Toh 528, Toh 858 — The Dhāraṇī of Agrapradīpa
Agrapradīpadhāraṇī
Translated by Julian Schott under the patronage and supervision of 84000: Translating the Words of the Buddha
The Noble King of Spells
The Dhāraṇī of Agrapradīpa
F.68.bF.85.bF.79.b[1] Homage to all buddhas and bodhisattvas.
Thus did I hear at one time. The Blessed One was residing in Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park, along with a great congregation of 1,250 monks, many hundreds of thousands of gods and humans, and many hundreds of thousands of bodhisattvas. Surrounded and venerated by them, he taught the Dharma.
In a buddhafield one trillion buddhafields away from this buddhafield, F.80.a the blessed, thus-gone, worthy, fully and perfectly awakened Buddha Agrapradīpa was residing in the world system named Infinite Flowers. He passed his time there teaching the Dharma. He sent the two great bodhisattvas, Great Light and Amitābha, here to the Sahā world system.
The two bodhisattvas went to Jeta’s Grove, Anāthapiṇḍada’s Park, where Śākyamuni, the blessed, thus-gone, worthy, fully and perfectly awakened Buddha was residing. They arrived, respectfully bowed their heads at the Blessed One’s feet, circumambulated him three times, and sat to one side.
Those two bodhisattvas said to the Blessed One, “Blessed One, a trillion buddhafields away is the world system named Infinite Flowers, where the blessed, thus-gone, worthy, fully and perfectly awakened Buddha Agrapradīpa resides. He passes his time there teaching the Dharma. The blessed, thus-gone, worthy, fully and perfectly awakened Buddha Agrapradīpa sent us both here to this Sahā world system. F.69.aF.86.a The blessed, thus-gone, worthy, fully and perfectly awakened Buddha Agrapradīpa asks about the Blessed One’s health. Are his illnesses and ailments few? Is he fit, nourished, strong, happy, free of annoyances, and therefore comfortable?
“He also asks if you are free from any and all of the harms in this world caused by humans, nonhumans, bhūtas, piśācas, yakṣas, rākṣasas, kumbhāṇḍas, the commander of the kumbhāṇḍa armies, F.80.b kings, high-ranking ministers, thieves, snakes, insects, spiders,[2] small biting insects,[3] and other afflictions.
“For the benefit, welfare, and happiness of all beings, to provide them with vitality, charisma, glory, good qualities, strength, and beauty, and to protect, guard, and preserve them, the blessed, thus-gone, worthy, fully and perfectly awakened Buddha Agrapradīpa offers this dhāraṇī-mantra formula:
jvāle[4] jvāle jvāle gate hukku mukku sammate mahāsammate mahājvāle jvāvala me sahe sahe mahājvāle ukke mukke śame sammahe mahāsammate mahāśame svāha.”[5]
The Blessed One then addressed the venerable Ānanda: “Ānanda, remember this mantra formula. Receive it, retain it, recite it, and master it. Teach it to others extensively. Ānanda, the appearance of a buddha is rare, and this dhāraṇī-mantra formula is hard to find. Ānanda, one who upholds this dhāraṇī-mantra formula is also exceedingly hard to find. F.69.bF.86.b Ānanda, any son or daughter of noble family who remembers, receives, retains, recites, and masters this dhāraṇī-mantra formula and teaches it to others extensively will remember their last seven rebirths. In this life they will escape all harm apart from the results of their previous actions, F.81.a and they will be in harmony with all beings. Ānanda, this dhāraṇī-mantra formula was taught by seventy-seven billion buddhas. This dhāraṇī-mantra formula is hidden from all those who would violate it.”
The bodhisattva mahāsattva Ajita then rose from his seat, adjusted his robe on his shoulder, and knelt down on his right knee.[6] Bowing to the Blessed One with joined palms, he spoke to the Blessed One: “O Blessed One, for the benefit, welfare, and happiness of all beings, to provide them with vitality, charisma, glory, good qualities, strength, and beauty, and to protect, guard, and preserve them, I will speak another dhāraṇī-mantra formula:
atte vatte natte kunatte pukkase kupukkase kase anakase nāmakase anuta pranuta khaje mahākaje sadpaphe taḍaphe tuḍaphe hili mili tile svāha.”
