The Amitabha Pure Land Rebirth DhÃÂraá¹Âë, sometimes called the Pure Land Rebirth Mantra, is considered an important dhÃÂraá¹Âë in Pure Land Buddhism and other schools of Buddhism, mainly following the Mahayana tradition. The full name of this dhÃÂraá¹Âë is the DhÃÂraá¹Âë for pulling out the fundamental cause of karmic obstacles and obtaining rebirth in the Pure Lands (Chinese: æÂÂä¸ÂÃ¥ÂÂæ¥ÂéÂÂæ ¹æ¬å¾ÂçÂÂæ·¨åÂÂéÂÂç¾ å°¼). It is also known as Pure Land Rebirth DhÃÂraá¹Âë (Chinese: å¾ÂçÂÂæ·¨åÂÂç¥ÂÃ¥ÂÂ; Wang Sheng Jing Tu Shen Zhou), or Rebirth Mantra (Chinese: å¾ÂçÂÂÃ¥ÂÂ; Wang Sheng Zhou) for short.
In East Asian Buddhism, reciting this dhÃÂraá¹Âë is believed to grant the reciter a peaceful and joyful life, and allow them to be reborn into the Buddha Amitabha's buddha-field of Ultimate Bliss, as well as to have a vision of Buddha Amitabha. It can also be recited to help the spirits of the animals that a person has killed in the past, including poultry, game, aquatic creatures, insects, etc. to ascend to a higher spiritual realm.
According to Chinese tradition, the Pure Land Rebirth DhÃÂraá¹Âë was transmitted and transliterated by Guá¹Âabhadra (Sanskrit; Chinese: æ±Âé£è·ÂéÂÂç¾ , 394âÂÂ468) and by Narendrayasas (490âÂÂ589). It was popularized by a certain Dharma Master Xiu of Tianping Monastery in the Northern Qi (550âÂÂ577) capital of Ye (Hebei). The dhÃÂraá¹Âë was reproduced individually or appended to the end of the AmitÃÂbha Sà «tra in some editions of the Chinese Buddhist Canon.
Chinese tradition associates the dhÃÂraá¹Âë with bodhisattva Nagarjuna, who is said to have received the dhÃÂraá¹Âë from Amitabha Buddha in a dream. Traditionally, Nagarjuna is also believed to have attained birth in the Pure Land through this dhÃÂraá¹Âë. The dhÃÂraá¹Âë may have been practiced by Pure Land patriarchs like Lushan Huiyuan, and it was also popularized by Amoghavajra at the Tang court.
According to two texts (possibly from the Six dynasties period), one should bathe and clean one's mouth, light incense before a Buddha image, kneel with palms together and recite the dhÃÂraá¹Âë thirty seven times. This is to be repeated for the six periods of day and night. While the dhÃÂraá¹Âë's name indicates that its main function is rebirth in the pure land of Sukhavati, reciting the dhÃÂraá¹Âë is also said to have many other positive benefits, such as the "pulling out the fundamental cause of karmic obstacles" and also protecting one from evil spirits and influences.
According to the dhÃÂraá¹Âë sutra attributed to Guá¹Âabhadra:<blockquote>If there is any good man or good woman who is able to recite this dhÃÂraá¹Âë, then AmitÃÂbha Buddha will constantly abide above their crown, protecting them day and night, never allowing hostile forces to find opportunity. In this present life they will constantly obtain peace and security. When the moment of death arrives, they will naturally and spontaneously attain rebirth [i.e. into the Pure Land]. </blockquote>This text also describes the benefits of reciting the dhÃÂraá¹Âë as follows:<blockquote>the four grave transgressions, the five rebellious acts, the ten evil deeds, and even the sin of slandering the true DharmaâÂÂall will be eradicated. One will obtain all that one seeks in this life, and not be disturbed by malevolent spirits and demons. If one recites it up to 200,000 times, one will feel the emergence of the sprout of awakening (bodhi). If one reaches 300,000 recitations, one will behold AmitÃÂbha Buddha face to face. </blockquote>
AmoghavajraâÂÂs Wuliangshou rulai guanxing gongyang yigui (ç¡éÂÂ壽å¦Âä¾Âè§Âè¡Âä¾Âé¤ÂÃ¥ÂÂè» T. 930) contains the standard edition of the long dhÃÂraá¹Âë, known as the fundamental dhÃÂraá¹Âë of AmitÃÂyus TathÃÂgata [ç¡éÂÂ壽å¦Âä¾Âæ ¹æÂŽÂÂç¾ å°¼]. This longer dharani appears in numerous other sources of Tang esoterica. The most common term in the dhÃÂraá¹Âë is the Sanskrit amá¹Âta, which is the term for the nectar of immortality in the á¹Âg Veda and symbolizes eternal life. The term is also a synonym for AmitÃÂyus. It is also connected to the tantric Buddhist idea of great bliss (mahÃÂsukha).
