Toh 267Translated by the Sakya Pandita Translation Group (Tsechen Kunchab Ling Division) under the patronage and supervision of 84000: Translating the Words of the Buddha Venerable Khenpo Kalsang Gyaltsen Reverend Dr. Chodrung-ma Kunga Chodron Michael Engle v 1.35.16 2024 84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone. This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license. 2011-11-28 Toh 267 Degé Kangyur, vol. 68 (mdo sde, ya), folios 1.b–5.b Thönmi Sambhoṭa Note added retrospectively based on publication date Note added retrospectively based on publication date v 1.33 2019 v 1.34 2019 Publication statement updated A few small edits and parenthetical terms removed from text and placed in glossary. v 1.35.2 Numerous edits in the main text, notes, and glossary, checked and approved by JC Auto (TEI migration 2.0.0) Auto (TEI migration 2.1.5) 1.35.6 updated quote style in PDFs Auto (update-contributors) Auto (script-increment-version-published) Numerous fixes throughout all sections, as part of review of early published texts. Auto (script-increment-version-published) Auto (remove-tid-from-back-list-items) TEI migrated to 2.19.0 reapplied capital letters in Wylie and covert to TibUni-glossary Added a note and biblio ref van Schaik 2018. updated typo in g.53 Tibetan Summary Calling Witness with a Hundred Prostrations

Summary

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.

Acknowledgments

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.

Introduction

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.See Richardson
(2003), p. 159 and Haarh (1969), pp. 126–27. 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:

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,See Roberts (2013).
the 100 Precepts
Concerning Worship
Obermiller very
loosely translated dpang skong phyag
brgya pa as 100 Precepts concerning Worship.
We have translated it Calling Witness With a Hundred
Prostrations. 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).Obermiller (1999), p. 182. The
transliteration and punctuation are those of Obermiller.

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.

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)Mangthö Ludrup Gyatso (2008), p. 385. 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 ce 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.

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:

[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,Here translated as Calling Witness With a Hundred
Prostrations. and
the Ratnamegha-sūtra
See Dharmachakra Translation Committee, trans.,
The Jewel Cloud
, Toh 231 (84000: Translating the Words of the Buddha, 2019). were then
translated (into Tibetan).Obermiller (1999), p.
183–84.

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.

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,Ui (1934), p. 52. no Sanskrit or Chinese
version of this sūtra is known to exist.

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.

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.

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

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.We have also made use of Lokesh Chandra (1987) and (1976). Otherwise,
we have rendered the Tibetan in English, following as closely as possible the grammar of the compound name
as it appears in Tibetan.

The Translation

Calling Witness with a Hundred Prostrations

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.
H and N have the additional, opening homage, dkon mchog gsum la phyag ’tshal lo (“prostrations to the Triple Gem”),
before the title.

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;

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;One of the thirty-five buddhas of confession. See Python (1973), p. 99,
and Lokesh Chandra (1987), #2300–2334.

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

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

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;

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;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.

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,D dpal; Ky dpa’ ba’i
dpal (“brave glory”); J, K, and C dpa’ (“courageous”).
all the great illuminators;
rnam par snang mdzad; also the name of the Buddha
Vairocana.

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;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.

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;

Prostrations to the category of illustrative accounts;

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;

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. 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 dispelD, S, and N bsal; J, K, and C bslad (“express”).
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,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. 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 allKy, J, K, and C add yod pa (“possession of”).
things; who are comparable to selfless dharmas not comprised within the aggregates, domains,D khams; Ky, J, N, and C dngos po dang sems
(“matter and mind”). or bases of cognition;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. 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:

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

Abbreviations:

C
Choné Kangyur

D
Degé Kangyur

H
Lhasa Kangyur

J
Lithang Kangyur

N
Narthang Kangyur

K
Kangxi Peking Kangyur

Ky
Yongle Peking Kangyur

Bibliography

A bodhisattva.

A buddha of the east.

A bodhisattva of the south.

A buddha of the west; buddha of the Sukhāvatī buddhafield.

The name of a buddha.

A buddha of the north.

A buddha of the zenith.

A buddha of the south.

Bodhisattva of compassion.

The buddha of medicine.

Honorific address for a buddha.

A buddha.

A buddha of the northwest.

A bodhisattva of the north.

A buddha of the north.

The fifth of the “seven previous buddhas.”

The sixth of the “seven previous buddhas.”

A bodhisattva.

The fourth of the “seven previous buddhas.”

A bodhisattva.

Bodhisattva of loving kindness; the next buddha to follow Śākyamuni.

Bodhisattva of wisdom.

A bodhisattva of the southeast.

A buddha of the nadir.

A bodhisattva of the nadir.

A buddha of the southeast.

A buddha of the east.

A buddha of the south.

A buddha.

A buddha.

A buddha.

A buddha of the northeast.

A bodhisattva.

A bodhisattva of the east.

The buddha of this eon and world.

A buddha.

A bodhisattva.

The second of the “seven previous buddhas.”

A past and future buddha.

A buddha of the southwest.

A bodhisattva of the southwest.

An epithet of the buddhas.

Chief of one of the five families of buddhas.

A bodhisattva.

A bodhisattva of the northeast.

A bodhisattva.

The first of of the “seven previous buddhas.”

