Loading translation...
Obermiller very loosely translated dpang skong phyag brgya pa as 100 Precepts concerning Worship. We have translated it Calling Witness With a Hundred Prostrations.
See Dharmachakra Translation Committee, trans., The Jewel Cloud, Toh 231 (84000: Translating the Words of the Buddha, 2019).
Since the first publication of this translation, an article by Sam van Schaik (van Schaik 2018) has further investigated possible interpretations of the title.
H and N have the additional, opening homage, dkon mchog gsum la phyag ’tshal lo (“prostrations to the Triple Gem”), before the title.
One of the thirty-five buddhas of confession. See Python (1973), p. 99, and Lokesh Chandra (1987), #2300–2334.
The Tibetan reads ma lus pa’i dbang po (“Lord of All”), which is not the usual rendition of Viśvabhū, i.e., kun skyobs. However, the context clearly indicates that the sūtra is presenting the traditional list of the six tathāgatas who preceded Śākyamuni, from Vipaśyin to Kāśyapa. In that list Viśvabhū follows Śikhin.
The “category of sūtras” (mdo’i sde) is the first of the twelve branches of scripture (gsung rab kyi yan lag bcu gnyis), which are enumerated here.
The Tibetan reads ’das pa brjod pa’i sde. Mahāvyutpatti 1274, however, gives de lta bu byung ba’i sde for the category itivṛttaka (“parables,” “stories”), and this seems to be the more usual equivalence.
The Tibetan byang chub kyi snying po (literally “essence of enlightenment”) generally renders the Sanskrit bodhimaṇḍa (“seat of enlightenment”) in these types of expressions. “Essence” has been chosen for reasons of readability.
These three classifications of elements (dharma) are, following the Abhidharma, ways to describe the impersonal constituents that go to make up a person. The five aggregates collect all conditioned elements, while the eighteen domains are comprised of the six types of objects, the six corresponding faculties—five sensory and one mental—and the six consciousnesses. The twelve bases are the six objects and the six corresponding faculties that serve as sources of cognition.
A bodhisattva.
Lit. “Not Disturbed” or “Immovable One.” The buddha in the eastern realm of Abhirati. A well-known buddha in Mahāyāna, regarded in the higher tantras as the head of one of the five buddha families, the vajra family in the east.
The buddha of the western buddhafield of Sukhāvatī, where fortunate beings are reborn to make further progress toward spiritual maturity. Amitābha made his great vows to create such a realm when he was a bodhisattva called Dharmākara. In the Pure Land Buddhist tradition, popular in East Asia, aspiring to be reborn in his buddha realm is the main emphasis; in other Mahāyāna traditions, too, it is a widespread practice. For a detailed description of the realm, see The Display of the Pure Land of Sukhāvatī, Toh 115. In some tantras that make reference to the five families he is the tathāgata associated with the lotus family.
Amitābha, “Infinite Light,” is also known in many Indian Buddhist works as Amitāyus, “Infinite Life.” In both East Asian and Tibetan Buddhist traditions he is often conflated with another buddha named “Infinite Life,” Aparimitāyus, or “Infinite Life and Wisdom,”Aparimitāyurjñāna, the shorter version of whose name has also been back-translated from Tibetan into Sanskrit as Amitāyus but who presides over a realm in the zenith. For details on the relation between these buddhas and their names, see The Aparimitāyurjñāna Sūtra (1) Toh 674, i.9.
The name of a buddha.
A buddha of the north.
A buddha of the zenith.
A bodhisattva of the south.
A buddha of the south.
One of the “eight close sons of the Buddha,” he is also known as the bodhisattva who embodies compassion. In certain tantras, he is also the lord of the three families, where he embodies the compassion of the buddhas. In Tibet, he attained great significance as a special protector of Tibet, and in China, in female form, as Guanyin, the most important bodhisattva in all of East Asia.
These can be listed as twelve or as six sense sources (sometimes also called sense fields, bases of cognition, or simply āyatanas).
In the context of epistemology, it is one way of describing experience and the world in terms of twelve sense sources, which can be divided into inner and outer sense sources, namely: (1–2) eye and form, (3–4) ear and sound, (5–6) nose and odor, (7–8) tongue and taste, (9–10) body and touch, (11–12) mind and mental phenomena.
