• The Collection
  • The Kangyur
  • Discourses
  • General Sūtra Section

This rendering does not include the entire published text

The full text is available to download as pdf at:
https://read.84000.co/data/toh94_84000-the-good-eon.pdf

བསྐལ་པ་བཟང་པོ།

The Good Eon
Introduction

Bhadra­kalpika
འཕགས་པ་བསྐལ་པ་བཟང་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
’phags pa bskal pa bzang po zhes bya ba theg pa chen po’i mdo
The Noble Great Vehicle Sūtra “The Good Eon”
Ārya­bhadra­kalpika­nāma­mahāyāna­sūtra
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Toh 94

Degé Kangyur vol. 45 (mdo sde, ka), folios 1.b–340.a

Translated by the Dharmachakra Translation Committee
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2022
Current version v 1.1.14 (2023)
Generated by 84000 Reading Room v2.17.7

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
+ 3 sections- 3 sections
· The Multiplicity of Buddhas and the Buddhas of the Good Eon
· The Good Eon as a “samādhi sūtra”
· Sources and Translation
tr. The Translation
+ 2 chapters- 2 chapters
1. Chapter 1
2. Chapter 2
2.A. The names
2.B. The lives
2.C. The engendering of the mind of awakening
c. Colophon
ab. Abbreviations
n. Notes
b. Bibliography
+ 2 sections- 2 sections
· Tibetan Sources
· Secondary Sources
g. Glossary

s.

Summary

s.­1

While resting in a park outside the city of Vaiśālī, the Buddha is approached by the bodhisattva Prāmodyarāja, who requests meditation instruction. The Buddha proceeds to give a teaching on a meditative absorption called elucidating the way of all phenomena and subsequently delivers an elaborate discourse on the six perfections. Prāmodyarāja then learns that all the future buddhas of the Good Eon are now present in the Blessed One’s audience of bodhisattvas. Responding to Prāmodyarāja’s request to reveal the names under which these present bodhisattvas will be known as buddhas in the future, the Buddha first lists these names, and then goes on to describe the circumstances surrounding their birth, awakening, and teaching in the world. In the sūtra’s final section, we learn how each of these great bodhisattvas who are on the path to buddhahood first developed the mind of awakening.


ac.

Acknowledgements

ac.­1

Translated by the Dharmachakra Translation Committee under the guidance of Chokyi Nyima Rinpoche. Thomas Doctor produced the translation and Andreas Doctor, Anya Zilman, and Nika Jovic compared the draft translation with the original Tibetan and edited the text. The introduction was written by Thomas Doctor and the 84000 editorial team.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.


ac.­2

The generous sponsorship of Dzongsar Jamyang Khyentse Rinpoche, Zhou Tian Yu, Chen Yi Qin, Zhou Xun, Zhao Xuan, Chen Kun, and Zhuo Yue, which helped make the work on this translation possible, is most gratefully acknowledged.


i.

Introduction

i.­1

The Good Eon recounts the names and circumstances pertaining to all the one thousand and four buddhas1 who will appear in our world during this current eon, which is commonly known among Mahāyāna Buddhists as the Good Eon.2 Listed as the first scripture in the General Sūtra section of most Kangyur collections, it is among the longest of the Mahāyāna sūtras translated into Tibetan.3 Besides occupying this place of honor in the Kangyur, The Good Eon was often copied or printed separately in Tibet, where it has long functioned as a special ceremonial scripture that is read aloud by lamas on special occasions to foster well-being and good fortune, and that is often kept on the family altar in Tibetan homes for this purpose.

i.­2

The sūtra unfolds in a park outside the city of Vaiśālī. The Buddha is resting there on his way to Vaiśālī from the city of Śrāvasti, where his monastic community has recently completed the annual rainy season retreat. Within the vast retinue that surrounds the Buddha is the bodhisattva Prāmodyarāja, who after a period of fasting and meditation approaches the Buddha. With the benefit of beings in mind, the bodhisattva requests instruction based on a certain meditative absorption that will allow one to accomplish omniscience. The Buddha proceeds to deliver a teaching on an absorption called elucidating the way of all phenomena, explaining how in the distant past, because a monarch (a previous life of the Buddha Akṣobhya) enabled a teacher (a previous life of the Buddha Amitāyus) to expound that absorption, he and his thousand sons were subsequently able to serve three billion buddhas over eighty eons. As a result, the thousand sons became destined to be the thousand buddhas of the Good Eon. Upon hearing this teaching, innumerable beings are deeply moved and attain profound states of liberation and awakening. At the end of his teaching, the Buddha himself enters this meditative absorption, as does Prāmodyarāja.

i.­3

After seven days have elapsed, the citizens of Vaiśālī grow concerned and seek a way to rouse the Blessed One from his absorption for the benefit of gods and humans. Prāmodyarāja fulfils their wishes as he reemerges from meditation and requests the Buddha to explain the nature of the six perfections. The Buddha happily complies and delivers a remarkable and detailed long prose discourse (2.­29–2.­370) that elaborates one hundred and twenty-one different variations of the six perfections.

i.­4

Responding to further questions from Prāmodyarāja, the Buddha reveals that in fact all the future buddhas of the current Good Eon are already present in the audience of bodhisattvas surrounding him, having mastered the absorption that he taught before. Overjoyed by this auspicious news, Prāmodyarāja further requests that the Buddha, out of love for the world, explain the names and circumstances under which these bodhisattvas will awaken as buddhas. The rest of the text comprises the Buddha’s reply, in the form of three enumerations, each of which includes the names of all the buddhas of the Good Eon.

i.­5

In the first enumeration (2.A.­6–2.A.­99) the Buddha pronounces just the names of all the tathāgatas of the Good Eon, in a verse passage of ninety-three stanzas to which we have added the heading “the names” (although there are no headings in the source text). This list of names is followed by a few stanzas on the benefits of hearing and knowing them.

i.­6

In the second enumeration (2.B.­2–2.B.­2514), again at Prāmodyarāja’s request, the Buddha then delivers a very extensive account in mixed prose and verse‍—comprising the main bulk of the text‍—that details, for each of the tathāgatas he had named, their respective birthplaces, family lines, physical radiance, family members, and chief disciples; the extent of their monastic community; their lifespans and the general lifespan of humans at the time; the duration of their teachings; and the character of their relics. This second list we have designated “the lives.”

i.­7

In the third enumeration (2.C.­4–2.C.­997), again at Prāmodyarāja’s request, the Buddha proceeds to explain the circumstances under which each of these buddhas of the Good Eon was first inspired to develop the mind of awakening. Each buddha is covered in one stanza, in which we are told about their previous lives and occupations as they encountered buddhas of the past, and how they were moved to develop the compassionate resolve to attain awakening for the benefit of all. We have given this third list of 994 stanzas the heading “the engendering of the mind of awakening.”4

i.­8

The importance of giving rise to the mind set on awakening is underlined in a set of verses that follow, and the Buddha then tells another, different story of the previous lives of these thousand buddhas of the Good Eon when they were all the sons of a king who was another previous life of the Buddha Amitāyus. He then adds a further story, that of a universal emperor (a previous life of the Buddha Dīpaṅkara) and his sons, ministers, and queens, the consequence of whose devotion and determination will mature in three separate eons in the distant future. One eon will see ten thousand buddhas appearing (the sons), another eighty thousand (the ministers), and the third eighty-four thousand (the queens). The sūtra thus ends with a powerful account of the wondrous merit that ensues from contact with this teaching on the meditative absorption known as elucidating the way of all phenomena.

The Multiplicity of Buddhas and the Buddhas of the Good Eon

i.­9

The theme for which The Good Eon is best known is its principal one, the detailed naming and descriptions of the thousand and four buddhas of the present Good Eon.5

i.­10

The appearance of successive buddhas over time is a theme common to all Buddhist traditions. From a historical viewpoint, artifacts referencing past buddhas can be dated as early as the emperor Aśoka’s time (third century ʙᴄᴇ), and references to the well-known set of seven successive buddhas are frequent from at least the first century ʙᴄᴇ onward. Mentions of multiple buddhas in both time and place are, of course, very widespread in the Mahāyāna sūtras.

