Kangyur in consultation with the Comparative Edition (dpe bsdur ma) and the Stok Palace Kangyur.
Homage to all buddhas and bodhisattvas.
Thus did I hear at one time. The Blessed One was dwelling in Vaiśālī at Āmrapālī’s grove. A Licchavi youth, Superior Skill, went to where the Blessed One was. Upon arriving, he bowed his head at the Blessed One’s feet and addressed the Blessed One with these words:
“There are some blessed, thus-gone, worthy, perfect buddhas presently dwelling in fulfillment of their former aspirations. If I hear about those blessed ones, I will venerate them on the crown of my head. By venerating them on the crown of my head, I will not be threatened or harmed by human or nonhuman beings, Blessed One, and when I speak at a royal palace, whatever I say will not be repudiated or overruled under any circumstance. If I remember their names, I will not even dream bad dreams while sleeping, and if I enter into a battle where swords are drawn, those swords will not strike me, and I will be delivered from it safely. I request the blessed, thus-gone, worthy, perfect Buddha to reveal their names.”
Thus requested, the Blessed One said to the Licchavi youth Superior Skill, “Superior Skill, to the east there is a world system called Famous. The thus-gone, worthy, perfect buddha named Pradīparāja resides there.
“Superior Skill, to the east there is a world system called Free from Sorrow. The thus-gone, worthy, perfect buddha named Intent on Accomplishing Aims through Steadfast Skill resides there.
“Superior Skill, to the east there is a world system called Blissful. The thus-gone, worthy, perfect buddha named Greatly Renowned for Considering All resides there.
“Superior Skill, to the east there is a world system called Free from Obstacles. The thus-gone, worthy, perfect buddha named Glorious Ornament of Loving-Kindness resides there.
“Superior Skill, to the east there is a world system called Nihilism Relinquished. The thus-gone, worthy, perfect buddha named Excellent Glory Renowned for Virtue resides there.
“Superior Skill, to the east there is a world system called Variegated. The thus-gone, worthy, perfect buddha named Glory of Being Renowned for Superior Skill That Is Noble like Mount Meru resides there.
“Superior Skill, to the east there is a world system called Blazing Glory. The thus-gone, worthy, perfect buddha named Glory of Being Renowned for Considering Everyone resides there.
“Superior Skill, to the east there is a world system called Joyful Renowned Diamond. The thus-gone, worthy, perfect buddha named Glory of Being Renowned for Superior Skill That Brings Satisfaction resides there.
“Superior Skill, you should remember these blessed buddhas’ names very well, fully comprehend them, and uphold them. Superior Skill, while all blessed buddhas are indeed endowed with inconceivable good qualities, the buddha realms of these thus-gone, worthy, perfect buddhas, Superior Skill, are thoroughly pure and free from the degenerations.
“Superior Skill, when you receive and remember these thus-gone, worthy, perfect buddhas’ names, you will thereby develop their particular good qualities and others, because these names of blessed buddhas embody the qualities of their former aspirations. You should contemplate these names whenever you lie down at dusk or at night, and you should contemplate them whenever you get up. If you contemplate these names whenever you begin any kind of worldly activity, you should know that such activities will only be for your gain and not for your loss. You should abide by this.”
Having heard this teaching, the Licchavi youth Superior Skill was satisfied and pleased, and he rejoiced. Rejoicing, he felt delighted and happy and proclaimed these thus-gone ones’ names. He scattered eight thousand flowers made of the seven precious substances over the Blessed One and circumambulated him. Remembering this Dharma discourse on the eight auspicious ones proclaiming thus-gone ones’ names, he left the Blessed One’s presence.
Then because Śakra, lord of the gods, had joined that assembly and was present, he paid homage to the Blessed One and said to him, “Blessed One, I too have taken up the practice of this Dharma discourse on the eight auspicious ones proclaiming thus-gone ones’ names.”
The Blessed One replied, “Thus, Kauśika, when you engage in battles between the gods and asuras, you should proclaim this Dharma discourse. If you proclaim it, lord of the gods, you will be victorious.
“Why is that so? Because whoever proclaims these thus-gone ones’ names is proclaimed to be blissful and fearless. Because whoever proclaims these names is proclaimed to be not overwhelmed. Because whoever proclaims these thus-gone ones’ names proclaims the names of reality. Because whoever proclaims these thus-gone ones’ names is proclaimed to completely transcend all battles. Because whoever proclaims these thus-gone ones’ names is proclaimed to be invincible, proclaimed to be peaceful, proclaimed to be free from torment, and proclaimed to be fearless.”
Then, to venerate this Dharma discourse, Śakra, lord of the gods, scattered divine mandārava flowers over the Blessed One, bowed his head to the Blessed One’s feet, and circumambulated him three times. With a joyful mind, a virtuous mind, an unobscured mind, and a mind free from fixation, he bore in mind this Dharma discourse proclaiming thus-gone ones’ names and said, “May I see the Blessed One’s face again in the future!” Then together with the gods of the Heaven of the Thirty-Three, he departed from the Blessed One’s presence.
When the Blessed One had spoken these words, the Licchavi youth Superior Skill, Śakra, lord of the gods, and the world together with its gods, humans, asuras, and gandharvas rejoiced and praised what the Blessed One had said.
This concludes the noble Mahāyāna sūtra “The Eightfold Auspiciousness.”
Translated, edited, and finalized by the Indian preceptor Surendrabodhi and the chief editor-translator Bandé Yeshé Dé.