The Dhāraṇī “The Essence of Vairocana”
Toh 861
Degé Kangyur, vol. 100 (gzungs, e), folio 87.a
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Table of Contents
Summary
The Dhāraṇī “The Essence of Vairocana”, which pays homage to the Three Jewels, the Buddha Vairocana, and the bodhisattva mahāsattva Ākāśagarbha, contains the dhāraṇī of Vairocana or Ākāśagarbha. It lists the following benefits for one who recites it: protection from weapons, fire, water, poison, poisoned food and drink, hostile magic, kings, thieves, epidemics, pain, contagions, and so forth, and the attainment of the samādhi called stainless light.
Acknowledgements
This publication was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The text was translated, edited, and introduced by the 84000 translation team. Bruno Galasek-Hul produced the translation and wrote the introduction. Rory Lindsay edited the translation and the introduction, and Dawn Collins copyedited the text. Martina Cotter was in charge of the digital publication process.
Introduction
The Dhāraṇī “The Essence of Vairocana” is a short text contained in the Degé Kangyur in both the Tantra section (Toh 534) and in the Dhāraṇī section (Toh 861). It is further subcategorized as an Action tantra (bya rgyud, kriyātantra).
The Dhāraṇī “The Essence of Vairocana” lacks a narrative frame, as well as a location and interlocutors. It starts with formulaic homages to the Three Jewels, the Buddha Vairocana, and the bodhisattva mahāsattva Ākāsagarbha. These canonical expressions of reverence are followed by the dhāraṇī itself, which invokes the Buddha Vairocana. The text concludes with an enumeration of the benefits that accrue from reciting the dhāraṇī: the reciter will be protected from weapons, fire, water, poison, poisoned food and drink, kākhordas, kings, thieves, epidemics, pain, contagions, and so forth, and will attain a particular samādhi called stainless light.
The dhāraṇī proper contains, besides many non-lexical phonemes, the perfectly intelligible Sanskrit phrase vairocanaraśmi sañcodite āgaccha/ āryākāśagarbha, “Come, ordered by Vairocana’s light rays, noble Ākāśagarbha (‘Essence of the Sky’)!” This exhortation to the bodhisattva Ākāśagarbha suggests that this may be his dhāraṇī and not Vairocana’s. The bodhisattva Ākāśagarbha is closely associated with the Buddha Vairocana, and one of his most important roles is the purification of negative actions. This pair are especially prominent in East Asian esoteric traditions.1
The Dhāraṇī “The Essence of Vairocana” lacks a Tibetan and Sanskrit title at the beginning and a final translators’ colophon. We have no knowledge regarding who translated it and when. To our knowledge, no Sanskrit text of this dhāṛaṇī is extant and it does not appear to have been translated into Chinese. The catalog of the early imperial translations, the Denkarma (lhan kar ma, Herrmann-Pfandt 2008), does not list it. However, it is listed under its short title in the catalog of translated works in the Kangyur that is included in Butön’s monumental fourteenth-century History of Buddhism.2 This gives us only a very wide time frame for its translation, namely, sometime between the ninth century and the first quarter of the fourteenth century.3
Text Body
Essence Dhāraṇī of Vairocana
The Translation
“Homage to the Three Jewels!
Homage to the thus-gone, worthy, perfect buddha, noble Vairocana, the king of light!
Homage to the bodhisattva mahāsattva6 Ākāśagarbha!
tadyathā/ kala kala/ kili kili/ viri viri/ huru huru/ vairocanaraśmisañcodite āgaccha/ āryākāśagarbha mahākāruṇikā pūraya haśāna/ dhāraya buddhe viścayana/ cara cara/ ciri ciri svāhā7
By reciting it, this will be accomplished: weapons, fire, water, poison, poisoned food and drink, or kākhordas will not hurt one. One will not be harmed by a king, thieves, and so forth. Wherever this is written down and stored, epidemics,8 harm, and contagions will not arise.9 What is more, one will attain the samādhi called stainless light.”
The Noble Dhāraṇī “The Essence of Vairocana” is complete.
