From: Cintamani Cakravartin Dharani Sutra 如意輪陀羅尼經
此經出自 大蓮華金剛三昧耶加持祕密無障礙經 no. 1080 唐天竺三藏菩提流志譯
Taisho Edition of the Chinese Tripitaka, T20 No.1080 Chapter 1, p0188b-0189b
http://www.buddhist-canon.com/SUTRA/JMi ... 00188b.htm
The theme of Avalokitesvara's many manifestations was taken up in the tantra, in which the bodhisattva can be found in a number of forms. Two of the most popular are the 11-faced form and the 1000-armed form. Other popular tantric form is Cintamanicakra,
'He who holds the wheel and the wish-fulfilling jewel', or Cintamanicakra Avalokiteśvarā (Ch. Ruyilun Guanyin 如意輪觀音), the wish-fulfilling Avalokiteśvarā.
Ākarṣāya: attracted. In esoteric Buddhism ākasa, ākarsani, or ākasana ( 鉤召法) is the method to capture, summon the deities, or to call for one's Yidam (本尊 a buddha or bodhisattva who is chosen as a focus for meditation). The others four methods are (1) Cantika (息災), dispersing calamities (2) Pustika (增益), for longevity, wisdom and prosperity (3) vacikarana (敬愛) for affection or blessing, and (4) Abhicikara (降服) to overcome the evil or enemy.
Cakravartin (Pali, cakkavatti): 'cakra, chakra', wheel, 'vartin', one who turns. A noun referring to an ideal universal kings whom rules ethically and benevolently over the entire world (轉輪聖王). In Buddhism which frequently refer to Buddha as a cakravāla cakravartin, an illuminator of dharma in all regions of the world. A wheel is often used symbolically to signify the various aspects of the Dharma. From the symbol of the turning wheel, a sign of universal sovereignty, comes the description of the Buddha as dharma-cakra-pravartayati, "he who sets the wheel of law in motion". The Buddha's first sermon delivered at the Dear Park, known in the commentaries as the Dharma-cakra-pravartana Sūtra (Pali, Dhamma-cakka-ppavattana Sutta) meaning 'The Discourse of Setting in motion the Wheel of the Law'. In this dicourse the Buddha sets out the basis principle of the Middle Way (madhyamā-pratipad), and the teaching of the Four Noble Truths.
Cintāmaṇi: 'Cintā', thought, anxiety, desire; 'Maṇi', pearls, rubies, jewels. Cintāmaṇi, a legendary magical jewel which spontaneous provides its owner with whatever he wishes for. It can create wealth, drive away evil, cure illness, purify water, and perform other marvels. It is often used as a symbolic image for the activities of Buddhas and Bodhisattvas in the Mahāyāna, or the Dharma and its marvelous powers.
Oṃ (Aum): in the Hindu sacred scriptures the Upanishads 奧義書, it symbolizes the experience of the complete realization of the divine through which the narrow confines of the ego are shattered. In Mahayana means oneness with the Supreme, the merging of the physical being with the spiritual, the scared syllable appears as a mystic sound, regarded as the basis of every mantra. In Vajrayana the three vowels A-U-M signify the body, speech and mind.
Huṃ: signifies the holy mind of all the Buddha's, in Vajrayana, it represents vajra (indestructible diamond) power or vajra energy. 'Phaṭ', originally is the sound of explosion, known as the destruction Mantra. In this context, the holy mind to destroy the outer, inner and secret obstacles (negative distractions) so that the practitioner may have success.
Nama āryā-valokite-śvarāya bodhi-sattvāya mahā-sattvāya mahā-karuṇikāya
Tadyathā: Oṃ cakra-varti cintāmaṇi mahā-padme, ru ru tiṣṭha jvala, ākarṣāya hūṃ phat ̣svāhā
Adoration to the Three Gems.
Adoration to the Noble (ārya) Lord (īśvarā) who gazes down (avalokite) the world (loka), the enlightened sentient being, the great sentient being, the great compassionate one!
Like this: Oṃ! Turn the wheel, the wish-fulfilling jewel, the great lotus, (quick, quick), Flame stays firm! Calling for the holy mind to destroy obstacles, So be it!
Heart mantra (long)
Oṃ padma cintā-maṇi jvala hūṃ
Om! Lotus, wish-fulfilling jewel, flame, hum!
