Toh 1153 · classical Tibetan · Tengyur edition

Praise of the [Sixteen] Great and Glorious Venerable Bodhisattvas

Translated from the Tibetan by buddhist-nlp/mitra-qwen35-translate · machine-assisted

Edition 1.0 · 2026 · not a critical edition machine draft

Catalogue: Toh 1153
Genre: Eulogy
Period: classical Tibetan
Edition: Tengyur vol. 001_བསྟོད་ཚོགས།_ཀ.txt
Extent: 2 passages · 1,995 Tibetan characters · 508 English words
Translation: buddhist-nlp/mitra-qwen35-translate (English, machine-assisted)
Status: Edition 1.0 · 2026 · machine draft
Rights: Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)

This fragmentary text is a devotional hymn composed in both Sanskrit and Tibetan, functioning as a formal praise of a high-ranking spiritual figure. The work employs a traditional stotram structure, beginning with a formal homage to the Buddha and transitioning into a series of epithets directed toward a figure characterized by omniscient compassion and a disciplined appearance. By utilizing a sequence of laudatory attributes—such as being free from faults, invincible, and a protector of others—the text seeks to establish the transcendent qualities of the subject. The reader is committed to a posture of veneration, as the text emphasizes the subject's role in purifying and benefiting all beings through immeasurable light and divine status. The fragment focuses on the intersection of physical purity and spiritual efficacy, framing the subject as a bridge between the human and the divine.

Provenance

About this text

A praise to the Glorious Venerable Great Awakening, this work belongs to the classical Tibetan tradition. It is attributed to the Indian author Vararuci. The text was translated into Tibetan by zha lu lo tsa ba dge slong chos skyong bzang po and is preserved in the Tengyur, volume ཀ, where it is situated within the Eulogy collection and spans two pages. The work enacts a formal devotional homage to the Buddha, characterized as the Lion of the Śākyas and the omniscient state of compassion. Through a sequence of laudatory epithets, it frames the subject as a protector of self and others, an invincible figure of immeasurable light, and a divine authority to whom even the gods pay homage. A scholar or serious reader consults this text to examine the intersection of physical purity and spiritual efficacy, observing how the subject is presented as a bridge between the human and the divine through attributes of discipline and the purification of all beings.

Sanskrit title: not recorded
Indian author: Vararuci
Tibetan translators: zha lu lo tsa ba dge slong chos skyong bzang po
Canonical collection: Eulogy
Genre: Eulogy
Source edition: Tengyur, vol. ཀ
Period: classical Tibetan

Read further

Catalogue

84000 catalogue entry

Bibliography

BDRC library search

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WorldCat

Reference

Cite thisAnuvāda, “Praise of the [Sixteen] Great and Glorious Venerable Bodhisattvas” (Toh 1153), machine draft, 2026.https://naxiai.com/tibetan/works/toh1153

Summary & commentary

Significance

The text is significant for its bilingual presentation, reflecting the translation movements between India and Tibet. It illustrates the use of the stotram genre to codify the attributes of enlightened beings within the Indo-Tibetan tradition.

Structure

Passages	Section	Description
1-2	Introduction and Homage	Provides the title in Sanskrit and Tibetan, followed by a series of praises and homages to the Buddha and a glorious venerable figure.

Themes

Veneration and Homage (1-2)
Attributes of Enlightenment (2)
Compassion and Purification (2)

Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.