In the context of the twelve links of dependent origination, only six sense sources are mentioned, and they are the inner sense sources (identical to the six faculties) of eye, ear, nose, tongue, body, and mind.
In Buddhist literature, this is an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of six auspicious qualities (bhaga) associated with complete awakening. The Tibetan term—where bcom is said to refer to “subduing” the four māras, ldan to “possessing” the great qualities of buddhahood, and ’das to “going beyond” saṃsāra and nirvāṇa—possibly reflects the commentarial tradition where the Sanskrit bhagavat is interpreted, in addition, as “one who destroys the four māras.” This is achieved either by reading bhagavat as bhagnavat (“one who broke”), or by tracing the word bhaga to the root √bhañj (“to break”).
The buddha of medicine.
A buddha.
A buddha of the northwest.
In the context of Buddhist philosophy, one way to describe experience in terms of eighteen elements (eye, form, and eye consciousness; ear, sound, and ear consciousness; nose, smell, and nose consciousness; tongue, taste, and tongue consciousness; body, touch, and body consciousness; and mind, mental phenomena, and mind consciousness).
This also refers to the elements of the world, which can be enumerated as four, five, or six. The four elements are earth, water, fire, and air. A fifth, space, is often added, and the sixth is consciousness.
Bodhisattva of the northwest.
One of the twelve branches of scripture or aspects of the Dharma. Literally meaning “vast” or “extensive,” it refers to a particular set of lengthy sūtras or collections of sūtras that provides a comprehensive overview of Buddhist thought and practice. This category includes individual works such as the \1\2Lalitavistara and \1\2Saddharmapuṇḍarīka and collections such as the Mahāsannipāta, Buddhāvataṃsaka, Ratnakūta, and Prajñāpāramitā.
Bodhisattva of the zenith.
A buddha.
A buddha.
One of the twelve types of the Buddha’s teaching (dvādaśāṅga). In this sense, the Sanskrit word avadāna means “exceptional feat” or “magnificent deed,” but in the context of the twelve types of buddhavacana the term came to refer to the narrative accounts of such deeds.
Bodhisattva of the west.
A bodhisattva of the north.
A buddha of the north.
A buddha.
The fifth of the “seven previous buddhas.”
The sixth of the “seven previous buddhas.”
A buddha.
A buddha.
A buddha.
A buddha.
A buddha.
The fourth of the “seven previous buddhas.”
A bodhisattva.
A buddha.
A buddha.
A bodhisattva.
The bodhisattva Maitreya is an important figure in many Buddhist traditions, where he is unanimously regarded as the buddha of the future era. He is said to currently reside in the heaven of Tuṣita, as Śākyamuni’s regent, where he awaits the proper time to take his final rebirth and become the fifth buddha in the Fortunate Eon, reestablishing the Dharma in this world after the teachings of the current buddha have disappeared. Within the Mahāyāna sūtras, Maitreya is elevated to the same status as other central bodhisattvas such as Mañjuśrī and Avalokiteśvara, and his name appears frequently in sūtras, either as the Buddha’s interlocutor or as a teacher of the Dharma. Maitreya literally means “Loving One.” He is also known as Ajita, meaning “Invincible.”
For more information on Maitreya, see, for example, the introduction to Maitreya’s Setting Out (Toh 198).
Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva who embodies wisdom. He is a major figure in the Mahāyāna sūtras, appearing often as an interlocutor of the Buddha. In his most well-known iconographic form, he is portrayed bearing the sword of wisdom in his right hand and a volume of the Prajñāpāramitāsūtra in his left. To his name, Mañjuśrī, meaning “Gentle and Glorious One,” is often added the epithet Kumārabhūta, “having a youthful form.” He is also called Mañjughoṣa, Mañjusvara, and Pañcaśikha.
A bodhisattva of the southeast.
A buddha of the nadir.
A bodhisattva of the nadir.
A buddha of the southeast.
dpang skong phyag brgya pa. Toh 267, Degé Kangyur vol. 68 (mdo sde, ya), folios 1.b–5.b.
dpang skong phyag brgya pa. bka’ ’gyur (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. 68, pp. 23–31.
Chandra, Lokesh. Tibetan-Sanskrit Dictionary. New Delhi, 1971. Reprinted Kyoto: Rinsen Books, 1976.