i.­11

The notion that buddhas have arisen and will arise one after another over time is the logical corollary of the idea that buddhas arise not as individuals in isolation but because they have, in previous lifetimes, been inspired and taught by previous buddhas. In this fundamental process through which the presence and teaching of buddhas inspire ordinary beings to themselves become further buddhas, the successive stages are seen as being spread over very long periods spanning many eons. The stages are defined in various different ways, but in essence the process begins with a period in which an individual accumulates merit independently, without necessarily involving the influence of a buddha. This is then followed by the first vow to attain awakening in the presence of a buddha, and at some subsequent point the prophecy of awakening made by another, later buddha. Next comes a long period of maturation during which the six (or more) perfections are practiced and the successive bodhisattva levels are traversed under the guidance of still more buddhas. During this period the bodhisattva will eventually reach a stage of irreversible progress after which awakening is inevitable. The process culminates in the bodhisattva being anointed by the preceding buddha as the next to come, taking birth in the Heaven of Joy, and being reborn in the final human lifetime in which awakening as a tathāgata will occur.6

i.­12

Each buddha during his dispensation will, in turn, inspire numerous disciples to make the aspirational vow to become awakened, will teach and guide others already on their path to that end, will prophesy the future awakening of many, and will anoint an immediate successor. The number of formal prophecies of awakenings made by the Buddha Śākyamuni alone throughout the canonical sūtras would account for a very large number of future buddhas. Most of these, however, are destined for awakening in a future eon rather than in the present one. The buddhas of the present fortunate eon, detailed in this text, are all understood to have been granted their prophecies in eons of the distant past, even if the text makes no mention of the prophecies themselves.7

i.­13

In the literature of different Buddhist traditions there are a number of sūtras and text passages that focus on detailing the lives of numerical sets of past buddhas, usually following a framework of standard features similar to that used in the second enumeration in this text, as described above (i.­6). The archetype among the sūtras common to both the Pali Canon and the Chinese (and Sanskrit) āgamas is the Mahāpadāna or Mahāvadāna,8 which gives details of the widely known series of seven successive buddhas. The later Pali Buddhavaṃsa includes twenty-five buddhas, from Dīpaṅkara to Śākyamuni. Two sūtras, both called Bahubuddhaka (“The Many Buddhas”), are incorporated in the Mahāvastu of the Lokottaravāda branch of the Mahāsaṅghika school9 and mention a vast number of buddhas, many in sequences numbering millions of the same name. A similar passage on the same theme, probably related to these Mahāsaṅghika sūtras, is included in the introductory section of the sixth-century Chinese translation of the Abhiniṣkramaṇa­sūtra, the Foben xingji jing.10 Another fragmentary Bahubuddhaka text detailing fifteen buddhas from Dīpaṅkara to Maitreya has been identified among the Gāndhāran scrolls written in Kharoṣṭhī script, found in recent decades and dated to the first century ʙᴄᴇ.11

i.­14

A comparable “many buddhas” survey of buddhas met by the Buddha Śākyamuni in his past lives is found in the literature of the Mūlasarvāstivādin vinaya, with corresponding versions in Sarvāstivādin and Saṃmitīya texts. It summarizes the succession of buddhas he met in each of the three “incalculably long eons” preceding the present one‍—seventy-five thousand, seventy-six thousand, and seventy-seven thousand respectively‍—and describes the offerings, other acts of veneration, and aspirations he made, with a final section (in some versions) naming some seventy among those buddhas. This passage is found embedded in the Chinese, Tibetan, and fragmentary Sanskrit versions of the Bhaiṣajyavastu, which, in the Tibetan Vinaya section, is chapter 6 of the Vinayavastu (Toh 1).12

i.­15

The scriptural accounts mentioned so far refer essentially to buddhas of the past, even if many of them also introduce Maitreya as the buddha who will succede Śākyamuni in the future. A much more extended future is outlined in a number of texts that contain the notion that our present eon is particularly “good” or fortunate in that a thousand (or in some texts five hundred) buddhas will appear in it, many of these texts not being of distinctly Mahāyāna allegiance.13 The Good Eon, with its enumerations of only four past buddhas but one thousand still to come, is therefore by no means unique, even if the detail in which it sets out these buddhas’ names and other characteristics is unparalleled. Another feature of The Good Eon, the origin story of the thousand buddhas as a group of practitioners whose collective inspiration to attain awakening arose on a specific, collectively experienced occasion, is also not confined to this text alone. The next most detailed account of the thousand buddhas’ origin story comes in the Karuṇa­puṇḍarīka (The White Lotus of Compassion, Toh 112), of which the third and fourth chapters contain a long narrative about a king called Araṇemin (a previous lifetime of Amitāyus), his priest Samudrareṇu, and the priest’s son, the Buddha Ratnagarbha, whose followers more generally are destined to become most of the best-known buddhas and bodhisattvas of the Mahāyāna. Among them, a thousand young brahmin disciples are prophesied to become the thousand buddhas of the Good Eon, and of these seven are named.14

i.­16

Similarly, a long narrative jātaka passage in the Tathāgatācintya­guhya­nirdeśa (The Teaching on the Unfathomable Secrets of the Tathāgatas, Toh 47) describes how the thousand sons of a king called Dhṛtarāṣṭra (a previous incarnation of the Buddha Dīpaṅkara) are prophesied to become the thousand buddhas of the Good Eon; some twenty of those buddhas are named, but only the first six match the names in The Good Eon.15

i.­17

In the Vimala­kīrti­nirdeśa (The Teaching of Vimalakīrti, Toh 176), too, the Buddha recounts a jātaka story about the thousand sons of a king called Ratnacchattra (a previous lifetime of the Buddha Ratnārcis) who, under the Buddha Bhaiṣajyarāja, are prophesied to become the thousand buddhas.16

i.­18

That the names and other details related to the thousand buddhas do not all correlate perfectly across texts is no great surprise. Even the three lists of buddhas within this single text do not match with full precision. That does not mean, however, that the prolific detail of this text and others like it should be dismissed as unimportant. Indeed, as this sūtra itself makes clear, just to recite, hear, and honor these names forges deep connections and aspirations, generates immeasurable merit, and brings inconceivable blessings. Moreover, the plethora of detail presented in this scripture also serves to underline the importance of aspiration, to reinforce the idea that countless buddhas can evolve from sentient beings, to illustrate the essential notion of lineage, and perhaps to delineate the past connections linking this set of successive buddhas destined to appear consecutively in a defined period of time in this particular universe. As a consequence of the merit and blessings associated with this powerful and intriguing theme of the thousand buddhas, it has found rich expression over the centuries not only in a wide range of literature but also in ritual,17 in temple mural and thangka paintings, and in sets of sculpted images.

The Good Eon as a “samādhi sūtra”

i.­19

A central theme of the sūtra‍—but one that can easily be overlooked, eclipsed as it is by the detailed accounts of the thousand buddhas themselves‍—is the meditative absorption that, the Buddha explains, has been the practice through which the buddhas Amitāyus and Akṣobhya attained buddhahood (1.­87 and 2.­3 respectively), and the practice through which the thousand princes destined to become the thousand buddhas first began to progress on the path (2.­3–2.­4).

i.­20

The meditative absorption (samādhi) in question, which he names as elucidating the way of all phenomena, is not so much the kind of concentrated state of mind that is often designated by the term samādhi, but more a wide-ranging ensemble of attitudes, behaviors, and practices. In all their diversity, what these elements have in common is that they are all based on the defining quality of bodhisattvas, the mind set on awakening for the sake of all beings.

i.­21

The sūtra contains a long list of almost five hundred different facets of this meditative absorption (1.­19–1.­34). This first list is followed (after a short verse description) by another list of ninety-seven qualities that are acquired by bodhisattvas who attain the absorption (1.­49–1.­53), culminating in the Buddha’s equating the absorption with its ultimate result, omniscience itself.

i.­22

Lists very similar to these are seen in several other important Mahāyāna sūtras belonging to the genre sometimes described collectively as the “samādhi sūtras.” Their Tibetan translations in many Kangyurs are mostly grouped together on the basis that their titles all contain the term samādhi (Tib. ting nge ’dzin),18 but among texts with such titles a particular subset is formed by those containing long lists, like this one, of features attributed to a named samādhi, clearly referring to a diverse set of practices and attitudes that are not states of meditation, concentration, or visionary experience of the kind more usually designated by the term samādhi.19 Texts in this group include The King of Samādhis (Samādhi­rāja, Toh 127),20 The Samādhi of Valiant Progress (Śūraṅgama­samādhi, Toh 132), The Samādhi in which the Buddhas of the Present All Stand Before One (Pratyutpanna­buddha­saṃmukhāvasthita­samādhi, Toh 133), and The Absorption that Encapsulates All Merit (Sarva­puṇya­samuccaya­samādhi, Toh 134),21 all of which appear to have been referred to as “samādhis” by Asaṅga as early as the fourth century CE in his Mahā­yāna­saṃgraha.22 To these texts can be added The Absorption of the Miraculous Ascertainment of Peace (Pra­śānta­viniścaya­prāti­hārya­samādhi, Toh 129).23

i.­23

The Good Eon, perhaps because it is placed elsewhere in the Kangyur and because its samādhi is not seen as its principal topic, is not widely recognized as belonging to this group of texts. Nevertheless, the samādhi list it contains bears striking similarity to the lists in the other sūtras mentioned, all of which (with the possible exception of The Absorption that Encapsulates All Merit) are quite similar to each other and contain sequences of nearly identical phrasing. Further research would be required to determine the details of the relationships between the list in this text and those in the other samādhi sūtras.