Aaron Proffit explains the benefits of the long version of the dhÃÂraá¹Âë according to Amoghavajra's tradition of Chinese Esoteric Buddhism as follows: <blockquote>Chanting this dhÃÂraá¹Âë one thousand times is said to purify all past karma, bestow rebirth in the highest level of SukhÃÂvatë, and produce visions of SukhÃÂvatë, AmitÃÂyus Buddha, and assemblies of bodhisattvas. From these honored ones, the practitioner will hear all of the sutras and, at the moment of death, attain rebirth in SukhÃÂvatë, emerging from a lotus blossom at the rank of a bodhisattva. At the end of life, one will certainly attain rebirth in SukhÃÂvatë, see the Buddha, hear the Dharma, and quickly attain the highest level of bodhi. As in some of the other texts discussed previously, this dhÃÂraá¹Âë text describes a seven-jeweled chariot that transports one to SukhÃÂvatë. The Sanskrit term amá¹Âta appears several times in this dhÃÂraá¹Âë and others. In the á¹Âg Veda this term refers to the elixir of eternal life. The iconography of and texts associated with AmitÃÂbha/AmitÃÂyus often describe this buddha as one whose Dharma serves as the ambrosia that grants eternal life. This is also connected to great bliss (mahÃÂsukha), which may refer in particular to the ultimate bliss attained through the practices found in the tantras.</blockquote>In modern Chinese Buddhism, the dhÃÂraá¹Âë is usually recited 21, 27 or 49 times per day. In one type of group practice, participants usually recite this dhÃÂraá¹Âë three times after reciting the Heart Sutra or the Amitabha Sutra.
English:<blockquote>Homage to AmitÃÂbha ("Infinite Light") Tathagata ("He who has gone to Thusness").
Thus:
O producer of immortality (amrita),
O he whose state of existence is immortality,
O he who transcends immortality,
O he who transcends immortality,
O sky goer, O fame maker (or "O he who moves in the glory of the sky"), Hail!</blockquote>Some versions have amá¹Âtasiddhaá¹Âbhave ("O he whose state of existence has accomplished deathlessness") instead of amá¹Âtasaá¹Âbhave.
Oskar Von Hinuber cites other versions from Central Asia such as: <blockquote>namo amitÃÂbhÃÂya tathÃÂgatÃÂya tadyathàamá¹Â[te am]á¹Âto-bhate amá¹Âtasaá¹Âbhave amitagaganakërtakare svÃÂhÃÂ</blockquote>and <blockquote>namo amitÃÂbhÃÂya tathÃÂgatÃÂya tadyathàmaá¹Âte phu amá¹Âte phu amá¹Âtavià Âodhane phu svÃÂhÃÂ</blockquote>
From CBETA's Gunabhadra edition (Taisho 0368):
From CBETA's Gunabhadra edition (Taisho 0368):
The Sanskrit titles of this long version is called the DhÃÂraá¹Âë of AmitÃÂyus TathÃÂgata ç¡éÂÂ壽å¦Âä¾Âæ ¹æÂŽÂÂç¾ å°¼ (ÃÂrya AmitÃÂbha nÃÂma dhÃÂraá¹Âë) or the SarvatathÃÂgatÃÂyurvajrahá¹Âdaya-dhÃÂraá¹Âë.
