བཅོམ་ལྡན་འདས། | Glossary of Terms

While the Sanskrit term simply means “fortunate,” “illustrious,” or “revered,” Tibetan hermeneutics defines the term as denoting a teacher or buddha who primordially subdues (bcom) the four demonic forces, possesses (ldan) the six attributes of greatness (che ba’i yon tan drug, viz: lordship, noble form, glory, fame, gnosis, and perseverance), and transcends (’das) all sorrow, without abiding in the extremes of existence and quiescence. Used in this text to refer to the Buddha Śākyamuni.

Also translated here as “Lord” (See also UT22084-031-002-121).

An epithet of a buddha, used in this text to refer to the Buddha Śākyamuni.

A general term of respect given to persons of spiritual attainment; in a Buddhist context, it is an epithet for the Buddha.

In Buddhist literature, an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generically means “possessing fortune,” but in specifically Buddhist contexts this term 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”).

The Sanskrit is literally “one who has bhaga,” which has many diverse meanings including “good fortune,” “happiness,” and “majesty.” In the Buddhist context, it means one who has the good fortune of attaining enlightenment. The Tibetan translation has three syllables defined to mean “one who has conquered [the māras], possesses [the qualities of enlightenment], and has transcended [saṃsāra, or both saṃsāra and nirvāṇa].”

In Buddhist literature, an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generically means “possessing fortune,” but in specifically Buddhist contexts 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”).

A general term of respect given to persons of spiritual attainment; in a Buddhist context, it is an epithet for the Buddha.

An epithet for a buddha.

In Buddhist literature, an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts this term 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.”

In Buddhist literature, 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”).

An epithet for a buddha.

A title used for the Buddha and other tathāgatas.

In Buddhist literature, an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts this term 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.”

Epithet of a buddha.

An epithet for a buddha. The Sanskrit means “one who has good fortune.” In Sanskrit literature the term is used for the most eminent of humans or the divine, but in a Buddhist context it refers explicitly to a buddha. The Tibetan translation of the term bcom ldan ’das is not a literal translation of the Sanskrit but means bcom: “one who has conquered (the māras or afflictions)”; ldan: “possesses (the qualities of enlightenment)”; and ’das: “has transcended (saṃsāra, or both saṃsāra and nirvāṇa).”

An epithet of a buddha, used in this text to refer to the Buddha Śākyamuni.

In Buddhist literature, an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generically means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of the virtuous qualities and wisdom associated with complete awakening.

In Buddhist literature, an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts the term 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.”

In Buddhist literature, an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts this term 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.”

An epithet of the Buddha. The Tibetan rendering can be explained as “one who has conquered the four māras and is endowed with the six excellent qualities.”

An epithet of a buddha, used in this text to refer to the Buddha Śākyamuni.

In Buddhist literature, an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generically means “possessing fortune,” but in specifically Buddhist contexts this term 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.”

In Buddhist literature, an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generically means “possessing fortune,” but in specifically Buddhist contexts this term 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”).

A common epithet in Buddhist literature for Śākyamuni or any other buddha.

In Buddhist literature, 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 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”).

An epithet for a buddha. Here used as a specific epithet of the Buddha Śākyamuni.

In Buddhist literature, an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generically means “possessing fortune,” but in specifically Buddhist contexts this term 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 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.”

In Buddhist literature, an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generically means “possessing fortune,” but in specifically Buddhist contexts this term 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 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.”

An epithet of a buddha.

A general term of respect given to persons of spiritual attainment; in a Buddhist context, it is an epithet for the Buddha.

In Buddhist literature, 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 (Skt. 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 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”).

“One who has bhaga,” which has many diverse meanings including “good fortune,” “happiness,” and “majesty.” In the Buddhist context, it means one who has the good fortune of attaining enlightenment. The Tibetan translation has three syllables defined to mean “one who has conquered (the maras), possesses (the qualities of enlightenment), and has transcended (saṃsāra, or both saṃsāra and nirvāṇa).

In Buddhist literature, an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts this term 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.”

In the Buddhist context, it is an epithet of the buddhas. In Sanskrit, it literaly means “One who has bhaga,” which has many diverse meanings, including good fortune, happiness, and majesty; and more specifically to this context, it is used to define someone who as possessor of six specific qualities as well as beeing a conqueror of māras. The usual definition of the Tibetan term is bcom (“subdue”), referring to the subduing of the four māras; ldan (“to possess”), referring to the possession of the great qualities of buddhahood; and ’das (“beyond,” “transcended”), meaning that such a person has gone beyond saṃsāra and nirvāṇa. In this text, it refers to the Buddha Śākyamuni.

In Buddhist literature, an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generically means “possessing fortune,” but in specifically Buddhist contexts this term 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 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”).

In Buddhist literature, 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, additionally, 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”).

Epithet of the buddhas.

An epithet of a buddha.

