Anonymous

This short benediction is framed as verses spoken by Śakra, lord of the
gods, to the Blessed One. Each of its ten stanzas remembers a past buddha
entering a named divine hall and asks that the auspiciousness of that event
arise here as well.

The work is Tohoku 4402 in the Degé Tengyur, volume 207, folios
340a.7–340b.7. This independent translation was made from the pinned Esukhia
Degé etext and checked against the same verses in the archived Degé Kangyur
parent passage, D44-18, folios 239a.4–239b.4. A local Tibetan–Chinese
alignment was used only as comparative evidence for the ten buddha names
and the repeated action. The witness decisions and unresolved limits are
documented below.

Homage to the Three Jewels.

Through the supreme auspiciousness by which
Kāśyapa, born in the Kāśyapa lineage
and endowed with great compassion,
once entered Vaijayanta Hall,
may excellent auspiciousness arise here as well.¹

Through the supreme auspiciousness by which
Kanakamuni, whose vision was wholly unobstructed,
once entered the Hall of Varied Jewels,
may excellent auspiciousness arise here as well.

Through the supreme auspiciousness by which
Krakucchanda, like a blazing mountain of gold,
once entered the Hall of the Supreme Peak,
may excellent auspiciousness arise here as well.²

Through the supreme auspiciousness by which
Viśvabhū, the arhat who possesses all
and clears away the three stains,
once entered the Hall of the Crest of the Treasure Hair,
may excellent auspiciousness arise here as well.³

Through the supreme auspiciousness by which
Śikhin, whose intent cannot be overcome,
once entered the Hall of Varied Jewels,
may excellent auspiciousness arise here as well.

Through the supreme auspiciousness by which
Vipaśyin, moon among men and protector of humankind,
once entered the Hall of Jewel Ornament,
may excellent auspiciousness arise here as well.

Through the supreme auspiciousness by which
Puṣya, greatly expansive,
wise and steadfast in ultimate meaning,
once entered the Hall of Malaya Peak,
may excellent auspiciousness arise here as well.

Through the supreme auspiciousness by which
Tiṣya, the unobstructed buddha and supreme teacher,
once entered the Hall of Stainless Moon,
may excellent auspiciousness arise here as well.⁴

Through the supreme auspiciousness by which
Lord Padma, whose renown is stainless,
once entered the Stainless Hall,
may excellent auspiciousness arise here as well.⁵

Through the supreme auspiciousness by which
Dīpaṃkara, the protector endowed with radiant splendor,
once entered the Hall of the Net of Light Rays,
may excellent auspiciousness arise here as well.

Colophon

The Verses of Auspiciousness Spoken to the Blessed One by Śakra, Lord of the
Gods are complete.

Good Works Translation from Tibetan (Degé Tengyur, D4402 / Toh 4402, volume
207, folios 340a.7–340b.7). Independently translated from the Tibetan source
for the Good Works Library, July 2026. The title and colophon frame Śakra as
the deity speaker; the official catalog identifies the work as anonymous, and
the Tibetan source names no human author or translator.

The translation was checked against the matching passage in the archived
Degé Kangyur D44-18 and against additional local Tibetan witnesses. The MITRA
Tibetan–Chinese alignment, released under CC BY-SA 4.0 by Sebastian Nehrdich
and Kurt Keutzer, was used as bounded comparison evidence only; no aligned
Chinese passage is reproduced here. No existing English translation was
consulted or copied, and no claim of firstness or English nonexistence is made.

Compiled and formatted for the Good Works Library, 2026.

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Source Text: བཅོམ་ལྡན་འདས་ལ་ལྷའི་དབང་པོ་བརྒྱ་བྱིན་གྱིས་བཀྲ་ཤིས་ཀྱི་ཚིགས་སུ་བཅད་པ་

Tibetan source text from the Esukhia digital edition of the Degé Tengyur.
Presented here for reference, study, and verification alongside the English
translation above. Folio markers and the source's internal D-number marker are
retained.

