bcom ldan ’das rgyal po’i khab na ... bzhugs te

Etymology of bhagavant as both bhagna- and bhaga-vant: bcom ldan ’das zhes bya ba ni bgegs bcom pa dang ldan pa la bya ste: bgegs kyang ’dir bla na med pa’i byang chub thob pa la bar du gcod par byed pa bdud rnam pa bzhi la bya’o. bdud rnam pa bzhi ni lha’i bu’i bdud dang, nyon mongs pa’i bdud dang, phung po’i bdud dang, ’chi bdag gi bdud do. de la lha’i bu’i bdud ni byang chub kyi shing drung du byams pa’i ting nge ’dzin gyis bcom, nyon mongs pa’i bdud kyang byang chub mngon par rtogs pa’i tshe bcom, phung po’i bdud kyang byang chub mngon par rtogs pa’i tshe kun gzhi rnam par shes pa gnas yongs su gyur pas bcom, ’chi bdag gi bdud kyang grong khyer yangs pa can du mya ngan las ’da’ ba las mi ’da’ bar zla ba gsum du tshe’i ’du byed slar bsnur te; tshe la dbang thob pas ’chi bdag gi bdud kyang der bcom mo. yang na ’di la legs pa mnga’ bas bcom ldan ’das zhes bya ste, legs pa zhes bya ba ni dbang phyug dang, gzugs bzang ba dang, grags pa dang, dpal dang, ye shes dang, brtson ’grus rnams la bya ste, de la dbang phyug ni ’jig rten dang ’jig rten las ’das pa’i longs spyod bla na yod pa dang, bla na med pa dang ldan pa la bya’o; gzugs bzang ba ni skyes bu chen po’i mtshan sum cu rtsa gnyis dang dpe byad bzang po brgyad cu dang ldan pa’o; grags pa ni ’jig rten dang ’jig rten las ’das pa’i yon tan phun sum tshogs par phyogs thams cad du grags pa la bya’o; dpal ni bdag nyid kyi bsam pa yongs su rdzogs pa dang dpag bsam gyi shing dang yid bzhin gyi nor bu rin po che bzhin du sems can thams cad kyi dpal du gyur te, re ba yongs su rdzogs pa la bya’o; ye shes ni shes bya’i dngos po thams cad la ma chags shing thogs pa med par mkhyen pa la bya’o; brtson ’grus ni bskal pa grangs med pa gsum gyi bar du sems can gyi don mi gtong ba’i brtson ’grus dang ldan pa la bya’o.
Cf. Āloka p. 725-81:
kleshakarma tathā janma kleshajnyeyāvṛtī tathā
yena vaipākṣikā bhagnās teneha bhagavān smṛte //
ity ārṣoktyā nairuktavidhānena kleshādhikaṃ bhagnavān iti bhagavān. atha vā
aishvaryasya samagrasya rūpasya yashasaḥ shriyaḥ
jnyānasyātha prayatnasya ṣaṇṇāṃ bhaga iti shrutiḥ //
so ’syāstīti samagraishvaryādimān bhagavān viharati smeti saṃbandhaḥ.
Simonsson p. 266-68 has more on the subject.
ṭ. fol.4a5-7: rgyal po’i khab ces bya ba nas yon tan thams cad kyi tshogs dpag tu med pa na bzhugs zhes bya ba’i bar du bcom ldan ’das kyi gnas phun sum tshogs pa bstan te: de la rgyal po’i khab ces bya ba ni rgyal po’i khab kyi grong khyer chen po la bya’o. yang na rgyal po ni sangs rgyas bcom ldan ’das chos kyi rgyal po la bya’o, khab ni chos kyi rgyal po de bzhugs pa’i gnas la bya ste, de yang don dam par chos kyi dbyings rnam par dag pa nyid la bzhugs pas chos kyi dbyings nyid la bya’o. The ṭīkā understands the place of the Lord on two levels, it is the actual town of Rājagṛha where his body is, but as the Awakened he is also one with total or absolute reality. On viharati sma v. ṭ. fol. 5b7-6a1.
4a7-b1: khab de yang mtshan nyid rnam pa bdun gyis bstan te: 1) zab pa’i mtshan nyid dang, 2) rgya che ba’i mtshan nyid dang, 3) yongs su bzung ba’i mtshan nyid dang, 4) rgyu phun sum tshogs pa’i mtshan nyid dang, 5) ’bras bu phun sum tshogs pa’i mtshan nyid dang, 6) rgyas pa’i mtshan nyid dang, 7) rdzu ’phrul phun sum tshogs pa’i mtshan nyid do.