Notes
In the Toh 534 version of the text there is a slight discrepancy in the folio numbering between the 1737 par phud printings and the late (post par phud) printings of the Degé Kangyur. Although the discrepancy is irrelevant here, further details concerning this may be found in n.4 of the Toh 534 version of this text.
This text, Toh 861, and all those contained in this same volume (gzungs, e), are listed as being located in volume 100 of the Degé Kangyur by the Buddhist Digital Resource Center (BDRC). However, several other Kangyur databases—including the eKangyur that supplies the digital input version displayed by the 84000 Reading Room—list this work as being located in volume 101. This discrepancy is partly due to the fact that the two volumes of the gzungs ’dus section are an added supplement not mentioned in the original catalog, and also hinges on the fact that the compilers of the Tōhoku catalog placed another text—which forms a whole, very large volume—the Vimalaprabhānāmakālacakratantraṭīkā (dus ’khor ’grel bshad dri med ’od, Toh 845), before the volume 100 of the Degé Kangyur, numbering it as vol. 100, although it is almost certainly intended to come right at the end of the Degé Kangyur texts as volume 102; indeed its final fifth chapter is often carried over and wrapped in the same volume as the Kangyur dkar chags (catalog). Please note this discrepancy when using the eKangyur viewer in this translation.
Bibliography
Tibetan Sources
’phags pa rnam par snang mdzad kyi snying po zhes bya ba’i gzungs. Toh 534, Degé Kangyur vol. 88 (rgyud, na), folio 99.b.
’phags pa rnam par snang mdzad kyi snying po zhes bya ba’i gzungs. Toh 861, Degé Kangyur vol. 100 (gzungs, e), folio 87.a.
’phags pa rnam par snang mdzad kyi snying po zhes bya ba’i gzungs. Stok Palace Kangyur vol. 102 (rgyud, da), folio 102.a.
rnam par snang mdzad kyi snying po. Phukdrak Kangyur, vol. 116 (rgyud, tsha), folios 168.b–169.a.
Butön Rinchen Drup (bu ston rin chen grub). chos ’byung (bde bar gshegs pa’i bstan pa’i gsal byed chos kyi ’byung gnas gsung rab rin po che’i gter mdzod). In The Collected Works of Bu-Ston, vol. 24 (ya), pp. 633–1055. New Delhi: International Academy of Indian Culture, 1965–71. BDRC W22106.
Other Sources
84000. The Nectar of Speech (Amṛtavyāharaṇa, Toh 197). Translated by the Dharmasāgara Translation Committee. Online publication. 84000: Translating the Words of the Buddha, 2020.
84000. The Ākāśagarbha Sūtra (Ākāśagarbhasūtra, nam mkha’i snying po’i mdo, Toh 260). Translated by the Sakya Pandita Translation Group. Online publication. 84000: Translating the Words of the Buddha, 2014.
Braarvig, Jens, ed. “Mahāvyutpatti with sGrasbyor bam po gñis pa.” Bibliotheca Polyglotta, University of Oslo. Last accessed April 7, 2023.
Davidson, Ronald M. “Studies in Dhāraṇī III: Seeking the Parameters of a Dhāraṇī-piṭaka, the Formation of the Dhāraṇīsaṃgrahas, and the Place of the Seven Buddhas.” In Scripture:Canon::Text:Context: Essays Honoring Lewis Lancaster, edited by Richard K. Payne, 119–80. Berkeley: Institute of Buddhist Studies and BDK America, 2015.
Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2008.
Leonard W. J. van der Kuijp. “The Lives of Bu ston Rin chen grub and the Date and Sources of His Chos ’byung, a Chronicle of Buddhism in India and Tibet.” Revue d’Etudes Tibétaines 35 (April 2016): 203–308.
Schopen, Gregory (1977). “Review of The Large Sutra on Perfect Wisdom, by Edward Conze.” Indo-Iranian Journal 19, No. 1/2 (May/June 1977): 135–152.
Schopen, Gregory (1978). “The Bhaiṣajyaguru-Sūtra and the Buddhism of Gilgit.” PhD diss., Australian National University, 1978.
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