Toh 676Đà-la-ni Cao Quý: Tinh Chất Thọ Mạng và Trí Tuệ Vô Lượng (Aparimitāyurjñānadhāraṇī) — Toh 676

Summary

The Dhāraṇī “Essence of Immeasurable Longevity and Wisdom” opens at a pool by the Ganges,
where the Buddha Śākyamuni is seated with five hundred monks and a great saṅgha of bodhisattvas. The Buddha begins with a short
set of verses on the Buddha Aparimitāyus, who dwells in the realm of Sukhāvatī, telling the gathering that anyone who recites
Aparimitāyus’ name will be reborn in that buddha’s realm. He then provides a unique description of Sukhāvatī, followed by
instructions for two practices, related to the text’s dhāraṇī, that can grant rebirth in Sukhāvatī in the next life.

Acknowledgements

This text was translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. The
translation was produced by Adam Krug and then checked against the Tibetan and edited by Andreas Doctor.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.

Introduction

The Dhāraṇī “Essence of Immeasurable Longevity and Wisdom” opens at a pool by the Ganges,
where the Buddha Śākyamuni is seated with five hundred monks and a great saṅgha of bodhisattvas. The Buddha begins his
teaching with a short set of verses on the Buddha Aparimitāyus and the realm of Sukhāvatī in which that buddha dwells, telling
the gathering that anyone who recites Aparimitāyus’ name will be reborn there.

He then begins a summary of the circumstances of Aparimitāyus’ lifetime as an awakened one. We learn that, like
Śākyamuni, Aparimitāyus was born into a kṣatriya family. The Buddha then enumerates the names of Aparimitāyus’ father (a
universal ruler), mother, queen, son, and attendant, and then those of his two foremost disciples in terms of insight and
miraculous powers—the equivalent of Śākyamuni’s disciples Śāriputra and Maudgalyāyana—and the extent of his saṅgha of hearers.
This account, in following the classic paradigm that the life stories and deeds of all buddhas conform to the same template of
analogous events and participants, goes further than even the best-known work of the genre, the Bhadrakalpika (Toh 94), by adding the names of figures in Aparamitāyus’ realm who are the equivalents
of Māra and Devadatta in Śākyamuni’s realm.

The beautiful and wondrous qualities of Sukhāvatī, well known from texts such as the Sukhāvatīvyūha (Toh 115) and Amitābhavyūha (Toh 49), are described in very little
detail in this text, but are subsumed in the statements that all the beings there are miraculously born from a jeweled lotus
and that there is no female gender, and in the descriptions later in the text of
Aparimitāyus’ lotus seat and Bodhi tree.

The Buddha then provides a set of instructions for visualizing Aparimitāyus that include performing prostrations three
times a day and three times a night for ten days while reciting the dhāraṇī of Dundubhisvararāja. The successful performance
of this practice will result, he says, in visions of Aparimitāyus and of all the buddhas of the ten directions. After the
Buddha has recited the dhāraṇī, he provides instructions for a further practice that consists of visualizing Aparimitāyus on
his lotus seat under his particular Bodhi tree, accompanied by the bodhisattvas Avalokiteśvara and Mahāsthāmaprāpta. In
addition to bringing visions of Aparimitāyus, these practices will result in practitioners being reborn in Sukhāvatī in their
next life.

The Tibetan translation that survives to this day in the Kangyur dates to the eleventh century ce, but the text must have been in circulation in India considerably earlier, since a Chinese translation (Taishō
370) had been completed by an unknown translator during the Liang dynasty in the early half of the sixth century. The
Tibetan translation was made by the Indian preceptor Puṇyasambhava and the Tibetan Lotsāwa Patsap Nyima Drak (b. 1055).
Almost nothing is known of Puṇyasambhava, while Patsap Lotsāwa was responsible not only for bringing to Tibet the
philosophical works for which he is best known, but also for introducing new lineages of a few tantric practices from Kashmir,
where he studied for twenty-three years.

(Toh 673A).
The names of the buddha or
buddhas on which this group of texts focus are variable: Amitābha, Amitāyus, Aparimitāyurjñāna, and—both in the present
text—Aparimitāyus and Dundubhisvararāja. The finer distinctions between these figures have not always been entirely clear.
In India, the names Amitāyus and Amitābha appear to have been almost synonymous, but distinctions of role and perhaps even
identity seem to have arisen later in both China and Tibet. Alternatively, some of the figures in these texts may derive from
originally independent textual traditions that later came to be grouped together. In discussing these distinctions, Tibetan
scholars used such terms as “the Amitāyus of Sukhāvatī” (bde ba can gyi tshe dpag
med), “the Amitāyus of the Zenith” (steng gi tshe dpag med),
“the Amitāyus of Akaniṣṭha” (’og min gyi tshe dpag med), and “the Amitāyus of
the Immortal Sound of the Drum” (’chi med rnga sgra’i tshe dpag med). The
need for such terms suggests that in Tibetan the rendering Tsépamé (tshe dpag
med) as a short form of both Aparimitāyurjñāna and Aparimitāyus, as well as of Amitāyus, may have contributed
to some blurring of differences between them.