i.­24

The samādhi list in The Good Eon is matched particularly closely by a samādhi list in a little-explored sūtra that exists only in Chinese, 觀察諸法行經 (Guancha zhufaxing jing), which as Taishō 649 is placed at the end of a series of other samādhi sūtras in volume 15. It was translated in the late sixth century ᴄᴇ by Jñānagupta. Its title is also the name of the samādhi described in the text, which matches the name of the samādhi in The Good Eon. As a sūtra in its own right, it starts with a different introductory passage and is set on Vulture Peak in Rājagṛha,24 but then focuses on the Buddha’s dialog with the bodhisattva Prāmodyarāja25 concerning the samādhi and its description. It appears therefore to represent an independent sūtra centered on the same samādhi passage as is found here in The Good Eon, but without the content concerning the thousand buddhas.26

Sources and Translation

i.­25

No complete version of The Good Eon is extant in any Indic language, and until recently the only known references to this scripture in Indian Buddhist literature were two brief citations included in two famed anthologies, the Śikṣāsamuccaya (Toh 3940) and the Sūtrasamuccaya (Toh 3934).27 However, the recent discoveries of two manuscript fragments (one Gāndhāri and one Sanskrit) testify to a somewhat wider circulation of the text in India than was previously assumed.28 Though no complete Indic version of The Good Eon survives, we can trace its textual history back to at least 300 ᴄᴇ when it was first translated into Chinese (Taishō 425). The translator, the monk Dharmarakṣa, was one of the most important translators of Mahāyāna Buddhist texts in China, responsible for the translation of around one hundred and fifty texts, including the first Chinese version of the Lotus Sūtra.29 In addition to this Chinese translation, two newly identified fragments of another Chinese translation of The Good Eon now support the theory that an additional Chinese translation was produced by the famed translator Kumārajīva (344–411) but, sadly, was subsequently lost.30

i.­26

According to the colophon to the Tibetan translation, the sūtra was translated into Tibetan by the Indian scholar Vidyākara­siṁha and the Tibetan translator Palgyi Yang. It was subsequently revised and finalized by the famous Tibetan editor Paltsek. This suggests that the Tibetan translation was produced in the late eighth or early ninth century ᴄᴇ. This dating is also confirmed by the text’s inclusion in the Denkarma catalog of the early ninth century.31

i.­27

This English translation was prepared based on the Tibetan translation in the Degé Kangyur in consultation with the Comparative Edition (Tib. dpe bsdur ma) and the Stok Palace Kangyur.

i.­28

Our translation benefited immensely from the previous research published on this sūtra. We are especially indebted to the highly informative article series published by Peter Skilling on The Good Eon (2010, 2011, 2012) and the joint publications by Skilling and Saerji on this sūtra (2014, 2016, 2017, 2018, 2019). Skilling and Saerji did meticulous research on the names of the many buddhas that appear in the text, and we have, in many cases, adopted their renderings of these epithets.32 These scholars also translated the important section of the text that describes how these buddhas first developed the mind of awakening. Skilling and Saerji further published a careful study of the many references to the past lives of the Buddha that appear in the section on the perfections. We have referenced this research in the notes to our translation so that interested readers can easily consult it for further details. Finally, we also benefited from a complete translation of the Tibetan text that was published by Dharma Publishing several decades ago (The Fortunate Aeon, 1986). Considering the complexity and obscurity of many passages in this text, it is our hope that The Good Eon may continue to receive the sustained attention of scholars in the future. It is also our hope that this translation may be of benefit to those who wish to engage further with this beautiful sūtra.


The Translation
The Noble Great Vehicle Sūtra
The Good Eon

1.

Chapter 1

[B1] [F.1.b]


1.­1

Homage to all buddhas and bodhisattvas.


1.­2

Thus did I hear at one time. The Blessed One was residing at Śrāvasti, where he had observed the summer retreat. After the three months of summer had passed, he prepared his Dharma robes. Once he had prepared his Dharma robes, he put on the robes, took up his alms bowl, and, together with one hundred thousand monks and eight hundred million bodhisattvas, proceeded toward the city of Vaiśālī. On the way, the Blessed One entered a large forest, where he later arose from meditative seclusion.


2.

Chapter 2

2.­1

The Blessed One then said this to the bodhisattva Prāmodyarāja: “Prāmodyarāja, in this way you must devote yourself to generosity and make offerings to the Dharma. Prāmodyarāja, long ago, many incalculable eons in the past, there was a thus-gone one, a worthy one, a complete and perfect buddha known as Golden Beauty, King of the Splendid Light of Ascertainment. His lifespan was unfathomable, the features of his buddhafield were infinite, and his retinue was beyond count.


2.A.

The names

2.A.­1

When the Blessed One had said this, the bodhisattva Prāmodyarāja asked, “Revered Blessed One, within this gathering of attending bodhisattva great beings, are there any who have attained these absorptions, these applications of the perfections, these eighty-four thousand gateways of absorption?”

2.A.­2

The Blessed One answered the bodhisattva Prāmodyarāja in the following way: [F.96.a] “Prāmodyarāja, except for the four thus-gone ones who in this Good Eon have already awakened to perfect buddhahood, all the rest of those who will awaken to perfect buddhahood in this Good Eon are present within this retinue of bodhisattva great beings, and they have attained those absorptions, those applications of the perfections, and those eighty-four thousand gateways of absorption.”


2.B.

The lives

2.B.­1

When the Blessed One had spoken these words, the bodhisattva Prāmodyarāja made the following request: “Blessed One, this is excellent. Blessed One, for the benefit of gods and humans, please explain about the birthplace, the family, the light, the father, the mother, the son, the attendant, the two foremost and excellent followers, the perfect community of monks, the lifespan, the duration of the sacred Dharma, and the manifestation of relics that pertain to each of these buddhas of the Good Eon, so that numerous beings may receive healing and be happy, and so that bodhisattvas of the future may persevere in hearing and remain inspired, become exceptionally accomplished in the sacred Dharma, and become sources of insight.”


2.C.

The engendering of the mind of awakening

2.C.­1

When the Blessed One had spoken these words, the bodhisattva Prāmodyarāja once more addressed him: “Excellent, O Blessed One, excellent. Now please make clear the identity of the blessed buddhas before whom these blessed buddhas of the Good Eon first gave rise to the mind of awakening. Please also state the roots of virtue that allowed them to venerate those buddhas [F.288.a] and give rise to the mind of awakening.”


c.

Colophon

c.­1

This translation was produced by the Indian preceptor Vidyākara­siṁha and the translator Venerable Palgyi Yang. The translation was revised and finalized by the great translator-editor Venerable Paltsek.

c.­2
Śubhaṁ astu sarvaja gatāṁ
c.­3
Oṃ ye dharmā hetuprabhavā 
hetuṃ teṣāṃ tathāgato hy avadat, 
teṣāṃ ca yo nirodha 
evaṃvādī mahāśramaṇaḥ
c.­4
Maṅgala bhavatu

ab.

Abbreviations

C Choné (co ne) Kangyur
D Degé (sde dge) Kangyur
H Lhasa Zhöl (zhol) Kangyur
J Lithang (li thang) Kangyur
K Kangxi Peking (pe) Kangyur
KY Yongle (g.yung lo) Kangyur
N Narthang (snar thang) Kangyur
S Stok Palace (stog pho brang bris ma) Kangyur

n.