Heart dharani (short)
Oṃ varada padme hūṃ
Om! Boon bestowing lotus hum!Chinese/Pinyin Transliteration (Fo Guang Shan Liturgy)
意寶輪王陀羅尼 / RU YI BAO LUN WANG TUO LUO NI
南無佛馱耶 / NA MO FO TUO YE
南無達摩耶 / NA MO DA MO YE
南無僧伽耶 / NA MO SENG QIE YE
南無觀自在菩薩 摩訶薩 / NA MO GUAN ZI ZAI PU SA MO HE SA
具大悲心者 / JU DA BEI XIN ZHE
怛姪他唵 / DA ZHI TA AN
斫羯囉伐底 震多末尼 / ZHUO JIE LA FA DI ZHEN DUO MO NI
摩訶跋蹬迷嚕嚕嚕嚕 / MO HE BO DENG MI LU LU LU LU
底瑟吒爍囉阿羯利 / DI SE ZHA SUO LA O JIE LI
沙夜吽癹莎訶唵鈸蹋摩 / SHA YE HONG FA SA HE AN BO TA MO
震多末尼爍囉吽 / ZHEN DUO MO NI SUO LA HONG
唵跋喇陀跋亶迷吽 / AN BA LA TUO BO TAN MI HONG
消災吉祥神咒 The Mantra for Dispersing Calamities and Bringing Auspicious Good Will (Śāntika śrī dhāranī), in Ch'an tradition, this is the second dharani of The Ten Small Dharanis in the morning recitations.
In the Tang (618-907 AD) and Song (907-1279 AD) dynasties, the belief of Teja-probaha Buddha (Brilliant light 熾盛光佛) related with the Esoteric Buddhism had been very prevalent.
People used pictures of Tejaprobaha Buddha to exclude the negative influence from the constellations.
According to the Amoghavajra's 不空金剛 (705－774 AD) translation of the Prajvaloṣṇīṣaḥ Dharani Sutra (熾盛光佛頂陀羅尼經), one recites this dharani, one can eliminate all calamities caused by the five stars and other constellations.
Huṃ: signifies the holy mind of all the Buddha's, in Vajrayana, it represents the vajra (indestructible diamond) power or the vajra energy.
Śāntika: calmness, to calm, to disperse calamities. 寂靜, 寂然, 寂災, 消災.
Five constellations: (1) wood, east; (2) fire, south; (3) earth, center; (4) metal, west; (5) water, north.
Prajvaloṣṇīṣaḥ: name of the Buddha, lit., brilliant light (prajvala), crown of the head (uṣṇiṣa) 熾盛光佛頂. Also called Teja-probaha (Brilliant light) Buddha/Tathāgata 熾盛光佛/如來, 威德熾盛光如來, 大威德金輪佛頂熾盛光如來, 金輪佛頂 .
NAMAḤ SAMANTHA BUDDHĀNĀṂ APRATIHATĀ ŚĀSANANĀṂ
Adoration to the universal Buddhas (and their) unimpeded religions (śāsana)! 普遍(平等) 諸佛, 無礙 聖教!
TADYATHĀ: OṂ KHA KHA, KHĀHI KHĀHI, HŪṂ HŪṂ
Thus: om! in the sky (ākāśa 虛空中), in emptiness, destroy, destroy (all obstacles), the holy mind! the holy mind!
(Holy mind in the sky, in emptiness, destroy all obstacles -negative distraction)
JVĀLĀ-JVĀLĀ, PRAJVALA-PRAJVALA, TIṢṬHA-TIṢṬHA
Flame, light, brilliant light, brilliant light, stay, stay. 熾盛光
ṢṬIRI-ṢṬIRI SPHOṬA-SHPOṬA, ŚĀNTIKA ŚRIYE SVĀHĀ
Shatter, shatter, burst, burst, disperses calamities (and brings) fortune/opulence (śrī). So be it! 消災, 吉祥Chinese/Pinyin Transliteration (Fo Guang Shan Liturgy)
災吉祥神咒 / XIAO ZAI JI XIANG SHEN ZHOU
曩謨三滿哆母馱喃 / NA MO SAN MAN DUO MU TUO NAN
阿跋囉底賀多舍娑曩喃 / O BO LA DI HE DUO SHE SUO NANG NAN
怛姪他唵佉佉佉呬佉呬 / DA ZHI TA AN QUE QUE QUE XI QUE XI
吽吽入縛囉入縛囉 / HONG HONG RU WA LA RU WA LA
跋囉入縛囉跋囉入縛囉 / BO LA RU WA LA BO LA RU WA LA
底瑟宅底瑟宅 / DI SE CHA DI SE CHA
瑟致哩瑟致哩 / SE ZHI LI SE ZHI LI
娑癹吒娑癹吒 / SUO FA ZHA SUO FA ZHA
扇底迦室哩曳娑縛訶 / SHAN DI JIA SHI LI YE SUO WA HE
Mahā Saṃnipāta Sūtra (The Sūtra of the Great Assembly of Bodhisattvas) says:
"if one recites this dharani once, one can eradicate all evil karma no matter how serious, and can gain rebirth in the Pure Land of Amitabha Buddha as the highest type of incarnate being."