These terms also demonstrate that the clearest basis on which distinctions may be made is the buddha field in which
these buddhas dwell. In the present text, the explicit focus is on the buddha who presides over the pure realm of the western
direction known as Sukhāvatī (bde ba can). He is referred to in the Tibetan
text as Tsépamé (tshe dpag med), and although this could be back translated
as Amitāyus, and must surely here be identified with Amitābha, we have chosen to render it instead as Aparimitāyus. This is in
deference to the title, which is a little problematic in that it appears to identify the text instead with Aparimitāyurjñāna,
the buddha of the pure realm in the zenith who is the focus of the Aparimitāyurjñānasūtra
texts (or Tsédo, Toh 674 and 675) mentioned above.

Perhaps as one result of potential ambiguity regarding the exact reference of its title, the text translated here,
The Dhāraṇī “Essence of Immeasurable Longevity and Wisdom,” is also referred to in some
Tibetan works as The Sūtra [or Dhāraṇī] of the King of the Sound of the Drum (rnga sgra’i rgyal po’i mdo/gzungs), which in Sanskrit would be *Dundubhisvararājasūtra. Indeed, the name of the dhāraṇī that this work contains is explicitly stated in the
text to be Dundubhisvararāja, or Amṛtadundubhisvararāja, and tradition has taken this to be yet another moniker of
Amitābha or Amitāyus of Sukhāvatī. As a name, Dundubhisvara is not uncommon in Indian literature, and other Mahāyāna works
list Dundubhisvararāja (or the alternatives Dundubhisvara and Dundubhisvaranirgoṣa) as names of a former buddha, a series
of former buddhas, and the buddha who dwells in the northern quarter, but in this context, no doubt on the basis of the mentions in this text, Tibetan Buddhist
tradition equates the names Dundubhisvararāja (rnga sgra’i rgyal po) and
Amṛtadundubhisvararāja (’chi med rnga sgra’i rgyal po) most frequently
with Amitābha or Amitāyus of Sukhāvatī.

This translation was completed based on the Tibetan translation of the text found in the “Tantra Collection” (rgyud ’bum) and “Compendium of Dhāraṇī” (gzungs ’dus)
sections of the Degé Kangyur in consultation with the Comparative Edition
(dpe bsdur ma) and the Stok Palace Kangyur.

The Translation

The Noble Dhāraṇī

Essence of Immeasurable Longevity and Wisdom

Homage to all buddhas and bodhisattvas.

Thus did I hear at one time. The Blessed One was seated on the banks of the Gaggarā lotus pond with a great monastic saṅgha of five hundred monks and a great saṅgha of bodhisattvas. The Blessed One addressed the monks, the monks gave the
Blessed One their full attention, and the Blessed One said to them:

“A perfect buddha,

The Thus-Gone Aparimitāyus,

Lives to the west of here

In the realm of Sukhāvatī.

“Those who recite his name

Will be reborn there.

At the moment of death they will see

The teacher with his monastic saṅgha.

“There are no women there,

And no gestation in a womb.

Beings with great magical power

Are born there from lotuses made of jewels.

“As soon as one thinks about

Food, clothing, medicines,

Robes, bedding, and alms bowls

They instantly appear.

“The buddhas dwelling in all ten directions

Sing the praises of Sukhāvatī.

Since the Buddha is inconceivable,

The Buddha’s Dharma is inconceivable,

“And the Noble Saṅgha is inconceivable too.

When one has generated faith in the inconceivable,

The ripened result is inconceivable—

One is reborn in a pure realm.

“Monks, the Thus-Gone, worthy, perfect Buddha Aparimitāyus’ palace, called Having a Retinue, is ten thousand leagues
wide. He was born into a kṣatriya family. Monks, the Thus-Gone, worthy, perfect Buddha Aparimitāyus’ father was a universal
ruler named Most Gracious, and his mother was named Splendorous. His kṣatriya queen was named Gracious Protector. Monks, the
Thus-Gone Aparimitāyus’ son was named Moonlight, and his attendant’s name was Stainless Renown. Monks, the Thus-Gone
Aparimitāyus’ disciple foremost in insight was called Pinnacle of Grace, and his disciple foremost in miraculous powers and
foremost in great endeavor was named Great Array.

“Monks, the Thus-Gone Aparimitāyus’ Māra was called King of Offerings, and the name of his Devadatta was Gracious
Gift. Monks, the Thus-Gone Aparimitāyus’ great
gathering of hearers contains sixty thousand great hearers.

“Monks, all the beings who think well of him should bear in mind the name of the Thus-Gone Aparimitāyus, practice for
ten days with an undistracted mind that recollects the Buddha, and continually think of the Thus-Gone Aparimitāyus who dwells
in the realm of Sukhāvatī.

“They should also continually recite the dhāraṇī of Śrī Amṛtadundubhisvararāja. If all beings, three times a day
and three times a night, prostrate with the five points of the body to the Thus-Gone Aparimitāyus while thinking of him, after
ten days they will have a vision of the Thus-Gone Aparimitāyus and a vision of all the blessed buddhas dwelling in the ten
directions. If they dedicate all their roots of virtue to rebirth in the realm of Sukhāvatī, when they die the Thus-Gone
Aparimitāyus will be present before them, and they will be reborn in the buddha field of the Thus-Gone Aparimitāyus.

