ĀRYA AMITAYUR NIYAMA PRABHĀ-RĀJĀ DHĀRAṆĪ
(The Holy and Infinite Life Illuminating Light King Dharani)
[聖無量壽決定光明王陀羅尼: SHENG WU LIANG SHOU JUE DING GUANG MING WANG TUO LUO NI]]
Aparimitayur jnana suviniscita tejo rajaya Dharani 無量壽大智決定光明王陀羅尼
Dhāraṇī of the Immeasurable Lifespan, great wisdom, determined, illuminating King
or (ARYA AMITAYUR NIYAMA PRABHA-RAJA DHARANI 聖無量壽決定光明王陀羅尼
The Holy and Infinite Life, determined, illuminating King Dharani)
From Dhāraṇī Sūtra of the Holy Tathāgata of Immeasurable Lifespan, King of Determined Radiance
《大正藏》第十九冊 No. 937 頁85上─86下 Taisho edition of the Chinese Tripitaka, T19-No. 937, page 85a-86C.
Jñāna (ñāṇa, Pali)大智: means knowledge in general. In terms of Buddhist epistemology, tradition is not by itself a valid form of knowledge, nor are sense-perception or reason reliable means of knowledge until the distorting influence of unwholesome mental factors such as the three roots of evil (akuśala-mŭla) have been eliminated. In later Mahāyāna sources jñāna comes to mean ‘non-conceptualizing’ or ‘non-dual’ awareness, and is sometimes used synonymously for enlightenment (bodi) itself.
Dharmatā 法性: the intrinsic nature or reality of phenomena as seen when, according to the Mahāyāna, they have been freed from a perceiveing subject and preceived objects. It is equivalent to such-ness (tathatā) or emptiness (śūnyatā).
Svabhāva 自性: Intrinsic nature, self-being or own-being; a technical term found in early sources but used mainly in later Buddhism to denote the concept of an ātman (self) or a permanent and unchanging identity or substratum. In contrast to some pre-Mahāyāna schools such as the Śravāstivāda (School of the Elders), all Mahāyāna schools reject the existence of any such intrinsic nature and maintain that all phenomena are devoid or empty (śūnyatā) of any kind of svabhāva. According to the Abhidharma (highest doctrine), the svabhāva was the unique and inalienable mark or characteristic (lakṣaṇa or sva-lakṣana) by means of which entities could be differentiated and classified. By identifying the svabhāva of an entity a taxonomy of real existents could be produced. For example, the svabhāva of fire was identified as heat, and the svabhāva of water was defined as fluidity. Thus the schools of the Hīnayāna (Śrāvakayāna), while denying a self of persons (pudgala-nairātmya) nevertheless accepted the substantial reality of those elements (dharmas) which composed the world at large, including five skandhas (elements) of the individual subject. Beginning with Nāgārjuna, the Mādhyamaka (the Middle school) undercut this teaching by denying the substantial reality not just of the self (ātman) but of all phenomena, a view known as dharma-nairātmya. All entities were therefore seen as alike in lacking a discrete mode of being or self-essence (svabhāva), and in sharing instead the common attribute or mark of emptiness (śūnyatā).
Su-viniścita 決定已: well (su), mind (citta). Means decisive, determined.
Samud-ga’te 現前,成就: come (ga’te); forth, near (samud). Means arrive, appear, succeed.
Saṃ-skāra 正行蘊: perfect, righteous (saṃ ) action (karma).
Gagana 空: sky, emptiness.
Pariśuddha, viśuddhe: highest purity (śuddha 清淨), uncontaminated. Viśuddhe, completely purified.
Mahā-naya 大乘: great vehicle, school (yāna).
Namo bhagavate aparimitāyur-jñāna su-viniścita tejo-rājāya tathāgatāya-arhate-samyak-saṃbuddhāya,
Tadyathā: Oṃ! sarva saṃ-skāra pariśuddha, dharmate gagana samudgate, svabhāva vi-śuddhe, mahā-naya parivāre svāhā.Adoration to the Honourable, Highest (pari) -Infinite (amitā) -life (āyus)- insight (jñāna)-determined-brilliant (tejo)-king (rājā), Exalted-one (Tathāgatā, thus come), perfect disciple (Arahat), completely & perfectly enlightened one (Samyak-saṃbuddhā).
Like this (Tadyathā): Oṃ! All rightous behaviour are immaculate, reality of phenomena appeared empty, intrinsic nature is completely purified. Family of the Great School have auspiciously completed.Chinese/Pinyin Transliteration (Fo Guang Shan Liturgy)
聖無量壽決定光明王陀羅尼 / SHENG WU LIANG SHOU JUE DING GUANG MING WANG TUO LUO NI
唵捺摩巴葛瓦帝 / AN NA MO BA GE WA DI
阿巴囉密沓 / O BA LA MI DA
阿優哩阿納蘇必你 / O YOU LI O NA SU BI NI
實執沓牒左囉宰也 / SHI ZHI DA DIE ZUO LA ZAI YE
怛塔哿達也 / DA TA GE DA YE
阿囉訶三藥三不達也 / O LA HE DI SAN YAO SAN BU DA YE
怛你也塔唵 / DA NI YE TA AN
薩哩巴桑斯葛哩 / SA LI BA SANG SI GE LI
叭哩述沓達囉馬帝哿哿 / BA LI SHU DA DA LA MA DI GE GE
捺桑馬兀哿帝 / NA SANG MA WU GE DI
莎巴瓦比述帝馬喝捺也 / SHA BA WA BI SHU DI MA HE NA YE
叭哩瓦哩娑喝 / BA LI WA LI SUO HE
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