From: 密咒圓因往生集 lit., 'A collection of esoteric dharani to perfect the courses for rebirth', Taisho Edition of the Chinese Tripitaka, T46 No.1956, page 1009c-1010a (in Chinese) http://www.buddhist-canon.com/SUTRA/JMi ... tm#1009c23
guṇa-ratna 功德寶: merit (guṇa) as precious as jewel (ratna).
Śĩla: precept, good behavior, noble character, with godly qualities, stones, peak.
Siddhi, siddha, yukta, anvita, samanvāgama, samanvaya 成就 :
(1)[瑜伽師地論 Yogācāra-bhūmi-ĩāstra, The Discourse on the Stages of Concentration Practice]: to establish, develop, complete, accomplish (siddhi).
Also Su-siddhi 蘇 悉地, 妙成就, wonderful achievement. (2) Possessed in the body; (3) One type of benefit; acquisition, possession; (4) Completion, perfection; (5) Achievement of a wish or aim; (6) To consist of, be composed of; be formed with; (7) To materialize, be realized; be concluded, be effected; (8) To posit in discourse 成立.
Siddha: in tantric tradition particularly means an enlightened master or guru. The siddha tradition arose in Indian tantric Buddhism and had a great influence on the development of Tibetan Buddhsim. The term signifies a yogin (f. yogini) who has attained magical powers and has the ability to work miracles. Tibetan Buddhism recognizes a lineage of 84 such siddhas.
Siddhi: in tantric tradition, the extraordinary attainments achieved as the goal of practice.
These comprise two categories: the mundane (laukika) and the supermundane (lokottara).
The first category usually comprises (not limited to) the Six Abhinnas 六通 (Psychic Power): clairvoyance 天眼通, clairaudience 天耳通, reach other realms 神境通, read mind 他心通, knowledge of former existences 宿命通 and eradicate defilement 漏盡通. The supermundane category is enlightenment (bodhi) itself.
Supermundane (lokottara): denotes matters relating to the noble path (ārya-mārga) and its fruits, and thus connected with, or conductive to liberation. In other words, any activity or practice not associated with the mundane (laukika) world of unenlightened beings (pṛthagjana).
Pṛthagjana (Pali, puthujjana): ordinary person, defined doctrinally as one with worldly aspirations, in contrast to the Noble Person (ārya-pudgala) who have attained one of the supermundane paths. In term of scheme of the five paths (pañca-mārga) to Buddhahood, a pṛthagjana is one who has not attained the third path, the path of seeing (darśana-mārga).
Pañca-mārga: the five paths, a systematization of the stages of an Arhats's or a Boddhisattva's spiritual progress current in many pre-Mahāyāna schools particularly emphasized in the Yogācāra school. The five paths comprise: (1) the path of accumulation of merit and awareness; (2) the path of preparation when one develops skills in meditation; (3) the path of seeing when one attains a direct insight into the true nature of phenomena or emptiness; (4) the path of cultivation when one broadens one's experience of emptiness and makes it a living experience; (5) the path of 'no more learning' when all defilement and perverse views about the knowable are overcome. At this point one either becomes enlightened as either an Arhat or a Buddha.
Puru: great, greatly, vast, very much, manifold, completely, thoroughly.
Namo Buddhāya Namo Dharmāya Namaḥ Saṃghāya
(Om) siddhe huru huru sidhuru kṛpā kṛpā siddhāṇi puruṇi svāhā
Adoration to the Buddha! Adoration to the Buddhist Teaching! Adoration to the Buddhist community!
