[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Buddhist Sanskrit literature](https://indike.org/pramana/in.bauddha.sanskrit) › [Hymns, epistles and poetry](https://indike.org/pramana/in.bauddha.sanskrit.stotra) › [Praises of Avalokiteśvara](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara) › [Avalokiteśvarasya nāmāṣṭaśatakam](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam) › [འཕགས་པ་སྤྱན་རས་གཟིགས་དབང་ཕྱུག་གི་མཚན་བརྒྱ་རྩ་བརྒྱད་པ](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900) › The Hundred and Eight Names of Avalokiteśvara \[1\]; The Hundred and Eight Names of Avalokiteśvara \[1\] # The Hundred and Eight Names of Avalokiteśvara \[1\]; The Hundred and Eight Names of Avalokiteśvara \[1\] Translation of [འཕགས་པ་སྤྱན་རས་གཟགས་དབང་ཕྱག་ག་མཚན་བརྒྱ་རྩ་བརྒྱད་པ (འཕགས་པ་སྤྱན་རས་གཟིགས་དབང་ཕྱུག་གི་མཚན་བརྒྱ་རྩ་བརྒྱད་པ)](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900) - **Language:** English - **Translator:** [Catherine Dalton](https://indike.org/pramana/person/catherine-dalton) - **Extent:** 85 passages, 5,790 words - **Text:** complete digital text - **Source:** 84000 · Published by 84000 (v 1.0.1 2025); Published by 84000 (v 1.0.2 2025). 84000: Translating the Words of the… · CC BY-NC-ND 4.0 (84000: Translating the Words of the Buddha). Shown whole and unaltered, with its notes, on a… ## Contents - [intro 84000's introduction](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.intro) — 14 parts - [1](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.1) - [2](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.2) - [3](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.3) - [4](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.4) - [5](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.5) - [notes Notes](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes) — 2 parts ## Text ### 84000's introduction ### [intro.1](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.intro.1) This is one of two short texts with the same title, The Noble Hundred and Eight Names of Avalokiteśvara, each of which enumerates the hundred and eight “names” of Avalokiteśvara, which are more like descriptive epithets. The first part of the text describes his many excellent qualities. The second part of the text describes the benefits that result from praising Avalokiteśvara with these names. ### [intro.2](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.intro.2) The Noble Hundred and Eight Names of Avalokiteśvara \[1\] opens with the Blessed One residing at Avalokiteśvara’s palace, teaching the Dharma to a vast retinue. After the teaching, Brahmā and others extensively praise the bodhisattva Avalokiteśvara, enumerating his “names” in the form of descriptive qualities, including qualities specific to Avalokiteśvara, along with a number of qualities corresponding with more general lists of the major and minor marks of an awakened being. The text concludes by describing the benefits that result from praising Avalokiteśvara with these names, including protection from illness, rebirth in Sukhāvatī, and obtaining positive qualities, such as intelligence, heroism, fortune, and skill in the sciences. ### [intro.3](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.intro.3) The Noble Hundred and Eight Names of Avalokiteśvara \[1\] is one of several canonical texts that focus on Avalokiteśvara, the bodhisattva of compassion. It belongs to a genre of “Hundred and Eight Names” texts that extoll deities by listing their “names,” which are often more like descriptive epithets. Sixteen such “Hundred and Eight Names” works are included in the Kangyur and the present text is one of three such texts dedicated to Avalokiteśvara. One of these three, The Dhāraṇī-Mantra of the One Hundred and Eight Names of Avalokiteśvara (Toh 634/874), is a completely different text from the present one. However, the other, also titled The Noble Hundred and Eight Names of Avalokiteśvara \[2\] (Toh 706),¹ is essentially a different recension of the present text. ### [intro.4](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.intro.4) Toh 705/900 and Toh 706 are similar enough to be considered different versions of the “same” text. However, the differences between them are significant enough that the editors of the Degé Kangyur elected to include both works, side-by-side. We have likewise elected to translate them separately. These two works share a very large percentage of their content, especially in the introductory and concluding narrative sections. The structure of the praise by way of the hundred and eight names, however, is distinct in the two works. In Toh 705/900, the praise has been rendered into Tibetan in verse, while in Toh 706 the praise is rendered in prose. There are also additional differences in some of the content in the praise section, suggesting that the two versions likely represent translations of different Sanskrit recensions of the work. The close relationship between Toh 705 and Toh 706 is further highlighted by the fact that the final colophons at the end of both versions append the additional title “The Receptacle of the Precious Relics of all Victors,” with the only difference being that the attribute “precious” is not contained in Toh 706. ### [intro.5](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.intro.5) The Noble Hundred and Eight Names of Avalokiteśvara \[1\] does not appear to survive in Sanskrit. However, a text by the same name was translated into Chinese and is preserved in the Taishō canon as Taishō 1054, translated by Tian Xizai, who was active in the tenth century.