{D4402}༄༅༅། །བཅོམ་ལྡན་འདས་ལ་ལྷའི་དབང་པོ་བརྒྱ་བྱིན་གྱིས་བཀྲ་ཤིས་ཀྱི་ཚིགས་སུ་བཅད་པ། དཀོན་མཆོག་གསུམ་ལ་ཕྱག་འཚལ་ལོ། །བཀྲ་ཤིས་དམ་པ་གང་ཞིག་གིས། །ཐུགས་རྗེ་ཆེན་
[340b]
[340b.1]པོ་མངའ་བ་འོད་སྲུངས་རིགས་སྐྱེས་པ། །རྣམ་པར་རྒྱལ་བར་གཤེགས་གྱུར་པ། །དེས་ནི་འདིར་ཡང་བཀྲ་ཤིས་ལེགས་གྱུར་ཅིག །བཀྲ་ཤིས་དམ་པ་གང་ཞིག་གིས། །གསེར་ཐུབ་སྒྲིབ་པ་མེད་པར་རབ་ཏུ་གཟིགས་པ་དེ། །རིན་ཆེན་སྣ་ཚོགས་གཤེགས་གྱུར་པ། །དེས་ནི་འདིར་ཡང་
[340b.2]བཀྲ་ཤིས་ལེགས་གྱུར་ཅིག །བཀྲ་ཤིས་དམ་པ་གང་ཞིག་གིས། །བསོད་སྐྱབས་གསེར་གྱི་རི་བོ་འབར་བ་འདྲ་བ་དེ། །རྩེ་མོ་མཆོག་ཏུ་གཤེགས་གྱུར་པ། །དེས་ནི་འདིར་ཡང་བཀྲ་ཤིས་ལེགས་གྱུར་ཅིག །བཀྲ་ཤིས་དམ་པ་གང་ཞིག་གིས། །ཐམས་ཅད་མངའ་བ་དགྲ་བཅོམ་དྲི་མ་གསུམ་
[340b.3]སེལ་བ། །མཛོད་སྤུའི་རྩེ་མོར་གཤེགས་གྱུར་པ། །དེས་ནི་འདིར་ཡང་བཀྲ་ཤིས་ལེགས་གྱུར་ཅིག །བཀྲ་ཤིས་དམ་པ་གང་ཞིག་གིས། །སངས་རྒྱས་གཙུག་ཏོར་དགོངས་པ་ཟིལ་གྱིས་མི་ནོན་པ། །རིན་ཆེན་སྣ་ཚོགས་གཤེགས་གྱུར་པ། །དེས་ནི་འདིར་ཡང་བཀྲ་ཤིས་ལེགས་གྱུར་
[340b.4]ཅིག །བཀྲ་ཤིས་དམ་པ་གང་ཞིག་གིས། །རྣམ་པར་གཟིགས་པ་སྐྱེས་བུའི་ཟླ་བ་མི་ཡི་མགོན། །རིན་ཆེན་རྒྱན་དུ་གཤེགས་གྱུར་པ། །དེས་ནི་འདིར་ཡང་བཀྲ་ཤིས་ལེགས་གྱུར་ཅིག །བཀྲ་ཤིས་དམ་པ་གང་ཞིག་གིས། །ཤིན་ཏུ་རྒྱས་པ་དོན་དམ་མཁས་ཤིང་བརྟན་པ་དེ། །མ་ལ་ཡ་
[340b.5]ཡི་རྩེར་གཤེགས་པ། །དེས་ནི་འདིར་ཡང་བཀྲ་ཤིས་ལེགས་གྱུར་ཅིག །བཀྲ་ཤིས་དམ་པ་གང་ཞིག་གིས། །སངས་རྒྱས་སྟོན་མཆོག་ཐོས་པ་མི་མངའ་བ། །དྲི་མེད་ཟླ་བར་གཤེགས་གྱུར་པ། །དེས་ནི་འདིར་ཡང་བཀྲ་ཤིས་ལེགས་གྱུར་ཅིག །བཀྲ་ཤིས་དམ་པ་གང་ཞིག་གིས། །
[340b.6]གྲགས་པ་དྲི་མ་མེད་པར་མགོན་པོ་པདྨའི་བླ། །དྲི་མ་མེད་པར་གཤེགས་གྱུར་པ། །དེས་ནི་འདིར་ཡང་བཀྲ་ཤིས་ལེགས་གྱུར་ཅིག །བཀྲ་ཤིས་དམ་པ་གང་ཞིག་གིས། །མགོན་པོ་མར་མེ་མཛད་པ་འོད་སྣང་མངའ་བ་དེ། །འོད་ཟེར་དྲ་བར་གཤེགས་གྱུར་པ། །དེས་ནི་འདིར་ཡང་བཀྲ་ཤིས་
[340b.7]ལེགས་གྱུར་ཅིག །བཅོམ་ལྡན་འདས་ལ་ལྷའི་དབང་པོ་བརྒྱ་བྱིན་གྱིས་བཀྲ་ཤིས་ཀྱི་ཚིགས་སུ་བཅད་པའོ།། །།