Notes

n.­1
Note that the number of buddhas given in the sūtra varies in the three enumerations in the text (described below in i.­5–i.­7). Only the first list of names contains one thousand and four buddhas.
n.­2
The notion of “a good eon” generally implies an eon in which more than one buddha appears. Skilling 2010: p. 200.
n.­3
Skilling 2010: pp. 195–96.
n.­4
The sequential order of the thousand and four buddhas has been carefully compared across the three enumerations as mentioned here, and their placement has been documented in the glossary entries for each. For those who may be interested in this research, a spreadsheet detailing this comparison across the three lists is available for download here.
n.­5
It is worth noting here that the long and remarkable teaching on the six perfections deserves more detailed attention and study than it has hitherto received.
n.­6
The stages of spiritual practice are the topic of numerous scriptures, treatises, and commentaries, some in vast detail such as the Buddha­vataṃsaka­sūtra (Toh 44) and the Yogācārabhūmi (Toh 4035–4037). Perhaps the most succinct summary comes in the opening lines of the Mahāvastu, where four stages are described: (1) prakṛticaryā (“natural career”), (2) pranidhāna­caryā (“resolving stage”), (3) anulomacaryā (“conforming stage”), and (4) anivartana­caryā (“preserving career”). See Mahāvastu, vol. I, 1.2; the four stages are explained in more detail in vol. 1, ch. 5. See also Jaini 2001, p. 453.
n.­7
This text’s main emphasis is on these buddhas’ future lives (the second, most extensive list, 2.B.­2 et seq.), and the only event in these buddhas’ past lives that it includes is their first generating of the mind set on awakening (the third listing, 2.C.­4 et seq.).
n.­8
Found (1) in Pali in the Dīghanikāya as the Mahāpadānasutta (DN 14; for translation see Sujato 2018); (2) in several Chinese translations including 大本經 (Daben jing in the Dīrghāgama, Taishō 1), 七佛經 (Qi fojing, Taishō 2), and 毘婆尸佛經 (Pipo shi fojing, Taishō 3); and (3) in Sanskrit as the Mahā­vadāna­sūtra in a number of fragmentary manuscripts from which the text has been reconstructed (Waldschmidt 1952–8, Fukita 2003).
n.­9
Mahāvastu vol. 1, ch. 5, and vol. 3, ch. 21.
n.­10
佛本行集經 (Taishō 190), translated by Jñānagupta in the late sixth century. For an English translation, see Beal 1875, pp. 4–16. Note that the Tibetan translation of the Abhiniṣkramaṇa­sūtra (Toh 301), which appears to be a compilation of passages extracted from the Mūlasarvāstivādavinaya Saṅgha­bheda­vastu, contains no such passage.
n.­11
See Salomon 2018, pp. 265–93. Salomon’s introduction to the Gandhāra Bahu­buddhaka­sūtra provides an excellent brief overview of the “many buddhas” literature; for a very full scholarly account, see Tournier 2019.
n.­12
The passage is in the Degé Kangyur, vol. 2, F.274.b–280.a; see Bhaiṣajyavastu Translation Team 2021, The Chapter on Medicines, 9.1384–9.1507. The notes to that translation provide details of parallel passages in the various Sanskrit, Chinese, and Tibetan versions.
n.­13
For a list and comments, See Skilling 2010, pp 203–6.
n.­14
The passage is in the Degé Kangyur, vol. 50, F.204.b–216.a; see Roberts (forthcoming).
n.­15
The passage is in the Degé Kangyur, vol. 39, F.117.b–125.b.
n.­16
The passage is in the Degé Kangyur, vol. 60, F.235.b–238.a; see Thurman 2017, 12.6 et seq.
n.­17
For example, a treasure text discovered by the fifteenth-century gter ston Ratna Lingpa, belonging to an inner tantra cycle based on Avalokiteśvara (thugs rje chen po gsang ba ’dus pa), includes in the elaborate version of its empowerment ritual a stage in which an empowerment of the thousand buddhas is given, each mentioned by name. The ritual is still in use today, being part of the Rinchen Terdzö (rin chen gter mzod, “Treasury of Rediscovered Scriptures”) collection compiled by Jamgön Kongtrul and Jamyang Khyentse Wangpo.
n.­18
In the Degé Kangyur, they are found in the General Sūtra section between Toh 127 and Toh 137.
n.­19
The attention of Western scholars was drawn to this group of sūtras in a comprehensive study by Andrew Skilton (see Skilton 2002).
n.­20
See Roberts 2018a, i.2, 1.26–1.61, and chapter 40.
n.­21
The list in this text is shorter and takes a more structured form than in the other sūtras. See Dharmachakra Translation Committee 2016, 2.1–2.10.
n.­22
See Skilton 1999, pp 642–8. The somewhat cryptic mention of these texts in the Mahā­yāna­saṃgraha (Toh 4048) comes at VII.3 on F.32.b in the Degé Tengyur, vol. 134. For a translation see Brunnhölzl 2018, vol. 1, p 221 and vol. 3, p 739, although Brunnhölzl does not seem to be aware of Skilton’s very reasonable interpretation and has not followed it.
n.­23
See Dharmachakra Translation Committee 2020, i.2, i.6, and 1.54–1.83.
n.­24
As indeed is at least one of the fragmentary Khotanese texts that are close relatives of The Good Eon. See Skilling 2010, p 199.
n.­25
The bodhisattva interlocutor’s name in the text in question is 喜王菩薩 (Xiwang pusa), which could certainly be a rendering of Prāmodyarāja.
n.­26
The relationship between the Guancha zhufaxing jing and The Good Eon was first noted by Li Can 2015, p. 236. Skilton mentions the Chinese text as a “samādhi list” sūtra in his study (Skilton 2002, pp 72–3) but does not identify it as related to The Good Eon. About the family of texts in various languages that may be precursors, derivatives, or parallels of the surviving versions of The Good Eon, much remains to be discovered and explored.
n.­27
Skilling 2010: pp. 198–99.
n.­28
Salomon 2014: pp. 6–7.
n.­29
For more on Dharmarakṣa, see Boucher 2006. Note that in the Kangyur the work commonly known as the Lotus Sūtra is the text with the catalog number Toh 113, and that the English translation is published in the 84000 Reading Room under its full title: The White Lotus of the Good Dharma. See Roberts 2018b.
n.­30
Li Can 2018.
n.­31
The Denkarma catalog is dated to c. 812 ᴄᴇ. See Denkarma, folio 296.b.5. See also Herrmann-Pfandt 2008: p. 42, no. 73.
n.­32
Skilling and Saerji have published Sanskrit names of all the one thousand and four buddhas of the current eon by relying in part on the names published by Friedrich Weller in 1928 (based on Manchu, Chinese, Sanskrit, Tibetan, and Mongolian sources) as well as on the names listed in the so-called Khotanese Bhadrakalpika-sūtra (which generally differs in content from Toh 94). However, as Skilling and Saerji note, many names cannot be conclusively established in Sanskrit, and a number of uncertainties remain. See Skilling and Saerji 2014: p. 246.

b.

Bibliography

Tibetan Sources

bskal pa bzang po (Bhadrakalpika). Toh 94, Degé Kangyur vol. 45 (mdo sde, ka), folios 1.b–340.a.

bskal pa bzang po (Bhadrakalpika). Toh 94, Stok Palaca Kangyur vol. 52 (mdo sde, ka), folios 1.a–478.a.

bskal pa bzang po. (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), 2006–9, vol. 45, pp. 3–852.

rgya cher rol pa (Lalita­vistara). Toh 95, Degé Kangyur vol. 46 (mdo sde, kha), folios 1.b–216.b. English translation in Dharmachakra Translation Committee 2013.

chos yang dag par sdud pa’i mdo (Dharma­saṅgīti­sūtra). Toh 238, Degé Kangyur vol. 65 (mdo sde, zha), folios 1.a–99.b.

theg pa chen po’i man ngag (Mahāyānopadeśa­sūtra). Toh 169, Degé Kangyur vol. 59 (mdo sde, ba), folios 260.a–307.a.

dam pa’i chos pad ma dkar po (Saddharma­puṇḍarīka). Toh 113, Degé Kangyur vol. 51 (mdo sde, ja), folios 1.b–180.b. English translation in Roberts 2018b.

tshe dang ye shes dpag tu med pa theg pa chen po’i mdo (Aparimitāyurjñāna-nāma-mahā­yāna­sūtra). Toh 674, Degé Kangyur vol. 91 (rgyud ’bum, ba), folios 211.b–216.a; Toh 849, vol. 100 (gzungs ’dus, e), folios 57.b–62.a. English translation in Roberts 2021.

yul ’khor skyong gis zhus pa (Rāṣṭra­pāla­paripṛcchā). Toh 62, Degé Kangyur vol. 42 (dkon brtsegs, nga), folios 227.a–257.a. English translation in Vienna Buddhist Translation Studies Group 2021.

shes phyin khri pa (Daśa­sāhasrikā­prajñā­pāramitā). Toh 11, Degé Kangyur vol. 31 (shes phyin, ga), folios 1.b–91.a; vol. 32 (shes phyin, nga), folios 92.b–397.a. English translation in Padmakara Translation Group 2018.

theg pa chen po rgyud bla ma’i bstan bcos (Mahāyānottara­tantra­śāstra) [Ratnagotravibhāga]. Toh 4024, Degé Tengyur vol. 123 (sems tsam, phi), folios 54.b–73.a.

mdo kun las btus pa (Sūtrasamuccaya). Toh 3934, Degé Tengyur vol. 110 (dbu ma, ki), folios 148.b–215.a.

Āryaśūra. skyes pa’i rabs kyi rgyud (Jātakamālā). Toh 4150, Degé Tengyur vol. 168 (skyes rabs, hu), folios 1.b–135.a.

Asaṅga. rnal ’byor spyod pa’i sa (Yogācārabhūmi). Toh 4035, Degé Tengyur vol. 127 (sems tsam, tshi), folios 1.b–283.a.

‍—‍—‍—. theg pa chen po bsdus pa (Mahā­yāna­saṃgraha). Toh 4048, Degé Tengyur vol. 134 (sems tsam, ri), folios 1.b–43.a.

Śāntideva. bslab pa kun las btus pa (Śikṣāsamuccaya). Toh 3940, Degé Tengyur vol. 111 (dbu ma, khi), folios 3.a–194.b.

Vasubandhu. chos mngon pa’i mdzod kyi tshig le’ur byas pa (Abhidharma­kośa­kārikā). Toh 4089, Degé Tengyur vol. 140 (mngon pa, ku), folios 1.b–25.a.

