༄༅། །དཔང་ང་ག་བ་པ།

Calling Witness with a Hundred Prostrations

 དཔང་ང་ག་བ་པ།
dpang skong phyag brgya pa

· Toh 267 ·
Degé Kangyur, vol. 68 (mdo sde, ya), folios 1.b–5.b

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ

· Thönmi Sambhoṭa ·
 Translated by the Sakya Pandita Translation Group (Tsechen Kunchab Ling Division)
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2011

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co. TABLE OF CONTENTS
ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgments
i. Introduction
tr. The Translation
1. Calling Witness with a Hundred Prostrations
c. Colophon
ab. Abbreviations
n. Notes
b. Bibliography
g. Glossary
s. SUMMARY
s.1 Calling Witness with a Hundred Prostrations is widely known as the first sūtra to
arrive in Tibet, long before Tibet became a Buddhist nation, during the reign
of the Tibetan king Lha Thothori Nyentsen. Written to be recited for personal
practice, it opens with one hundred and eight prostrations and praises to the
many buddhas of the ten directions and three times, to the twelve categories
of scripture contained in the Tripiṭaka, to the bodhisattvas of the ten
directions, and to the arhat disciples of the Buddha. After making offerings
to them, confessing and purifying nonvirtue, and making the aspiration to
perform virtuous actions in every life, the text includes recitations of the
vows of refuge in the Three Jewels, and of generating the thought of
enlightenment. The text concludes with a passage rejoicing in the virtues of
the holy ones, a request for the buddhas to bestow a prophecy to achieve
enlightenment, and the aspiration to pass from this life in a state of pure
Dharma.
ac. ACKNOWLEDGMENTS
ac.1 Translated from Tibetan into English by The Sakya Pandita Translation
Group, Tsechen Kunchab Ling Division, by Venerable Khenpo Kalsang
Gyaltsen and Reverend Dr. Chodrung-ma Kunga Chodron in 2010.
This translation has been completed under the patronage and supervision
of 84000: Translating the Words of the Buddha.
i. INTRODUCTION
i.1 Calling Witness with a Hundred Prostrations is widely known and revered as one
of the first Buddhist texts to come to Tibet, arriving during the third century
according to the dating by traditional Tibetan historians, or during the fifth
century, according to Western scholars such as Hugh Richardson and Erik
Haarh.1 In any case, this was long before the people of Tibet became
Buddhist or had a written language. This history is substantiated by the
text’s own colophon, as well as Butön’s seminal History of Buddhism in India
and Tibet. As Butön (bu ston) relates, in Obermiller’s translation:

i.2 As the 26th of this line [beginning with the first Tibetan King Ña-thi-tsen-
po], there appeared the King Tho-tho-ri-ñan-tsen. When the latter
attained the age of 16 years and was abiding on the summit of the palace
Yam-bu-la-gaṅ, a casket fell from the skies, and when its lid was opened,
the Kāraṇḍavyūha Sūtra,2 the 100 Precepts Concerning Worship3 and a golden
Caitya were found within. The casket received the name of the
“Mysterious Helper” and was worshipped (by the king). The latter came
to live 120 years and came to witness the dawn of the Highest Doctrine;
up to that time, the kingdom had been ruled by the Bön. In a dream
(which this king had) it was prophesied to him that on the 5th generation
one would come to know the meaning of these (sacred texts which he had
miraculously obtained).4

i.3 Although the text probably arrived in Tibet not later than the fifth century, it
was not translated for several more, as there was not yet even a script for the
Tibetan language. It was only translated in the mid-seventh century, almost
immediately after Tibet’s written language was developed. Thus, Calling
Witness with a Hundred Prostrations may be not only the first Buddhist scripture
to arrive in Tibet, it was also among the first to be translated and written in
the new Tibetan script.
i.4 Although the introduction of the text itself does not state from which
language it was translated, and the colophon does not state who initially
translated it, both Butön and Mangthö Ludrup Gyatso (mang thos klu sgrub
rgya mtsho)5 state that this text was first translated by Thönmi Sambhoṭa (thon
mi sambhoṭa), the famous Tibetan scholar who is said to have developed the
Tibetan alphabet and writing system circa 650 ᴄᴇ and who also translated
several texts from Sanskrit. Thus it could well have been one of the first texts
to be written in the newly developed Tibetan writing system.
i.5 Thönmi is traditionally said to have been active as a scholar and translator
during the time that the Potala palace and Jokhang temples were being built
in Lhasa. Butön implies that this text may have been read or studied by the
first great Tibetan Dharma King, Songtsen Gampo (srong btsan sgam po; r. ca.
618–650). As Butön explains:

i.6 [One of King Tho-tho-ri-ñan-tsen’s descendents] was born in the year of

the fire cow and received the name of Ṭhi-de-sroṅ-tsen [later becoming
known as Sroṅ-btsan-sgam-po].... [At] thirteen years of age he ascended
the throne and brought under his power all the petty chiefs of the
borderland who offered their presents and sent their messages (of
submission).
As at that time no writing existed in Tibet, the son of Anu of the Thon-
mi tribe [later becoming known as Thon-mi-sam-bhota] was sent with 16
companions (to India) in order to study the art of writing. After having
studied with the Paṇḍit Devavidyāsiṃha, they shaped, in conformity with
the Tibetan language, (the alphabet) consisting of 30 consonants and 4
vowels. The form (of these letters) was given a resemblance with the
Kashmirian characters. After (this alphabet) had been definitely formed at
the Maru temple in Lhasa, (Thon-mi) composed 8 works on writing and
grammar, and the king studied them 4 years abiding in seclusion. The
Kāraṇḍavyūha-sūtra, the 100 Precepts,6 and the Ratnamegha-sūtra7 were then
translated (into Tibetan).8

i.7 Although its contents are not widely cited in scriptural references and there
are no commentaries on it in the Tengyur, Calling Witness with a Hundred
Prostrations is of very great historical and religious significance. Even today,
keeping a copy of this text is said to bless the building in which it is kept
with protection against obstacles. Due to its status as the first Buddhist text
to come to Tibet, it has been revered for centuries as the auspicious
beginning of the Dharma in Tibet.
i.8 This translation into English is based upon the Degé (sde dge) version of
the Kangyur, with reference to the differences between various other
versions of the Kangyur as found in the dpe bsdur ma comparative edition.
 The few small variations between the versions of the Kangyur change only a
word or two of the English translation, and these variants have been noted.
According to the Tōhoku Catalogue of Buddhist Canons,9 no Sanskrit or
Chinese version of this sūtra is known to exist.

i.9 Calling Witness with a Hundred Prostrations incorporates the central Mahāyāna
Buddhist practices of prostration, offering, confession, rejoicing, refuge, and
the thought of enlightenment. It also incorporates the names of many of the
most important buddhas, bodhisattvas, disciples of the Buddha, and types of
scripture to be regarded as objects of prostration and offering.
i.10 Written to be recited for personal practice, the text opens with 108
prostrations and praises to the many buddhas of the ten directions and three
times, to the twelve categories of scripture contained in the Tripiṭaka, to the
bodhisattvas of the ten directions, and to the arhat disciples of the Buddha.
After making offerings to them, confessing and purifying nonvirtue, and
making the aspiration to perform virtuous actions in every life, the text
includes recitations of the vows of refuge in the Three Jewels, and of
generating the thought of enlightenment. The text concludes with a passage
rejoicing in the virtues of the holy ones, a request for the buddhas to bestow
a prophecy to achieve enlightenment, and the aspiration to pass from this
life in a state of pure Dharma.

i.11 One of the difficult aspects of translating this text was the title itself, in
Tibetan dpang skong phyag brgya pa. The translation adopted here, Calling
Witness with a Hundred Prostrations, differs considerably from Obermiller’s
early loose translation of the title as One Hundred Precepts Concerning Worship,
cited above. The phrase dpang skong means “calling witness.” It is the same
word used to call a witness in a trial. In this context, it probably refers to
inviting the buddhas and bodhisattvas of the ten directions to be a witness
to one’s practice of Dharma, particularly to the confession and purification of
nonvirtue which is contained in this sūtra, as ideally such confession and
purification is done in the presence of holy beings. Following the confession,
the buddhas and bodhisattvas also serve as witnesses to the vows of refuge
and the thought of enlightenment, and to the subsequent rejoicing and
aspiration to virtuous deeds. As for the phrase phyag brgya, it means “one
hundred prostrations” or “one hundred homages.”10
i.12 Another difficult aspect of translating this sūtra was translation of the
many names of the buddhas, particularly those names that are composed of
long compounds. We have rendered the buddhas’ names from Tibetan back
into Sanskrit when possible, following reliable glossaries and dictionaries
such as, inter alia, the Mahāvyutpatti, F. Edgerton’s Buddhist Hybrid Sanskrit
Dictionary, and J.S. Negi’s Tibetan Sanskrit Dictionary.11 Otherwise, we have
rendered the Tibetan in English, following as closely as possible the
grammar of the compound name as it appears in Tibetan.
Calling Witness with a Hundred Prostrations
1. The Translation
[F.1.b]