Source Colophon

The controlling Tibetan source is the Esukhia digital edition of the Degé
Tengyur, pinned at commit 174653137d62af481f53c6ae3dc842bf8629323e.
The exact D4402 extraction is 4,594 bytes with SHA-256
3b25676c6325e425ab816618257f5592dffb546a9987dd4ddc3554eff9d5edb5.
Its boundary begins at the D4402 marker on folio 340a.7 and ends immediately
before D4403 after folio 340b.7.

The decisive comparison is the matching passage in the archived Degé Kangyur
D44-18, folios 239a.4–239b.4, in the Esukhia witness pinned at commit
a582cf471b7c85a101035071078032f106a8e536. Its surrounding narrative says
that Śakra remembered roots of virtue formed under former buddhas, recited
these verses, and sang of ten perfectly awakened buddhas entering divine
halls. That context controls the repeated English “once entered” and prevents
the prior, contextless “departed as or toward” reading.

The raw D4402 witness is reproduced unchanged above, including its eighth
stanza's ཐོས་པ་ (thos pa, “hearing”). The reading text adopts the
parallel Kangyur ཐོགས་པ་ (thogs pa, “obstruction”), supported by the
clean Degé parent passage, several additional Kangyur witnesses, and the
aligned Chinese sense “unobstructed.” The alteration is therefore explicit,
not silent.

The buddha names are normalized from the D44 context and local
Tibetan–Chinese alignment. The hall titles remain literal renderings of the
Tibetan. In source order, the comparative identifications are: Kāśyapa entering
Vaijayanta Hall; Kanakamuni entering the Hall of Varied Jewels; Krakucchanda
entering the Hall of the Supreme Peak; Viśvabhū entering the Hall of the Crest
of the Treasure Hair; Śikhin entering the Hall of Varied Jewels; Vipaśyin
entering the Hall of Jewel Ornament; Puṣya entering the Hall of Malaya Peak;
Tiṣya entering the Hall of Stainless Moon; Padma entering the Stainless Hall;
and Dīpaṃkara entering the Hall of the Net of Light Rays. The comparative
Chinese identifies each buddha and confirms entry into “this hall,” but it
does not preserve the distinct Tibetan hall titles.

In particular, མཛོད་སྤུའི་རྩེ་མོ་ is retained as “Crest of the Treasure
Hair”; it is not silently identified with the ūrṇā or repaired. The ninth
stanza's མགོན་པོ་པདྨའི་བླ་ remains damaged or compressed. The aligned
Chinese identifies Padma, while two additional Tibetan witnesses suggest that
a repeated པདྨ་ may have dropped before པདྨའི་. The reading text
therefore names Lord Padma but leaves the following uncertain epithet
untranslated rather than presenting a conjectural Indic form as certain.

The rKTs files are OCR comparison witnesses and contain obvious noise. They
were used only where a reading was supported by the clean Degé parent or by
agreement across witnesses; they do not control punctuation or wording. The
MITRA parallel corpus was used as reference evidence, not reproduced or
translated here.

The catalog-facing title is adopted from 84000's CC BY 4.0 metadata. As
checked on July 18, 2026, 84000 marked Toh 4402 “Not Begun” and the parent
chapter Toh 44-18 “In Progress.” No 84000 English translation body was opened,
consulted, or copied.

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