Chandra, Lokesh. Buddhist Iconography. New Delhi: Aditya Prakashan, 1987.
Dharmachakra Translation Committee, trans. The Jewel Cloud (Ratnamegha, Toh 231). 84000: Translating the Words of the Buddha, 2019.
Haarh, Erik. The Yar-Lun Dynasty. Copenhagen: G.E.C. Gad’s Forlag, 1969.
Mangthö Ludrup Gyatso (mang thos klu sgrub rgya mtsho). “Chronology (bstan rtsis gsal ba’i nyin byed lhag bsam rab dkar), Book 5.” In sa skya’i dpe rnying bsdu sgrig u lhan nas bsgrigs, published in Sa skya’i chos ’byung gces bsdus. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2008.
Negi, J. S. Tibetan Sanskrit Dictionary. Sarnath India: Dictionary Unit, Central Institute of Higher Tibetan Studies, 1993.
Obermiller, Eugene. History of Buddhism in India and Tibet (Chos-hbyung) by Bu-ston translated from Tibetan by E. Obermiller. Materialien zur Kunde des Buddhismus 13. Heidelberg: Institut für Buddhismus-Kunde, 1931. Reprinted Delhi: Sri Satguru Publications, 1999.
Python, Pierre, trans. Vinaya-viniścaya-upāli-paripṛcchā: Enquête d’Upāli pour un exégèse de la discipline. Paris: Adrien-Maisonneuve, 1973.
Richardson, Hugh. “The Origin of the Tibetan Kingdom.” Bulletin of Tibetology, 3, 1989: 5–19. Reprinted in Alex McKay, ed., The History of Tibet. The Early Period: to c. A.D. 850. The Yarlung Dynasty. London: Curzon Press, 2003.
Roberts, Peter Alan et al, trans. The Basket’s Display (Kāraṇḍavyūha, Toh 116). 84000: Translating the Words of the Buddha, 2013.
van Schaik, Sam. “Dharma from the Sky: The Pangkong Prayer.” Central Asiatic Journal vol. 61, no. 1 (Old Tibet and its Neighbours), 2018: 61–69. https://doi.org/10.13173/centasiaj.61.1.0061
Ui, Hakuju et al. A Complete Catalogue of the Tibetan Buddhist Canons (Bkaḥ-ḥgyur and Bstan-ḥgyur), edited by Hakuju Ui, Munetada Suzuki, Yenshō Kanakura, and Tōkan Tada. Sendai: Tōhoku Imperial University, 1934.
C Choné Kangyur
D Degé Kangyur
H Lhasa Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
Ky Yongle Peking Kangyur
N Narthang Kangyur
Devoted prostrations to every one of the myriad Three Jewels, and to the buddhas and bodhisattvas and their retinues, who appear and dwell in the infinite, endless worlds of existence of the ten directions and three times.
Prostrations to the tathāgata Jinendra, buddha of the north; Prostrations to the tathāgata Samādhihastyuttaraśrī, buddha of the northeast; Prostrations to the tathāgata Padmottaraśrī, buddha of the southeast; Prostrations to the tathāgata Sūryamaṇḍalapratibhāsottamaśrī, buddha of the southwest;
Prostrations to the tathāgata Chattrottamaśrī, buddha of the northwest; Prostrations to the tathāgata Padmaśrī, buddha of the nadir; Prostrations to the tathāgata Ānandaśrī, buddha of the zenith.