1.1 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.12

1.2 Prostrations to all the buddhas of the ten directions;

Prostrations to the tathāgata Ratnākara, buddha of the east;
Prostrations to the tathāgata Aśokaśrī, buddha of the south;
Prostrations to the tathāgata Ratnārcis, buddha of the west;
1.3 Prostrations to the tathāgata Jinendra, buddha of the north;
Prostrations to the tathāgata Samādhihastyuttaraśrī, buddha of the
northeast; [F.2.a]
Prostrations to the tathāgata Padmottaraśrī, buddha of the southeast;
Prostrations to the tathāgata Sūryamaṇḍalapratibhāsottamaśrī, buddha of
the southwest;
1.4 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.

1.5 Again, prostrations to the tathāgata, buddha of the east, Akṣobhya;

Prostrations to the tathāgata, buddha of the south, Ratnasaṃbhava;
Prostrations to the tathāgata, buddha of the west, Amitābha;
Prostrations to the tathāgata, buddha of the north, Amoghasiddhi;
1.6 Prostrations to the tathāgata, Buddha Joyous King Vīrasena;13
Prostrations to the tathāgata, Buddha Amitāyus;
Prostrations to the tathāgata, Buddha Akṣobhya;
Prostrations to the tathāgata, Buddha Bhaiṣajyaguruvaiḍūryaprabharāja;
1.7 Prostrations to the tathāgata, Buddha Śālasaṃkusumitarājendra;
Prostrations to the tathāgata, Buddha Śākyamuni;
 Prostrations to the tathāgata, Buddha Ratnaśrīrāja; [F.2.b]
Prostrations to the tathāgata, Buddha Samantabhadra;
1.8 Prostrations to the tathāgata, Buddha Vairocana;
Prostrations to the tathāgata, Buddha King Whose Fragrance Is That of a
Blossoming Utpala;14
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;
1.9 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;
1.10 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.

1.11 Prostrations to the tathāgata, Buddha Candraprabha;15

Prostrations to the tathāgata, Buddha Greatly Handsome;
Prostrations to the tathāgata, Buddha King Who is Lord of the World’s Orb;
Prostrations to the tathāgata, Buddha Joyful Eyes;
1.12 Prostrations to the tathāgata, Buddha Sāgaraśrī; [F.3.a]
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;
1.13 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;
1.14 Prostrations to the tathāgata, Buddha Viśvabhū;16
Prostrations to the tathāgata, Buddha Krakucchanda;
Prostrations to the tathāgata, Buddha Kanakamuni;
Prostrations to the tathāgata, Buddha Kāśyapa;
1.15 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,17 all the great illuminators;18
1.16 Prostrations to the Buddha’s infinite dharmakāya;
Prostrations to all rupakāyas in infinite worlds;
Prostrations to all relics;
Prostrations to all stūpas.

1.17 Prostrations to the category of sūtras, the holy Dharma;19

Prostrations to the category of melodic verses;
Prostrations to the category of prophetic teachings;
Prostrations to the category of metered verses;
1.18 Prostrations to the category of special accounts;
Prostrations to the category of themes; [F.3.b]
Prostrations to the category of illustrative accounts;
Prostrations to the category of parables;20
1.19 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;
1.20 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.

1.21 Prostrations to the bodhisattvas, mahāsattvas, illuminators;

Prostrations to the bodhisattva of the east, Samantaprabha;
Prostrations to the bodhisattva of the south, Aśokadatta;
Prostrations to the bodhisattva of the west, Intelligence in Conduct;
1.22 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;
1.23 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;
1.24 Prostrations to the bodhisattva Maitreya;
Prostrations to the bodhisattva Ākāśagarbha; [F.4.a]
Prostrations to the bodhisattva Samantabhadra;
 Prostrations to the bodhisattva Vajrapāṇi;
1.25 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.

