Toh 505The Noble Vaiḍūryaprabha Dhāraṇī That Activates the Power of the Thus-Gone Ones’ Absorption

Summary

The Vaiḍūryaprabha Dhāraṇī contains a short
dhāraṇī given by the Seven Thus-Gone Ones that can be recited to purify karmic
obscurations, cure illnesses, and prevent all manner of unnatural deaths and
harmful circumstances.

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. Adam C. Krug produced the translation and wrote the introduction. Ryan
Damron edited the translation and the introduction, and Dawn Collins copyedited
the text. Martina Cotter was in charge of the digital publication process.

The generous sponsorship of May, George, Likai and Lillian Gu, which
helped make the work on this translation possible, is most gratefully
acknowledged.

Introduction

The Vaiḍūryaprabha Dhāraṇī is the third
and final complete work within the cycle of texts in the Kangyur that are
directly related to the tradition of the medicine buddha
Bhaiṣajyaguruvaiḍūryaprabharāja and the group of the Seven Thus-Gone
Ones of which he is a member. The teaching was given by the Buddha Śākyamuni and
the Seven Thus-Gone Ones in a medicine hall (sman
gyi gnas) at the request of the bodhisattva Mañjuśrīkumārabhūta.

The prescribed practice consists in reciting a series of homages
along with the dhāraṇī itself. The homage is to the Seven Thus-Gone Ones as
well as to Śākyamuni, the goddess Prajñāpāramitā, and a number of
bodhisattvas and divine lay practitioners such as Brahmā and Śakra. Also
included in the homage are the twelve yakṣa generals who are formally bound
to Bhaiṣajyaguruvaiḍūryaprabha, as described in The
Detailed Account of the Previous Aspirations of the Seven Thus-Gone
Ones
and The Detailed Account of the Previous Aspirations of the
Blessed Bhaiṣajyaguruvaiḍūryaprabha.

The text begins with Śākyamuni entering into an absorption that
draws in the Seven Thus-Gone Ones so that they are present before his
assembly. After Mañjuśrīkumārabhūta requests a dhāraṇī from them, Śākyamuni
utters the homage and then the Seven Thus-Gone Ones recite the dhāraṇī
itself in unison. The entire assembly then makes offerings to the Seven
Thus-Gone Ones and circumambulates them. The Seven Thus-Gone Ones then
disappear, and the text concludes with the Buddha Śākyamuni’s instructions for
performing a purification ritual using The
Vaiḍūryaprabha Dhāraṇī.

There is no known Sanskrit or Chinese witness for this text. The
colophon to the Tibetan translation notes that it was first translated
during the Tibetan imperial period by the Indian scholars Jinamitra,
Dānaśīla, and Śīlendrabodhi together with the Tibetan translator Bandé Yeshé
Dé, but there is no record of this translation in either of the Tibetan
imperial catalogs of translated works. The colophon also tells us that this
early translation was updated and finalized in the mid-eleventh century by
Atīśa Dīpaṅkaraśrījñāna and Tsültrim Gyalwa at Tholing Serkang in Western
Tibet.

This translation is based on the Tibetan translation in the Tantra
Collection (rgyud ’bum) of the Degé Kangyur
in consultation with the Comparative Edition (dpe
bsdur ma) of the Kangyur and the Stok Palace Kangyur. The
dhāraṇī cited in the text is rendered as it appears in the Degé version of
the Tibetan translation, with only minor emendations made for clarity.

The Translation

The Noble

Vaiḍūryaprabha Dhāraṇī

That Activates the Power of the

Thus-Gone Ones’ Absorption

Homage to all buddhas and bodhisattvas.

Thus did I hear at one time. The Blessed One was present in a
medicine hall with a large saṅgha of monks and a large saṅgha of
bodhisattvas. At that time, the Blessed One entered the absorption called
invitation to the buddha field. As soon as he did
this, the entire trichiliocosm shook and an immeasurable rain of divine
sandalwood powder and flowers fell from the sky. The Seven Thus-Gone Ones
and their retinues arrived in this world system and sat on lion thrones that
had sprung up due to their previous roots of virtue. They were surrounded by
all manner of bodhisattvas as well as gods, nāgas, yakṣas, gandharvas,
asuras, garuḍas, kinnaras, mahoragas, kings, ministers, brahmins, and
householders.

Then, through the Buddha’s power, Mañjuśrīkumārabhūta rose from his
seat, placed his palms together, and addressed them, saying, “Thus-Gone Ones,
please consider my request. Please purify all beings’ misdeeds, cure all
their illnesses, and fulfill all their hopes. Please tell us the names of
these blessed thus-gone ones and the dhāraṇī that has been blessed by their
previous aspirations.”

The Blessed One expressed his approval of Mañjuśrīkumārabhūta,
saying, “Good, Mañjuśrī, good. Listen well, focus your attention,
and I will explain.”

“Very well, Blessed One,” said Mañjuśrīkumārabhūta, who listened
just as the Blessed One had said. The Blessed One spoke the following words:

“Homage to the thus-gone one Suparikīrtitanāmadheyaśrīrāja.

“Homage to the thus-gone one King Roaring Splendor of Mastery Who Is
Adorned with Lotuses, the Moon, and Jewels.

“Homage to the thus-gone one King Resplendent Untarnished Jewel of
Striking Color Who Has Perfect Conduct.

“Homage to the thus-gone one Glorious King Supreme in His Lack of Sorrow.

“Homage to the thus-gone one King Roaring Sea of Renown in the Dharma.

“Homage to the thus-gone one King of Supernatural Perception Who Revels
in the Exalted Mind of the Sea of Dharma.

