Pramāṇa · Search · About · API

The Dhāraṇī “The Mother of the Grahas”

Translation of གཟའ་རྣམས་ཀྱ་ཡམ་ཞས་བྱ་བའ་གཟངས (གཟའ་རྣམས་ཀྱི་ཡུམ་ཞེས་བྱ་བའི་གཟུངས)

Language
English
Translator
Adam C. Krug
Extent
20 passages, 2,319 words
Text
complete digital text
Source
84000 · Published by 84000 (v 1.0.1 2025). 84000: Translating the Words of the Buddha,… · CC BY-NC-ND 4.0 (84000: Translating the Words of the Buddha). Shown whole and unaltered, with its notes, on a…

Contents

Text

84000's introduction

intro.1

The Dhāraṇī “The Mother of the Grahas” contains instructions for a dhāraṇī recitation practice that will bring an end to any negative influences from the celestial grahas and protect beings from harm. These dhāraṇī instructions are part of the broader popular tradition for performing offerings to appease and gain the favor of the celestial grahas that remain widespread across South Asia and the South Asian diaspora to the present day.

intro.2

The Dhāraṇī “The Mother of the Grahas” records a teaching by Śākyamuni Buddha on a dhāraṇī recitation practice for making offerings to the nine celestial grahas. The aim of this practice is to win the grahas’ favor and be protected from harmful influences and beings. The introduction tells us that the Buddha taught this dhāraṇī in the city of the yakṣa lord Aṭavika, where he was surrounded by a host of bodhisattvas and a large gathering of supernatural beings. Seated among them are the nine celestial grahas—Sūrya, Candra, Aṅgāraka, Budha, Bṛhaspati, Śukra, Śani, Rāhu, and Ketu—who have joined this assembly of supernatural beings to praise the Buddha and listen to his teaching.

intro.3

As the Buddha concludes his teaching, the bodhisattva Vajrapāṇī approaches the Buddha to ask him to teach a Dharma discourse that will pacify both the celestial and harmful grahas.¹ The Buddha teaches The Dhāraṇī “The Mother of the Grahas” and provides instructions on a recitation practice for making offerings to the celestial grahas.

intro.4

There is no known Sanskrit witness of The Dhāraṇī “The Mother of the Grahas” (Toh 661/998). This text is closely related, but not identical to, The Noble Dhāraṇī “The Mother of the Grahas” (Toh 660/997). Unlike Toh 660/997, Toh 661/998 (the present text) does not contain a translators’ colophon and is not mentioned by its specific title in either of the imperial Tibetan catalogs of translated works. Given that the colophon to Toh 660/997 indicates that it was translated during the reign of King Tri Songdetsen (Khri srong lde btsan, r. 755–797/804), it is possible that work, and not Toh 661/998 corresponds to the version of this text that appears in the Denkarma and Phangthangma imperial catalogs.

intro.5

There are two Chinese versions of this text included in the Taishō canon, and one of these versions, Taishō 1302,² clearly corresponds to Toh 661/998. Many lines in Taishō 1302 and Toh 661/988 match each other word-for-word, and the overall structure of these two texts is identical. Interestingly, Taishō 1302 was translated by Facheng, alias Gö Chödrup (ca. 755–849), who was a prolific Sino-Tibetan translator active in the Dunhuang region during the ninth century. It is possible, then, that Toh 661/998 was the source for Taishō 1302, or that Gö Chödrup produced both Toh 661/998 and Taishō 1302 based on a third source. A closer examination of these texts with reference to the Dunhuang manuscripts will shed further light on the connections between these sources. The other canonical Chinese translation, Taishō 1303,³ was translated by Fatian in the thirteenth century. This text noticeably differs from Toh 660/997 and Toh 661/998 in its structure and contents.

intro.6

This English translation was prepared based on the witnesses for The Dhāraṇī “The Mother of the Grahas” in the Tantra Collection (rgyud ’bum) and the Compendium of Dhāraṇīs (gzungs ’dus)⁴ in the Degé Kangyur in consultation with the Comparative Edition (dpe bsdur ma) of the Degé Kangyur. A version of this text preserved in the Stok Palace Kangyur was also consulted, but this witness is only a partial match for the witnesses in the Degé Kangyur. An additional early Tibetan witness is preserved among the collection of Tibetan manuscripts from Dunhuang presently housed in the Indian Office Library in London, but this witness has not yet been digitized and was unfortunately not available to us at the time that this translation was prepared.

1

Homage to all buddhas and bodhisattvas.

Thus did I hear at one time. The Blessed One was dwelling in Aṭavika’s great city, where he was being praised by a multitude of devas, nāgas, yakṣas, rākṣasas, gandharvas, asuras, garuḍas kinnaras, and mahoragas as well as Māra, Sūrya, Candra, Aṅgāraka, Śukra, Bṛhaspati, Budha, Śani, Rāhu, Ketu, the twenty-eight nakṣatras, and so forth while seated on a lion throne graced with the ornaments of the great vajra samaya.