1.26 Prostrations to noble Śāriputra, foremost in great wisdom;

Prostrations to noble Maudgalyāyana, foremost in great miracles;
Prostrations to noble Ānanda, foremost in having heard much;
Prostrations to noble Kāśyapa, foremost in the good qualities of discipline;
1.27 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;
1.28 Prostrations to the entire assembly of noble arhats;
Prostrations to all pratyekabuddhas;
Prostrations to all the saṅgha dwelling in the ten directions.

1.29 Through these prostrations with devotion to the Three Jewels,

May all negativities be purified, may the accumulation of merit fully flourish,
And may the special good qualities
Arising from the sermons of each bhagavān be accomplished.

1.30 Prostrations to all the Three Jewels in the ten directions.

I praise and glorify them, behold and discern them.

1.31 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. [F.4.b] Having offered these, please accept them. I shall
venerate, honor, respect, and please you.
1.32 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 dispel21
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.
1.33 From this time until the essence of enlightenment is reached,22 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.
1.34 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.
[F.5.a] 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.
1.35 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 all23 things; who are comparable to selfless
dharmas not comprised within the aggregates, domains,24 or bases of
cognition;25 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.
1.36 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. [F.5.b]

1.37 In short:

After purifying all habitual tendencies without exception,

I will completely accomplish the two accumulations of merit and wisdom.
 For the purpose of liberating all beings without exception,
May I swiftly reach perfect enlightenment.

1.38 This completes “Calling Witness with a Hundred Prostrations.”

c. Colophon
c.1 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.
ab. ABBREVIATIONS
C Choné Kangyur
D Degé Kangyur
H Lhasa Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
Ky Yongle Peking Kangyur
N Narthang Kangyur
n. NOTES
n.1 See Richardson (2003), p. 159 and Haarh (1969), pp. 126–27.

n.2 See Roberts (2013).

n.3 Obermiller very loosely translated dpang skong phyag brgya pa as 100 Precepts
concerning Worship. We have translated it Calling Witness With a Hundred
Prostrations.

n.4 Obermiller (1999), p. 182. The transliteration and punctuation are those of
Obermiller.

n.5 Mangthö Ludrup Gyatso (2008), p. 385.

n.6 Here translated as Calling Witness With a Hundred Prostrations.

n.7 See Dharmachakra Translation Committee, trans., The Jewel Cloud

(https://read.84000.co/translation/UT22084-064-001.html), Toh 231 (84000:
Translating the Words of the Buddha, 2019).

n.8 Obermiller (1999), p. 183–84.

n.9 Ui (1934), p. 52.

n.10 Since the first publication of this translation, an article by Sam van Schaik
(van Schaik 2018) has further investigated possible interpretations of the
title.

n.11 We have also made use of Lokesh Chandra (1987) and (1976).

n.12 H and N have the additional, opening homage, dkon mchog gsum la phyag
’tshal lo (“prostrations to the Triple Gem”), before the title.
n.13 One of the thirty-five buddhas of confession. See Python (1973), p. 99, and
Lokesh Chandra (1987), # 2300–2334.

n.14 D bsung (“fragrance”); H and N add tog gi (“crown ornament”).

n.15 D zla ’od; J and C pad mo dpal gyi (“Glorious Lotus”).

n.16 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.

n.17 D dpal; Ky dpa’ ba’i dpal (“brave glory”); J, K, and C dpa’ (“courageous”).

n.18 rnam par snang mdzad; also the name of the Buddha Vairocana.

n.19 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.

n.20 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.

n.21 D, S, and N bsal; J, K, and C bslad (“express”).

n.22 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.

n.23 Ky, J, K, and C add yod pa (“possession of”).

n.24 D khams; Ky, J, N, and C dngos po dang sems (“matter and mind”).

n.25 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.
b. BIBLIOGRAPHY
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.

— — —. Buddhist Iconography. New Delhi: Aditya Prakashan, 1987.