The Blessed One then addressed the venerable Ānanda: “Ānanda, remember this mantra formula. Receive it, retain it, recite it, and master it. Teach it to others extensively. Ānanda, the appearance of a buddha is rare, and this dhāraṇī-mantra formula is hard to find. F.70.aF.87.a Ānanda, one who upholds this dhāraṇī-mantra formula is also exceedingly hard to find. F.81.b Ānanda, any son or daughter of noble family who remembers, receives, retains, recites, and masters this dhāraṇī-mantra formula and teaches it to others extensively will remember their last twelve rebirths. In this life they will escape all harm apart from the results of their previous actions, and they will be in harmony with all beings. Ānanda, this dhāraṇī-mantra formula was taught by eighty-two billion buddhas. This dhāraṇī-mantra formula is hidden from all those who would violate it.”
Mañjuśrīkumārabhūta then rose from his seat, adjusted his robe on his shoulder, and knelt down on his right knee.[7] Bowing to the Blessed One with joined palms, he spoke to the Blessed One: “O Blessed One, for the benefit, welfare, and happiness of all beings, to provide them with vitality, charisma, glory, good qualities, strength, and beauty, and to protect, guard, and preserve them, I will speak another dhāraṇī-mantra formula:
akkhe vakkhe najite nāgāsare nahili jahile jahili vate caṇḍīla vate svāha.”
The Blessed One then addressed the venerable Ānanda: “Ānanda, remember this mantra formula. Receive it, retain it, recite it, and master it. Teach it to others extensively. F.70.bF.87.bF.82.a Ānanda, the appearance of a buddha is rare, and this dhāraṇī-mantra formula is hard to find. Ānanda, one who upholds this dhāraṇī-mantra formula is also exceedingly hard to find. Ānanda, any son or daughter of noble family who remembers, receives, retains, recites, and masters this dhāraṇī-mantra formula and teaches it to others extensively will remember their last thirteen rebirths. In this life they will escape all harm apart from the results of their previous actions, and they will be in harmony with all beings. Ānanda, this dhāraṇī-mantra formula was taught by eighty-two billion buddhas. This dhāraṇī-mantra formula is hidden from all those who would violate it.”
Then, the Bhagavān addressed the monks: “O monks, for the benefit, welfare, and happiness of all beings, so that they may have vitality, charisma, glory, good qualities, strength, and beauty, and to protect, guard, and preserve them, I too will teach a dhāraṇī-mantra formula:
aṭṭe vaṭṭe naṭṭe kunaṭṭe ṭake eḍake tatave tuḍave raṭake lole hule hili mile tile śīle śīla aḍḥe vaḍḥe naḍhe kunaḍhe aḍavatī panavatī kase kase kase phase phase phase mahāphase phase svāha.”
The Blessed One then addressed the venerable Ānanda: F.82.b “Ānanda, remember this mantra formula. Receive it, retain it, recite it, and master it. Teach it to others extensively. Ānanda, the appearance of a buddha is rare, F.71.aF.88.a and this dhāraṇī-mantra formula is hard to find. Ānanda, one who teaches this dhāraṇī-mantra formula is also exceedingly hard to find. Ānanda, any son or daughter of noble family who remembers, receives, retains, recites, and masters this dhāraṇī-mantra formula and teaches it to others extensively will remember their last fourteen rebirths. In this life they will escape all harm apart from the results of their previous actions, and they will be in harmony with all beings. Ānanda, this dhāraṇī-mantra formula was taught by eighty-four billion buddhas. This dhāraṇī-mantra formula is hidden from all those who would violate it.
“When any son or daughter of noble family uses this dhāraṇī-mantra formula as protection for a carelessly watered, withered tree, using it to guard, support, control, pacify, and help it grow well, that tree will again produce sprouts and leaves, and it will again bear flowers and fruit. What need is there to mention what will happen for a human?
nāmaḥ sarvabuddhebhyaḥ siddhyantu dhāraṇīmantrapādāni svāha.”[8]
The Blessed One again addressed the monks: “O monks, for the benefit, welfare, and happiness of all beings, so that they may have vitality, F.83.a charisma, glory, good qualities, strength, and beauty, and to protect, guard and preserve them, I will teach another dhāraṇī-mantra formula. It is as follows:
atte matte pake pārake vekeḍā dramati taramati ṭuḍamati ṭuḍamati ṭuḍamati ṭuḍaṭure sure hile mule tile svāha.”