‍—‍—‍—. chos mngon pa’i mdzod kyi bshad pa (Abhidharma­kośa­bhāṣya). Toh 4090, Degé Tengyur vol. 140 (mngon pa, ku), folios 26.b–258.a; vol. 141 (mngon pa, khu), folios 1.b–95.a.

Denkarma (pho brang stod thang ldan [/ lhan] dkar gyi chos ’gyur ro cog gi dkar chag). Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.

bye brag tu rtogs par byed pa chen po (Mahāvyutpatti). Toh 4346, Degé Tengyur vol. 204 (sna tshogs, co), folios 1.b–131.a.

Butön (bu ston rin chen grub). chos ’byung [History of the Dharma] (bde bar gshegs pa’i bstan pa’i gsal byed chos kyi ’byung gnas gsung rab rin po che’i mdzod). In gsung ’bum/_rin chen grub/ (zhol par ma/ ldi lir bskyar par brgyab pa/) [The Collected Works of Bu-ston: Edited by Lokesh Chandra from the Collections of Raghu Vira], vol. 24, pp. 633–1056. New Delhi: International Academy of Indian Culture, 1965–71.

Secondary Sources

Beal, Samuel. The Romantic Legend of Sâkya Buddha from the Chinese-Sanscrit. London: Trübner and Co, 1875. Available online at Internet Archive.

Bhaiṣajya Translation Team, trans. The Chapter on Medicines (Bhaiṣajya­vastu, Toh 1, ch. 6). 84000: Translating the Words of the Buddha, 2021.

Boucher, Daniel. “Dharmarakṣa and the Transmission of Buddhism to China.” Asia Major, 3rd ser., 19, no. 1/2 (2006): 13–37.

Brunnhölzl, Karl. A Compendium of the Mahāyāna: Asaṅga’s Mahā­yāna­saṃgraha and Its Indian and Tibetan Commentaries. 3 vols. Boulder: Snow Lion, 2018.

Dharmachakra Translation Committee, trans. (2013). The Play in Full (Lalita­vistara, Toh 95). 84000: Translating the Words of the Buddha, 2013.

‍—‍—‍—(2016). The Absorption that Encapsulates All Merit (Sarva­puṇya­samuccaya­samādhi, Toh 134). 84000: Translating the Words of the Buddha, 2016.

‍—‍—‍—(2020). The Absorption of the Miraculous Ascertainment of Peace (Pra­śānta­viniścaya­prāti­hārya­samādhi, Toh 129). 84000: Translating the Words of the Buddha, 2020.

Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Vienna: Verlag der österreichischen Akademie der Wissenschaften, 2008.

The Fortunate Aeon: How the Thousand Buddhas Became Enlightened. 4 vols. Berkeley: Dharma Publishing, 1986.

Jaini, Padmanabh S. “Stages in the Bodhisattva Career of the Tathāgata Maitreya,” in Sponberg and Hardacre (eds.), Maitreya, the Future Buddha, pp 54-90. Cambridge: Cambridge University Press, 1988. Reprinted with additional material in Jaini, Padmanabh S. Collected Papers on Buddhist Studies, ch. 26. Delhi: Motilal Banarsidass, 2001.

Fukita, Takamichi. “The Mahāvadānasūtra: A new edition based on manuscripts discovered in northern Turkestan.” In Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden, Beiheft 10. Göttingen: Vandenhoeck und Ruprecht, 2003.

Kongtrul, Jamgön, tr. Ngawang Zangpo. Buddhism’s Journey to Tibet. Books Two, Three, and Four of The Treasury of Knowledge. Ithaca: Snow Lion, 2010.

Li, Can (2015). “A Newly Identified Fragment of a Lost Translation of the Bhadra­kalpika-sūtra.” Annual Report of the International Institute for Advanced Buddhology at Soka University 18 (2015): 235–51.

‍—‍—‍—(2018). “A Preliminary Report on Some New Sources of the Bhadra­kalpika-sūtra (1).” Annual Report of the International Institute for Advanced Buddhology at Soka University 21 (2018): 417–22.

Padmakara Translation Group, trans. The Transcendent Perfection of Wisdom in Ten Thousand Lines (Daśa­sāhasrikā­prajñā­pāramitā, Toh 11). 84000: Translating the Words of the Buddha, 2018.

Pruden, Leo M., trans. Abhidharmakośabhāṣyam of Vasubandhu. 4 vols. Berkeley: Asian Humanities Press, 1988–90.

Roberts, Peter Alan, trans. (2018a). The King of Samādhis (Samādhi­rāja, Toh 127). 84000: Translating the Words of the Buddha, 2018.

‍—‍—‍—(2018b). The White Lotus of the Good Dharma (Saddharma­puṇḍarīka, Toh 113). 84000: Translating the Words of the Buddha, 2018.

‍—‍—‍—(2021). The Aparimitāyurjñāna Sūtra (1) (Aparimitāyurjñāna­sūtra, Toh 674). 84000: Translating the Words of the Buddha, 2021.

‍—‍—‍—(forthcoming). The White Lotus of Compassion (Karuṇā­puṇḍarīka­sūtra, Toh 112). 84000: Translating the Words of the Buddha, forthcoming.

Rouse, W. H. D., trans. “Valāhassa-jātaka.” In The Jātaka or Stories of the Buddha’s Former Births, edited by E. B. Cowell, 2:89–90. Cambridge: Cambridge University Press, 1895.

Sakaki, Ryōzaburō, ed., Honyaku myōgi taishū (Mahāvyutpatti). 2 vols. 1916. Reprint, Tokyo: Kokusho Kanakōkai, 1987.

Salomon, Richard (2014). “Gāndhārī Manuscripts in the British Library, Schøyen and Other Collections.” In From Birch Bark to Digital Data, edited by Paul Harrison and Jens-Uwe Hartmann. Vienna: Österreichische Akademie der Wissenschaften, 2014: 1–17.

‍—‍—‍—‍—(2018). The Buddhist Literature of Ancient Gandhāra: An Introduction with Selected Translations. Somerville: Wisdom Publications, 2018.

Skilling, Peter (2010). “Notes on the Bhadrakalpika-sūtra.” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 13 (2010): 195–229.

‍—‍—‍—(2011). “Notes on the Bhadrakalpika-sūtra (II): Beyond the Fortunate Aeon: What comes next?” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 14 (2011): 59–72.

‍—‍—‍—(2012). “Notes on the Bhadrakalpika-sūtra (III): Beyond the Fortunate Aeon.” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 15 (2012): 117–26.

Skilling, Peter and Saerji. “How the Buddhas of the Fortunate Aeon First Aspired to Awakening: The Pūrva-praṇidhānas of Buddhas 1–250.” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 17 (2014): 245–91.

‍—‍—‍—(2016). “How the Buddhas of the Fortunate Aeon First Aspired to Awakening: The Pūrva-praṇidhānas of Buddhas 251–500.” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 19 (2016): 149–92.

‍—‍—‍—(2017). “How the Buddhas of the Fortunate Aeon First Aspired to Awakening: The Pūrva-praṇidhānas of Buddhas 501–750.” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 20 (2017): 167–204.

‍—‍—‍—(2018). “How the Buddhas of the Fortunate Aeon First Aspired to Awakening: The Pūrva-praṇidhānas of Buddhas 751–994.” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 21 (2018): 209–44.

‍—‍—‍—(2019). “Jātakas in the Bhadra­kalpika-sūtra: A Provisional Inventory I.” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 22 (2019): 209–44.

Skilton, Andrew. “State or Statement? Samādhi in Some Early Mahāyāna Sutras.” The Eastern Buddhist XXXIV, 2 (2002): 51–93.

Sujato, Bhikkhu. “The Great Discourse on the Harvest of Deeds.” In Long Discourses: A Faithful Translation of the Dīgha Nikāya. Sutta Central, 2018.

Thurman, Robert, trans. The Teaching of Vimalakīrti (Vimala­kīrti­nirdeśa­sūtra, Toh 176). 84000: Translating the Words of the Buddha, 2017.

Tournier, Vincent. “Buddhas of the Past: South Asia.” In Brill’s Encyclopedia of Buddhism, edited by Jonathan Silk et al., vol. 2, Lives, 95–108. Leiden: Brill, 2019.

Waldschmidt, Ernst. Das Mahāvadānasūtra: Ein kanonischer Text über die sieben letzten Buddhas: Auf Grund von Turfan-Handschriften herausgegeben. Teil I-II. Berlin: Abhandlungen der deutschen Akademie der Wissenschaften zu Berlin, Klasse für Sprachen, Literatur und Kunst, 1952/8, 1954/3.

Vienna Buddhist Translation Studies Group, trans. The Questions of Rāṣṭrapāla (Rāṣṭra­pāla­paripṛcchā­sūtra, Toh 62). 84000: Translating the Words of the Buddha, 2021.


g.

Glossary

g.­1

Abandoner of Anger

  • tha spangs ma
  • ཐ་སྤངས་མ།
  • —

Mother of the buddha Merudhvaja.

