I prostrate to the All-Knowing One.
Thus it is: the buddha bhagavat tathågata arhat saîyaksaîbuddha, possessor of insight and its feet, sugata, (bis hierher 2b)
knower of the world, unsurpassed driver who tames beings, and teacher of gods and men is the buddha bhagavat.
This tathågata corresponds to a cause of merits. His roots of virtue do not go to waste. He is fully ornamented with all patience. His basis is troves of merit. The excellent minor signs adorn him. The flowers of the major marks bloom on him. Perceiving his activity, it being just right, there is harmony. Seeing him, there is no disharmony. He brings overt joy to those who long through faith. His prajñå cannot be over- powered. His strengths cannot be challenged. He is a teacher to all sentient beings, a father to the bodhisatvas, a king to the noble persons, a captain to those who journey to the city of nirvana. His wisdom is unfathomable. His knowledgeability is inconceivable. His speech is complete purity. His melody is pleasing. One never has enough of viewing the image of his body. His body is unparal- leled. He is not contaminated by the things of desire. He is very much not contaminated by the things of form. He is not mixed with the things of formlessness. He is completely liberated from the sufferings. He is utterly completely liberated from the skan- dhas. He does not possess dhåtus. His åyatanas are restrained. He has totally cut the knots. He is completely liberated from the torments. He is liberated from craving. He has crossed over the river. His wisdom is totally complete. He abides in the wisdom of the buddha bhagavats who arise in the past, present, and future. He does not abide in nirvana. He abides in the limit of the authentic itself. He abides on the level of looking upon all sentient beings. These are the true qualities of the greatness of the body of the buddha bhagavat.
The holy dharma is good in the beginning, good in the middle, and good at the end. Its meaning is excellent, its wording is ex- cellent. It is not adulterated, is totally complete, is total purity, is total purification. The bhagavat has taught dharma well. It is authentic sight. It is free from sickness. Its time has no interrup- tion. It brings one in. This is meaningful to see. It is known to the experts through personal self-knowing. The dharma spoken by the bhagavat was well taught for taming. It is renunciation. It causes one to go to complete enlightenment. It is without dishar- mony and it has inclusion. It has reliability. It does end the journey.
The saðgha of the great vehicle have entered into good, have entered into insight, have entered into straightness, have entered into harmony. They are worthy of joined palms, they are worthy of prostration. They are a field of the glory of merit. They are great ones thoroughly trained in gifts. They are a place for gener- osity. They are in all places even a great place for generosity.
(entnommen dem Buch „unending Auspiciousness“ Kommentar Mipham Rinpoche, Tony Duff, S. 81)