An epithet of a buddha.

In Buddhist literature, an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generically means “possessing fortune,” but in specifically Buddhist contexts this term 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.”

Epithet of a buddha, who has subdued (Tib. bcom) all afflictions, possesses (Tib. ldan) all awakened qualities, and transcended (Tib. ’das) saṃsāra and passed into nirvāṇa. This is how the Skt. bhagavat is translated in Tibetan.

An epithet for a buddha.

In Buddhist literature, 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 also interpreted 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”).

In Buddhist literature, an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts this term 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.”

In Buddhist literature, 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 (Skt. 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 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”).

An epithet of the buddhas.

In Buddhist literature, an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generically means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of the virtuous qualities and wisdom associated with complete awakening. The Tibetan translation has three syllables defined to mean “one who has conquered (the māras), possesses (the qualities of awakening), and has transcended (saṃsāra, or both saṃsāra and nirvāṇa).

In this sūtra it is notable that Dīrghanakha does not initially show respect to the Buddha and refers to him using a more neutral register, “renunciant Gautama,” until his conversion at the end of the sūtra (UT22084-074-003-74), when he then uses the epithet “Blessed One.”

An epithet of the Buddha. This English rendering of the Sanskrit bhagavat should be understood not in the sense of having been blessed by a higher being but in the wider sense of the word “blessed” (pronounced “blessèd”): the state of enjoying felicity and receiving reverence.

One of the standard epithets of the Buddha Śākyamuni.

In Buddhist literature, an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts this term 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.”

In Buddhist literature, an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generically means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of the virtous qualities and wisdom associated with complete awakening.

An epithet for a buddha.

In Buddhist literature, an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generically means “possessing fortune,” but in specifically Buddhist contexts this term 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.”

Normally used as an epithet for a buddha. While the Sanskrit term simply means “fortunate,” “illustrious,” or “revered,” Tibetan hermeneutics defines the term as denoting a teacher or buddha who subdues (bcom) the four demonic forces, possesses (ldan) the six attributes of greatness (che ba’i yon tan drug, namely lordship, noble form, glory, fame, wisdom, and perseverance), and transcends (’das) all sorrow, without abiding in the extremes of existence and quiescence.

Literally, “possessor of good fortune/blessings,” the term is translated as “Blessed One” when it refers to the Buddha Śākyamuni. When it refers to Noble Avalokiteśvara, especially when used as a form of address, it is translated as “Lord” or “Blessed Lord.”

An epithet of the buddhas.

The male form of the epithet commonly applied to buddhas and other awakened beings. The Sanskrit word bhaga means, among other factors, “good fortune,” “happiness,” “prosperity,” and “excellence.” The suffix -vat indicates possession. A common English translation is thus “blessed one” or “fortunate one.” The three syllables of the Tibetan translation mean that the being has “overcome” or “conquered” (Tib. bcom), is “endowed [with qualities]” (Tib. ldan), and has “gone beyond [saṃsāra]” (Tib. ’das).

Epithet of the buddhas. In Sanskrit usually defined as someone who is the possessor of six specific qualities and is the conqueror of māras. The usual explanation of the Tibetan translation bcom ldan ’das is that bcom (“subdue”) refers to the subduing of the four māras; ldan (“to possess”) refers to the possession of the great qualities of buddhahood, and ’das (“beyond,” “transcended”) means that such a person has gone beyond saṃsāra and nirvāṇa.

A common epithet for a buddha, often rendered in English as “Blessed One.”

In Buddhist literature, an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generically means “possessing fortune,” but in specifically Buddhist contexts this term 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.”

An epithet that is often used to refer to a buddha. The literal translation from the Tibetan is “endowed (ldan) conqueror (bcom) who has gone beyond (’das).”

“One who has bhaga,” which has many diverse meanings, including good fortune, happiness, and majesty. In the Buddhist context, it means one who has the good fortune of attaining enlightenment.

Epithet of a buddha.

“Blessed One,” an epithet of the Buddha.

“Illustrious One,” an epithet of a buddha.

A general term of respect given to persons of spiritual attainment. Translations into English have been “Holy One,” “Blessed One,” and “World-Honored One.” It is here given in the Sanskrit nominative case, bhagavān.

An epithet for a buddha.

Epithet of the Buddha. In Sanskrit usually defined as someone who is the possessor of six specific qualities as well as the conqueror of māras. The usual definition of the Tibetan term is bcom (“subdue”), referring to the subduing of the four māras; ldan (“to possess”), referring to the possession of the great qualities of buddhahood; and ’das (“beyond,” “transcended”), meaning that such a person has gone beyond saṃsāra and nirvāṇa.

“Blessed One.” Epithet of the Buddha.

In Buddhist literature, an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generically means “possessing fortune,” but in specifically Buddhist contexts this term 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.”

Honorific address for a buddha.

Epithet of a buddha.