He was accompanied by a multitude of bodhisattvas

2

and surrounded by a saṅgha of bodhisattvas including the bodhisattva great being Vajrapāṇi, the bodhisattva great being Vajracaṇḍa, the bodhisattva great being Vajrasena, the bodhisattva great being Vajra Bow, the bodhisattva great being Vajra Master, the bodhisattva great being Vajra Ornament, the bodhisattva great being Vajra Light, the bodhisattva great being Noble Avalokiteśvara, the bodhisattva great being Samantadarśin, the bodhisattva great being Lokaśrī, the bodhisattva great being Lotus Flag, the bodhisattva great being Broad Face, the bodhisattva great being Padmagarbha, the bodhisattva great being Lotus Eyes, the bodhisattva great being Mañjuśrīkumāra, the bodhisattva great being Maitreya, and more.

He sat before them teaching the Dharma. He was giving a Dharma teaching called, “A Jewel Adorning the Great Array” that was good at the beginning, good in the middle, good at the end, excellent in meaning, beautiful in its expression, unadulterated, perfectly pure, and thoroughly erudite.

Then, Vajrapāṇi rose from his seat in the assembly, and, through his own magical power, circled the Blessed one many thousands of times, bowed, and sat before him. With pride, he sat in a perfect cross-legged position casting his majestic gaze at the assembly with his vajra palms placed together at his heart, and addressed the Blessed One.

“Blessed One, the grahas are horrible

3

and have a horrible nature. They are fierce and have a fierce disposition. They are wrathful and have a wrathful nature. They hurt, harm, and steal the life force of beings. Some take wealth, some take life, and some shorten the length of a being’s lifespan. Since they cause such harm to beings and affect their lifespan, will the Blessed One please teach a Dharma discourse that can be used to protect all beings?”

“Well done,” the Blessed One responded. “It is good that the compassion you have generated has led you to ask Thus-Gone One about the most secret of great secret teachings so that it might benefit beings. Please listen well and pay attention. I will explain the most secret of secret excellent offerings and excellent recitation for incanting offering water for the grahas who have a vicious nature and are so very wrathful and terrifying.⁵

“I will give a systematic explanation
Of worshiping them with the offering rite,
Identifying the perpetrator when harm has occurred,⁶
The colors of the celestial grahas,

“How they can be appeased,
And the offerings and mantras
That will pacify wrathful
Devas, asuras,

“Kinnaras, nāgas,
Yakṣas, rākṣasas,
Humans, and nonhumans
Brimming with fierce, fiery energy.”

A radiant light referred to as “the manifestation of compassion” blazed forth from blessed Śākyamuni’s heart and entered the crowns of the grahas. Just then, Sūrya and the rest of the celestial grahas all got up, made a divine offering to the blessed, thus-gone Śākyamuni, bowed, knelt on one knee with their palms together, and

4

addressed the Blessed One:

“The blessed, thus-gone, worthy, perfect Buddha has shown us hospitality. Blessed One, please teach a Dharma discourse that will guard and protect Dharma reciters from us and other beings, that will bring them peace and happiness, and that will allow them to dispel weapons, dispel punishment, neutralize poison, nullify poison, create a protective boundary, and bind the ground.”

The blessed, thus-gone Śākyamuni then pronounced the following mantra for making offerings to the grahas:

oṁ maigholkāya svāhā | oṁ śītāṃśave svāhā | oṁ raktāṅgakumārāya svāhā | oṁ budhāya svāhā | oṁ bhṛhaspataye svāhā | oṁ asurottamāya svāhā | oṁ kṛṣṇa­varṇāya svāhā | oṁ amṛtapriyāya svāhā | oṁ jyotiśketave⁷ svāhā |

“Vajrapāṇi, this is the heart mantra of the celestial grahas. Offerings are made just by reciting it. One should perform the offering in the middle of a maṇḍala that is twelve fingers in diameter and made with the appropriate colored powders. Present the water offering in a clay, copper, or other vessel or in a vessel made of silver and gold and incant each one with the mantra one hundred and eight times.

“After that, Vajrapāṇi, one should recite the mantra verses of The Dhāraṇī “The Mother of the Grahas” seven times. All the grahas will offer their protection, and one will be free from grahas who cause poverty. They will extend one’s lifespan after one’s lifespan has been exhausted. Vajrapāṇi, any monk, nun, male lay practitioner, female lay practitioner, or any other type of being who hears it will not suffer an unnatural death.

“Vajrapāṇi, one should perform the following offering in the middle of the maṇḍala of the celestial grahas.

5

The celestial grahas themselves will fulfill every wish for the dharma reciter who recites it every day. One’s impoverished state and the destitution of one’s family will be brought to an end.”

