Maha Cundi Dharani
With the translation of Cundī-devī-dharanī (准提陀羅尼經 Taisho T20:185-186) by Divākara 唐.地婆訶羅 in the seventh century, the feminine aspect of Kuan-yin in the form of Āvalokiteśvarā was established in China. Prof. Edward Conze says, "She is called 'mother of the Buddhas' because of the habit of devising feminine deities from Prajñā pāramitā (Prefection of Insight) as prototype."
In Esoteric Buddhism she is identified with Saptakotibuddha-mātā 七俱胝佛母, the fabulous mother of seven kotīs of Buddhas, a Marīci devi 摩利支天 or 準提觀音 Cundī Āvalokiteśvarā, one of the six forms of Āvalokiteśvarā.
In Vajrayana, Maha Cundi is the seated figure with 18 arms which symbolize (the Hindu way, not exactly a celestial body) the many skillful means of tantra. She is the source of all the Buddha of past, present and future and had unimaginable power of blessings. Those who practice this bodhisattva will attain wisdom, victory in debate, harmonious and respectful family, and improved relations with others, longevity, healed sicknesses, removed of negative karmas, and other wishes fulfilled.
MAHĀCUNDĪ DHĀRAṆĪ 準提神咒
From: Maha Cundi Dharani Sūtra translated by Amoghavajra, Chinese Tripitaka Taisho Edition, Esoteric section T20, No. 1077
七俱胝佛母所說准提陀羅尼經 -不空譯, 大正新修大藏經 第二十卷 密教部 藏經編號 No. 1077.
http://www.buddhist-canon.com/SUTRA/JMi ... 00185a.htm
The English translation of the Sūtra with an Introduction to the Aspects of maha Cundi:
稽首皈依蘇悉帝, 頭面頂禮七俱胝, 我今稱讚大準提, 惟願慈悲垂加護
I bow my head and place my reliance in her wonderful achievement,
My face is on the ground to pay adoration to seven billions (Buddhas),
Now I praise the Great Cundi,
Beseech her compassion and mercy to bestow her protection.
NAMAḤ SAPTĀNĀṂ SAMYAK-SAṂBUDDHA KOṬĪNĀM
TADYATHĀ: OṂ CALE CULI CUNDI SVĀHĀ
Adoration to seven (sāptā) billions (kotī) perfectly, completely enlightened beings
Thus: Oh! awake, arise, purity* is auspiciously completed!
Or, Cale, Cule, use of a note, which is common in Veda mantra. The mantra is simply a loving play on her name Cundi. "C" sometime is pronounced as "Ch" as in "China", not as "k" in "can". Thus: aum! cha'le chu'le Chun'di, svaha! The mantra is translated from Chinese (Tang [618-907 AD] dialect) back into Sanskrit, we don't really know how people spoke 1000 years ago. Here is an introduction to mantra, not an introduction to Sanskrit language.
Note*: The Translation of Cundi Sūtras (Chun-t'i-ching hui-shih 準提經會釋**), in the Three-Chuan (Ch. scroll) Glossarial 詞彙式三卷, ed. by Hung-tsan 清．弘贊 (1611-85) (Zokuzokyo, pt.1, case 37/3 續藏經一37第三冊) neglect to explain the mantra.
Oda Tokuno 織田得能 (1860-1911), who is followed by some Chinese and Japanese scholars, interprets it as "purity, in praise of the purity of mind and nature" (Bukkyo daijiten [Buddhist Dictionary], rev. ed. Tokyo 1954, p. 993b, s.v. "Juntei 準提"), which denotes the Dharma-kāya (Truth body 法身 or buddha nature). Fo Guang (Buddha Light 佛光) Buddhist Dictionary, ed. by Ding Fubao (丁福保 Ting Fu-pao 1874-1952) follows this interpretation.
**Ref (in Chinese): http://www.cbeta.org/result/normal/X23/0446_001.htm
Marīci 摩利支, 摩梨支,末利支: Rays of light, the sun's rays, said to go before the sun; mirage; also interpreted as a wreath.
A devi (goddess), independent and sovereign protectress against all violence and peril.
In Brahmanic mythology, the personification of light, offspring of Brahmā, parent of Sūrya.
In popular Chinese Buddhism (not in Mahayana sūtras), she is identified as a form of Guanyin, or in Guanyin's retinue.
Among Chinese Buddhists Marīci is represented as a female with eight arms, two of which are holding aloft emblems of sun and moon, and worshipped as goddess of light and as the guardian of all nations, whom she protects from the fury of war.
Marīci is regarded as the queen of heaven 天后 or Dame of the Bushel 斗姥 in Taoism.
"Manjusri replied, "Good sirs, you have all spoken well.
Nevertheless, all your explanations are themselves dualistic.
To know no one teaching, to express nothing, to say nothing, to explain nothing, to announce nothing, to indicate nothing, and to designate nothing - that is the entrance into non-duality."
Then the crown prince Manjusri said to the Licchavi, Vimalakirti,
"We have all given our own teachings, noble sir.
Now, may you elucidate the teaching of the entrance into the principle of nonduality!"
Thereupon, the Licchavi Vimalakirti kept his silence, saying nothing at all.
The crown prince Manjusri applauded the Licchavi Vimalakirti:
"Excellent! Excellent, noble sir!
This is indeed the entrance into the nonduality of the bodhisattvas.
Here there is no use for syllables, sounds, and ideas."
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