Dharmachakra Translation Committee, trans. The Jewel Cloud

(http://read.84000.co/translation/toh231.html) (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

(http://read.84000.co/translation/toh116.html) (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

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and Bstan-ḥgyur), edited by Hakuju Ui, Munetada Suzuki, Yenshō
Kanakura, and Tōkan Tada. Sendai: Tōhoku Imperial University, 1934.
g. GLOSSARY

· Types of attestation for names and terms of the corresponding ·

source language

AS Attested in source text

This term is attested in a manuscript used as a source for this translation.

AO Attested in other text

This term is attested in other manuscripts with a parallel or similar context.

AD Attested in dictionary
This term is attested in dictionaries matching Tibetan to the corresponding
language.

AA Approximate attestation
The attestation of this name is approximate. It is based on other names
where the relationship between the Tibetan and source language is attested
in dictionaries or other manuscripts.

RP Reconstruction from Tibetan phonetic rendering

This term is a reconstruction based on the Tibetan phonetic rendering of the
term.

RS Reconstruction from Tibetan semantic rendering

This term is a reconstruction based on the semantics of the Tibetan
translation.

SU Source unspecified
This term has been supplied from an unspecified source, which most often
is a widely trusted dictionary.

g.1 aggregate
phung po

ང་།
skandha

g.2 Ākāśagarbha
 nam mkha’i snying po

ནམ་མཁ་ང་།
ākāśagarbha
A bodhisattva.

g.3 Akṣobhya
mi bskyod pa

་བད་པ།
akṣobhya
Definition from the 84000 Glossary of Terms:
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.

g.4 Amitābha
’od dpag med

ད་དཔག་ད།
amitābha
Definition from the 84000 Glossary of Terms:
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.

g.5 Amitāyus
 tshe dpag med

་དཔག་ད།
amitāyus
The name of a buddha.

g.6 Amoghasiddhi
don yod grub pa

ན་ད་བ་པ།
amoghasiddhi
A buddha of the north.

g.7 Ānandaśrī
dga’ ba’i dpal

དགའ་བ་དཔལ།
ānandaśrī
A buddha of the zenith.

g.8 Aśokadatta
mya ngan med pas byin

་ངན་ད་པས་ན།
aśokadatta
A bodhisattva of the south.

g.9 Aśokaśrī
mya ngan med pa

་ངན་ད་པ།
aśokaśrī
A buddha of the south.

g.10 Avalokiteśvara
spyan ras gzigs

ན་རས་གཟིགས།
avalokiteśvara
Definition from the 84000 Glossary of Terms:
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.

g.11 bases of cognition

skye mched

་མད།
āyatana
Definition from the 84000 Glossary of Terms:
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.

g.12 bhagavān
bcom ldan ’das

བམ་ན་འདས།
bhagavān
Definition from the 84000 Glossary of Terms:
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”).

g.13 Bhaiṣajyaguruvaiḍūryaprabharāja
sman gyi bla bai du rya’i ’od kyi rgyal po
 ན་ི་་་་་ད་་ལ་།
bhaiṣajyaguruvaiḍūryaprabharāja
The buddha of medicine.

g.14 Candraprabha
zla ’od

་ད།
candraprabha
A buddha.

g.15 Chattrottamaśrī
gdugs dam pa’i dpal

གགས་དམ་པ་དཔལ།
chattrottamaśrī
A buddha of the northwest.

g.16 domain
khams

ཁམས།
dhātu
Definition from the 84000 Glossary of Terms:
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.

g.17 Exalted Jewel

rin chen mchog

ན་ན་མག
—
Bodhisattva of the northwest.

g.18 extensive scriptures

shin tu rgyas pa’i sde
 ན་་ས་པ་།
vaipulya
Definition from the 84000 Glossary of Terms:
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
Lalitavistara and Saddharmapuṇḍarīka and collections such as the Mahā-
sannipāta, Buddhāvataṃsaka, Ratnakūta, and Prajñāpāramitā.

g.19 finalized instructions

chos rtogs pa bstan pa’i sde

ས་གས་པ་བན་པ་།
upadeśa

g.20 Given by Joy

dga’ bas byin

དགའ་བས་ན།
—
Bodhisattva of the zenith.

g.21 Golden Pillar

gser gyi gzu ba

གར་ི་ག་བ།
—
A buddha.

