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# དཔང་སྐང་ཕྱག་བརྒྱ་པ་ཞས་བྱ་བ notes: Notes

Calling Witness with a Hundred Prostrations notes

- **Language:** English

### Notes

### [notes.1](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes.1)

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

### [notes.2](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes.2)

2. See Roberts (2013).

### [notes.3](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes.3)

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.

### [notes.4](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes.4)

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

### [notes.5](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes.5)

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

### [notes.6](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes.6)

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

### [notes.7](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes.7)

7. See Dharmachakra Translation Committee, trans., The Jewel Cloud , Toh 231 (84000: Translating the Words of the Buddha, 2019).

### [notes.8](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes.8)

8. Obermiller (1999), p. 183–84.

### [notes.9](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes.9)

9. Ui (1934), p. 52.

### [notes.10](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes.10)

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.

### [notes.11](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes.11)

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

### [notes.12](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes.12)

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

### [notes.13](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes.13)

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

### [notes.14](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes.14)

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

### [notes.15](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes.15)

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

### [notes.16](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes.16)

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.

### [notes.17](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes.17)

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

### [notes.18](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes.18)

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

### [notes.19](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes.19)

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.

### [notes.20](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes.20)

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.

### [notes.21](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes.21)

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

### [notes.22](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes.22)

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.

### [notes.23](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes.23)

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

### [notes.24](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes.24)

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

### [notes.25](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes.25)

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.

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Source: [https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes](https://indike.org/pramana/in.bauddha.tibet.kangyur.mdo_sde.267~en-84000.notes) · Pramāṇa