“Homage to the thus-gone one Bhaiṣajyaguruvaiḍūryaprabharāja.

“Homage to the thus-gone one Śākyamuni.

“Homage to the blessed one Prajñāpāramitā.

“Homage to the bodhisattva great being Mañjuśrīkumārabhūta.

“Homage to the bodhisattva great being Avalokiteśvara.

“Homage to the bodhisattva great being Vajrapāṇi.

“Homage to the bodhisattva great being Vairocana, who is like the
sun.

“Homage to the bodhisattva great being Cooling, who is like the moon.

“Homage to the bodhisattva great being Mahāmati.

“Homage to the bodhisattva great being Maitreya.

“Homage to the bodhisattva great being Vajra.

“Homage to the bodhisattva great being Pratibhānakūṭa.

“Homage to the bodhisattva great being Unfailing Might.

“Homage to the bodhisattva great being Priyadarśana.

“Homage to the bodhisattva great being He Whose Mind Dispels All
Darkness.

“Homage to the bodhisattva great being Sucintitacintin.

“Homage to the bodhisattva great being Merukūṭa.

“Homage to the bodhisattva great being Gadgadasvara.

“Homage to the bodhisattva great being King Who Holds the Peak of Great
Mount Meru.

“Homage to the noble, worthy Śāriputra and Mahāmaudgalyāyana.

“Homage to the great divine lay practitioners, glorious Brahmā and
Śakra.

“Homage to the Four Great Kings.

“Homage to the great nāga lay practitioner Blessed Buddha.

“Homage to the twelve great yakṣa generals.”

All the thus-gone ones then spoke the words of the dhāraṇī in a
single melodious voice:

namo ratnatrayāya | namo
bhagavate apratihatabhaiṣajyarājāya | tadyathā |

oṁ sarvatathāgata hūṁ ghume
ghume imini mihi mati mati saptatathāgatasamādhyadhiṣṭhite atimate
pāle pāpaṃ śodhani sarvapāpaṃ nāśaya mama buddhe buddhottame ume kume
buddhakṣetrapariśodhani dhameni dhame meru meru meruśikhare
sarvākālamṛtyunivāraṇi buddhe subuddhe buddhādhiṣṭhānādhiṣṭhitena
rakṣantu me sarvadeva same asame samanvāharantu me
sarvabuddhabodhisattvā śame śame praśamantu me
sarvetyupadrāvavyādhayaḥ pūrāṇī supūrāṇī pūraya me sarvāśāme
vaiḍūryapratibhāse sarvapāpaṃ kṣayaṅkari svāhā |

oṁ bhaṣajye bhaiṣajye
mahābhaiṣajye samudgate svāhā

As the names of the thus-gone ones and this dhāraṇī were pronounced,
a great light shone, the vast earth shook, and miraculous emanations
appeared. The assemblies gathered there made offerings of perfume and
incense to the thus-gone ones, expressed their approval, and circumambulated
them seven times. The Seven Thus-Gone Ones then disappeared.

Blessed Śākyamuni then spoke: “Any son or daughter of good family
who upholds, carries, recites, and makes offerings to this dhāraṇī and the
names of the thus-gone ones will be cleansed. They will cleanse the
directions and maintain the eightfold noble path.

“With supreme compassion for all beings, they should
begin on the full moon during Viśākhā. They should make an image of the
thus-gone ones, fast on the eighth, fourteenth, and fifteenth days, and then
recite the dhāraṇī forty-nine, one thousand and eight, or forty-nine
thousand times while offering flowers, incense, perfume, lamps, garlands,
music, parasols, banners, and flags three times per day and three times per
night.

“When they do, the thus-gone ones will direct their attention toward
them and all the bodhisattvas will think of them. Brahmā, Śakra, the Four
Great Kings, and the great nāga lay practitioners will protect them, and
they will be guarded by all the vajra-wielding
yakṣa generals. All of their karmic obscurations will be purified, including
the five acts with immediate retribution and so forth. They will not
contract any illnesses, will have a long life, and will avoid any kind of
unnatural death. Death, enemies, dangers of the wilderness, conflict,
arguments, and disputes will all be pacified. They will not be enthralled by
any enemy, and anything they wish for will be fulfilled.”

At that point Mañjuśrīkumārabhūta addressed the Blessed One, saying,
“Blessed One, what is the name of this Dharma discourse? How should it be
remembered?”

“Mañjuśrī,” the Blessed One replied, “this Dharma discourse should
be known as The Dhāraṇī of Vaiḍūryaprabha That
Activates the Power of the Thus-Gone Ones’ Absorption. It should
be known as Pulverizing and Purifying all Karmic
Obscurations. It should be known as Displaying the Emanations of the Seven Thus-Gone Ones.”

When the Blessed One said this, Mañjuśrīkumārabhūta and the entire
assembly rejoiced and praised the words of the Blessed One.

Colophon

This was translated, edited, and finalized by the Indian preceptors
Jinamitra, Dānaśīla, and Śīlendrabodhi along with the great editor and
translator Bandé Yeshé Dé. It was later updated and finalized according to
the new translation guidelines by the Indian preceptor Dīpaṅkaraśrījñāna and
the monk Tsültrim Gyalwa at Tholing Serkang.

Notes

Abbreviations

D
Degé (sde dge bka’ ’gyur)

C
Choné (co ne)

H
Lhasa (lha sa/zhol)

J
Lithang (li thang)

K
Kanxi (kang shi)

N
Narthang (snar thang)

U
Urga (phyi sog khu re)

Y
Yongle (g.yong lo)

S
Stok Palace (stog pho ’brang)

Bibliography

Tibetan and Sanskrit Sources

Translations

Reference Works