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May it remove suffering's heat for those who serve. 45. Your navel, a whirlpool in beauty's ocean, stirred by light, Where all beings revolve and are immersed; Having drunk deeply of the water of good fortune, May they attain supreme transcendent happiness. 46. Having filled the deep lake of the mind, Like a flowing stream of compassion-water; The beautiful hair-line creeper around the navel, May it quickly grant peace to your servants, O Sage. 47. Your beautiful chest, a chessboard with curved hair-lines, Adorned with rows, ready for glory's game; For the sake of happiness, heaven, and liberation's play, May it be for those addicted to happiness in the three worlds. 48. Gently entering the deep lake of the mind, Like the hands of elephant-wives of loving-kindness and compassion; Your arms, like branches of your body's divine tree, May they grant the fruit of peace to all who serve. 49. Adorned with dew-drops on their tips, like petals, Resembling two hanging red lotuses; Reddened as if by the blood of evil's enemies' heads, Your red hands are for auspiciousness in this world. 50. Your beautiful form, your walking, your graceful movements, Your back, like a bridge over the mud; Thus, a bridge for crossing the ocean of existence, May it be. like a golden bridge for us. 51. The delightful sound of the drum of the teaching of the Good Dhamma, For the movement of people to visit the city of bliss; A beautiful golden drum with a neck, May it be for your prosperity, for the welfare of beings. 52. The lotus-face, the abode of Lakhī, with its intoxicated depths, Attracts the restless bees of people's eyes; May it delight the assembly with that sweet nectar, The overflowing fragrance of the Dhamma. 53. The two ear-ornaments, like the two wheels of Lakhī's chariot, Resemble the playful cheeks of a lion; May your two pure cheek-regions, Adorn the people. 54. Like two coral vines in the ocean of beauty, These two lips, like tender shoots of a divine tree, Surpassing the beauty of the nectar of a lotus-face, May these two red lower lips subdue the multitude of people. 55. The urna, like a well at the top of a bird's nest, The beautiful brow, together with the coral-like boat of the lips; Having reached the ocean of your body, for your beings, May it be a guide for crossing the ocean of existence, O Lord. 56. Your row of teeth, beautiful, adorned with the play Of the filaments within a fully bloomed lotus; Like a jasmine garland held by the goddess of speech, May it bring delight to the minds of those people. 57. Your tongue, like a red rock surface of a Dhamma spring, The beautiful stage for the actress of speech; May it be a beloved, excellent ship of the Good Dhamma, For crossing the ocean of transmigration. 58. The red lips, covered by the rays of the teeth, The red tongue, on the bed within the temple of the mouth; May they create a perfect union for the goddess of liberation, Who lies there, for those who wish to hear. 59. The urna, charming like a fresh, excellent leaf, The two blue leaves of the eyebrows, playfully shining; The beautiful, large banana-like nose, the basin of the face, May it long continue for the welfare of people. 60. The two eyebrow-vines, like two peacocks, On the back of the green rock surface of the forehead, With five-colored, beautiful feathers, Of the glorious pair, May the pair of eyes wipe away the dust of evil from the mind. 61. The graceful line of bees at the blue lotus's edge, Like a line of trees going to a lake of five lotuses; Your eyelashes, like a screen concealing the beauty of your lotus-eyes, May your glorious eyelashes conceal (evil). 62. Your round, lotus-like eyes, like a swan's beak, Resembling two lotus stalks, a cage of lotus fibers; Like two swings, marked by two ears, May they be today for people, a cause for wisdom's movement. 63. Bhūridatta, lying on the anthill's top, Bearing the splendor of the great serpent king's coils; Your quick-moving urna, O Sage, above your nose, May it give wealth to people, as if they were its recipients. 64. In the victory of the goddess of beauty over all world's beauty, The accomplished ones, bound above the beautiful, mighty nose-bolt; Resembling a blue banner fluttering in the wind, May they stand today for your victory over the enemy of evil. 65. The junction of the base, placed like a shining jewel, The great mass of the nose, obstructing the heat of sins for you; The beauty of your lotus-face, shining on your head, Is, O Lord, a blue ribbon, a golden umbrella for your forehead. 66. The arrow-like gaze of your eyes, piercing the mark of form, The beauty of your head, a whetstone for a jewel's edge; The auspicious mark of collyrium, made of perfected wisdom-medicine, May it be for the destruction of eye diseases for people. 67. Your neck, in the middle of the arch of your shoulders and arms, For the overflowing of the glorious pot placed on the earth; Like blue lotuses placed with all their splendor, O beautiful one, May your hairs be for the welfare of the three worlds. 