The Blessed One then addressed the venerable Ānanda: F.71.bF.88.b “Ānanda, remember this mantra formula. Receive it, retain it, recite it, and master it. Teach it to others extensively. Ānanda, the appearance of a buddha is rare, and this dhāraṇī-mantra formula is hard to find. Ānanda, one who upholds this dhāraṇī-mantra formula is also exceedingly hard to find. Ānanda, any son or daughter of noble family who remembers, receives, retains, recites, and masters this dhāraṇī-mantra formula and teaches it to others extensively will remember their last twenty-one rebirths. In this life they will escape all harm apart from the results of their previous actions, and they will be in harmony with all beings.
“Anyone who is protected by it will not be affected by any kind of bhūta. They will not be harmed by devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, or any humans and nonhumans. They will not be harmed by snakes, insects, spiders, or small biting insects. F.83.b Fevers resulting from disorders of wind, bile, or phlegm, their combination,[9] or a change of seasons will not affect them. They will not be affected by illnesses lasting one, two, three, four, or seven days, half a month, a month, or a year, or illnesses that are chronic or sudden. Boils, lesions, eczema, blood boils, rashes, ringworm, chronic itching, scabies, all forms of leprosy, and any kind of pustule will not afflict them, and they will not be affected by kṛtya rites, or by kākhordas and vetālas.[10]F.72.aF.89.a
“Ānanda, this dhāraṇī-mantra formula was taught by ninety-nine billion buddhas. This dhāraṇī-mantra formula is hidden from all those who would violate it.
“Ānanda, this dhāraṇī-mantra formula should be kept in mind when residing in a palace, as well as when staying among thieves, rākṣasas, and fierce predatory animals. It should be kept in mind when staying in the wilderness, when at a river or other place that is difficult to traverse, or when dealing with fire and water. A person who keeps it in mind will not experience fear of such things. It can even make poisonous food edible. Ānanda, whoever upholds this dhāraṇī-mantra formula will not be harmed by any kind of bhūta, preta, pūtana, kṛtya rite, F.84.a kākhorda, or human or nonhuman. In brief, Ānanda, no harm will come to them from outside forces.
“A person deserving of execution, Ānanda, will be freed after being struck with a rod. A person deserving of being struck with a rod will be released after a beating. A person deserving of a beating will be released after a scolding.[11] A person deserving of a scolding will be released with a warning. A person deserving of a warning will be released with a stern look.[12]
“Ānanda, a person who is controlled, calmed, and made to prosper through the protection, security, and support of these dhāraṇī-mantra formulas will never be otherwise. It is impossible. I have not seen that happen in the world of devas, F.72.bF.89.b māras, or Brahmā. I have not seen that among beings who are mendicants and brahmins, or among devas, humans, or asuras. Why? This dhāraṇī-mantra formula grants blessings that bring escape from all harm, infectious diseases, and disturbances.”
Following this Dharma discourse, the Four Great Kings addressed the Blessed One: “Blessed One, if we also offer a dhāraṇī-mantra formula so that this Dharma discourse will spread widely, so that those who proclaim it are supported, so that the sublime Dharma will, by all means, last a long time, and so that all māras are defeated, will the Blessed One please consent to this by saying ‘Excellent’?”[13]
Out of affection for the Four Great Kings, the Blessed One then consented with his total silence. The Four Great Kings understood that the Blessed One was consenting with his total silence F.84.b and made their solemn statement:
“danaḍḍe denaḍḍe mahānaḍḍe jambhane stambhane ṭaṭe ṭaṭane mahāṭaṭane kuṭṭe kuṭṭane mahākuṭṭane dharmale carmale svāha.
“Blessed One, this formula is like the words found in this cycle of dhāraṇīs.[14] Any son or daughter of noble family who receives this dhāraṇī-mantra formula, recites it, and upholds it will escape all harm apart from the results of their previous actions, and they will be in harmony with all beings. They will fully comprehend the entire sublime Dharma and never face any obstacles.”
The Blessed One then offered these words: “Friends, what you have done is most excellent because it will enable the teachings to remain for a long time.”