It is found in various versions. Amoghavajra's Wuliangshou rulai guanxing gongyang yigui (ç¡éÂÂ壽å¦Âä¾Âè§Âè¡Âä¾Âé¤ÂÃ¥ÂÂè» T. 930) is "arguably one of the most influential Esoteric Pure Land texts in East Asia" according to Proffit. The Sanskrit of Amoghavajra's version is called ÃÂrya AmitÃÂbha nÃÂma dhÃÂraá¹Âë:<blockquote>Namo ratna-trayÃÂya,
Namaḥ ÃÂryÃÂ'mitÃÂbhÃÂyÃÂ,
TathÃÂgatÃÂyÃÂ'rhate samyak_saá¹ÂbuddhÃÂya, tad_yathÃÂ,
Oá¹ amá¹Âte amá¹Âtodbhave amá¹Âta-saá¹Âbhave amá¹Âta-garbhe,
Amá¹Âta-siddhe amá¹Âta-teje amá¹Âta-vikrÃÂnte,
Amá¹Âta-vikrÃÂnta-gÃÂmine amá¹Âta-gagana-kërti-kare,
Amá¹Âta-dundubhi-svare sarvÃÂrtha-sÃÂdhane,
Sarva-karma-kleà Âa-ká¹£ayaá¹Â-kare svÃÂhÃÂ.</blockquote>
The Sanskrit of the dharani in the Stein collection print is: <blockquote>Namo ratnatrayÃÂya
Nama ÃÂryÃÂ'mitÃÂbhÃÂya
tathÃÂgatÃÂyÃÂ'rhate saá¹Âyaksaá¹ÂbuddhÃÂya
TadyathÃÂ:
oá¹ amá¹Âte amá¹Âtodbhave amá¹Âtasaá¹Âbhave amá¹Âtagarbhe
amá¹Âtasiddhe amá¹Âtateje amá¹ÂtavikrÃÂnte
amá¹ÂtavikrÃÂntagÃÂmini amá¹Âtagaganakërtikari
amá¹Âtadun-dubhisvare sarvÃÂrthasÃÂdhani
sarvakarmakleà Âaká¹£ayaá¹Âkari svÃÂhàAum, brum, hum </blockquote>English:<blockquote>Homage to the Three Jewels,
Homage to the noble Amitabha (Infinite Light),
to the TathÃÂgata, the Arhat, the completely and perfectly awakened one (samyaksambuddha).
Thus:
Oá¹ O immortality (amrta), O maker of immortality! O born of immortality! O essence/embryo (garbha) of immortality!
O immortality perfecting one! O the brilliance (teja) of immortality! O he who goes beyond immortality!
O he who goes beyond immortality and whose glory is infinite as the sky (amá¹Âtagaganakërtikare)
O sound of the drum of immortality realizing (sadhane) benefit for all.
O he who destroys (ksayam) all karmic afflictions. Hail!</blockquote>
An even longer expanded version was discovered in Dunhuang's Mogao Caves by Aurel Stein (1862âÂÂ1943) which contains the core long version of the dhÃÂraá¹Âë (in the Siddham script) with further additions (such as the mantra of light) and dates to the Five Dynasties (926âÂÂ975 CE) era.
According to Gergely Hidas, the xylograph was likely "produced to serve as amulets". He further adds that "as for the sequence of the incantations, after the prime dhÃÂraá¹Âë dedicated to the depicted deity, further formulas are included most probably to enhance the efficacy of the amulet. The designers of these talismans are likely to have been monastic people with knowledge of Sanskrit and an understanding of the spells used. These objects were probably meant for a Chinese-speaking lay clientele in exchange for donations and must have been folded, wrapped and worn on the body."