AnuvādaPraise of the [Sixteen] Great and Glorious Venerable Bodhisattvas·

༄༅༅། ། རྒྱ་གར་སྐད་དུ། ཤྲཱི་མཱནྨ་ཧཱ་བོ་དྷི་བྷཊྚཱ་ར་ཀ་སྱ་སྟོ་ཏྲཾ། བོད་སྐད་དུ། དཔལ་ལྡན་རྗེ་བཙུན་བྱང་ཆུབ་ཆེན་པོའི་བསྟོད་པ། སངས་རྒྱས་ལ་ཕྱག་འཚལ་ལོ། ། པད་དཀར་སྤྱན་མངའ་རྫོགས་སངས་རྒྱས། ། ཐུགས་རྗེའི་གོ་འཕང་ཐམས་ཅད་མཁྱེན། ། ཤཱཀྱ་སེང་གེ་ ཀུན་དུ་བཟང་། ། སྟོན་པ་ལ་ནི་བདག་ཕྱག་འཚལ། ། དཔལ་སྟུག་དཔལ་ལྡན་གཙོ་བོ་སྟེ། ། ཞི་མཛད་ཚུལ་ཁྲིམས་ཕུང་པོ་ཅན། ། ཞི་བ་དཔལ་ལྡན་དཔལ་མཛད་པ། ། ཞི་བའི་སྐུ་མངར་བདག་ཕྱག་འཚལ། ། གྲུབ་པ་བདག་མེད་གསུང་མཛད་པ། ། ཁ་ན་མ་ཐོའི་གནས་མ་མཆིས། ། ལུགས་མཁྱེན་དྲི་མ་མི་མངའི་བདག། རྙོག་མི་མངའ་ལ་བདག་ཕྱག་འཚལ། ། འགྲན་ཟླ་ང་རྒྱལ་མི་མངའ་ཞིང་། ། རྣམ་རྟོག་མི་མངའ་དེ་བཞིན་གཤེགས། ། ཉོན་མོངས་ཀུན་གྱིས་མི་བསྒུལ་བ། ། སྤྲོས་མི་མངའ་ལ་བདག་ཕྱག་འཚལ། ། སྣ་ཚོགས་དབང་ཕྱུག་རྣམ་གྲོལ་མཁྱེན། ། སྣ་ ཚོགས་གཟུགས་ཅན་རྣམ་པར་འདྲེན། ། སྣ་ཚོགས་མཚན་རྣམས་ཡང་དག་རྫོགས། ། འདོད་ཆགས་བྲལ་ལ་བདག་ཕྱག་འཚལ། ། གདུལ་དཀའ་འདུལ་མཛད་སེམས་ཅན་མཆོག། དག་པ་ཐུབ་པ་ཟས་གཙང་སྲས། ། བདེ་གཤེགས་ལེགས་རྟོགས་ཞི་མཛད་པ། ། དགེ་བར་ གྲགས་ལ་བདག་ཕྱག་འཚལ། ། རྙོག་པ་ལས་གྲོལ་འདོད་པའི་དགྲ། རྙོག་པ་མི་མངའ་པདྨ་འཆང་། ། མཛེས་པའི་སྐུ་མངའ་ཐུགས་བརྩེའི་སྣོད། ། པདྨའི་འོད་མངར་བདག་ཕྱག་འཚལ། ། བློ་གྲོས་ཆེན་པོ་བརྩོན་འགྲུས་ཆེ། ། སྟོབས་ཆེན་ཕ་རོལ་གནོན་པ་པོ། ། མཆོད་པ་ཆེན་པོ་ བསྟན་པ་ཆེ། ། སྒྲ་གཅན་ཆེན་པོར་བདག་ཕྱག་འཚལ། ། རིག་དང་ཞབས་ནི་ཕུན་སུམ་ཚོགས། ། སྣ་ཚོགས་དབང་པོ་དྲི་མེད་འོད། །

In the language of India: Śrīmān-mahābodhibhaṭṭārakasya-stotram. In the language of Tibet: Dpal ldan rje btsun byang chub chen po’i bstod pa (Praise to the Glorious Venerable Great Awakening). Homage to the Buddha! To the Perfect Buddha with white-lotus eyes, the omniscient state of compassion, the Lion of the Śākyas, Samantabhadra—to the Teacher, I pay homage. To the glorious, majestic, and supreme Lord, the pacifier possessing the aggregate of discipline, the glorious one who brings glory to peace—to the one with a peaceful and sweet body, I pay homage. To the one who proclaims the selflessness of accomplishment, who is without any basis for reproach, the knower of systems and the stainless self—to the one without turbidity, I pay homage. To the Tathāgata who is without rivals or pride, who is without conceptual thought, and who is unshakable by any afflictions—to the one without elaboration, I pay homage. To the one who possesses various sovereign powers and knows liberation, the leader who possesses various forms, the one perfectly complete with various marks—to the one free from desire, I pay homage. To the supreme being who tames those difficult to tame, the pure Sage, son of Śuddhodana, the Sugata of excellent realization who brings peace—to the one renowned for virtue, I pay homage. To the one liberated from turbidity and the enemy of desire, the stainless Holder of the Lotus, the one with a beautiful body and a vessel of compassion—to the one with the sweet light of the lotus, I pay homage. To the one of great intelligence and great diligence, the one of great strength who subdues the enemy, the great offering, the great teaching—to the Great Rāhu, I pay homage. To the one perfect in knowledge and conduct, the stainless light of the various Indras.