Prostrations to the tathāgata, Buddha Joyous King Vīrasena; Prostrations to the tathāgata, Buddha Amitāyus; Prostrations to the tathāgata, Buddha Akṣobhya; Prostrations to the tathāgata, Buddha Bhaiṣajyaguruvaiḍūryaprabharāja;
Prostrations to the tathāgata, Buddha Śālasaṃkusumitarājendra; Prostrations to the tathāgata, Buddha Śākyamuni; Prostrations to the tathāgata, Buddha Ratnaśrīrāja; Prostrations to the tathāgata, Buddha Samantabhadra;
Prostrations to the tathāgata, Buddha Vairocana; Prostrations to the tathāgata, Buddha King Whose Fragrance Is That of a Blossoming Utpala; Prostrations to the tathāgata in the World of the Saffron-Colored Victory Banners, Buddha Well Tamed by the Vajra Essence; Prostrations to the tathāgata in the World in Which the Wheel of No Regress Has Been Proclaimed, Buddha Whose Body Is the Blossoming Lotus of Complete Absence of Doubt;
Prostrations to the tathāgata in the World without Dust, Buddha Siṃha; Prostrations to the tathāgata in the World of Supreme Illumination, Buddha Ratnaśikhin; Prostrations to the tathāgata in the World of Noble Light, Buddha Vairocana; Prostrations to the tathāgata in the World That Is Difficult to Transcend, Buddha Whose Body Is the Widely Spreading Light of the Dharma;
Prostrations to the tathāgata in the World That Is Supremely Noble, Buddha King Who Is the Light of Intelligence That Understands All; Prostrations to the tathāgata in the World Where the Mirror-Disk Has Been Proclaimed, Buddha Whose Mind Is like the Moon; Prostrations to all the tathāgatas in the World of the Glory of the Lotus, the splendid noble buddhas.
Prostrations to the tathāgata, Buddha Sāgaraśrī; Prostrations to the tathāgata, Buddha Golden Pillar; Prostrations to the tathāgata, Buddha Light of Infinite Good Qualities; Prostrations to the tathāgata, Buddha King Who Is Extremely Exalted by the Precious Majesty Arising from All Aspirations;
Prostrations to the tathāgata, Buddha King of Renowned Melodious Sounds; Prostrations to the tathāgata, Buddha Lord of the Ocean That Is the Wisdom Vajra; Prostrations to the tathāgata, Buddha Vipaśyin; Prostrations to the tathāgata, Buddha Śikhin;
Prostrations to the tathāgata, Buddha Viśvabhū; Prostrations to the tathāgata, Buddha Krakucchanda; Prostrations to the tathāgata, Buddha Kanakamuni; Prostrations to the tathāgata, Buddha Kāśyapa;
Prostrations to all past buddhas; Prostrations to all buddhas dwelling in the present; Prostrations to all future buddhas; Prostrations to the glory of the bodhisattvas, all the great illuminators;
Prostrations to the Buddha’s infinite dharmakāya; Prostrations to all rupakāyas in infinite worlds; Prostrations to all relics; Prostrations to all stūpas.
Prostrations to the category of special accounts; Prostrations to the category of themes; Prostrations to the category of illustrative accounts; Prostrations to the category of parables;
Prostrations to the category of past life accounts; Prostrations to the category of extensive scriptures; Prostrations to the category of marvelous teachings; Prostrations to the category of finalized instructions;
Prostrations to the Bodhisattvapiṭaka, the entire treasure of the Mahāyāna; Prostrations to all scriptures of the ten directions and three times, and to every possible method of taming without exception; Prostrations to the dharmadhātu, indescribable ultimate perfection; Prostrations to every syllable of the holy Dharma, such as the mother of all tathāgatas, the Prajñāpāramitā.
Prostrations to the bodhisattva of the north, Jayadatta; Prostrations to the bodhisattva of the northeast, Vijayavikrāmin; Prostrations to the bodhisattva of the southeast, Padmapāṇi; Prostrations to the bodhisattva of the southwest, Sūryaprabha;
Prostrations to the bodhisattva of the northwest, Exalted Jewel; Prostrations to the bodhisattva of the nadir, Padmottara; Prostrations to the bodhisattva of the zenith, Given by Joy; Prostrations to the bodhisattva Lord Avalokiteśvara;
Prostrations to the bodhisattva Maitreya; Prostrations to the bodhisattva Ākāśagarbha; Prostrations to the bodhisattva Samantabhadra; Prostrations to the bodhisattva Vajrapāṇi;
Prostrations to the bodhisattva Mañjuśrī; Prostrations to the bodhisattva Sarvanīvaraṇaviṣkambhin; Prostrations to the bodhisattva Kṣitigarbha; Prostrations to the bodhisattva Vimalakīrti; Prostrations to the bodhisattva Mahāsthāmaprāpta; Prostrations to the all the bodhisattvas, mahāsattvas of the ten directions and three times.
Prostrations to noble Kauṇḍinya, foremost in devotion to the precepts; Prostrations to noble Upāli, foremost in holding the Vinaya; Prostrations to noble Aniruddha, foremost in possessing the miracle eye; Prostrations to noble Subhūti, foremost in questioning and answering;
Prostrations to the entire assembly of noble arhats; Prostrations to all pratyekabuddhas; Prostrations to all the saṅgha dwelling in the ten directions.