Gergely Hidas' critical edition of the Sanskrit text is as follows: <blockquote>[1] namo ratnatrayÃÂya | nama ÃÂryÃÂmitÃÂbhÃÂya tathÃÂgatÃÂyÃÂrhate saá¹Âyaksaá¹ÂbuddhÃÂya | tadyathà|
oá¹ amá¹Âte amá¹Âtodbhave amá¹Âtasaá¹Âbhave amá¹Âtagarbhe amá¹Âtasiddhe amá¹Âtateje amá¹ÂtavikrÃÂnte amá¹ÂtavikrÃÂntagÃÂmini amá¹Âtagaganakërtikari amá¹Âtadun-dubhisvare sarvÃÂrthasÃÂdhani sarvakarmakleà Âaká¹£ayaá¹Âkari svÃÂhà|
[2] oá¹ amoghavairocanamahÃÂmudrÃÂmaá¹ÂipadmajvÃÂla pravartaya hà «á¹Â|
[3] oá¹ bhara bhara saá¹ bhara saá¹Âbhara indriyavià Âodhani hà «á¹ hà «á¹ ruru cale svÃÂhà|
[4] namo bhagavatoá¹£á¹ÂëṣÃÂya | oá¹ ruru sphuru jvala tiá¹£ á¹Âha siddhalocane sarvÃÂrthasÃÂdhani svÃÂhà|
[5] ye dharmàhetuprabhavàhetuá¹ teá¹£ÃÂá¹ tathÃÂgato hy avadat teá¹£ÃÂá¹ ca yo nirodha evaá¹ÂvÃÂdë mahÃÂà Âramaá¹Âaḥ |
[6] oá¹ vajrakrodhana hà «á¹ jaḥ |
[7] oá¹ vajrÃÂyuá¹£e svÃÂhà| </blockquote>
Hidas' English translation (with the titles of each dharani / mantra):
1. Obeisance to the Three Jewels and AmitÃÂbha, The SarvatathÃÂgatÃÂyurvajrahá¹ÂdayadhÃÂraá¹Âë<blockquote>Veneration to the Three Jewels. Veneration to the noble AmitÃÂbha, the TathÃÂgata, the Arhat, the Perfectly Awakened One. Namely, Oá¹ O Immortality, O the One Arisen from Immortality, O Immortality-born, O Immortality-child, O Immortality-perfect, O Immortality-power, O Immortality-valour, O the One Acting by Immortality-valour, O Immortality-sky-fame-maker, O Immortality-kettledrum-sound, O the One who Accomplishes all Aims, O Destroyer of all Defilements originating from [bad] Actions svÃÂhÃÂ.</blockquote>2. The PrabhÃÂsa-mantra (Mantra of Light, Chin. Guangming zhenyan, Jap. Komyo Shingon) <blockquote>Oá¹ O Light of the Jewel-lotus that is the Great Seal of the Unfailing Vairocana advance hà «á¹Â.</blockquote>3. The MahÃÂpratisarÃÂ-upahá¹Âdayavidyàheart mantra<blockquote>Oá¹ provide, provide, support, support, O Purifier of the Abilities, hà «á¹ hà «á¹ ruru cale svÃÂhÃÂ.</blockquote>4. Obeisance to Uá¹£á¹Âëṣa. The TathÃÂgatalocanÃÂ-mahÃÂvidyÃÂ<blockquote>Veneration to the glorious Uá¹£á¹Âëṣa. oá¹ ruru sphuru shine, stand by, O the One with Accomplished Eyes, O the One who Accomplishes all Aims svÃÂhÃÂ.</blockquote>5. The PratëtyasamutpÃÂda-gÃÂthÃÂ<blockquote>Those dharmas which arise from a cause, the TathÃÂgata has declared their cause, and that which is the cessation of them. Thus the great renunciant has taught.</blockquote>6. The Ucchuá¹£ma-mantra<blockquote>Oá¹ O Vajrakrodhana hà «á¹ jaḥ</blockquote>7. The ÃÂyurvardhanë-vidyà(the formula which increases long life) of VajrÃÂyus <blockquote>Oá¹ svÃÂhàto Adamantine Life (VajrÃÂyus, i.e. Amitayus).</blockquote>The Chinese text printed on the side of the dhÃÂraá¹Âë states: <blockquote>This Great Vow [spell] of the Infinite Life [Buddha] is enormous and extensive.The Wish-fulfilling [spell] is [like] whatever your heart wishes, it will necessarily follow. The Buddha Eye Mother [spell] is extraordinarily auspicious. The Consecrated Light [spell] can destroy the bad paths [of rebirth]. The dragon-spirits [will] protect the place where the Ucchuá¹£ma-mantra is put. As for the Verse of the Dharma-body, those who wear it at the waist will be equal to the Buddhas. The four assemblies are universally encouraged to keep and wear this [amulet] to create a karmic basis [for a good future] and it is also avowed that they [will] ascend together to the true and eternal wonderful fruit.</blockquote>