² Although the Tibetan translation of The Noble Hundred and Eight Names of Avalokiteśvara \[1\] (Toh 705/900) lacks a translators’ colophon (as does Toh 706), we can date it to the imperial period, since the title is listed in both the Denkarma and Phangthangma imperial catalogs.³ It is also one of the texts that appears most frequently at Dunhuang.⁴ According to Dalton and van Schaik, the Dunhuang recensions correspond with Toh 705.⁵ ### [intro.6](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.intro.6) Like many dhāraṇī texts, The Noble Hundred and Eight Names of Avalokiteśvara \[1\] is found in the Tantra section of both the Tshalpa and Thempangma lineage Kangyurs as a Kriyā tantra.⁶ In the Degé Kangyur and other Tshalpa lineage Kangyurs that have a Dhāraṇī section,⁷ it is additionally found there. The recension found in the Tantra section of the Degé Kangyur (Toh 705) and the one found in the Dhāraṇī section (Toh 900)⁸ are almost identical, containing only minor differences. There are occasional word variances between the two recensions, where the variant word has the same meaning. There are also a few places where a word is found replaced by a word with a different meaning. Occasionally, the order of items in a list appears differently or a word may be added or missing in one version or the other. In most cases where there are differences, the Stok Palace Kangyur recension agrees with Toh 900 rather than Toh 705. However, it also contains additional variations. ### [intro.7](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.intro.7) This English translation follows the readings in Toh 705. We have noted in the footnotes the variants in Toh 900 that would affect the meaning of the translation or its word order. We did not note the instances where the variants would not affect the translation. We also consulted the notes to the Comparative Edition (dpe bsdur ma) of the Kangyur and the Stok Palace Kangyur recension of the text in preparing this translation, as well as Toh 706, the largely parallel text discussed above.⁹ ### [intro.8](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.intro.8) This is one of two short texts with the same title, The Noble Hundred and Eight Names of Avalokiteśvara, each of which enumerates the hundred and eight “names” of Avalokiteśvara, which are more like descriptive epithets. The first part of the text describes his many excellent qualities. The second part of the text describes the benefits that result from praising Avalokiteśvara with these names. ### [intro.9](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.intro.9) The Noble Hundred and Eight Names of Avalokiteśvara \[1\] opens with the Blessed One residing at Avalokiteśvara’s palace, teaching the Dharma to a vast retinue. After the teaching, Brahmā and others extensively praise the bodhisattva Avalokiteśvara, enumerating his “names” in the form of descriptive qualities, including qualities specific to Avalokiteśvara, along with a number of qualities corresponding with more general lists of the major and minor marks of an awakened being. The text concludes by describing the benefits that result from praising Avalokiteśvara with these names, including protection from illness, rebirth in Sukhāvatī, and obtaining positive qualities, such as intelligence, heroism, fortune, and skill in the sciences. ### [intro.10](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.intro.10) The Noble Hundred and Eight Names of Avalokiteśvara \[1\] is one of several canonical texts that focus on Avalokiteśvara, the bodhisattva of compassion. It belongs to a genre of “Hundred and Eight Names” texts that extoll deities by listing their “names,” which are often more like descriptive epithets. Sixteen such “Hundred and Eight Names” works are included in the Kangyur and the present text is one of three such texts dedicated to Avalokiteśvara. One of these three, The Dhāraṇī-Mantra of the One Hundred and Eight Names of Avalokiteśvara (Toh 634/874), is a completely different text from the present one. However, the other, also titled The Noble Hundred and Eight Names of Avalokiteśvara \[2\] (Toh 706),¹ is essentially a different recension of the present text. ### [intro.11](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.intro.11) Toh 705/900 and Toh 706 are similar enough to be considered different versions of the “same” text. However, the differences between them are significant enough that the editors of the Degé Kangyur elected to include both works, side-by-side. We have likewise elected to translate them separately. These two works share a very large percentage of their content, especially in the introductory and concluding narrative sections. The structure of the praise by way of the hundred and eight names, however, is distinct in the two works. In Toh 705/900, the praise has been rendered into Tibetan in verse, while in Toh 706 the praise is rendered in prose. There are also additional differences in some of the content in the praise section, suggesting that the two versions likely represent translations of different Sanskrit recensions of the work. The close relationship between Toh 705 and Toh 706 is further highlighted by the fact that the final colophons at the end of both versions append the additional title “The Receptacle of the Precious Relics of all Victors,” with the only difference being that the attribute “precious” is not contained in Toh 706. ### [intro.12](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.intro.12) The Noble Hundred and Eight Names of Avalokiteśvara \[1\] does not appear to survive in Sanskrit. However, a text by the same name was translated into Chinese and is preserved in the Taishō canon as Taishō 1054, translated by Tian Xizai, who was active in the tenth century.