The Sanskrit word bhaga means, among other things, “good fortune,” “happiness,” “prosperity,” and “excellence.” The suffix -vat/vant indicates possession. Thus the term bhagavān (masculine singular nominative form) means “blessed one” or “one endowed with fortune.” The three syllables of the Tibetan translation mean that a buddha has overcome or conquered (bcom), is endowed [with qualities] (ldan), and has gone beyond [saṃsāra and nirvāṇa] (’das).

A common epithet of the historical Buddha. The Sanskrit word bhaga means, among other things, good fortune, happiness, prosperity, and excellence. The suffix -vat indicates possession. A common English translation is thus “the Blessed One” or “the Fortunate One.” The three syllables of the Tibetan translation mean that the Buddha has “overcome or conquered” (bcom), is “endowed with [qualities]” (ldan), and has “gone beyond [saṃsāra]” (’das).

A common epithet of the historical Buddha. The Sanskrit word bhaga means, among other factors, good fortune, happiness, prosperity, and excellence. The suffix -vat indicates possession. A common English translation is thus “the Blessed One” or “the Fortunate One.” The three syllables of the Tibetan translation mean that the Buddha has “overcome, conquered” (Tib. bcom), is “endowed with (qualities)” (Tib. ldan), and has “gone beyond (saṃsāra)” (Tib. ’das).

“One who has bhaga,” which has many diverse meanings including good fortune, happiness, and majesty. In the Buddhist context, it means one who has the good fortune of attaining enlightenment.

“One who has bhaga,” which has many diverse meanings including good fortune, happiness, and majesty. In the Buddhist context, it means one who has the good fortune of attaining enlightenment.

An epithet of the buddhas. The Tibetan translators consistently understand the word bhagavān as bha[gna]-ga-vat and render it bcom ldan ’das “one who has destroyed (bcom) obscurations, possesses (ldan) the buddhadharmas, and has gone (’das) into nirvāṇa.” An alternative translation is “Blessed One” from bhaga-vat “one who possesses (vat) good fortune (bhaga).”

Epithet of Buddha Śākyamuni.

While the Sanskrit term simply means “fortunate,” “illustrious,” or “revered,” Tibetan hermeneutics defines the term as denoting a teacher or buddha who primordially subdues (bcom) the four demonic forces, possesses (ldan) the six attributes of greatness (che ba’i yon tan drug, viz: lordship, noble form, glory, fame, gnosis, and perseverance), and transcends (’das) all sorrow, without abiding in the extremes of existence and quiescence.

Also translated here as “Blessed One.” (See also UT22084-031-002-121).

See “blessed one.”

“Lord” is chosen to translate the title Bhagavān because it is the term of greatest respect current in our “sacred” language, as established for the Deity in the Elizabethan version of the Bible. Indeed, the Skt. Bhagavān was given as a title to the Buddha, although it also served the non-Buddhist Indians of the day and, subsequently, it served as an honorific title of their particular deities. As the Buddha is clearly described in the sūtras as the “Supreme Teacher of Gods and Men,” there seems little danger that he may be confused with any particular deity through the use of this term [as indeed in Buddhist sūtras various deities, creators, protectors, etc., are shown in their respective roles]. Thus I feel it would compromise the weight and function of the original Bhagavān to use any less weighty term than “Lord” for the Buddha.

An epithet of the Buddha. This English rendering of the Sanskrit bhagavat (in its vocative form bhagavan) makes for a more concise expression of reverence when the Buddha is addressed in person.

Literally, “possessor of good fortune/blessings,” the term is translated as “Lord” or “Blessed Lord” when it refers to the Noble Avalokiteśvara. When it refers to the Buddha Śākyamuni it is translated as “Blessed One.”

For a definition given in this text, see UT23703-093-001-1556.

Literally “one who has bhaga,” which has many diverse meanings including “good fortune,” “happiness,” and “majesty.” In the Buddhist context, it means “one who has the good fortune of attaining enlightenment.” The Tibetan translation has three syllables defined to mean “one who has conquered (the māras), possesses (the qualities of enlightenment), and has transcended (saṃsāra, or both saṃsāra and nirvāṇa).”

“One who has bhaga,” which has many diverse meanings including “good fortune,” “happiness,” and “majesty.” In the Buddhist context, it means “one who has the good fortune of attaining enlightenment.”

Epithet of the buddhas, meaning “one who has fortune” (explained as having six features); or “one who has vanquished (Māra).”

“One who has bhaga,” which has many diverse meanings including “good fortune,” “happiness,” and “majesty.” In the Buddhist context, it means one who has the good fortune of attaining enlightenment. The Tibetan translation has three syllables defined to mean “one who has conquered (the maras), possesses (the qualities of enlightenment), and has transcended (saṃsāra, or both saṃsāra and nirvāṇa).

Epithet of a buddha; “one who has fortune” (explained as having six features) or “one who has vanquished (Māra).”