“Monks, this is the dhāraṇī called Amṛtadundubhisvararāja:

tadyathā śavale avale sañjale nirdeśe nirjāte nirukte nirmukhe
jvalaparicchedani sukhavatinirdeśe amṛte āyurgarbha nirhāni amṛte ayuḥprasādhane nirbuddhi ākāśanirdeśe
ākāśanirjāte ākāśanirkuśale ākāśanirdarśane
ākāśādhiṣṭhāne sukhavati ādhiṣṭhāne rūpanirdeśe catvāridharmaprasādhane catvāri āryasatyaprasādhane
catvārimārgabhavanaprasādhane bala vīryaprasādhane dharmācchedane kuśale kuśalanirdeśe kuśalapratiṣṭhāne
buddhākuśale viśuddhaprabhā sa dharmakaraṇe

nirjati nirbuddhe vimale viraje rājase rasāgre rasāgrabale rasāgrādhiṣṭhite kule
pratikule vikule dānte sudānta citte supraśāntacitte supratiṣṭhite sule sumukhīdharme ca dharme bale ca bale
anuśābale buddhākāśaguṇe buddhākāśanirguṇe amṛtadundubhiḥsvare svāhā

“Monks, faithful sons or daughters of
good family who recite this Amṛtadundubhisvararāja dhāraṇī as it has been taught should dress in clean clothes and, in a
place that is pure and unspoiled, make offerings of flowers and perfumes to the Thus-Gone Aparimitāyus. They should imagine
the lotus seat at the seat of awakening and the perfect Bodhi tree. They should arouse longing to be there, and if they have
such longing and faith they will be reborn in the buddha field of the Thus-Gone Aparimitāyus.

“Monks, the Thus-Gone Aparimitāyus’ king of trees is the tree called Radiating Jeweled Lotus, and it is covered in
flowers and fruit. The lotus seat, which is pure, bright, and fine, is called Brilliant Light Ray. The Thus-Gone Aparimitāyus
is seated there surrounded by many precious jewels. The bodhisattva Avalokiteśvara is to his right, the bodhisattva
Mahāsthāmaprāpta is to his left, and they are all surrounded by an incalculable gathering of bodhisattvas. Faithful sons or
daughters of good family who have great devotion, faith, and reverence will be reborn there. They will take miraculous birth
on great lotuses made of the seven precious jewels situated on the great golden ground.

“Monks, any monk, nun, male lay practitioner, or female lay practitioner who bears in mind the name of the Thus-Gone
Aparimitāyus will never have to face any dangers from fire, dangers from water, dangers from poison, dangers from weapons,
dangers from yakṣas, and dangers from rākṣasas,
except for those that arise due to the ripening of previous actions.”

When the Blessed One had spoken these words, the monks, the entire retinue, and the world with its gods, humans,
asuras, and gandharvas rejoiced and praised what the Blessed One had said.

This concludes the noble dhāraṇī “Essence of Immeasurable Longevity and Wisdom.”

Colophon

Translated by the Indian preceptor Puṇyasambhava and the translator Patsap Nyima Drak.

Notes

Bibliography

Tibetan Sources

Reference Works

The name of the person who occupies the role of Devadatta in the Tathāgata Aparimitāyus’ realm.

The name of the Tathāgata Aparimitāyus’ queen.

The name of the Tathāgata Aparimitāyus’ disciple foremost in miraculous powers and endeavor.

The name of the being who acts as Māra in the Tathāgata Aparimitāyus’ realm.

The name of the Tathāgata Aparimitāyus’ son.

The name of the Tathāgata Aparimitāyus’ father.

Patsap Nyima Drak
pa tshab nyi ma grags
པ་ཚབ་ཉི་མ་གྲགས།
—
The name of a famous Tibetan translator (b. 1055). He studied in Kashmir for twenty-three years
and is best known for introducing into Tibet the philosophical works of Candrakīrti and other Indian scholars, but
also brought the transmissions of new practice rituals and tantric deities.

The name of the Tathāgata Aparimitāyus’ disciple foremost in insight.

The name of the Tathāgata Aparimitāyus’ mother.

The name of the Tathāgata Aparimitāyus’ attendant.

The Gaggarā lotus pond was excavated by Queen Gaggarā of Campā, the capital of Aṅga,
and the groves of flowering trees along its banks became a popular location for wandering
teachers and ascetics to take up residence. The Pāli dictionary of proper names notes that
the Buddha took up residence on the banks of the Gaggarā pond several times, and a number
of discourses in the Pāli nikāya tradition were taught in this location.
Pāli: gaggarāpokkharanī;
Chinese: 伽伽靈池.

The name of the lotus seat on which the Tathāgata Aparimitāyus sits.

The name of the Tathāgata Aparimitāyus’ palace in the realm Sukhāvatī.

The name of the Bodhi tree under which the Tathāgata Aparimitāyus sits.