² Although the Tibetan translation of The Noble Hundred and Eight Names of Avalokiteśvara \[1\] (Toh 705/900) lacks a translators’ colophon (as does Toh 706), we can date it to the imperial period, since the title is listed in both the Denkarma and Phangthangma imperial catalogs.³ It is also one of the texts that appears most frequently at Dunhuang.⁴ According to Dalton and van Schaik, the Dunhuang recensions correspond with Toh 705.⁵ ### [intro.13](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.intro.13) Like many dhāraṇī texts, The Noble Hundred and Eight Names of Avalokiteśvara \[1\] is found in the Tantra section of both the Tshalpa and Thempangma lineage Kangyurs as a Kriyā tantra.⁶ In the Degé Kangyur and other Tshalpa lineage Kangyurs that have a Dhāraṇī section,⁷ it is additionally found there. The recension found in the Tantra section of the Degé Kangyur (Toh 705) and the one found in the Dhāraṇī section (Toh 900)⁸ are almost identical, containing only minor differences. There are occasional word variances between the two recensions, where the variant word has the same meaning. There are also a few places where a word is found replaced by a word with a different meaning. Occasionally, the order of items in a list appears differently or a word may be added or missing in one version or the other. In most cases where there are differences, the Stok Palace Kangyur recension agrees with Toh 900 rather than Toh 705. However, it also contains additional variations. ### [intro.14](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.intro.14) This English translation follows the readings in Toh 705. We have noted in the footnotes the variants in Toh 900 that would affect the meaning of the translation or its word order. We did not note the instances where the variants would not affect the translation. We also consulted the notes to the Comparative Edition (dpe bsdur ma) of the Kangyur and the Stok Palace Kangyur recension of the text in preparing this translation, as well as Toh 706, the largely parallel text discussed above.⁹ ### [1](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.1) Homage to all the buddhas and bodhisattvas. Thus did I hear at one time. The Blessed One was residing at the noble Avalokiteśvara’s abode at the summit of Mount Potala, a place that was arrayed¹⁰ with many different fragrant flowers, golden like the color of the Jambu River, and shining with a variety of jewels. There he was surrounded by many trillions of gods, nāgas, yakṣas, rākṣasas,¹¹ gandharvas, asuras, garuḍas, kinnaras, mahoragas,¹² humans, and non-humans, who honored him, took him as their teacher, respected him, made offerings to him, and revered him. In front of this group, he taught the Dharma. He exclusively taught, in a perfect manner, the pure conduct—virtuous in the beginning, virtuous in the middle, and virtuous in the end, excellent in meaning, beautiful in expression, completely cleansed, and completely pure, unmixed,¹³ complete, and utterly clear. Thereafter, Brahmā and so forth praised the bodhisattva great being, noble Avalokiteśvara, as follows: “Ah, Blessed Buddha!¹⁴ You have done what is to be done, accomplished the task,¹⁵ Cast off the burden, achieved your own aims, And utterly cleared away the ties to existence. Your words are authentic and your mind completely free. Your wisdom is completely liberated. Like the Great Elephant, you know all. You have attained the supreme perfection Of completely controlling your mind. Homage to all the buddhas and bodhisattvas. Thus did I hear at one time. The Blessed One was residing at the noble Avalokiteśvara’s abode at the summit of Mount Potala, a place that was arrayed¹⁰ with many different fragrant flowers, golden like the color of the Jambu River, and shining with a variety of jewels. There he was surrounded by many trillions of gods, nāgas, yakṣas, rākṣasas,¹¹ gandharvas, asuras, garuḍas, kinnaras, mahoragas,¹² humans, and non-humans, who honored him, took him as their teacher, respected him, made offerings to him, and revered him. In front of this group, he taught the Dharma. He exclusively taught, in a perfect manner, the pure conduct—virtuous in the beginning, virtuous in the middle, and virtuous in the end, excellent in meaning, beautiful in expression, completely cleansed, and completely pure, unmixed,¹³ complete, and utterly clear. Thereafter, Brahmā and so forth praised the bodhisattva great being, noble Avalokiteśvara, as follows: “Ah, Blessed Buddha!