Accomplished one, quick, quick, accomplishes quick, be merciful, be compassionate, accomplishes perfectly. So be it!Chinese/Pinyin Transliteration (Fo Guang Shan Liturgy)
功德寶山咒 / GONG DE BAO SHAN ZHOU
南無佛馱耶 / NA MO FO TUO YE
南無達摩耶 / NA MO DA MO YE
南無僧伽耶唵 / NA MO SENG QIE YE AN
悉帝護嚕嚕悉都嚕 / XI DI HU LU LU XI DU LU
只利波吉利波 / ZHI LI BO JI LI PO
悉達哩布嚕哩娑縛訶 / XI DA LI BU LU LI SUO WA HE
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:
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.
(ED: Note that this first part belongs to the Chinese Mahayana Buddhist Morning Office as a prelude gatha)
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.
(ED: below is the actual Dharani)
NAMAḤ SAPTĀNĀṂ SAMYAK-SAṂBUDDHA KOṬĪNĀM
TADYATHĀ: OṂ CALE CULI CUNDI SVĀHĀ
Adoration to seven (sāptā) billions (koṭī) perfectly, completely enlightened beings
Thus: Oh! awake, arise, purity* is auspiciously completed!Chinese/Pinyin Transliteration (Fo Guang Shan Liturgy)
準提神咒 / ZHUN TI SHEN ZHOU
稽首皈依蘇悉帝 / QI SHOU GUI YI SU XI DI
頭面頂禮七俱胝 / TOU MIAN DING LI QI JU ZHI
我今稱讚大準提 / WO JIN CHENG ZAN DA ZHUN TI
惟願慈悲垂加護 / WEI YUAN CI BEI CHUI JIA HU
南無颯哆喃三藐三菩提 / NA MO SA DUO NAN SAN MIAO SAN PU TUO
俱胝喃怛姪他 / JU ZHI NAN DA ZHI TA
唵折戾主戾準提娑婆訶 / AN ZHE LI ZHU LI ZHUN TI SUO PO HE
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.
Ref: http://www.buddhist-canon.com/SUTRA/JMi ... 90085a.htm
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
Bhaiṣajya-guru 藥師 (Bhaiṣajya-guru-vaiḍūrya-prabha-rājā 藥師琉璃光王) is a Budha in the Mahāyāna who epitomizes the power of healing both on a physical and a spiritual level.
By virtue of the twelve vows he made prior to becoming a Buddha, beings are guaranteed healing through devotional acts dedicated to him.
Arhat (sk., noun, male, Arahant, Pali): worthy one 應供, perfect disciple. Arhate (noun, passive, male, singular), to Arhat.
Bhaiṣajya (noun, neuter): medicine. Bhaiṣajye (passive, singular), on drug 在藥中.
Bhagavat (adj.): honorable. Bhagavate (adj., passive, singular), to the Honorable. Bhagavan (世尊 noun, Bhagavant, Pali): blessed one, Lord. Reverential title of a Buddha.
Namas (noun, neuter, singular): adoration, worship. According to Sandhi (rule of sound), 'Namas Bhagavate' becomes 'Namo bhagavate'.
Rāja (noun, male): king. Rājāya (noun, male, passive, singular): to the king.
samud-ga'te 現前: ga'te, come, go, depart; samud, forth, near.
Samyak-saṃbuddhā: perfectly enlightened Buddha, an epithet of a Buddha. Other honorific titles include Bhagavan (Lord), Arhat (worthy one), Tathāgata (thus come one) and Jina (conqueror).
Tathāgata (male, Sk, Pali 如來): One who has thus come/gone (ga'te), an epithet of a Buddha. The Buddha used the term to refer to himself after he had attained enlightenment (bodhi). Tathāgatāya (passive, singular), to Tathāgata.
Namo bhagavate bhaiṣajya-guru-vaiḍūrya-prabhā-rājāya tathāgatāya-arhate samyak-saṁbuddhāya
tad-yathā oṁ bhaiṣajye bhaiṣajye bhaiṣajya-samudgate svāhā
Adoration to the Honorable, medicine-teacher-lapis-light-king, the Exalted-one, perfect disciple, perfectly enlightened Buddha. Like this: "Om! (on) medicine, (on) medicine, the medicine appears, So be it!Tibetan Vajrayana Version:
om! namo bhagawate beshajye-guru-vaidurya-prabha-rajaya tathagataya arhate sammyaksambuddhaya. Tadyatha: om! bheshajye beshajye maha beshajye rajaya samungate svaha!