68. On your skull, a blue stone placed on a golden pedestal, O Sage, charmingly moving a net of flames; The beauty of your form, a golden garland adorning your head, May it make your banner-garland auspicious. 69. Your dark shining hair, at the time of the golden peacock, The auspicious mark of a wheel of moon-spots spread at sunrise; Golden mountains with high peaks covered by clouds, May they give beauty like the varied forms of Indra's bow. 70. Starting from your pure aspiration, generosity, virtue, Renunciation, wisdom, energy, patience, truthfulness, determination; Loving-kindness, equanimity These ten perfections, May they fill the qualities of beings. 71. Having attained the highest states, the seeds of aspiration, Grown by the watering of compassion in the mind's ground; Giving the fruit of omniscience, guarded by the fence of mindfulness, May that creeper of your perfections bear fruit. 72. From the day of your resolve on the full moon of enlightenment, Grown gradually like the bright fortnight of the preparation period; That nectar-ray of your complete perfections, May it awaken all lotuses and water lilies. 73. Giving the fruit of welfare in your last existence, The continuous giving, and the continuous fruit of giving; As you cultivated it through aspiration, May beings indeed enjoy the highest fruits. 74. From the beginning until your supreme path, The pure water of virtue, washing away defilements; Endowed with the sweet coolness of loving-kindness and compassion, May it purify these beings caught in existence, just as it purified you. 75. From the effort of your final renunciation, Starting from that origin, from the full house; You departed from the house of all existences, Thus, may people indeed depart from the suffering of existence. 76. Sharpened for long on the whetstone of one-pointedness, Its pure blade well-set, bound to the shaft of mindfulness; It pierced the mark, the target of peace, May the arrow shot by you pierce these beings, who are also struck. 77. You, with your four arms (of effort), Crossed the ocean of perfections for a long time, like a person crossing a river; As you attained the fruit of valor, So may people attain the fruit of effort. 78. Purified for a long time in the fires of seven offenses, The golden form of patience, of boundless measure; You endured all unbearable offenses, May all people also attain peace through patience. 79. For more than a hundred thousand, four incalculable eons, Your speech was well-imbued with truth; By the touch of your truthful speech, beings were pacified, So may people have purified speech. 80. The firm foundation of the Dhamma you took up, Resolve Your great perfection, a mighty diamond; Just as by no being can it be broken, So may people be firm in wholesome deeds. 81. You, with a mind of loving-kindness long cultivated for all beings, Quenched the great fire of anger with waters; You brought about welfare, both supramundane and mundane, So may people bring about welfare for humanity. 82. Towards the help of friends and the harm of adversaries, You, with an unperturbed mind, through long cultivation; Attained an unperturbed state in gain, loss, and other things, So may people be free from flattery and anger. 83. The mansion in Tusita, endowed with causes and prosperity, The mansion of the nine supreme qualities, endowed with virtues; You, by ascending the supreme perfections, May the three worlds ascend to the mansion of fearless happiness. 84. You, indeed, became an Arahant and fully awakened rightly, Endowed with knowledge and conduct, you are the Fortunate One; You are the knower of the world, the excellent charioteer of tamable men, You are the Teacher, the Awakened One, the Blessed One, and so are beings. 85. Your true mind, deposited for people, distinguished by an ocean of auspicious qualities and jewels, in the house of birth, afflicted by suffering's fire, thieves, and water, may it bring them joy, life free from harm. 86. Your speech, a wondrous thread, on your neck, a great necklace of excellent virtues; abandoning all forms of varied existence, may it be for people an auspicious union with glory. 87. That excellent praise, a well-placed channel, moistened by virtue's flowing waters; People, seeing it as a field, with hairs on end, may they gain the fruit of wholesome crops, like sprouting seeds. 88. From suffering's heat, from lower realms, all minds of the world, like kadamba flowers, are tormented; By your praise-cloud's touch, with smiling sprouts, may their wisdom's creeper flourish and spread. 89. You, standing equally in giving causes and giving results, accomplished by bringing welfare to all beings everywhere; Manifesting power beyond the path of thought, may the wondrous purpose of beings' conduct be achieved. 90. At the time of giving, having overcome the pit of burning coals O,