¹⁴ You have done what is to be done, accomplished the task,¹⁵ Cast off the burden, achieved your own aims, And utterly cleared away the ties to existence. Your words are authentic and your mind completely free. Your wisdom is completely liberated. Like the Great Elephant, you know all. You have attained the supreme perfection Of completely controlling your mind. ### [2](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.2) You have perfected the accumulation of wisdom. You have crossed the wilderness of existence. You strive in actions for others’ benefit. Your mind is suffused with compassion, And you have love for every being. Arisen from love, you strive toward virtue And are skilled in freeing limitless beings. You have been born from the sugatas themselves And are the word of the sugatas. You are the single friend of the three worlds. Free from desire, anger, and delusion, You have left behind the three stains, And are the perfection of the three knowledges. You have the six superknowledges. Your body is rounded¹⁶ like the nyagrodha tree.¹⁷ You possess the thirty-two Marks of a great being And your body is also fully adorned With the eighty minor marks. Golden in color, Your body is tall and edged with white. Like the young nāgakesara,¹⁸ You are slightly reddish in color. You have a crowning topknot Wrapped with many locks. Amitābha sits upon your crown, Radiating out rays of light. Your aura of light, a fathom in size, blazes Like a golden mountain, spreading with renown. Your magnificence is great. You are endowed with an uṣṇīṣa, Radiant like the sun shining on an eastern ridge. A sash blazing with precious gems Is an adornment across your body. You are extremely learned about the bhūmis. You practice the ten perfections. Your moral conduct is uncorrupted, untorn. Your breast is like a protective lion.¹⁹ Your body is smooth and supple. You gaze and depart like a chief. Similar to a right-coiling conch, Your forehead is like the half-moon. Your forehead is extremely broad And there is no break between your eyebrows. Your eyes blaze like precious gems.²⁰ You have perfected the accumulation of wisdom. You have crossed the wilderness of existence. You strive in actions for others’ benefit. Your mind is suffused with compassion, And you have love for every being. Arisen from love, you strive toward virtue And are skilled in freeing limitless beings. You have been born from the sugatas themselves And are the word of the sugatas. You are the single friend of the three worlds. Free from desire, anger, and delusion, You have left behind the three stains, And are the perfection of the three knowledges. You have the six superknowledges. Your body is rounded¹⁶ like the nyagrodha tree.¹⁷ You possess the thirty-two Marks of a great being And your body is also fully adorned With the eighty minor marks. Golden in color, Your body is tall and edged with white. Like the young nāgakesara,¹⁸ You are slightly reddish in color. You have a crowning topknot Wrapped with many locks. Amitābha sits upon your crown, Radiating out rays of light. Your aura of light, a fathom in size, blazes Like a golden mountain, spreading with renown. Your magnificence is great. You are endowed with an uṣṇīṣa, Radiant like the sun shining on an eastern ridge. A sash blazing with precious gems Is an adornment across your body. You are extremely learned about the bhūmis. You practice the ten perfections. Your moral conduct is uncorrupted, untorn. Your breast is like a protective lion.¹⁹ Your body is smooth and supple. You gaze and depart like a chief. Similar to a right-coiling conch, Your forehead is like the half-moon. Your forehead is extremely broad And there is no break between your eyebrows. Your eyes blaze like precious gems.²⁰ ### [3](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.3) Your nose is slightly raised. Your teeth are pressed down by your lips And your tongue can cover the three thousand worlds. The openings of your ears are very deep,²¹ Your throat is like the neck of a vase, And your shoulders are extremely round. The fingers and²² joints of your hands are long, Your fingernails are smooth and slightly red, And your hands are webbed. At the palms of your hands and soles of your feet, You are adorned with wheels. You are beautiful like an autumn lotus. Your complexion is smooth and your body strong.²³ Your speech is deep²⁴ like Brahmā’s voice. You are lovely and delightful, A joy to see, and your splendor pleasing. Arisen from a lotus, you are lotus colored.²⁵ You are born from a pure lotus And seated upon a pure lotus seat. You hold a beautiful lotus in your hand. You hold a round anointing vase in your hand. You wear the skin of a black deer And you hold a staff and a rosary. Due to auspiciousness, you are pure. You are the first to speak, and you speak sincerely. You shower down a rain of nectar. You are like a precious, wish-fulfilling gem. You delight all beings. You are like a beautiful tree. You are the sustenance of all beings. You are the emanation of all buddhas. You possess the sugatas’ accoutrements. You bear the relics of the sugatas. Each and every bodily hair of yours Is the sovereign of all²⁶ beings. You make merit and carry out virtue. You act without delay and with certainty. Your diligence is renowned.²⁷ You have gone completely beyond saṃsāra. You are empowered as a regent of the True Dharma. You turn with delight the wish-fulfilling wheel.²⁸ As Amoghapāśa, you draw out the afflictive emotions. As noble²⁹ Hayagrīva, you conquer the four māras. As the wrathful Nīlakaṇṭha, you clear away poison. You liberate from fear of makaras and crocodiles.