structureTitle block: the Sanskrit title is given as it is transmitted in Tibetan transliteration, not reconstructed from Sanskrit sources; the Tibetan title is translated after it.

definitionབྱང་ཆུབ “awakening” — I.e., awakening to the reality of phenomena (inner and outer) as they actually are.

definitionབསྟོད་པ “praise” — An encomium or hymn of praise.

terminologyསངས་རྒྱས → “buddha”. The title, not a name. In Old Tibetan the spelling is usually སངས་རྒྱས already; the plural sense ('the buddhas') is carried by context, not by a suffix.

homonymསངས་རྒྱས is rendered “buddha” here; the glossary also records Awakened, awakened, Buddha for other contexts — the sense follows the passage, not a fixed default.

definitionསངས་རྒྱས “buddha” — The Indic term buddha means "The Awakened One" and is used in Buddhism as an epithet for the historical Buddha Siddhārtha Gautama as well as other spiritually enlightened beings in general. “ Buddha ” is the past partici

definitionབདག “self” — A substantial, self-subsistent entity within beings or things, or the intrinsic reality of things, or the intrinsic identity of things, that is permanent and nonrelative. The Buddha’s teaching, in contrast to that of oth

definitionཚུལ་ཁྲིམས “discipline” — In general, the first of the three trainings ( triśikṣā ), and in this text and others the first of five qualities of the Saṅgha that are also described in other texts as the five undefiled (or beyond-worldly) aggregates

homonymཕུང་པོ is rendered “aggregate” here; the glossary also records aggregates, Aggregates for other contexts — the sense follows the passage, not a fixed default.

definitionཕུང་པོ “aggregate” — This translation of skandha is fairly well established, although some prefer the monosyllabic “group.” It is important to bear in mind that the original skandha has the sense of “pile,” or “heap,” which has the connotati

homonymཉོན་མོངས is rendered “affliction” here; the glossary also records afflictions, defilement, afflictive emotion for other contexts — the sense follows the passage, not a fixed default.

definitionཉོན་མོངས “affliction” — The essentially pure nature of mind is obscured and afflicted by various psychological defilements, which destroy the mind’s peace and composure and lead to unwholesome deeds of body, speech, and mind, acting as causes f

definitionདབང་ཕྱུག “Īśvara” — The Sanskrit īśvara literally means “powerful one.” In both Indian and Tibetan literature it is often an epithet applied to Śiva. However, here where the title is given to a “supremely great almighty brahmā , sovereign o

definitionགཟུགས “form” — The first of the five aggregates ; but also, in this sūtra, “inner form ” within consciousness (see 1.38 ).

