Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual text, titled Lokātītasaptāṅgavidhiḥ in Sanskrit and ’Jig rten las ’das pa’i yan lag bdun pa’i cho ga in Tibetan, outlines a practice based on the seven branches of transcendence. The work begins with traditional homages to the buddhas, bodhisattvas, and Vajrasattva, establishing the ritual's devotional framework. It commits the practitioner to a process of accumulating merit and wisdom, culminating in a dedication of virtue. The text emphasizes a non-dual perspective on reality, characterizing perfect enlightenment and existence as dream-like. By integrating the active benefit of sentient beings with the realization of the expanse of phenomena (dharmadhātu), the work directs the reader toward a supreme dedication that transcends ordinary worldly existence. The structure moves from formal invocation to the application of philosophical insight through altruistic action and the relinquishing of merit.
Provenance
About this text
A ritual focused on the seven limbs transcending the world, the Lokātītasaptāṅgavidhi belongs to the General Unexcelled Yoga Tantra Works. The work is attributed to the Indian author Atīśa Dīpaṃkaraśrījñāna. Its passage into the Tibetan language was carried out by Atīśa Dīpaṃkaraśrījñāna and zhu chen gyi lo tsa ba dge slong shakya blo gros, and it is preserved in the Tengyur, volume ཟི, where it spans two pages. As a work of the classical Tibetan period, the ritual enacts a process of devotion and merit accumulation, beginning with homages to the buddhas, bodhisattvas, and Vajrasattva. It guides the practitioner toward a non-dual perception where the object of homage, the prostrating agent, and the act of prostration are not distinct. By characterizing existence and enlightenment as dream-like, the ritual directs the practitioner to benefit sentient beings and dedicate virtue to the expanse of phenomena. A scholar or serious reader consults this text today to examine the integration of philosophical insight regarding the dharmadhātu with the formal application of altruistic action and the supreme dedication praised by the Buddhas.
Sanskrit title
Lokātītasaptāṅgavidhi
Indian author
Atīśa Dīpaṃkaraśrījñāna
Tibetan translators
Atīśa Dīpaṃkaraśrījñāna, zhu chen gyi lo tsa ba dge slong shakya blo gros
Cite thisAnuvāda, “A Ritual of the Seven Branches of Transcendence” (Toh 2461), machine draft, 2026.https://naxiai.com/tibetan/works/toh2461
Summary & commentary
Significance
The work is significant as it exemplifies the synthesis of ritual practice and Madhyamaka-influenced ontology, specifically the view of phenomena as dream-like. It demonstrates how the seven-branch prayer system is utilized not merely for merit accumulation but as a vehicle for realizing the nature of reality.
Structure
Passages
Section
Description
1
Introductory Homages
Provides the title in Sanskrit and Tibetan and offers homage to the buddhas, bodhisattvas, and Vajrasattva.
2
Dedication of Merit
Discusses the dream-like nature of enlightenment and existence, urging the practitioner to benefit beings and dedicate virtue to the dharmadhātu.
Themes
The Seven Branches of Transcendence (1-2)
Illusory nature of existence (2)
Altruism and dedication (2)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Ritual of the Seven Branches of Transcendence·
In the language of India: Lokātītasaptāṅgavidhiḥ. In the language of Tibet: ’Jig rten las ’das pa’i yan lag bdun pa’i cho ga (The Ritual of the Seven Limbs Transcending the World). Homage to all buddhas and bodhisattvas. Homage to the glorious Vajrasattva.
When the object of homage, the one who prostrates, and the prostrations themselves are not perceived as distinct, that is the prostration of the mantra practitioner; it is called the "Vajra Prostration."
When the object of offering, the one who offers, and the offerings themselves are not perceived as diverse, that is the great offering; it is called the "Vajra Offering."
When the object of confession, the one who confesses, and the confession itself are not seen by the yogi, and he sees them as perfectly pure by nature, that is the supreme confession.
When the yogi sees all objects of rejoicing, the self, and the act of rejoicing as equal, that is the supreme rejoicing.
To the buddhas emanated by illusion, for the sake of embodied beings who are also emanated by illusion, one perfectly exhorts them to teach the dharmas which are like echoes. Joining the palms like an emanation, one exhorts them; seeing the Vajra Yoga as equal, this is held to be the supreme exhortation.
To the buddhas who intend to pass into nirvāṇa, one requests them to remain for the sake of emanated sentient beings, just as they manifest emanations in saṃsāra. Because this is transcendent of the world, this is held to be the supreme request.
Engaging with focal points is entirely mundane.
Perfect enlightenment is like a dream, and through the knowledge of reality, one knows it to be like a dream. While abiding in existence that is like a dream, by benefiting sentient beings and dedicating all virtue as immeasurable as the expanse of phenomena (dharmadhātu), this is the supreme dedication here, highly praised by all the Buddhas.
This concludes the ritual of the seven branches that transcend the world, composed by the great learned master, the glorious Atiśa Dīpaṃkaraśrījñāna, at the great temple of glorious Samye Lhun-gyi Drubpa.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.