g.22 Greatly Handsome

mdzes chen

མས་ན།
—
A buddha.

g.23 illustrative accounts

rtogs pa brjod pa’i sde

གས་པ་བད་པ་།
avadāna
 Definition from the 84000 Glossary of Terms:
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.

g.24 Intelligence in Conduct

spyod pa’i blo gros

ད་པ་་ོས།
—
Bodhisattva of the west.

g.25 Jayadatta
rgyal bas byin

ལ་བས་ན།
jayadatta
A bodhisattva of the north.

g.26 Jinendra
rgyal ba’i dbang po

ལ་བ་དབང་།
jinendra
A buddha of the north.

g.27 Joyful Eyes

dga’ ba’i spyan

དགའ་བ་ན།
—
A buddha.

g.28 Kanakamuni
gser thub

གར་བ།
kanakamuni
The fifth of the “seven previous buddhas.”

g.29 Kāśyapa
’od srung
 ད་ང་།
kāśyapa
The sixth of the “seven previous buddhas.”

g.30 King of Renowned Melodious Sounds

grags pa’i sgra dbyangs kyi rgyal po

གས་པ་་དངས་་ལ་།
—
A buddha.

g.31 King Who Is Extremely Exalted by the Precious Majesty Arising

from All Aspirations
smon lam thams cad las ’byung ba’i rin po che’i gzi brjid shin tu ’phags pa’i rgyal po

ན་ལམ་ཐམས་ཅད་ལས་འང་བ་ན་་་གཟི་བད་ན་་འཕགས་པ་ལ་།
—
A buddha.

g.32 King Who Is Lord of the World’s Orb

’jig rten gyi dkyil ’khor dbang po’i rgyal po

འག་ན་ི་དལ་འར་དབང་ ་ལ་།
—
A buddha.

g.33 King who is the Light of Intelligence that Understands All

thams cad mkhyen pa’i blo gros ’od zer gyi rgyal po

ཐམས་ཅད་མན་པ་་ོས་ད་ར་ི་ལ་།
—
A buddha.

g.34 King Whose Fragrance Is That of a Blossoming Utpala

ut pa la rgyas pa bsung gi rgyal po

ཏ་པ་ལ་ས་པ་བང་་ལ་།
—
A buddha.

g.35 Krakucchanda
log par dad sel
 ག་པར་དད་ལ།
krakucchanda
The fourth of the “seven previous buddhas.”

g.36 Kṣitigarbha
sa’i snying po

ས་ང་།
kṣitigarbha
A bodhisattva.

g.37 Light of Infinite Good Qualities

mtha’ yas pa’i yon tan gyi ’od zer

མཐའ་ཡས་པ་ན་ཏན་ི་ད་ར།
—
A buddha.

g.38 Lord of the Ocean That Is the Wisdom Vajra

ye shes rdo rje’i rgya mtsho

་ས་་་་མ།
—
A buddha.

g.39 Mahāsthāmaprāpta
mthu chen thob pa

མ་ན་བ་པ།
mahāsthāmaprāpta
A bodhisattva.

g.40 Maitreya
byams pa

མས་པ།
maitreya
Definition from the 84000 Glossary of Terms:
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).

g.41 Mañjuśrī
’jam dpal

འཇམ་དཔལ།
mañjuśrī
Definition from the 84000 Glossary of Terms:
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.

g.42 marvelous teachings

rmad du byung ba’i sde

ད་་ང་བ་།
adbhutadharma

g.43 melodic verses

dbyangs kyis bsnyad pa’i sde

དངས་ས་བད་པ་།
geya

g.44 metered verses

tshigs su bcad pa’i sde

གས་་བཅད་པ་།
gāthā
g.45 Padmapāṇi
lag na pad mo

ལག་ན་པད་།
padmapāṇi
A bodhisattva of the southeast.

g.46 Padmaśrī
pad mo’i dpal

པད་ ་དཔལ།
padmaśrī
A buddha of the nadir.

g.47 Padmottara
pad mo dam pa

པད་་དམ་པ།
padmottara
A bodhisattva of the nadir.

g.48 Padmottaraśrī
pad mo dam pa’i dpal

པད་་དམ་པ་དཔལ།
padmottaraśrī
A buddha of the southeast.

