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Shown whole and unaltered, with its notes, on a… ## Contents - [intro 84000's introduction](https://indike.org/pramana/in.bauddha.tibet.kangyur.gzungs_dus.865~en-84000.intro) — 6 parts - [1](https://indike.org/pramana/in.bauddha.tibet.kangyur.gzungs_dus.865~en-84000.1) - [notes Notes](https://indike.org/pramana/in.bauddha.tibet.kangyur.gzungs_dus.865~en-84000.notes) — 7 parts ## Text ### 84000's introduction ### [intro.1](https://indike.org/pramana/in.bauddha.tibet.kangyur.gzungs_dus.865~en-84000.intro.1) This short untitled text teaches a dhāraṇī and a rite for its practice. ### [intro.2](https://indike.org/pramana/in.bauddha.tibet.kangyur.gzungs_dus.865~en-84000.intro.2) This short untitled¹ work begins with an homage to the Three Jewels, to the Buddha Vairocana, and to Ākāśagarbha. It then provides a short dhāraṇī and brief instructions in its rite. Through this, the practitioner will be unharmed by negative influences and will see Amitābha and other buddhas and bodhisattvas at the time of death. ### [intro.3](https://indike.org/pramana/in.bauddha.tibet.kangyur.gzungs_dus.865~en-84000.intro.3) The text is included in the Compendium of Dhāraṇīs section of the Degé Kangyur and other Tshalpa lineage Kangyurs that include a separate Dhāraṇī section.² In Tshalpa lineage Kangyurs that lack a section so named, the text is only found in the equivalent but unnamed dhāraṇī collection comprising part of the Tantra section. It is not included in any Thempangma lineage Kangyurs.³ ### [intro.4](https://indike.org/pramana/in.bauddha.tibet.kangyur.gzungs_dus.865~en-84000.intro.4) Notably, the dhāraṇī is one of only twelve works in the Compendium of Dhāraṇīs section that, because they are not duplicated in other sections of the Kangyur, are likely to have found their way into the Tshalpa lineage Kangyurs as a result of having been included in earlier collections of dhāraṇīs and associated ritual texts from which the Compendium of Dhāraṇīs seems to have been compiled.⁴ These collections, known in Sanskrit as dhāraṇī­saṃgrahas, circulated throughout South Asia and Tibet—including at Dunhuang—as extracanonical dhāraṇī collections.⁵ ### [intro.5](https://indike.org/pramana/in.bauddha.tibet.kangyur.gzungs_dus.865~en-84000.intro.5) Since the text lacks a translator’s colophon, we do not know when it was translated into Tibetan. Furthermore, the absence of a title makes it difficult to determine whether the text is extant in Sanskrit, or whether it was ever translated into Chinese. ### [intro.6](https://indike.org/pramana/in.bauddha.tibet.kangyur.gzungs_dus.865~en-84000.intro.6) The present English translation was made based on the Degé Kangyur with additional reference to the notes from the Comparative Edition (dpe bsdur ma), as well as to the two recensions of the work in the Namgyal Collection. The text is stable across all recensions consulted, with some slight variation in a single alternative recension found in the Sūtra section of the Namgyal Collection.⁶ The dhāraṇī itself has been rendered in this translation according to the Degé Kangyur recension. ### [1](https://indike.org/pramana/in.bauddha.tibet.kangyur.gzungs_dus.865~en-84000.1) Homage to the Three Jewels. Homage to the thus-gone, worthy, completely perfect Buddha Vairocana, the King.⁷ Homage to the bodhisattva, the great being, the one with great compassion, noble Ākāśagarbha. tadyathā vajramabu vajramabubuddhaje vajramabubuddhaje śūnyatāpraveśe vairocanagarbhe pañcendriya avabodhane svāhā The rite is like this. If one recites this constantly, one will be able to abide within the perfection of wisdom. All māras, enemies, and vināyakas will be unable to cause harm. At the time of death, one will see noble Amitābha. One will likewise see all tathāgatas and all bodhisattvas. One will take rebirth in accordance with the aspirations that one makes. This completes the dhāraṇī. ### Notes ### [notes.1](https://indike.org/pramana/in.bauddha.tibet.kangyur.gzungs_dus.865~en-84000.notes.1) 