termབྱང་ཆུབ → awakening

termབསྟོད་པ → praise

termསངས་རྒྱས → buddha

termཕྱག་འཚལ → homage

termབདག → self

termཚུལ་ཁྲིམས → discipline

རྣམ་དུལ་ཆ་བྱད་ཡངས་པ་ཅན། ། སྐྱོན་དང་བྲལ་ལ་བདག་ཕྱག་འཚལ། ། འཕགས་པ་གཙང་མཛད་ཀུན་ལ་སྨན། ། གཞན་གྱིས་མི་ཐུབ་ཉམས་ མི་མངའ། ། བདག་དང་གཞན་ལ་ཕན་པའི་མགོན། ། དཔག་མེད་འོད་མངར་བདག་ཕྱག་འཚལ། ། ལྷ་ཡི་ལྷ་སྟེ་ལྷ་ཆེན་པོ། ། ལྷ་ཡིས་ཕྱག་བྱས་ཟད་མི་མངའ། ། ཚད་མར་གྱུར་པ་ལྷ་ཡི་དབང་། ། ལྷ་རྫས་གཟུགས་མངར་བདག་ཕྱག་འཚལ། ། དོན་དམ་མཆོག་ཏུ་གསལ་མཛད་པ། ། མཆོག་གི་དབང་ཕྱུག་དམ་པ་སྟེ། ། མཆོག་ཏུ་གཞན་ལ་ཕན་མཛད་པ། ། བཅོམ་ལྡན་དེ་ལ་བདག་ཕྱག་འཚལ། ། བདུད་བཞིའི་དགྲ་ལས་རྣམ་པར་རྒྱལ། ། ཞི་བ་ཞི་མཛད་དེ་ཉིད་མཁྱེན། ། དེ་ཉིད་སྙིང་པོ་རྟག་ཏུ་སྤྱོད། ། དེད་དཔོན་ལ་ནི་བདག་ཕྱག་འཚལ། ། དབང་པོ་ཐུལ་བ་ཉོན་མོངས་ ཐུལ། ། རྒྱལ་བའི་དབང་པོ་སྐྱེས་བུ་མཆོག། ཚངས་པ་དམ་པ་མཆོག་གྱུར་པ། ། བསོད་ནམས་ཞིང་ལ་བདག་ཕྱག་འཚལ། ། འདོད་ཆགས་བྲལ་བ་བཅོམ་ལྡན་འདས། ། ཁྱོད་ཀྱི་སྐུ་ཉིད་ལ་བསྟོད་པས། ། དམྱལ་བའི་མེ་ནང་གནས་པ་རྣམས། ། བསིལ་བའི་གནས་ནི་ཐོབ་གྱུར་ཅིག། དཔལ་ལྡན་རྗེ་བཙུན་བྱང་ཆུབ་ཆེན་པོའི་བསྟོད་པ་མཆོག་སྲེད་ཀྱི་ཞལ་སྔ་ནས་མཛད་པའོ། ། འདི་ཡང་གངས་ཅན་སྐད་ཉིད་དུ། ། རྗེ་བཙུན་སྤྲུལ་པའི་སྐུ་མཆོག་གི། ། བཀའ་བཞིན་ཞ་ལུ་ལོ་ཙཱ་བ། ། དགེ་སློང་ཆོས་སྐྱོང་བཟང་པོས་བསྒྱུར། །

To the one with a vast and disciplined appearance, Free from faults, I pay homage. To the Noble One who purifies and benefits all, Invincible and free from decline, The Protector who benefits self and others, Of immeasurable and sweet light, I pay homage. The God of gods, the Great God, To whom the gods pay homage, inexhaustible, The authoritative Lord of gods, Of sweet divine form, I pay homage. To the one who makes the ultimate supreme clear, The supreme and holy Lord, Who supremely benefits others, To that Blessed One, I pay homage. Victorious over the enemies of the four Māras, Peaceful, the pacifier, the Knower of Reality, Who always practices the essence of Reality, To that Captain, I pay homage. With senses subdued and afflictions tamed, Lord of Victors, Supreme Being, The holy and supreme Brahmā, To the Field of Merit, I pay homage. Blessed One, free from desire, By praising your very body, May those dwelling in the fires of hell Attain a place of coolness. This Praise of the Glorious Venerable Great Awakening, composed by Vararuci, Was translated into the language of the Land of Snows In accordance with the command of the supreme emanation body of the Venerable One, By the monk Chökyong Zangpo of Shalu.

definitionབྱད “kākhorda” — A term used in hostile magical rites that can alternatively refer a class of nonhuman being or type of magical device employed against the target of the rite. They are often mentioned together with kṛtyās , who serve a s

definitionའཕགས་པ “ārya” — The Sanskrit ārya has the general meaning of a noble person, one of a higher class or caste. In Buddhist literature, depending on the context, it often means specifically one who has gained the realization of the path an

periodལྷ → “god”. Standard 84000 rendering is 'god'; 'deity' where the text contrasts classes of beings.

homonymལྷ is rendered “god” here; the glossary also records deva, divine being, God for other contexts — the sense follows the passage, not a fixed default.

