Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text, attributed to Mañjuśrīmitra, is a liturgical praise composed as a series of devotional addresses to thirty-five Sugatas (Buddhas). The work functions as a catalog of enlightened beings, utilizing a repetitive structure of invocation and prostration. Each segment identifies a specific Buddha by name—such as Ratnacandraprabha, Amoghadarśin, Candanaśrī, and Anantatejas—and associates them with specific symbolic attributes, including radiant light, cooling sandalwood, and unrivaled majesty. By articulating the vast qualities and cosmic reach of these figures, the text commits the reader to a practice of visualization and veneration. The work aims to acknowledge the diverse manifestations of Buddhahood and the efficacy of their wisdom in pacifying afflictions and overcoming dark forces, concluding with a formal colophon that marks the completion of the praise.
Provenance
About this text
A praise of the thirty-five Sugatas adorned with precious names, this work belongs to the classical Tibetan tradition. It is attributed to the Indian author Mātṛceṭa. The text is preserved in the Tengyur, specifically within volume ཀ, where it is situated in the Eulogy collection and spans four pages. The work enacts a series of devotional addresses and prostrations to various Buddhas, such as Ratnacandraprabha, Amoghadarśin, Candanaśrī, Anantatejas, and Prabhāśrī. Through these invocations, the text associates the enlightened beings with symbolic attributes including radiant light, the cooling quality of sandalwood, and unrivaled majesty, while emphasizing the capacity of the Sage's light to pacify pride and arrogance. A scholar or serious reader consults this text today to examine the repetitive structure of invocation and the specific catalog of enlightened figures used to articulate the diverse manifestations of buddhahood and the efficacy of their wisdom in cooling those who are afflicted.
Cite thisAnuvāda, “Praise of the Thirty-Five Sugatas, A Precious Garland Adorning Their Names” (Toh 1142), machine draft, 2026.https://naxiai.com/tibetan/works/toh1142
Summary & commentary
Significance
The work is significant as an example of the Tibetan tradition's preservation of Sanskrit-style praise poetry (stotra). It illustrates the Buddhist conceptualization of a multiverse populated by numerous Buddhas, each possessing distinct qualities that serve as focal points for meditative devotion.
Structure
Passages
Section
Description
1
Introduction
Provides the Sanskrit and Tibetan titles and offers traditional homage to the Three Jewels.
2-4
Praise of the Sugatas
A series of prostrations to various Buddhas, detailing their physical radiance, wisdom, and power to pacify suffering.
5
Colophon
Identifies the author as Mañjuśrīmitra and declares the completion of the work.
Themes
Radiance and Light (2-3)
Veneration and Prostration (1-4)
The Qualities of Buddhahood (3-4)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaPraise of the Thirty-Five Sugatas, A Precious Garland Adorning Their Names·
In the language of India: Sugata-pañcatriṃśat-ratna-nāma-mālā-stotra. In the language of Tibet: The Praise of the Thirty-Five Sugatas Adorned with Precious Names. Homage to the Three Jewels! Homage to the Buddha, the Sovereign! Homage to the Dharma, the Protector! Homage to the Great Saṅgha! I take constant refuge in these three.
Homage to Śākyamuni, who attained buddhahood through fierce diligence in this age of strife, the era of the five degenerations, which is difficult for all other buddhas to subdue.
Homage to the One Who Completely Subdues the Hosts of Māra, who attained supreme awakening, the heart essence, through the vajra-like samādhi.
Homage to Ratnārcis, who pacifies the sufferings of the lower realms by radiating light from his precious body and strikes terror into the māras.
Homage to Nāgeśvararāja, who, like the great lord of nāgas who satisfies the continents with rain, lets fall the rain of Dharma upon the three-thousandfold world system.
Homage to Śūrasena, the Hero, whose teaching strikes fear into the māras and non-Buddhists, and who establishes all those to be trained in omniscience.
Homage to Śrīpramoda, who, having thoroughly cultivated the welfare of others through compassion, rejoices as if his own life were restored when he gives up his own body and life.
Homage to Ratnāgni, the Precious Fire, who makes the meaning manifest to the wise, ripens the mental continuums of those of middling capacity, and burns away the afflictions of the least.
You are equal in fortune to all the buddhas.
