Kangyur Translations

Toh 267 — Calling Witness with a Hundred Prostrations

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

Calling Witness with a Hundred Prostrations

F.1.bDevoted 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.^[1]

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;

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;

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.

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;

Prostrations to the tathāgata, Buddha Joyous King Vīrasena;^[2]

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; F.2.b

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;^[3]

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 Candraprabha;^[4]

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;

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;

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;^[5]

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,^[6] all the great illuminators;^[7]

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 sūtras, the holy Dharma;^[8]

Prostrations to the category of melodic verses;

Prostrations to the category of prophetic teachings;

Prostrations to the category of metered verses;

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;^[9]

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 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;

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; F.4.a

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 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;

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.

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.

Prostrations to all the Three Jewels in the ten directions.

I praise and glorify them, behold and discern them.

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.

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^[10] 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,^[11] 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. 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.

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^[12] things; who are comparable to selfless dharmas not comprised within the aggregates, domains,^[13] or bases of cognition;^[14] 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. F.5.b

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.

This completes “Calling Witness with a Hundred Prostrations.”

Colophon

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.

Notes

H and N have the additional, opening homage, dkon mchog gsum la phyag ’tshal lo (“prostrations to the Triple Gem”), before the title.
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One of the thirty-five buddhas of confession. See Python (1973), p. 99, and Lokesh Chandra (1987), #2300–2334.
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D bsung (“fragrance”); H and N add tog gi (“crown ornament”).
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D zla ’od; J and C pad mo dpal gyi (“Glorious Lotus”).
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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.
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D dpal; Ky dpa’ ba’i dpal (“brave glory”); J, K, and C dpa’ (“courageous”).
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rnam par snang mdzad; also the name of the Buddha Vairocana.
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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.
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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.
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D, S, and N bsal; J, K, and C bslad (“express”).
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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.
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Ky, J, K, and C add yod pa (“possession of”).
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D khams; Ky, J, N, and C dngos po dang sems (“matter and mind”).
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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.
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