I constantly offer and venerate, unceasingly until the end of time, all of the Three Jewels that have not been, are not now, nor ever will be relinquished. I make Dharma offerings, as well as a variety of offerings comparable to the incomparable, that arise from the infinite merit of the bodhisattvas, and are exalted, foremost, holy, special, noble, supreme and unsurpassable, comparable to the incomparable, and that completely fill the entire world of the ten directions. Having offered these, please accept them. I shall venerate, honor, respect, and please you.
Not holding back even the most trifling, I avow and confess the sins and nonvirtuous actions that contradict all holy scripture and that I myself have committed in this life or while wandering in the three worlds through beginningless, endless births, or that I caused others to perform, or even that I rejoiced in when performed by others. They are the ten nonvirtues of body, speech, and mind that were committed under the influence of desire, anger, and ignorance; the five heinous crimes; and so forth. I purify and dispel them, examine them and cast them out. I shall not hide, shall not conceal, and shall not fail to acknowledge them. Then, at that time, all negativities will be purified, and all merit will be completely accomplished.
From this time until the essence of enlightenment is reached, in every future life, may I never fall into inferior hindering births, such as birth in the three lower realms, excepting only emanations for the benefit of others. May I never lean toward nor perform wrong, nonvirtuous actions. May I never lean toward nor accumulate the causes of karma and defilements. After being completely freed from results, such as suffering and a contemptible body, may I never again experience them.
From this time until the essence of enlightenment is reached, may the virtues of my body, speech, and mind continue as unceasingly as a stream. In whatever life I might be born, may I possess magnificent happiness and joy, and attain the ability and power to work for the benefit of all sentient beings. That Dharma which is understood only by the tathāgatas, that suchness which without doubt causes unsurpassable enlightenment—may I fully understand it without mistake, meditate upon it, teach it to others without mistake, and guide them.
From this time until the essence of enlightenment is reached, I take refuge in the Three Jewels. I offer them my body; may each of the greatly compassionate ones forever accept it. The buddhas and bodhisattvas of the three times, who are free of all things; who are comparable to selfless dharmas not comprised within the aggregates, domains, or bases of cognition; and who are unborn since beginningless time, generated the thought of enlightenment because of their nature of emptiness. So, likewise, I whose name is… do also generate the thought of enlightenment from this time until the essence of enlightenment is reached. May I never lose or disregard the thought of enlightenment, and never be separated from noble spiritual masters.
Just as the buddhas of the three times rejoiced in unsurpassable merit, I whose name is… also rejoice in all worldly and beyond-worldly merit. When the time of death is certain, may I directly behold the holy faces of all those buddhas and bodhisattvas, and when they extend their golden right hands and place them upon my head, may I receive a prophecy. And may I die with my mind undeluded by defilements, with aspirations that accord with the selfless dharmas, and with the limitless thought of enlightenment.
In short:
This completes “Calling Witness with a Hundred Prostrations.”
As an omen of the arising of the holy Dharma in Tibet, during the reign of King Lha Thothori Nyanshal (lha tho tho ri snyan shal), this text descended from the sky into the palace Yumbu Lhakhar (yum bu bla mkhar). The king dreamed that after five generations it would be possible to understand the meaning of this text. Thus the holy Dharma began.
Devoted prostrations to every one of the myriad Three Jewels, and to the buddhas and bodhisattvas and their retinues, who appear and dwell in the infinite, endless worlds of existence of the ten directions and three times.
Prostrations to the tathāgata Jinendra, buddha of the north; Prostrations to the tathāgata Samādhihastyuttaraśrī, buddha of the northeast; Prostrations to the tathāgata Padmottaraśrī, buddha of the southeast; Prostrations to the tathāgata Sūryamaṇḍalapratibhāsottamaśrī, buddha of the southwest;
Prostrations to the tathāgata Chattrottamaśrī, buddha of the northwest; Prostrations to the tathāgata Padmaśrī, buddha of the nadir; Prostrations to the tathāgata Ānandaśrī, buddha of the zenith.