³⁰ Your nose is slightly raised. Your teeth are pressed down by your lips And your tongue can cover the three thousand worlds. The openings of your ears are very deep,²¹ Your throat is like the neck of a vase, And your shoulders are extremely round. The fingers and²² joints of your hands are long, Your fingernails are smooth and slightly red, And your hands are webbed. At the palms of your hands and soles of your feet, You are adorned with wheels. You are beautiful like an autumn lotus. Your complexion is smooth and your body strong.²³ Your speech is deep²⁴ like Brahmā’s voice. You are lovely and delightful, A joy to see, and your splendor pleasing. Arisen from a lotus, you are lotus colored.²⁵ You are born from a pure lotus And seated upon a pure lotus seat. You hold a beautiful lotus in your hand. You hold a round anointing vase in your hand. You wear the skin of a black deer And you hold a staff and a rosary. Due to auspiciousness, you are pure. You are the first to speak, and you speak sincerely. You shower down a rain of nectar. You are like a precious, wish-fulfilling gem. You delight all beings. You are like a beautiful tree. You are the sustenance of all beings. You are the emanation of all buddhas. You possess the sugatas’ accoutrements. You bear the relics of the sugatas. Each and every bodily hair of yours Is the sovereign of all²⁶ beings. You make merit and carry out virtue. You act without delay and with certainty. Your diligence is renowned.²⁷ You have gone completely beyond saṃsāra. You are empowered as a regent of the True Dharma. You turn with delight the wish-fulfilling wheel.²⁸ As Amoghapāśa, you draw out the afflictive emotions. As noble²⁹ Hayagrīva, you conquer the four māras. As the wrathful Nīlakaṇṭha, you clear away poison. You liberate from fear of makaras and crocodiles.³⁰ ### [4](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.4) The goddess Tārā follows you. Bhṛkuṭī carries out your commands. You follow the way of the Victors. You have great power and good recall. You have excellent qualities and loving kindness. You are endowed with wisdom and glory. You have moral conduct and are purposeful. You are a knower of all things. You cut off every doubt. You are a propounder of every dharma. You are the teacher of the whole³¹ world. Your face is like the full moon. Your lower body is adorned with every gem. You are like a golden sacrificial post, More radiant than a thousand suns. Brahmā and the others bow before you— Homage to the world’s protector!”³² Whoever praises noble Avalokiteśvara by means of these one hundred and eight names will utterly purify the karmic obscuration caused by having engaged in the five actions of immediate consequence. They will enter into all maṇḍalas. They will also accomplish all mantras. For a thousand eons, they will not be born in the lower realms. They will not fall into Avīci. Whoever rises at dawn and reads this, or has someone read it, or recites it aloud, will be free from all physical illnesses—like leprosy, boils, lung diseases, difficulty breathing, and so forth. They will recall all of their previous births. They will be like the children of the gods. Also, at the time of death, they will take rebirth in the realm of Sukhāvatī. Wherever they are born and wherever they reside, they will never be separated from noble Avalokiteśvara. If they recite this continually, they will become intelligent. They will become heroic. They will become sweet voiced. They will become fortunate.³³ They will become skilled in all the sciences. They will become someone who speaks nobly. The goddess Tārā follows you. Bhṛkuṭī carries out your commands. You follow the way of the Victors. You have great power and good recall. You have excellent qualities and loving kindness. You are endowed with wisdom and glory. You have moral conduct and are purposeful. You are a knower of all things. You cut off every doubt. You are a propounder of every dharma. You are the teacher of the whole³¹ world. Your face is like the full moon. Your lower body is adorned with every gem. You are like a golden sacrificial post, More radiant than a thousand suns. Brahmā and the others bow before you— Homage to the world’s protector!”³² Whoever praises noble Avalokiteśvara by means of these one hundred and eight names will utterly purify the karmic obscuration caused by having engaged in the five actions of immediate consequence. They will enter into all maṇḍalas. They will also accomplish all mantras. For a thousand eons, they will not be born in the lower realms. They will not fall into Avīci. Whoever rises at dawn and reads this, or has someone read it, or recites it aloud, will be free from all physical illnesses—like leprosy, boils, lung diseases, difficulty breathing, and so forth. They will recall all of their previous births. They will be like the children of the gods. Also, at the time of death, they will take rebirth in the realm of Sukhāvatī. Wherever they are born and wherever they reside, they will never be separated from noble Avalokiteśvara. If they recite this continually, they will become intelligent. They will become heroic. They will become sweet voiced. They will become fortunate.