g.49 parables
’das pa brjod pa’i sde · de lta bu byung ba’i sde

འདས་པ་བད་པ་། · ་་་ང་བ་།
itivŗttaka

g.50 past life accounts

skyes pa rabs kyi sde

ས་པ་རབས་་།
jātaka

g.51 prophetic teachings

lung bstan pa’i sde

ང་བན་པ་།
 vyākaraṇa

g.52 Ratnākara
rin chen ’byung gnas

ན་ན་འང་གནས།
ratnākara
A buddha of the east.

g.53 Ratnārcis
rin chen ’od ’phro

ན་ན་ད་འ།
ratnārcis
A buddha of the west.

g.54 Ratnasaṃbhava
rin chen ’byung ldan

ན་ན་འང་ན།
ratnasaṃbhava
A buddha of the south.

g.55 Ratnaśikhin
rin po che’i gtsug phud

ན་་་གག་ད།
ratnaśikhin
A buddha.

g.56 Ratnaśrīrāja
rin po che’i dpal gyi rgyal po

ན་་་དཔལ་ི་ལ་།
ratnaśrīrāja
A buddha.

g.57 Sāgaraśrī
rgya mtsho’i dpal

་མ ་དཔལ།
sāgaraśrī
A buddha.
g.58 Śākyamuni
shAkya thub pa

་བ་པ།
śākyamuni
Definition from the 84000 Glossary of Terms:
An epithet for the historical Buddha, Siddhārtha Gautama: he was a muni
(“sage”) from the Śākya clan. He is counted as the fourth of the first four
buddhas of the present Good Eon, the other three being Krakucchanda,
Kanakamuni, and Kāśyapa. He will be followed by Maitreya, the next
buddha in this eon.

g.59 Śālasaṃkusumitarājendra
sa la’i me tog kun tu rgyas pa’i dbang po’i rgyal po

ས་ལ་་ག་ན་་ས་པ་དབང་ ་ལ་།
śālasaṃkusumitarājendra
A buddha.

g.60 Samādhihastyuttaraśrī
ting nge ’dzin gyi glang po dam pa’i dpal

ང་་འན་ི་ང་་དམ་པ་དཔལ།
samādhihastyuttaraśrī
A buddha of the northeast.

g.61 Samantabhadra
kun tu bzang po

ན་་བཟང་།
samantabhadra
A bodhisattva.

g.62 Samantaprabha
’od zer kun nas ’byung ba

ད་ར་ན་ནས་འང་བ།
samantaprabha
A bodhisattva of the east.

g.63 Sarvanīvaraṇaviṣkambhin
sgrib pa thams cad rnam par sel ba
 བ་པ་ཐམས་ཅད་མ་པར་ལ་བ།
sarvanīvaraṇaviṣkambhin
A bodhisattva.

g.64 Śikhin
gtsug tor can

གག་ར་ཅན།
śikhin
The second of the “seven previous buddhas.”

g.65 Siṃha
seng ge

ང་
siṃha
A past and future buddha.

g.66 special accounts

ched du brjod pa’i sde

ད་་བད་པ་།
udāna

g.67 Sūryamaṇḍalapratibhāsottamaśrī
nyi ma’i dkyil ’khor snang ba dam pa’i dpal

་མ་དལ་འར་ང་བ་དམ་པ་དཔལ།
sūryamaṇḍalapratibhāsottamaśrī
A buddha of the southwest.

g.68 Sūryaprabha
nyi ma rab tu snang ba

་མ་རབ་་ང་བ།
sūryaprabha
A bodhisattva of the southwest.

g.69 tathāgata
de bzhin gshegs pa

་བན་གགས་པ།
tathāgata
 Definition from the 84000 Glossary of Terms:
A frequently used synonym for buddha. According to different explanations,
it can be read as tathā-gata, literally meaning “one who has thus gone,” or as
tathā-āgata, “one who has thus come.” Gata, though literally meaning “gone,”
is a past passive participle used to describe a state or condition of existence.
Tatha(tā), often rendered as “suchness” or “thusness,” is the quality or
condition of things as they really are, which cannot be conveyed in
conceptual, dualistic terms. Therefore, this epithet is interpreted in different
ways, but in general it implies one who has departed in the wake of the
buddhas of the past, or one who has manifested the supreme awakening
dependent on the reality that does not abide in the two extremes of existence
and quiescence. It is also often used as a specific epithet of the Buddha
Śākyamuni.