definitionལྷ “god” — 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 atten

definitionདབང་ “initiation” — The ritual process of being introduced to and authorized in the practice of specific deities, maṇḍalas, and yogas. The term literally means “sprinkling” or “anointing” and is modeled on rites of royal investiture. In the

definitionབདུད “Māra” — Māra , literally “death” or “maker of death,” is the name of the deva who tried to prevent the Buddha from achieving awakening, the name given to the class of beings he leads, and also an impersonal term for the destruct

definitionསྙིང་པོ “heart mantra” — A term for the most important and often (but not always) the most simplified spell associated with a particular buddha, bodhisattva, or other being.

terminologyདབང → “empowerment”. In compounds དབང་ཆེན is 'great power' (a deity epithet), not 'great empowerment'.

terminologyཚངས་པ → “Brahmā”. The god, not 'pure' (which is ཚངས་པ too in compounds such as ཚངས་པར་སྤྱོད་པ, the vow of chastity). Context decides; do not carry the deity capital into the vow.

homonymཚངས་པ is rendered “Brahmā” here; the glossary also records brahman, brahmās, Brahma for other contexts — the sense follows the passage, not a fixed default.

definitionཚངས་པ “Brahmā” — One of the primary deities of the Brahmanical pantheon, Brahmā occupies an important place as one of two deities (the other being Indra / Śakra ) that are said to have first exhorted Śākyamuni to teach the Dharma. The pa

definitionབསོད་ནམས “merit” — In this text, merit is established as the most prized possession of human beings, more than good looks, diligence , artistry , and insight . In Buddhism more generally, merit refers to the wholesome tendencies imprinted

terminologyབཅོམ་ལྡན་འདས → “the Blessed One”. 84000 harmonises on 'the Blessed One'. Do not alternate with 'Bhagavān' inside one text.

termབྱད → kākhorda

termབདག → self

termཕྱག་འཚལ → homage

termའཕགས་པ → ārya

termལྷ → god

termདབང་ → initiation

Terminology used in this text (31)

Term	Rendering	×	Note
བྱང་ཆུབ	awakening	2
བསྟོད་པ	praise	2
ཕྱག་འཚལ	homage	2
བདག	self	2
ཉོན་མོངས	affliction	2
དབང་ཕྱུག	Īśvara	2
གཟུགས	form	2
འདོད་ཆགས	desire	2
ལས	action	2	84000 uses 'action' where the mechanics matter, 'karma' where it is a fixed term.
དབང་པོ	Indra	2
སངས་རྒྱས	buddha	1	The title, not a name. In Old Tibetan the spelling is usually སངས་རྒྱས already; the plural sense ('the buddhas') is carr
ཚུལ་ཁྲིམས	discipline	1
ཕུང་པོ	aggregate	1
མཚན	name	1	མཚན་བརྗོད is recitation of names; in མཚན་ཉིད it is a 'definition' (lakṣaṇa) — same spelling, different word.
བརྩོན་འགྲུས	diligence	1
མཆོད་པ	offering	1
བྱད	kākhorda	1
འཕགས་པ	ārya	1
ལྷ	god	1	Standard 84000 rendering is 'god'; 'deity' where the text contrasts classes of beings.
དབང་	initiation	1
དོན་དམ	ultimate	1
བདུད	Māra	1
སྙིང་པོ	heart mantra	1
དབང	empowerment	1	In compounds དབང་ཆེན is 'great power' (a deity epithet), not 'great empowerment'.
ཚངས་པ	Brahmā	1	The god, not 'pure' (which is ཚངས་པ too in compounds such as ཚངས་པར་སྤྱོད་པ, the vow of chastity). Context decides; do n
བསོད་ནམས	merit	1
བཅོམ་ལྡན་འདས	the Blessed One	1	84000 harmonises on 'the Blessed One'. Do not alternate with 'Bhagavān' inside one text.
མེ	fire	1	In ritual and cosmological prose མེ is the element 'fire'; Agni is the deity only where he is named or invoked. Do not c
སྤྲུལ་པའི་སྐུ	nirmāṇakāya	1
དགེ་སློང	monk	1
ཆོས	dharma	1	In Abhidharma lists (སྐྱེ་མཆེད, ཁམས) ཆོས is 'phenomena', the objects of mind — not the Buddhist teaching. Same word, two

Colophon

Source: tengyur vol. 001_བསྟོད་ཚོགས།_ཀ.txt. Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction).

Translation status: 84000 catalogue + registry; grade no-translation-known; checked 2026-11-10.

Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.

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