³³ They will become skilled in all the sciences. They will become someone who speaks nobly. ### [5](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.5) If one offers praise with this praise, the result will be no different at all from the result that would come from making offerings to blessed ones equal in number to the grains of sand in sixty-two Ganges River. If one offers praise with this praise, the result will be no different at all from the result that would come from making offerings to blessed ones equal in number to the grains of sand in sixty-two Ganges River. ### Notes ### The Hundred and Eight Names of Avalokiteśvara \[1\] ### [notes.1.1](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.1) 1. Avalokiteśvarasya­nāmāṣṭaśatakam , (Toh 706). ### [notes.1.2](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.2) 2. See http://www.acmuller.net/descriptive\_catalogue/index.html for an online catalog of the Taishō Canon, including text titles, translators, as well as corresponding texts from the Tibetan canon. ### [notes.1.3](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.3) 3. Denkarma, folio 304.b; Herrmann-Pfandt 2008, pp. 254-55; Phangthangma 2003, p. 31. ### [notes.1.4](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.4) 4. Dalton and van Schaik 2006, p. 79. The most complete recension found at Dunhuang is IOL Tib J 351/3. ### [notes.1.5](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.5) 5. That is, they note that IOL Tib J 351/3, the most complete of the many versions of the work found among the Dunhuang manuscripts, is “very similar to the canonical edition,” which they identify as Q 381 (Dalton and van Schaik 2006, p. 79). Q 381 corresponds with Toh 705, rather than Toh 706. Scans of IOL Tib J 351/3 were not available to view on the International Dunhuang Project website at the time of our research. Therefore, we were unable to independently verify this identification. ### [notes.1.6](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.6) 6. Toh 705 is found in both sections of the Kangyur, but Toh 706 is only found in the Tantra section. ### [notes.1.7](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.7) 7. Regarding this topic, see the 84000 Knowledge Base article, “Compendium of Dhāraṇīs (Kangyur Section).” ### [notes.1.8](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.8) 8. This text, Toh 900, and all those contained in this same volume (rgyud, e), are listed as being located in volume 100 of the Degé Kangyur by the Buddhist Digital Resource Center (BDRC). However, several other Kangyur databases—including the eKangyur that supplies the digital input version displayed by the 84000 Reading Room—list this work as being located in volume 101. This discrepancy is partly due to the fact that the two volumes of the gzungs ’dus section are an added supplement not mentioned in the original catalog, and also hinges on the fact that the compilers of the Tōhoku catalog placed another text—which forms a whole, very large volume—the Vimala­prabhā­nāma­kālacakra­tantra­ṭīkā (dus ’khor ’grel bshad dri med ’od, Toh 845), before the volume 100 of the Degé Kangyur, numbering it as vol. 100, although it is almost certainly intended to come right at the end of the Degé Kangyur texts as volume 102; indeed its final fifth chapter is often carried over and wrapped in the same volume as the Kangyur dkar chags (catalog). Please note this discrepancy when using the eKangyur viewer in this translation. Note that there is a discrepancy among various databases for cataloging the Toh 900 version of this text within vol. 100 or 101 of the Degé Kangyur. See Toh 900, , for details. ### [notes.1.9](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.9) 9. The Stok Palace recension mostly follows the readings in Toh 900 rather than those in Toh 705. There are differences between the two Degé recensions, but the Stok Palace recension also has several differences of its own. For example, it adds a list of additional items found neither in Toh 705 nor Toh 900. ### [notes.1.10](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.10) 10. Toh 900 here reads brgyan pa, “adorned.” S agrees with Toh 900. ### [notes.1.11](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.11) 11. Toh 900 omits this word. S agrees with Toh 900. ### [notes.1.12](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.12) 12. S adds to this list Indra, Brahmā, and the World Protectors (brgya byin dang/ tshangs pa dang/ ’jig rten skyong ba dang/). ### [notes.1.13](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.13) 13. Toh 900 has a slightly different order: ma ’dres pa/ yongs su byang ba/ yongs so dag pa, “in an unmixed way, completely cleansed, and completely pure…” S agrees with Toh 900. ### [notes.1.14](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.14) 14. S here just reads “Ah, Blessed One,” which is the reading from the parallel text, Toh 706. ### [notes.1.15](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.15) 15. Toh 900 here reads byed la mkhas, “are skilled in action.” S agrees with Toh 900. ### [notes.1.16](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.16) 16. Tib. zlum. This figurative expression is an alusion to the marks of a great being (Skt. mahāpuruṣalakṣaṇa), and meant to evoke the picture that the tips of the outstretched arms, spread legs, and the top of the head of a standing figure are aligned in a perfect circle. ### [notes.1.17](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.17) 17. The nyagrodha tree is commonly identified either as the Indian fig tree (Ficus Indica) or the Banyan tree (Ficus benghalensis). Regarding it, see Pandanus Database of Plants. This simile can be found in a number of sources, e.g. in The Stem Array (, , ), in The Question of Maitreya (), and in The Play in Full (). ### [notes.1.18](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.18) 18. The plant nāgakesara, also