Prostrations to the tathāgata, Buddha Joyous King Vīrasena; Prostrations to the tathāgata, Buddha Amitāyus; Prostrations to the tathāgata, Buddha Akṣobhya; Prostrations to the tathāgata, Buddha Bhaiṣajyaguruvaiḍūryaprabharāja;
Prostrations to the tathāgata, Buddha Śālasaṃkusumitarājendra; Prostrations to the tathāgata, Buddha Śākyamuni; Prostrations to the tathāgata, Buddha Ratnaśrīrāja; Prostrations to the tathāgata, Buddha Samantabhadra;
Prostrations to the tathāgata, Buddha Vairocana; Prostrations to the tathāgata, Buddha King Whose Fragrance Is That of a Blossoming Utpala; Prostrations to the tathāgata in the World of the Saffron-Colored Victory Banners, Buddha Well Tamed by the Vajra Essence; Prostrations to the tathāgata in the World in Which the Wheel of No Regress Has Been Proclaimed, Buddha Whose Body Is the Blossoming Lotus of Complete Absence of Doubt;
Prostrations to the tathāgata in the World without Dust, Buddha Siṃha; Prostrations to the tathāgata in the World of Supreme Illumination, Buddha Ratnaśikhin; Prostrations to the tathāgata in the World of Noble Light, Buddha Vairocana; Prostrations to the tathāgata in the World That Is Difficult to Transcend, Buddha Whose Body Is the Widely Spreading Light of the Dharma;
Prostrations to the tathāgata in the World That Is Supremely Noble, Buddha King Who Is the Light of Intelligence That Understands All; Prostrations to the tathāgata in the World Where the Mirror-Disk Has Been Proclaimed, Buddha Whose Mind Is like the Moon; Prostrations to all the tathāgatas in the World of the Glory of the Lotus, the splendid noble buddhas.
Prostrations to the tathāgata, Buddha Sāgaraśrī; Prostrations to the tathāgata, Buddha Golden Pillar; Prostrations to the tathāgata, Buddha Light of Infinite Good Qualities; Prostrations to the tathāgata, Buddha King Who Is Extremely Exalted by the Precious Majesty Arising from All Aspirations;
Prostrations to the tathāgata, Buddha King of Renowned Melodious Sounds; Prostrations to the tathāgata, Buddha Lord of the Ocean That Is the Wisdom Vajra; Prostrations to the tathāgata, Buddha Vipaśyin; Prostrations to the tathāgata, Buddha Śikhin;
Prostrations to the tathāgata, Buddha Viśvabhū; Prostrations to the tathāgata, Buddha Krakucchanda; Prostrations to the tathāgata, Buddha Kanakamuni; Prostrations to the tathāgata, Buddha Kāśyapa;
Prostrations to all past buddhas; Prostrations to all buddhas dwelling in the present; Prostrations to all future buddhas; Prostrations to the glory of the bodhisattvas, all the great illuminators;
Prostrations to the Buddha’s infinite dharmakāya; Prostrations to all rupakāyas in infinite worlds; Prostrations to all relics; Prostrations to all stūpas.
Prostrations to the category of special accounts; Prostrations to the category of themes; Prostrations to the category of illustrative accounts; Prostrations to the category of parables;
Prostrations to the category of past life accounts; Prostrations to the category of extensive scriptures; Prostrations to the category of marvelous teachings; Prostrations to the category of finalized instructions;
Prostrations to the Bodhisattvapiṭaka, the entire treasure of the Mahāyāna; Prostrations to all scriptures of the ten directions and three times, and to every possible method of taming without exception; Prostrations to the dharmadhātu, indescribable ultimate perfection; Prostrations to every syllable of the holy Dharma, such as the mother of all tathāgatas, the Prajñāpāramitā.