Through the light of the wisdom of the Dharma, you cause all directions to shine; I prostrate to Ratnacandraprabha. Your body is never enough to behold, and it is vividly clear with a fathom-wide radiance; I prostrate to Amoghadarśin, the fortunate one who sees you. Your body, speech, and mind are the supreme jewels; having awakened as a Buddha, stainless and free from conceptual elaboration, you dispel the torment of the afflictions of all beings; I prostrate to Ratnacandra. Having first purified yourself with the water of the stainless sublime Dharma, you bring others to supreme purity; I prostrate to Vimalaśrī. You teach the Sage how to fully dedicate the accumulations of merit to all sentient beings; I prostrate to Śrīdatta. The Brahmins maintain that one who possesses knowledge and conduct is a Brahmā; you possess that very knowledge and conduct; I prostrate to the one named Brahmā. Having thoroughly cultivated the four feet of Brahmā and attained the supreme fruit of pure conduct, you were exhorted by Brahmā to turn the wheel; I prostrate to Brahmadatta. You have made your mind pure by correctly undertaking the vows of ascetic discipline; I prostrate to Varuṇa, who washes away the sins of the afflictions. The worldly ones worship Śaṅkara, and the great nāga Anavatapta worships Śaṅkara; since even that Varuṇa worships you, I prostrate to Varuṇadeva. Honored by all leaders, you are peerless and utterly peaceful; I prostrate to Śrībhadra, who acts as the glory of all wandering beings. The afflictions that would challenge you—
You who cool all who are afflicted,
Like sandalwood that has been cast away,
Homage to Candanaśrī.
The glory and majesty of the Victor
Cannot be rivaled by anyone;
Like the sun’s maṇḍala seen by the eye,
Homage to Anantatejas.
Through the emergence of the Sage’s light rays,
You pacify pride and arrogance,
And inspire joy in the lowly;
Homage to Prabhāśrī.
Ema! Peaceful nirvāṇa,
You whose nature is compassion,
Having attained mastery, O Sugata,
Homage to Aśokaśrī.
You who have cultivated freedom from craving
And become the supreme among all guides,
Overpowering all who possess great strength,
Homage to Nārāyaṇa.
Possessing the excellence of all aspects,
You outshine all other beauty;
With the fully developed major and minor marks,
Homage to Puṣpaśrī.
With the Brahma-voice and light rays,
You pervade the entire world;
Sporting with the light rays of Brahmā,
Homage to Abhijñā.
Whosoever is touched by your light,
Their attachment-free bliss fully expands;
Sporting with the light rays of the lotus,
Homage to Abhijñā.
With the light rays of the Sage’s merit,
You satisfy all beings with material wealth;
Bestowing the gift of sublime riches,
Homage to Dhanaśrī.
Having attained mastery over mindfulness,
Unimpeded and all-knowing,
Whoever remembers you dispels their poverty;
Homage to Smṛtiśrī.
The Sage turned the wheel of Dharma, ...
Homage to the one whose banner of fame resounds throughout the three worlds, the glory of whose countless qualities is renowned far and wide.
Having attained supreme strength and the faculties, you have vanquished the dark forces. To the Victor, the crest-jewel of Indra to whom the Lord of Gods bows his head, the Victory Banner, I prostrate.
With the subtle vajra of primordial wisdom, you utterly overwhelm the logicians who proclaim the existence of substantial entities, just as a lion overcomes an elephant. To the Utterly Subduing One, I prostrate.
Having conquered the hosts of afflictions of self and others, there is no other hero superior to you. Victorious in battle over the Lord of Desire, to the Utterly Victorious One, I prostrate.
Acting as the supreme captain for all beings upon the great highway of the single path, you deliver them from the terrors of Māra and the lower realms. To the One Who Proceeds in Utter Subduing, I prostrate.
Through the marvelous miraculous powers of the Sage, you emanate countless tens of millions of forms. Appearing to all those to be trained, to the One Who Manifests All Arrangements, I prostrate.
Turning the non-Buddhists away from liberation and the Hearers from their one-sided peace, your supreme jewel-like stages press down upon them like a lotus. To the One Who Presses Down Like a Lotus, I prostrate.
From the accumulation of merit comes the jewel; from the perfection of the accumulation of wisdom comes the lotus seat. Abiding perfectly in the spontaneously present three bodies, to the King of the Lord of Mountains, I prostrate.
By reciting this praise adorned with jewels, the names of the thirty-five Sugatas, may my conduct become just like the conduct of the Lord of Sages.