Then, the blessed, thus-gone one Śākyamuni pronounced The Mother of the Grahas:

“Homage to the buddhas. Homage to Vajradhara. Homage to Padmadhara. Homage to the celestial grahas who fulfill every wish. Homage to the nakṣatras. Homage to the twelve houses of the celestial grahas.

tadyathā | oṁ buddhe buddhe vajre vajre padme padme sara sara prasara prasara smara smara krīḍaya krīḍaya māraya māraya mārdhaya mārdhaya ghātaya ghātaya sarvavighnān kuru kuru cchindha cchindha bhinda bhinda kṣāpaya kṣāpaya śānte śante dānte dānte dāmaya dāmaya Quick, Blessed Lady, please reveal yourself to me! Please protect me, my retinue, and all beings. Please protect us. Please dispel the harmful influences of all grahas and nakṣatras. Blessed Lady with great magical power, please clear away all wicked beings and please dry up my own misdeeds caṇḍe caṇḍe turu turu caṇḍani caṇḍani muyu muyu mucu mucu vaha vaha ugre ugrata me pūraya me manoratham paripūraya sarvatathāgatādhiṣṭhite samaye svāhā |

oṁ svāhā | hūṁ svāhā | hrī svāhā | dhruṁ svāhā | dhriṁ svāhā | padmadharāya svāhā | ādityāya svāhā | saumāya svāhā | dhāraṇīsutāya svāhā | budhāya svāhā | bṛhaspataye svāhā | śukrāya svāhā | kṛṣṇavarṇāya svāhā | rahāve svāhā | ketave svāhā | buddhāya svāhā | vajradharāya svāhā | padmadharāya svāhā | kumārāya svāhā | sarvagrahebhyaḥ svāhā |

6

sarvanakṣatrebhyaḥ svāhā | sarvadvādaśarāśinibhyaḥ svāhā | sarvopadravebhyaḥ svāhā | oṁ sarvavidye hūṁ hūṁ phaṭ phaṭ svāhā |

“Vajrapāṇi, the mantra verses of The Dhāraṇī “The Mother of the Grahas” are the foundation of all of the siddhis. Vajrapāṇi, the recitation of these mantra verses of The Dhāraṇī “The Mother of the Grahas” should begin on the seventh day during the waxing moon in the autumnal month of Kārtika. One should continue to take temporary vows and make offerings to the grahas until the fourteenth day of the month. If one recites it day and night during the full moon, one will not have to fear death for ninety-nine years.⁸ One will not fear perils caused by grahas or harm caused by meteors and nakṣatras. One will remember one’s past lives. The grahas will worship them and give them whatever they want.”

After that, the celestial grahas bowed to the Blessed One, expressed their approval, and disappeared.

Notes

notes.1

1. Whenever it is possible to do so, this translation makes a distinction between the term graha as it applies to the nine celestial phenomena and planets and the term graha when it is more broadly construed to signify a variety of beings who cause physical and mental illness. The translation “celestial graha” is used for the Tibetan gza’ when it is clear that the text is referring to this group, and the term “graha” is used for the Tibetan gdon to indicate the broader class of beings.

notes.2

2. For e-texts of this version, see Zhuxingmu tuoluoni jing 諸星母陀羅尼經 (Graha­mātṛkānāma­dhāraṇī), Taishō 1302 (CBETA; SAT). Note that this version is absent in the Korean Buddhist canon.

notes.3

3. See Lewis R. Lancaster, The Korean Buddhist Canon: A Descriptive Catalogue , Accessed April 14, 2023. For e-texts of this version, see Fo shuo sheng yao mu tuoluoni jing 佛說聖曜母陀羅尼經 (Graha­mātṛkānāma­dhāraṇī), Taishō 1303 (CBETA; SAT).

notes.4

4. This text, Toh 998, and all those contained in this same volume (gzungs ’dus, waM), are listed as being located in volume 101 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 102. 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. Note that there is a discrepancy among various databases for cataloging the Toh 998 version of this text within vol. 101 or 102 of the Degé Kangyur. See Toh 998, , for details.

notes.5

5. Following N, H, and S: shin tu ’jigs par byed pa rnams kyi. Toh 661 and Toh 998 read shin tu ’jigs par byed pa rnams kyis. This translation is also informed by the corresponding line in Toh 660 and Toh 997, where the locative particle la is given in place of the instrumental particle kyis.

notes.6

6. The term “identifying” has been added to the English translation for the sake of clarity.

notes.7

7. This transliteration emends dz+yo tiSh+ke ta bai (Toh 661) to dz+yo tiSh+ke ta be to conform with the expected Sanskrit syntax.

notes.8

8. This translation emends the reading in Toh 661 and Toh 998 based on the reading in Toh 660 and 997: lo dgu bcu rtsa dgu’i bar du. Toh 661 and Toh 998 read lo dgu’i bar, which translates “for nine years.” The variant reading corresponding to Toh 661 and Toh 998 in K reads lo dgu bcu pa’i bar, which translates “for ninety years.”