1 passage contains this term:

  • 2.B.­679
g.­2

Abandoning Displeasure

  • mi dga’ spong
  • མི་དགའ་སྤོང་།
  • —

Foremost in terms of insight among the followers of the buddha Guṇagaṇa.

1 passage contains this term:

  • 2.B.­959
g.­3

Abandoning Doubt

  • yid gnyis spong
  • ཡིད་གཉིས་སྤོང་།
  • —

Son of the buddha Mahāyaśas.

1 passage contains this term:

  • 2.B.­81
g.­200

Akṣobhya

  • mi ’khrugs pa
  • མི་འཁྲུགས་པ།
  • Akṣobhya

The buddha in the eastern realm of Abhirati. Akṣobhya, who in the higher tantras is the head of one the five buddha families, the vajra family in the east, was well known early in the Mahāyāna tradition.

5 passages contain this term:

  • i.­2
  • i.­19
  • 1.­130
  • 2.­3
  • 2.­71

Links to further resources:

  • 35 related glossary entries
g.­221

Amitāyus (of the past)

  • tshe dpag med
  • ཚེ་དཔག་མེད།
  • Amitāyus

A past buddha. His name (meaning “infinite life”) can refer more generally to the buddha associated with longevity and life energy who dwells in the western realm of Sukhāvatī and who is also known as Amitābha (“infinite light”). However, it is uncertain in this text whether this is referring to the same buddha; see n.­44. Elsewhere, this name refers to the buddha who is 283 among the buddhas of the Good Eon; see “Amitāyus (of the Good Eon).”

12 passages contain this term:

  • i.­2
  • i.­8
  • i.­15
  • i.­19
  • 1.­87
  • 1.­92
  • 1.­109
  • 1.­130
  • 2.­3
  • 2.C.­1021
  • n.­44
  • g.­220
g.­429

Avalokiteśvara

  • spyan ras gzigs kyi dbang phyug
  • སྤྱན་རས་གཟིགས་ཀྱི་དབང་ཕྱུག
  • Avalokiteśvara

One of the main bodhisattva disciples of the buddha Śākyamuni, praised for his compassion.

4 passages contain this term:

  • 1.­4
  • 2.­91
  • n.­17
  • g.­5293

Links to further resources:

  • 58 related glossary entries
g.­1479

Dīpaṅkara

  • mar me mdzad
  • མར་མེ་མཛད།
  • Dīpaṅkara

A buddha of the past.

14 passages contain this term:

  • i.­8
  • i.­13
  • i.­16
  • 1.­84
  • 1.­112
  • 2.­101
  • 2.­120
  • 2.­124
  • 2.­125
  • 2.­341
  • 2.C.­1025
  • g.­313
  • g.­3655
  • g.­7741

Links to further resources:

  • 34 related glossary entries
g.­1789

Elucidating the way of all phenomena

  • chos thams cad kyi tshul la nges par ston pa
  • ཆོས་ཐམས་ཅད་ཀྱི་ཚུལ་ལ་ངེས་པར་སྟོན་པ།
  • —

The name of a meditative absorption of the Buddha, described in detail in 1.­19 et seq., a teaching on which the bodhisattva Prāmodyarāja requests in The Good Eon.

8 passages contain this term:

  • s.­1
  • i.­2
  • i.­8
  • i.­20
  • 1.­19
  • 1.­20
  • 1.­34
  • 1.­49
g.­2051

Eon

  • bskal pa
  • བསྐལ་པ།
  • kalpa

According to the traditional Abhidharma understanding of cyclical time, a great eon (mahākalpa) is divided into eighty lesser or intervening eons. In the course of one great eon, the external universe and its sentient life takes form and later disappears. During the first twenty of the lesser eons, the universe is in the process of creation and expansion (vivartakalpa); during the next twenty it remains created; during the third twenty, it is in the process of destruction or contraction (samvartakalpa); and during the last quarter of the cycle, it remains in a state of destruction. For the different kinds of kalpas according to Abhidharma teachings, see the Abhidharma­kośa­bhāṣya (Toh 4090) on AK III.89d–93 (for English translation, see Pruden 1988–90, vol. 2, 475–81). The Good Eon referenced in this text is the name Buddhists give to our current eon and generally refers to any eon in which more than one buddha appear.

46 passages contain this term:

  • i.­1
  • i.­2
  • i.­8
  • i.­11
  • i.­12
  • i.­14
  • i.­15
  • 1.­3
  • 1.­52
  • 1.­53
  • 1.­81
  • 1.­83
  • 1.­86
  • 1.­88
  • 1.­90
  • 1.­136
  • 2.­1
  • 2.­3
  • 2.­5
  • 2.­6
  • 2.­7
  • 2.­10
  • 2.­46
  • 2.­47
  • 2.­53
  • 2.­88
  • 2.­127
  • 2.­144
  • 2.­146
  • 2.­287
  • 2.A.­103
  • 2.C.­1015
  • 2.C.­1020
  • 2.C.­1025
  • 2.C.­1037
  • n.­2
  • n.­32
  • n.­61
  • n.­296
  • g.­313
  • g.­3511
  • g.­3655
  • g.­6725
  • g.­7194
  • g.­7333
  • g.­7741

Links to further resources:

  • 18 related glossary entries
g.­3442

God

  • lha
  • ལྷ།
  • deva

Definition from the 84000 Glossary of Terms:

Cognate with the English term divine, the devas are most generally 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 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), material realm (rūpadhātu), and immaterial realm (arūpyadhātu). A being attains rebirth among the devas either through meritorious deeds (in the desire realm) or the attainment of subtle meditative states (in the material and immaterial 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.

78 passages contain this term:

  • i.­3
  • 1.­3
  • 1.­7
  • 1.­10
  • 1.­28
  • 1.­52
  • 1.­54
  • 1.­55
  • 1.­56
  • 1.­57
  • 1.­58
  • 1.­59
  • 1.­60
  • 1.­61
  • 1.­62
  • 1.­63
  • 1.­65
  • 1.­85
  • 1.­89
  • 1.­132
  • 1.­143
  • 2.­18
  • 2.­22
  • 2.­39
  • 2.­49
  • 2.­53
  • 2.­103
  • 2.­123
  • 2.­194
  • 2.­197
  • 2.­202
  • 2.­203
  • 2.­207
  • 2.­216
  • 2.­247
  • 2.­297
  • 2.­364
  • 2.­369
  • 2.­370
  • 2.­373
  • 2.­391
  • 2.­393
  • 2.A.­3
  • 2.B.­1
  • 2.B.­957
  • 2.B.­1254
  • 2.B.­1330
  • 2.B.­1402
  • 2.B.­1510
  • 2.B.­1674
  • 2.B.­1693
  • 2.B.­1757
  • 2.B.­1770
  • 2.B.­1778
  • 2.B.­1802
  • 2.B.­1826
  • 2.B.­1961
  • 2.B.­1970
  • 2.B.­2241
  • 2.B.­2294
  • 2.B.­2341
  • 2.C.­51
  • 2.C.­340
  • 2.C.­461
  • 2.C.­490
  • 2.C.­628
  • 2.C.­643
  • 2.C.­738
  • 2.C.­924
  • 2.C.­928
  • 2.C.­962
  • 2.C.­1038
  • 2.C.­1039
  • g.­377
  • g.­3479
  • g.­6193
  • g.­7938
  • g.­7942

Links to further resources:

  • 61 related glossary entries
g.­3488

Golden Beauty, King of the Splendid Light of Ascertainment

  • gser sdug mdzes pa rnam par nges pa’i ’od kyi gzi brjid kyi rgyal po
  • གསེར་སྡུག་མཛེས་པ་རྣམ་པར་ངེས་པའི་འོད་ཀྱི་གཟི་བརྗིད་ཀྱི་རྒྱལ་པོ།
  • —

A buddha of the past.

1 passage contains this term:

  • 2.­1
g.­3511

Good Eon

  • bskal pa bzang po
  • བསྐལ་པ་བཟང་པོ།
  • Bhadra­kalpika

The name of our current eon, during which one thousand buddhas are prophesied to appear. See also n.­2.

13 passages contain this term:

  • i.­1
  • i.­4
  • i.­5
  • i.­9
  • 2.A.­2
  • 2.A.­100
  • 2.C.­1021
  • n.­2
  • n.­296
  • g.­2051
  • g.­3655
  • g.­6351
  • g.­7194

Links to further resources:

  • 15 related glossary entries
g.­3800

Heaven of Joy

  • dga’ ldan gyi gnas
  • དགའ་ལྡན་གྱི་གནས།
  • Tuṣita

Definition from the 84000 Glossary of Terms:

One of the six heavens of the desire realm, where all future buddhas dwell prior to their awakening. (Provisional 84000 definition. New definition forthcoming.)