known as nāgapuṣpa, presumably refers to the Mesua ferrea L., for which see Pandanus Database of Plants. ### [notes.1.19](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.19) 19. thong ka seng ge ’phyong ba ’dra. Toh 900 here reads mthon ka seng ge’i ral pa ’dra, “you are blue like a lion’s mane.” S agrees with Toh 900. We have tentatively followed the reading transmitted in Toh 705. Nonetheless, the text in both versions remains ambiguous or problematic, and it is possible that both readings are corruptions. What is relatively certain is that this line alludes to the common description of the broadness of great beings’ chests. The same picture is evoked also in other texts such as, for example, The Perfection of Wisdom in Eighteen Thousand Lines (Toh 10), , and The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines (Toh 3808), . ### [notes.1.20](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.20) 20. This line is omitted in S. ### [notes.1.21](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.21) 21. These three lines are omitted in S. ### [notes.1.22](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.22) 22. Here we read kyi as dang following the parallel line in Toh 706. ### [notes.1.23](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.23) 23. “Stout” renders the Tibetan sha rgyas. ### [notes.1.24](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.24) 24. Toh 900 reads snyan, “melodious.” S agrees with Toh 900. ### [notes.1.25](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.25) 25. Toh 900 reads padma ’dra, “lotus-like.” S agrees with Toh 900. ### [notes.1.26](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.26) 26. Toh 900 omits this word. S agrees with Toh 900. ### [notes.1.27](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.27) 27. Toh 900 instead reads rab tu drag pa’i, “fierce.” S agrees with Toh 900. ### [notes.1.28](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.28) 28. Toh 900 instead reads yid bzhin ’khor lo dge ba sbyor, “You are a wish-fulfilling wheel, engaging in virtue.” S agrees with Toh 900. ### [notes.1.29](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.29) 29. Toh 900 omits this word. S agrees with Toh 900. ### [notes.1.30](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.30) 30. S omits this line. ### [notes.1.31](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.31) 31. Toh 900 omits this word. ### [notes.1.32](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.32) 32. Toh 900 omits this line. S agrees with Toh 900. ### [notes.1.33](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.1.33) 33. S omits this sentence. ### The Hundred and Eight Names of Avalokiteśvara \[1\] ### [notes.2.1](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.1) 1. Avalokiteśvarasya­nāmāṣṭaśatakam , (Toh 706). ### [notes.2.2](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.2) 2. See http://www.acmuller.net/descriptive\_catalogue/index.html for an online catalog of the Taishō Canon, including text titles, translators, as well as corresponding texts from the Tibetan canon. ### [notes.2.3](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.3) 3. Denkarma, folio 304.b; Herrmann-Pfandt 2008, pp. 254-55; Phangthangma 2003, p. 31. ### [notes.2.4](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.4) 4. Dalton and van Schaik 2006, p. 79. The most complete recension found at Dunhuang is IOL Tib J 351/3. ### [notes.2.5](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.5) 5. That is, they note that IOL Tib J 351/3, the most complete of the many versions of the work found among the Dunhuang manuscripts, is “very similar to the canonical edition,” which they identify as Q 381 (Dalton and van Schaik 2006, p. 79). Q 381 corresponds with Toh 705, rather than Toh 706. Scans of IOL Tib J 351/3 were not available to view on the International Dunhuang Project website at the time of our research. Therefore, we were unable to independently verify this identification. ### [notes.2.6](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.6) 6. Toh 705 is found in both sections of the Kangyur, but Toh 706 is only found in the Tantra section. ### [notes.2.7](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.7) 7. Regarding this topic, see the 84000 Knowledge Base article, “Compendium of Dhāraṇīs (Kangyur Section).” ### [notes.2.8](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.8) 8. This text, Toh 900, and all those contained in this same volume (rgyud, e), are listed as being located in volume 100 of the Degé Kangyur by the Buddhist Digital Resource Center (BDRC). However, several other Kangyur databases—including the eKangyur that supplies the digital input version displayed by the 84000 Reading Room—list this work as being located in volume 101. This discrepancy is partly due to the fact that the two volumes of the gzungs ’dus section are an added supplement not mentioned in the original catalog, and also hinges on the fact that the compilers of the Tōhoku catalog placed another text—which forms a whole, very large volume—the Vimala­prabhā­nāma­kālacakra­tantra­ṭīkā (dus ’khor ’grel bshad dri med ’od, Toh 845), before the volume 100 of the Degé Kangyur, numbering it as vol. 100, although it is almost certainly intended to come right at the end of the Degé Kangyur texts as volume 102; indeed its final fifth chapter is often carried over and wrapped in the same volume