The Blessed One then addressed the venerable Ānanda: “Ānanda, because these dhāraṇīs have great miraculous power, F.73.aF.90.a are of great benefit, and have great blessings, remember this Dharma discourse on the dhāraṇīs. I ask that you receive it, retain it, recite it, master it, and teach it to others extensively.”
“Blessed One,” replied Ānanda, “I will uphold it so that it may spread widely.”
The Blessed One then spoke in verse to elaborate on the meaning:
After the Blessed One spoke these lines, the venerable Ānanda, the great śrāvakas, the noble bodhisattva mahāsattvas Maitreya, Mañjuśrī, and the rest, the Four Great Kings, and the world full of devas, humans, asuras, and gandharvas rejoiced and praised the Blessed One’s teaching.
“The Noble King of Spells, the Dhāraṇī of Agrapradīpa” is now complete.Notes
Two sets of folio references have been included in this translation due to a discrepancy in volume 88 (rgyud ’bum, na) of the Degé Kangyur between the 1737 par phud printings and the late (post par phud) printings. In the latter case, an extra work, Bodhimaṇḍasyālaṃkāralakṣadhāraṇī (Toh 508, byang chub snying po’i rgyan ’bum gyi gzungs), was added as the second text in the volume, thereby displacing the pagination of all the following texts in the same volume by 17 folios. Since the eKangyur follows the later printing, both references have been provided, with the highlighted one linking to the eKangyur viewer.
In the Toh 528 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 note 8 of the Toh 528 version of this text.
backTib. lu ta; Skt. lūtā. In addition to spiders, this term can be used for other kinds of insects.
backTib. sbrang bu lcags phye, which could be more literally interpreted as “biting insects [that are like] iron filings.”
backIn the version preserved as Toh 858 all instances of jva use the short vowel, rather than jvā as found in Toh 528.
backBecause most of the words in this dhāraṇī-mantra and those that follow are given for their alliterative significance and do not convey a clear meaning, a translation has not been attempted.
backLines from the passage beginning here are preserved in the Khotanese manuscript IOL Khot 25/4 held in the British Library. See Skjærvø 2002 and Chen 2012.
backThe lines preserved in the Khotanese fragments end here. See Skjærvø 2002 and Chen 2012.
backThis line can be translated as follows: “Homage to all buddhas, may the dhāraṇī-mantra formula succeed. Svāhā!” Even though this line is rendered in transliterated Sanskrit in the Tibetan text, it is clear from the context that this is not a dhāraṇī formula but rather a benediction for the success of the dhāraṇī formula previously given.
backWind (vāta), bile (pitta), and phlegm (śleṣman) are, according to Āyurveda, the three primary constituents (doṣa) that affect physical and mental health. Disease results from their imbalance or improper interactions.
backThis translation understands the Tibetan text to be a translation of the stock Sanskrit phrase kṛtyākarmaṇakākhordavetāla, in which the term karmaṇa refers to violent rites that employ kṛtyas as harmful magical agents. The Tib. term sgyur ba’i las would more literally mean “the karma/activities of transformation.”
backReading brgyad pa as brgyad bkag following the Skt. ākrośa.
backThis passage, which concerns the use of magical means to avoid criminal punishments according to codes of law, has a close parallel in The Great Peahen, Queen of Dhāraṇīs (Toh 559: Mahāmāyūrīvidyārajñī; rigs sngags kyi rgyal mo rma bya chen mo). Cf. Takubo ed., p. 10: vadhyārho’py ānanda daṇḍena mucyate daṇḍārhaḥ prahāreṇa, prahārārha ākrośena, ākrośārhaḥ paribhāśena, paribhāṣārho romaharṣaṇena, romaharṣaṇārha evam eva mucyate.
backThe statement “Excellent!” (sādhu; legs so) is frequently spoken by the Buddha as a way to give his approval of or consent to a statement made by an interlocutor. Often this assent is used to permit an interlocutor to give a teaching, make a doctrinal statement, or in this case speak a dhāraṇī, thereby sanctioning it or otherwise indicating it to be authoritative.
back“Cycle” is understood to refer to the set of dhāraṇī-mantras previously taught in this text.
backThe phrase ’jigs med gang gis thos gyur nas has been interpreted as gang gis ’jigs med par thos gyur nas, thus reading ’jigs med adverbially as “fearlessly.” It would also be plausible to interpret this phrase to say “the fearless one who hears.”
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