One of the 35 buddhas of confession.

King Whose Fragrance Is That of a Blossoming Utpala

ut pa la rgyas pa bsung gi rgyal po
ཨུཏ་པ་ལ་རྒྱས་པ་བསུང་གི་རྒྱལ་པོ།

A buddha.

Well-Tamed by the Vajra Essence

rdo rje snying pos rab tu ’dul ba
རྡོ་རྗེ་སྙིང་པོས་རབ་ཏུ་འདུལ་བ།

A buddha.

Whose Body is the Blossoming Lotus of Complete Absence of Doubt

rab tu gdon mi za ba pad mo rgyas pa’i sku
རབ་ཏུ་གདོན་མི་ཟ་བ་པད་མོ་རྒྱས་པའི་སྐུ།

A buddha.

Whose Body Is the Widely Spreading Light of the Dharma

chos kyi ’od zer rab tu rgyas pa’i sku
ཆོས་ཀྱི་འོད་ཟེར་རབ་ཏུ་རྒྱས་པའི་སྐུ།

A buddha.

King who is the Light of Intelligence that Understands All

thams cad mkhyen pa’i blo gros ’od zer gyi rgyal po
ཐམས་ཅད་མཁྱེན་པའི་བློ་གྲོས་འོད་ཟེར་གྱི་རྒྱལ་པོ།

A buddha.

Whose Mind Is Like the Moon

zla ba’i thugs
ཟླ་བའི་ཐུགས།

A buddha.

Greatly Handsome

mdzes chen
མཛེས་ཆེན།

A buddha.

King Who Is Lord of the World’s Orb

’jig rten gyi dkyil ’khor dbang po’i rgyal po
འཇིག་རྟེན་གྱི་དཀྱིལ་འཁོར་དབང་པོའི་རྒྱལ་པོ།

A buddha.

Joyful Eyes

dga’ ba’i spyan
དགའ་བའི་སྤྱན།

A buddha.

Golden Pillar

gser gyi gzu ba
གསེར་གྱི་གཟུ་བ།

A buddha.

Light of Infinite Good Qualities

mtha’ yas pa’i yon tan gyi ’od zer
མཐའ་ཡས་པའི་ཡོན་ཏན་གྱི་འོད་ཟེར།

A buddha.

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
སྨོན་ལམ་ཐམས་ཅད་ལས་འབྱུང་བའི་རིན་པོ་ཆེའི་གཟི་བརྗིད་ཤིན་ཏུ་འཕགས་པའི་རྒྱལ་པོ།

A buddha.

King of Renowned Melodious Sounds

grags pa’i sgra dbyangs kyi rgyal po
གྲགས་པའི་སྒྲ་དབྱངས་ཀྱི་རྒྱལ་པོ།

A buddha.

Lord of the Ocean That Is the Wisdom Vajra

ye shes rdo rje’i rgya mtsho
ཡེ་ཤེས་རྡོ་རྗེའི་རྒྱ་མཚོ།

A buddha.

Intelligence in Conduct

spyod pa’i blo gros
སྤྱོད་པའི་བློ་གྲོས།

Bodhisattva of the west.

Exalted Jewel

rin chen mchog
རིན་ཆེན་མཆོག

Bodhisattva of the northwest.

Given by Joy

dga’ bas byin
དགའ་བས་བྱིན།

Bodhisattva of the zenith.

World of the Saffron-Colored Victory Banners

ngur smrig gi rgyal mtshan gyi ’jig rten
ངུར་སྨྲིག་གི་རྒྱལ་མཚན་གྱི་འཇིག་རྟེན།

Realm of a tathāgata.

World in Which the Wheel of No Regress Has Been Proclaimed

phyir mi ldog pa’i ’khor lo bsgrags pa’i ’jig rten
ཕྱིར་མི་ལྡོག་པའི་འཁོར་ལོ་བསྒྲགས་པའི་འཇིག་རྟེན།

Realm of a tathāgata.

World without Dust

rdul med pa’i ’jig rten
རྡུལ་མེད་པའི་འཇིག་རྟེན།

Realm of a tathāgata.

World of Supreme Illumination

rab tu snang ba’i ’jig rten
རབ་ཏུ་སྣང་བའི་འཇིག་རྟེན།

Realm of a tathāgata.

World of Noble Light

’od bzang po’i ’jig rten
འོད་བཟང་པོའི་འཇིག་རྟེན།

Realm of a tathāgata.

World That Is Difficult to Transcend

’da’ bar dka’ ba’i ’jig rten
འདའ་བར་དཀའ་བའི་འཇིག་རྟེན།

Realm of a tathāgata.

World That Is Supremely Noble

rab tu bzang po’i ’jig rten
རབ་ཏུ་བཟང་པོའི་འཇིག་རྟེན།

Realm of a tathāgata.

World Where the Mirror-Disk Has Been Proclaimed

me long gi dkyil ’khor bsgrags pa’i ’jig rten
མེ་ལོང་གི་དཀྱིལ་འཁོར་བསྒྲགས་པའི་འཇིག་རྟེན།

Realm of a tathāgata.

World of the Glory of the Lotus

pad mo dpal gyi ’jig rten
པད་མོ་དཔལ་གྱི་འཇིག་རྟེན།

Realm of tathāgatas.