as the Kangyur dkar chags (catalog). Please note this discrepancy when using the eKangyur viewer in this translation. Note that there is a discrepancy among various databases for cataloging the Toh 900 version of this text within vol. 100 or 101 of the Degé Kangyur. See Toh 900, , for details. ### [notes.2.9](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.9) 9. The Stok Palace recension mostly follows the readings in Toh 900 rather than those in Toh 705. There are differences between the two Degé recensions, but the Stok Palace recension also has several differences of its own. For example, it adds a list of additional items found neither in Toh 705 nor Toh 900. ### [notes.2.10](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.10) 10. Toh 900 here reads brgyan pa, “adorned.” S agrees with Toh 900. ### [notes.2.11](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.11) 11. Toh 900 omits this word. S agrees with Toh 900. ### [notes.2.12](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.12) 12. S adds to this list Indra, Brahmā, and the World Protectors (brgya byin dang/ tshangs pa dang/ ’jig rten skyong ba dang/). ### [notes.2.13](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.13) 13. Toh 900 has a slightly different order: ma ’dres pa/ yongs su byang ba/ yongs so dag pa, “in an unmixed way, completely cleansed, and completely pure…” S agrees with Toh 900. ### [notes.2.14](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.14) 14. S here just reads “Ah, Blessed One,” which is the reading from the parallel text, Toh 706. ### [notes.2.15](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.15) 15. Toh 900 here reads byed la mkhas, “are skilled in action.” S agrees with Toh 900. ### [notes.2.16](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.16) 16. Tib. zlum. This figurative expression is an alusion to the marks of a great being (Skt. mahāpuruṣalakṣaṇa), and meant to evoke the picture that the tips of the outstretched arms, spread legs, and the top of the head of a standing figure are aligned in a perfect circle. ### [notes.2.17](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.17) 17. The nyagrodha tree is commonly identified either as the Indian fig tree (Ficus Indica) or the Banyan tree (Ficus benghalensis). Regarding it, see Pandanus Database of Plants. This simile can be found in a number of sources, e.g. in The Stem Array (, , ), in The Question of Maitreya (), and in The Play in Full (). ### [notes.2.18](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.18) 18. The plant nāgakesara, also known as nāgapuṣpa, presumably refers to the Mesua ferrea L., for which see Pandanus Database of Plants. ### [notes.2.19](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.19) 19. thong ka seng ge ’phyong ba ’dra. Toh 900 here reads mthon ka seng ge’i ral pa ’dra, “you are blue like a lion’s mane.” S agrees with Toh 900. We have tentatively followed the reading transmitted in Toh 705. Nonetheless, the text in both versions remains ambiguous or problematic, and it is possible that both readings are corruptions. What is relatively certain is that this line alludes to the common description of the broadness of great beings’ chests. The same picture is evoked also in other texts such as, for example, The Perfection of Wisdom in Eighteen Thousand Lines (Toh 10), , and The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines (Toh 3808), . ### [notes.2.20](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.20) 20. This line is omitted in S. ### [notes.2.21](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.21) 21. These three lines are omitted in S. ### [notes.2.22](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.22) 22. Here we read kyi as dang following the parallel line in Toh 706. ### [notes.2.23](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.23) 23. “Stout” renders the Tibetan sha rgyas. ### [notes.2.24](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.24) 24. Toh 900 reads snyan, “melodious.” S agrees with Toh 900. ### [notes.2.25](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.25) 25. Toh 900 reads padma ’dra, “lotus-like.” S agrees with Toh 900. ### [notes.2.26](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.26) 26. Toh 900 omits this word. S agrees with Toh 900. ### [notes.2.27](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.27) 27. Toh 900 instead reads rab tu drag pa’i, “fierce.” S agrees with Toh 900. ### [notes.2.28](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.28) 28. Toh 900 instead reads yid bzhin ’khor lo dge ba sbyor, “You are a wish-fulfilling wheel, engaging in virtue.” S agrees with Toh 900. ### [notes.2.29](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.29) 29. Toh 900 omits this word. S agrees with Toh 900. ### [notes.2.30](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.30) 30. S omits this line. ### [notes.2.31](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.31) 31. Toh 900 omits this word. ### [notes.2.32](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.32) 32. Toh 900 omits this line. S agrees with Toh 900. ### [notes.2.33](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000.notes.2.33) 33. S omits this sentence. --- Source: [https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000](https://indike.org/pramana/in.bauddha.sanskrit.stotra.avalokitesvara.avalokitesvarasyanamastasatakam*bo-d900~en-84000) · Pramāṇa