5 passages contain this term:

  • i.­11
  • 2.­22
  • 2.­59
  • 2.­91
  • 2.­146

Links to further resources:

  • 66 related glossary entries
g.­5036

Liberation

  • rnam par thar pa
  • རྣམ་པར་ཐར་པ།
  • vimokṣa

In its most general sense, this term refers to the state of freedom from suffering and saṃsāra that is the goal of the Buddhist path. More specifically, the term may refer to a category of advanced meditative attainment such as those of the “eight liberations.”

78 passages contain this term:

  • i.­2
  • 1.­23
  • 1.­27
  • 1.­28
  • 1.­30
  • 1.­33
  • 1.­34
  • 1.­40
  • 1.­126
  • 2.­35
  • 2.­45
  • 2.­57
  • 2.­70
  • 2.­72
  • 2.­85
  • 2.­108
  • 2.­114
  • 2.­136
  • 2.­137
  • 2.­154
  • 2.­160
  • 2.­196
  • 2.­207
  • 2.­212
  • 2.­229
  • 2.­240
  • 2.­244
  • 2.­247
  • 2.­250
  • 2.­251
  • 2.­263
  • 2.­267
  • 2.­268
  • 2.­271
  • 2.­294
  • 2.­295
  • 2.­304
  • 2.­309
  • 2.­310
  • 2.­315
  • 2.­331
  • 2.­347
  • 2.­351
  • 2.­352
  • 2.­355
  • 2.­387
  • 2.B.­633
  • 2.B.­645
  • 2.B.­749
  • 2.B.­761
  • 2.B.­768
  • 2.B.­840
  • 2.B.­932
  • 2.B.­953
  • 2.B.­1000
  • 2.B.­1121
  • 2.B.­1242
  • 2.B.­1277
  • 2.B.­1305
  • 2.B.­1357
  • 2.B.­1365
  • 2.B.­1385
  • 2.B.­1393
  • 2.B.­1413
  • 2.B.­1501
  • 2.B.­1629
  • 2.B.­1813
  • 2.B.­1893
  • 2.B.­2138
  • 2.B.­2206
  • 2.B.­2226
  • 2.B.­2337
  • 2.B.­2338
  • 2.B.­2341
  • 2.B.­2353
  • 2.C.­1033
  • g.­3067
  • g.­8462

Links to further resources:

  • 23 related glossary entries
g.­5541

Maitreya

  • byams pa
  • བྱམས་པ།
  • Maitreya

Bodhisattva of loving kindness who will become the next buddha to follow Śākyamuni. As a future buddha, he is the 5th buddha in the first list, 5th in the second list, and 5th in the third list.

18 passages contain this term:

  • i.­13
  • i.­15
  • 1.­4
  • 2.­22
  • 2.A.­7
  • 2.B.­6
  • 2.C.­8
  • n.­33
  • g.­700
  • g.­1117
  • g.­2148
  • g.­2867
  • g.­3978
  • g.­6303
  • g.­6526
  • g.­6555
  • g.­7194
  • g.­9139

Links to further resources:

  • 83 related glossary entries
g.­5710

Meditative absorption

  • ting nge ’dzin
  • ཏིང་ངེ་འཛིན།
  • samādhi

A central term in Buddhism, generally denoting states of deep concentration or contemplations that foster wholesome states of mind. In this text (see Introduction i.­19 et seq.) it most often refers, more broadly, to a wide range of teachings and practices that constitute the bodhisattva path.

119 passages contain this term:

  • s.­1
  • i.­2
  • i.­3
  • i.­4
  • i.­8
  • i.­19
  • i.­20
  • i.­21
  • 1.­3
  • 1.­4
  • 1.­12
  • 1.­16
  • 1.­19
  • 1.­20
  • 1.­26
  • 1.­27
  • 1.­29
  • 1.­34
  • 1.­35
  • 1.­37
  • 1.­38
  • 1.­39
  • 1.­41
  • 1.­43
  • 1.­44
  • 1.­46
  • 1.­47
  • 1.­49
  • 1.­53
  • 1.­64
  • 1.­67
  • 1.­70
  • 1.­75
  • 1.­78
  • 1.­81
  • 1.­83
  • 1.­86
  • 1.­87
  • 1.­88
  • 1.­89
  • 1.­91
  • 1.­94
  • 1.­95
  • 1.­98
  • 1.­112
  • 1.­133
  • 1.­135
  • 1.­136
  • 1.­143
  • 2.­2
  • 2.­3
  • 2.­4
  • 2.­11
  • 2.­12
  • 2.­13
  • 2.­14
  • 2.­17
  • 2.­18
  • 2.­19
  • 2.­20
  • 2.­21
  • 2.­24
  • 2.­38
  • 2.­54
  • 2.­58
  • 2.­69
  • 2.­70
  • 2.­72
  • 2.­73
  • 2.­75
  • 2.­87
  • 2.­91
  • 2.­98
  • 2.­143
  • 2.­201
  • 2.­208
  • 2.­212
  • 2.­243
  • 2.­248
  • 2.­254
  • 2.­263
  • 2.­264
  • 2.­290
  • 2.­304
  • 2.­329
  • 2.­371
  • 2.­385
  • 2.A.­1
  • 2.A.­2
  • 2.A.­104
  • 2.A.­105
  • 2.B.­136
  • 2.B.­681
  • 2.B.­1130
  • 2.C.­424
  • 2.C.­1014
  • 2.C.­1016
  • 2.C.­1019
  • 2.C.­1020
  • 2.C.­1021
  • 2.C.­1022
  • 2.C.­1023
  • 2.C.­1024
  • 2.C.­1025
  • 2.C.­1026
  • 2.C.­1031
  • 2.C.­1037
  • 2.C.­1038
  • n.­35
  • n.­161
  • g.­323
  • g.­1764
  • g.­1789
  • g.­2605
  • g.­2875
  • g.­3057
  • g.­4129
  • g.­7329
  • g.­8462

Links to further resources:

  • 76 related glossary entries
g.­5713

Meditative seclusion

  • nang du yang dag ’jog
  • nang du yang dag par ’jog pa
  • ནང་དུ་ཡང་དག་འཇོག
  • ནང་དུ་ཡང་དག་པར་འཇོག་པ།
  • pratisaṃlayana

This term can mean both physical seclusion and a meditative state of withdrawal. It often refers specifically to the practice of calm abiding (śamatha) and special insight (vipaśyanā).

8 passages contain this term:

  • 1.­2
  • 1.­3
  • 1.­22
  • 1.­128
  • 2.­18
  • 2.­23
  • 2.­27
  • 2.­255

Links to further resources:

  • 13 related glossary entries
g.­6351

One thousand buddhas of the Good Eon

  • bskal pa bzang po pa’i sangs rgyas stong
  • བསྐལ་པ་བཟང་པོ་པའི་སངས་རྒྱས་སྟོང་།
  • —

The one thousand and four buddhas that will appear in the current Good Eon.

15 passages contain this term:

  • s.­1
  • i.­1
  • i.­2
  • i.­4
  • i.­7
  • i.­8
  • i.­15
  • i.­16
  • 2.­3
  • 2.B.­1
  • 2.C.­1
  • n.­1
  • n.­32
  • g.­221
  • g.­8468
g.­6382

Palgyi Yang

  • dpal gyi dbyangs
  • དཔལ་གྱི་དབྱངས།
  • —

Tibetan translator of The Good Eon.

2 passages contain this term:

  • i.­26
  • c.­1
g.­6383

Paltsek

  • dpal brtsegs
  • དཔལ་བརྩེགས།
  • —

Tibetan editor of The Good Eon.

2 passages contain this term:

  • i.­26
  • c.­1

Links to further resources:

  • 18 related glossary entries
g.­6645

Prāmodyarāja

  • mchog tu dga’ ba’i rgyal po
  • མཆོག་ཏུ་དགའ་བའི་རྒྱལ་པོ།
  • Prāmodyarāja

Bodhisattva who requests the teaching of The Good Eon.

58 passages contain this term:

  • s.­1
  • i.­2
  • i.­3
  • i.­4
  • i.­6
  • i.­7
  • i.­24
  • 1.­3
  • 1.­4
  • 1.­6
  • 1.­7
  • 1.­19
  • 1.­20
  • 1.­34
  • 1.­49
  • 1.­86
  • 1.­124
  • 1.­133
  • 1.­134
  • 1.­143
  • 2.­1
  • 2.­3
  • 2.­4
  • 2.­17
  • 2.­23
  • 2.­25
  • 2.­26
  • 2.­27
  • 2.­28
  • 2.­29
  • 2.­38
  • 2.­39
  • 2.­40
  • 2.­41
  • 2.­42
  • 2.­372
  • 2.A.­1
  • 2.A.­2
  • 2.A.­3
  • 2.A.­4
  • 2.A.­5
  • 2.B.­1
  • 2.B.­2
  • 2.B.­5
  • 2.B.­6
  • 2.C.­1
  • 2.C.­2
  • 2.C.­3
  • 2.C.­1019
  • 2.C.­1021
  • 2.C.­1022
  • 2.C.­1025
  • 2.C.­1026
  • 2.C.­1037
  • 2.C.­1038
  • 2.C.­1039
  • n.­25
  • g.­1789

Links to further resources:

  • 5 related glossary entries
g.­6725

Prophecy

  • lung bstan pa
  • ལུང་བསྟན་པ།
  • vyākaraṇa

In this text and many others, the formal statement by a buddha that a particular individual (or occasionally a group) will attain awakening as a named tathāgata, often in a named world system during a named future eon. The same term is also used (though not in this text) to refer to a category of scriptures in which such prophetic statements are made; more generally, it can mean simply a teaching or explanation.