1. This text does not contain a title either in the incipit or the explicit, nor does it contain a translator’s colophon. The Comparative Edition (dpe bsdur ma) lists this text under the title The Dhāraṇī for Seeing Amitābha (’od dpag med mthong bar ’gyur ba’i gzungs) by drawing on a line from the middle of the text. However, seeing Amitābha is only one of the benefits mentioned in the text. For ease of identification, in this English translation we have given the text the title \[Untitled Dhāraṇī of Buddhas and Bodhisattvas\]. ### [notes.2](https://indike.org/pramana/in.bauddha.tibet.kangyur.gzungs_dus.865~en-84000.notes.2) 2. An explicitly named Compendium of Dhāraṇīs section is found in the Degé and Urga Kangyurs as well as in the peripheral Kangyurs of the Tshalpa lineage (Dodedrak, Phajoding, and Ragya). In contrast, the Berlin, Choné, Lithang, and Peking Qianlong Kangyurs include the same collection of dhāraṇīs in a separate part of their Tantra sections that has no distinct label. With or without the label, these collections of dhāraṇīs contain many duplicates of texts also found in the general sūtra or tantra sections, and in the latter group of Kangyurs many dhāraṇī texts therefore appear twice in different parts of the Tantra section. ### [notes.3](https://indike.org/pramana/in.bauddha.tibet.kangyur.gzungs_dus.865~en-84000.notes.3) 3. The Qianlong, Choné, and Lithang Kangyurs contain two recensions of this text, with identical titles, both included in the tantra (rgyud) section of these Kangyurs. The two recensions in the Qianlong Kangyur (Q 268 and Q 684) are identical apart from two minor orthographic differences in the mantra. Presumably the same is the case with the recensions in the Choné and Lithang Kangyurs, but we have not verified this. ### [notes.4](https://indike.org/pramana/in.bauddha.tibet.kangyur.gzungs_dus.865~en-84000.notes.4) 4. The opening lines of the table of contents (dkar chag) of an independent dhāraṇī collection printed in Beijing in 1731, found in the Library of the Hungarian Academy of Sciences in Budapest and transcribed by Orosz, identify the source of all such dhāraṇī collections as the extracanonical collection edited by Tāranātha (Orosz 2010, pp. 67 and 100). This mention is also noted by Hidas 2021, p. 7, n. 56. ### [notes.5](https://indike.org/pramana/in.bauddha.tibet.kangyur.gzungs_dus.865~en-84000.notes.5) 5. See J. Dalton 2016, and J. Dalton and S. van Schaik 2006, on the dhāraṇī­saṃgraha collections preserved at Dunhuang. Like the canonical collection, these contain praises and prayers as well as dhāraṇīs. See Hidas 2021 for the catalogs of eighteen dhāraṇī­saṃgraha collections surviving in Sanskrit. ### [notes.6](https://indike.org/pramana/in.bauddha.tibet.kangyur.gzungs_dus.865~en-84000.notes.6) 6. This alternative recension, however, was important in solving a textual problem in the homage of the text. See . ### [notes.7](https://indike.org/pramana/in.bauddha.tibet.kangyur.gzungs_dus.865~en-84000.notes.7) 7. Here we follow the reading in the recension of this dhāraṇī found in the Sūtra section of the Namgyal Collection (see bibliography for details), which reads rnam par snang mdzad rgyal po. The Degé reads rnam par snang mdzad kyi rgyal po. The recension of the text in the Sūtra section of the Namgyal Collection differs in several places from the more commonly circulated recension found the Degé and other Kangyurs, to which a second recension in the Namgyal Collection (in the Dhāraṇī section) also belongs. We presume that an error was introduced into the more commonly circulating recension, which was then replicated throughout the Kangyurs in which it was included, and that this alternative version preserved in the Namgyal Collection contains the better, more coherent reading. --- Source: [https://indike.org/pramana/in.bauddha.tibet.kangyur.gzungs_dus.865~en-84000](https://indike.org/pramana/in.bauddha.tibet.kangyur.gzungs_dus.865~en-84000) · Pramāṇa