Prostrations to the bodhisattva of the north, Jayadatta; Prostrations to the bodhisattva of the northeast, Vijayavikrāmin; Prostrations to the bodhisattva of the southeast, Padmapāṇi; Prostrations to the bodhisattva of the southwest, Sūryaprabha;
Prostrations to the bodhisattva of the northwest, Exalted Jewel; Prostrations to the bodhisattva of the nadir, Padmottara; Prostrations to the bodhisattva of the zenith, Given by Joy; Prostrations to the bodhisattva Lord Avalokiteśvara;
Prostrations to the bodhisattva Maitreya; Prostrations to the bodhisattva Ākāśagarbha; Prostrations to the bodhisattva Samantabhadra; Prostrations to the bodhisattva Vajrapāṇi;
Prostrations to the bodhisattva Mañjuśrī; Prostrations to the bodhisattva Sarvanīvaraṇaviṣkambhin; Prostrations to the bodhisattva Kṣitigarbha; Prostrations to the bodhisattva Vimalakīrti; Prostrations to the bodhisattva Mahāsthāmaprāpta; Prostrations to the all the bodhisattvas, mahāsattvas of the ten directions and three times.
Prostrations to noble Kauṇḍinya, foremost in devotion to the precepts; Prostrations to noble Upāli, foremost in holding the Vinaya; Prostrations to noble Aniruddha, foremost in possessing the miracle eye; Prostrations to noble Subhūti, foremost in questioning and answering;
Prostrations to the entire assembly of noble arhats; Prostrations to all pratyekabuddhas; Prostrations to all the saṅgha dwelling in the ten directions.
I constantly offer and venerate, unceasingly until the end of time, all of the Three Jewels that have not been, are not now, nor ever will be relinquished. I make Dharma offerings, as well as a variety of offerings comparable to the incomparable, that arise from the infinite merit of the bodhisattvas, and are exalted, foremost, holy, special, noble, supreme and unsurpassable, comparable to the incomparable, and that completely fill the entire world of the ten directions. Having offered these, please accept them. I shall venerate, honor, respect, and please you.
Not holding back even the most trifling, I avow and confess the sins and nonvirtuous actions that contradict all holy scripture and that I myself have committed in this life or while wandering in the three worlds through beginningless, endless births, or that I caused others to perform, or even that I rejoiced in when performed by others. They are the ten nonvirtues of body, speech, and mind that were committed under the influence of desire, anger, and ignorance; the five heinous crimes; and so forth. I purify and dispel them, examine them and cast them out. I shall not hide, shall not conceal, and shall not fail to acknowledge them. Then, at that time, all negativities will be purified, and all merit will be completely accomplished.
From this time until the essence of enlightenment is reached, in every future life, may I never fall into inferior hindering births, such as birth in the three lower realms, excepting only emanations for the benefit of others. May I never lean toward nor perform wrong, nonvirtuous actions. May I never lean toward nor accumulate the causes of karma and defilements. After being completely freed from results, such as suffering and a contemptible body, may I never again experience them.
From this time until the essence of enlightenment is reached, may the virtues of my body, speech, and mind continue as unceasingly as a stream. In whatever life I might be born, may I possess magnificent happiness and joy, and attain the ability and power to work for the benefit of all sentient beings. That Dharma which is understood only by the tathāgatas, that suchness which without doubt causes unsurpassable enlightenment—may I fully understand it without mistake, meditate upon it, teach it to others without mistake, and guide them.
From this time until the essence of enlightenment is reached, I take refuge in the Three Jewels. I offer them my body; may each of the greatly compassionate ones forever accept it. The buddhas and bodhisattvas of the three times, who are free of all things; who are comparable to selfless dharmas not comprised within the aggregates, domains, or bases of cognition; and who are unborn since beginningless time, generated the thought of enlightenment because of their nature of emptiness. So, likewise, I whose name is… do also generate the thought of enlightenment from this time until the essence of enlightenment is reached. May I never lose or disregard the thought of enlightenment, and never be separated from noble spiritual masters.
Just as the buddhas of the three times rejoiced in unsurpassable merit, I whose name is… also rejoice in all worldly and beyond-worldly merit. When the time of death is certain, may I directly behold the holy faces of all those buddhas and bodhisattvas, and when they extend their golden right hands and place them upon my head, may I receive a prophecy. And may I die with my mind undeluded by defilements, with aspirations that accord with the selfless dharmas, and with the limitless thought of enlightenment.
In short:
This completes “Calling Witness with a Hundred Prostrations.”
As an omen of the arising of the holy Dharma in Tibet, during the reign of King Lha Thothori Nyanshal (lha tho tho ri snyan shal), this text descended from the sky into the palace Yumbu Lhakhar (yum bu bla mkhar). The king dreamed that after five generations it would be possible to understand the meaning of this text. Thus the holy Dharma began.