8 passages contain this term:

  • i.­11
  • i.­12
  • i.­15
  • i.­16
  • i.­17
  • 1.­84
  • 1.­110
  • g.­3511

Links to further resources:

  • 14 related glossary entries
g.­6940

Rājagṛha

  • rgyal po’i khab
  • རྒྱལ་པོའི་ཁབ།
  • Rājagṛha

The ancient capital of Magadha; the site where many Great Vehicle sūtras were taught.

2 passages contain this term:

  • i.­24
  • 2.­197

Links to further resources:

  • 79 related glossary entries
g.­6950

Ratna

  • rin po che
  • རིན་པོ་ཆེ།
  • Ratna

The 380th buddha in the first list, 379th in the second list, and 374th in the third list.

12 passages contain this term:

  • 2.A.­45
  • 2.B.­914
  • 2.C.­377
  • n.­17
  • g.­79
  • g.­1519
  • g.­2295
  • g.­3185
  • g.­3294
  • g.­5244
  • g.­7082
  • g.­8218
g.­6974

Ratnārci

  • rin chen ’od zer
  • རིན་ཆེན་འོད་ཟེར།
  • Ratnārci

The 361st buddha in the first list, 360th in the second list, and 355th in the third list.

12 passages contain this term:

  • i.­17
  • 2.A.­43
  • 2.B.­838
  • 2.C.­358
  • g.­1298
  • g.­1549
  • g.­1992
  • g.­5107
  • g.­6782
  • g.­7484
  • g.­9016
  • g.­9048
g.­7333

Seven successive buddhas

  • sangs rgyas rabs bdun
  • སངས་རྒྱས་རབས་བདུན།
  • saptatathāgata

The best known of many sets of past buddhas, including Śākyamuni as the seventh, his three predecessors in this eon (Krakucchanda, Kanakamuni, and Kāśyapa), and the three last buddhas of the eon that preceded the present one (Vipaśyin, Śikhin, and Viśvabhū).

2 passages contain this term:

  • i.­10
  • i.­13

Links to further resources:

  • 2 related glossary entries
g.­7641

Śrāvasti

  • mnyan yod
  • མཉན་ཡོད།
  • Śrāvasti

The capital of the ancient Kosala kingdom in India.

2 passages contain this term:

  • i.­2
  • 1.­2

Links to further resources:

  • 56 related glossary entries
g.­8468

The first list of one thousand buddhas of the Good Eon

  • —
  • —
  • —

The first list of the of the one thousand buddhas which is found in The Good Eon beginning at 2.A.­7 and in fact lists one thousand and four buddhas in total.

1,013 passages contain this term:

  • s.­1
  • n.­1
  • n.­143
  • n.­147
  • n.­148
  • n.­164
  • n.­165
  • n.­212
  • g.­16
  • g.­17
  • g.­18
  • g.­19
  • g.­20
  • g.­21
  • g.­22
  • g.­23
  • g.­81
  • g.­82
  • g.­125
  • g.­126
  • g.­129
  • g.­130
  • g.­189
  • g.­197
  • g.­199
  • g.­201
  • g.­202
  • g.­203
  • g.­210
  • g.­211
  • g.­212
  • g.­214
  • g.­215
  • g.­216
  • g.­217
  • g.­218
  • g.­219
  • g.­220
  • g.­223
  • g.­224
  • g.­225
  • g.­226
  • g.­227
  • g.­228
  • g.­229
  • g.­230
  • g.­231
  • g.­232
  • g.­233
  • g.­235
  • g.­236
  • g.­237
  • g.­238
  • g.­239
  • g.­240
  • g.­241
  • g.­242
  • g.­243
  • g.­244
  • g.­245
  • g.­246
  • g.­247
  • g.­248
  • g.­249
  • g.­250
  • g.­251
  • g.­252
  • g.­253
  • g.­254
  • g.­255
  • g.­257
  • g.­258
  • g.­259
  • g.­260
  • g.­261
  • g.­262
  • g.­264
  • g.­271
  • g.­273
  • g.­275
  • g.­276
  • g.­277
  • g.­278
  • g.­279
  • g.­280
  • g.­281
  • g.­282
  • g.­283
  • g.­324
  • g.­325
  • g.­326
  • g.­327
  • g.­328
  • g.­329
  • g.­330
  • g.­331
  • g.­332
  • g.­333
  • g.­334
  • g.­335
  • g.­336
  • g.­337
  • g.­338
  • g.­339
  • g.­340
  • g.­348
  • g.­349
  • g.­350
  • g.­351
  • g.­352
  • g.­353
  • g.­354
  • g.­362
  • g.­378
  • g.­379
  • g.­408
  • g.­409
  • g.­410
  • g.­428
  • g.­430
  • g.­438
  • g.­440
  • g.­441
  • g.­442
  • g.­444
  • g.­445
  • g.­607
  • g.­608
  • g.­611
  • g.­612
  • g.­613
  • g.­614
  • g.­619
  • g.­620
  • g.­621
  • g.­622
  • g.­623
  • g.­624
  • g.­625
  • g.­668
  • g.­669
  • g.­670
  • g.­671
  • g.­681
  • g.­684
  • g.­732
  • g.­733
  • g.­734
  • g.­735
  • g.­736
  • g.­737
  • g.­738
  • g.­739
  • g.­740
  • g.­741
  • g.­742
  • g.­743
  • g.­744
  • g.­745
  • g.­746
  • g.­779
  • g.­782
  • g.­783
  • g.­789
  • g.­799
  • g.­801
  • g.­802
  • g.­803
  • g.­804
  • g.­805
  • g.­806
  • g.­808
  • g.­809
  • g.­811
  • g.­812
  • g.­813
  • g.­814
  • g.­822
  • g.­823
  • g.­825
  • g.­826
  • g.­827
  • g.­867
  • g.­877
  • g.­878
  • g.­879
  • g.­880
  • g.­1039
  • g.­1132
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  • g.­5510
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  • g.­7117
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  • g.­7210
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  • g.­7863
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  • g.­7887
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  • g.­7915
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  • g.­8947
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  • g.­9001
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  • g.­9005
  • g.­9028
  • g.­9029
  • g.­9036
  • g.­9037
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  • g.­9040
  • g.­9041
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  • g.­9043
  • g.­9322
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  • g.­9330
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  • g.­9335
g.­8471

The second list of one thousand buddhas of the Good Eon

  • —
  • —
  • —

The second list of the of the one thousand buddhas which is found in The Good Eon beginning at 2.B.­2.

1,024 passages contain this term:

  • i.­6
  • i.­13
  • n.­143
  • n.­164
  • n.­165
  • n.­175
  • n.­185
  • n.­187
  • n.­205
  • n.­249
  • g.­16
  • g.­17
  • g.­18
  • g.­19
  • g.­20
  • g.­21
  • g.­22
  • g.­23
  • g.­81
  • g.­82
  • g.­125
  • g.­126
  • g.­129
  • g.­130
  • g.­189
  • g.­197
  • g.­199
  • g.­201
  • g.­202
  • g.­203
  • g.­210
  • g.­211
  • g.­212
  • g.­213
  • g.­214
  • g.­215
  • g.­216
  • g.­217
  • g.­218
  • g.­219
  • g.­220
  • g.­223
  • g.­224
  • g.­225
  • g.­226
  • g.­227
  • g.­228
  • g.­229
  • g.­230
  • g.­231
  • g.­232
  • g.­233
  • g.­235
  • g.­236
  • g.­237
  • g.­238
  • g.­239
  • g.­240
  • g.­241
  • g.­242
  • g.­243
  • g.­244
  • g.­245
  • g.­246
  • g.­247
  • g.­248
  • g.­249
  • g.­250
  • g.­251
  • g.­252
  • g.­253
  • g.­254
  • g.­255
  • g.­256
  • g.­257
  • g.­258
  • g.­259
  • g.­260
  • g.­261
  • g.­262
  • g.­264
  • g.­271
  • g.­273
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g.­8472

The third list of one thousand buddhas of the Good Eon

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The third list of the of the one thousand buddhas which is found in The Good Eon beginning at 2.C.­4.

1,988 passages contain this term:

  • i.­7
  • n.­147
  • n.­148
  • n.­175
  • n.­185
  • n.­187
  • n.­212
  • n.­249
  • g.­6
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