g.70 themes
gleng gzhi’i sde

ང་ག་།
nidāna

g.71 twelve categories of scripture

gsung rab kyi yan lag bcu gnyis

གང་རབ་་ཡན་ལག་བ་གས།
dvādaśakadharmapravacana

g.72 Vairocana
rnam par snang mdzad

མ་པར་ང་མཛད།
vairocana
Chief of one of the five families of buddhas.

g.73 Vajrapāṇi
phyag na rdo rje

ག་ན་་།
vajrapāṇi
Definition from the 84000 Glossary of Terms:
Vajrapāṇi means “Wielder of the Vajra.” In the Pali canon, he appears as a
yakṣa guardian in the retinue of the Buddha. In the Mahāyāna scriptures he
is a bodhisattva and one of the “eight close sons of the Buddha.” In the
 tantras, he is also regarded as an important Buddhist deity and instrumental
in the transmission of tantric scriptures.

g.74 Vijayavikrāmin
rnam par rgyal bas rnam par gnon pa

མ་པར་ལ་བས་མ་པར་གན་པ།
vijayavikrāmin
A bodhisattva of the northeast.

g.75 Vimalakīrti
dri ma med pa

་མ་ད་པ།
vimalakīrti
A bodhisattva.

g.76 Vipaśyin
rnam par gzigs

མ་པར་གཟིགས།
vipaśyin
The first of of the “seven previous buddhas.”

g.77 Vīrasena
dpa’ brtan pa’i sde dga’ ba’i rgyal po

དཔའ་བན་པ་་དགའ་བ་ལ་།
vīrasena
One of the 35 buddhas of confession.

g.78 Well Tamed by the Vajra Essence

rdo rje snying pos rab tu ’dul ba

་་ང་ས་རབ་་འལ་བ།
—
A buddha.

g.79 Whose Body is the Blossoming Lotus of Complete Absence of

Doubt
rab tu gdon mi za ba pad mo rgyas pa’i sku

རབ་་གན་་ཟ་བ་པད་་ས་པ་།
 —
A buddha.

g.80 Whose Body Is the Widely Spreading Light of the Dharma

chos kyi ’od zer rab tu rgyas pa’i sku

ས་་ད་ར་རབ་་ས་པ་།
—
A buddha.

g.81 Whose Mind Is Like the Moon

zla ba’i thugs

་བ་གས།
—
A buddha.

g.82 World in Which the Wheel of No Regress Has Been Proclaimed

phyir mi ldog pa’i ’khor lo bsgrags pa’i ’jig rten

ར་་ག་པ་འར་་བགས་པ་འག་ན།
—
Realm of a tathāgata.

g.83 World of Noble Light

’od bzang po’i ’jig rten

ད་བཟང་ ་འག་ན།
—
Realm of a tathāgata.

g.84 World of Supreme Illumination

rab tu snang ba’i ’jig rten

རབ་་ང་བ་འག་ན།
—
Realm of a tathāgata.

g.85 World of the Glory of the Lotus

pad mo dpal gyi ’jig rten

པད་་དཔལ་ི་འག་ན།
—
 Realm of tathāgatas.

g.86 World of the Saffron-Colored Victory Banners

ngur smrig gi rgyal mtshan gyi ’jig rten

ར་ག་་ལ་མཚན་ི་འག་ན།
—
Realm of a tathāgata.

g.87 World That Is Difficult to Transcend

’da’ bar dka’ ba’i ’jig rten

འདའ་བར་དཀའ་བ་འག་ན།
—
Realm of a tathāgata.

g.88 World That Is Supremely Noble

rab tu bzang po’i ’jig rten

རབ་་བཟང་ ་འག་ན།
—
Realm of a tathāgata.

g.89 World Where the Mirror-Disk Has Been Proclaimed

me long gi dkyil ’khor bsgrags pa’i ’jig rten

་ང་་དལ་འར་བགས་པ་འག་ན།
—
Realm of a tathāgata.

g.90 World without Dust

rdul med pa’i ’jig rten

ལ་ད་པ་འག་ན།
—
Realm of a tathāgata.