1 Om: Jewel holder, wish fulfilling one, auspicious one.
2 Namo: prostration
3 Bhagavate: The victorious conqueror
4 Bekhaze (Vaishjaye): medicine Buddha. Guru: spiritual master
5 Bedurya-prabha-raza: king of Aquamarine one
6 Tathagata: The one thus gone (the one medicine) gone to the state of the Buddha like other buddhas
7 Arhate: foe destroyed (one who destroyed the enemy of cycle of birth, aging, sickness and death)
8 Samyak-sambuddha: perfectly accomplished enlightenment of Buddha
9 Bekhaze bekhaze: two times calling the name of medicine Buddha
10 Maha bekhaze: great or supreme physician
11 Bekhazaye raza: King of physicians
12 Samungate: Perfectly liberated or awakened
13 Svaha: being auspicious!Chinese/Pinyin Transliteration (Fo Guang Shan Liturgy)
藥師灌頂真言 / YAO SHI GUAN DING ZHEN YAN
南無薄伽伐帝 / NA MO BO QIE FA DI
鞞殺社窶嚕薜琉璃跋喇 / BI SHA SHE JU LU BI LIU LI BO LA
婆喝囉闍也 / PO HE LA HE YE
怛他揭多也阿囉喝帝 / DA TA JIE DUO YE O LA HE DI
三勃三勃陀耶怛姪他 / SAN MIAO SAN BO TUO YE DA ZHI TA
唵鞞剎逝鞞剎逝 / AN BI SHA SHI BI SHA SHI
鞞剎社三沒揭帝莎訶 / BI SHA SHE SAN MO JIE DI SHA HE
(The true words to bring a response from the noble Āvalokiteśvarā 觀音靈感真言)
From a Chinese legend, the dharani was back translated into Sanskrit, there is no reference in the Chinese Tripitaka.
Citta: mind,thought, heart. In Theravāda, it is regarded as virtually synonymous with vijñāna (consciousness) and manas (intellect) but in later schools of Buddhism it is defined as the cognitive ground underlying the dynamic system of psychological operations (caitta). According to many schools, the mind in its natural state is intrinscially luminous (citta-prakṛti-prabhāsvara), free from all attachments and conceptualizing, and thus is empty (śūnya) in nature. In this sense, some Mahāyāna and tantric authorities understand citta as equivalent to bodhicitta (thought of awakening).
Cittot-pāda: in Ch'an: (1)隨念 Mental initiation or initiative; (2) 發心 purposive, to set mind upon, to decide, to determine, to resolve, to make up the mind to, to start out for bodhi, or perfect enlightenment; to show kindness of heart, give alms.
Niryāṇa 出離: for driving away, the passing away, to leave, to come out from. To leave the passions and delusions of life; an interpretation of nirvana.
Bhūri: numerous, much, many, copious, plenty, plentiful, abundant, abundantly, vast, mighty, great, greatly, extensive, extensively, extremely, sufficient, repeatedly, frequent, frequently.
Kṣana: a moment, for a moment, in a moment, every moment, constantly.
Sarvārtha 一切義: sarvā, all; artha means aim, goal, purpose, motive, truth, meaning, affair, object, thing or substance.
Vitarka 覺觀: (1) "Coarse apprehension" and "fine analysis." This is the earlier Chinese rendering of the Sanskrit vitarka and vicāra, which was later rendered as "seeking and analysis" 尋伺. 'Jue' (Ch. perception) 覺 is the coarse mental function of making a supposition or inference, while 'guan' (Ch.) 觀 is the function of fine analysis. Together they act as hindrances to meditation. (2) 'jue' 覺 and 'guan' 觀 taken as the causes of language. When one is free from the mind of supposition and analysis, there is no language. In this sense, they are considered as hindrances to true meditation. (3) Discussion, teaching or argument (mudra 手印).
Seeking 尋 (1) To seek, request, inquire, investigate. (2) To get, grasp, accumulate and possess. (3)Vitarka, in the doctrine of the "Dharma-character" 法相 school means 'investigation', 'discovery' and 'perception', one of the four undetermined (nature) elements. In C'han seeking means the function of the mind that gives a general view, the action of a coarsely inquiring mind, the action of a rough and inferential mind, or the mental action of roughly fathoming the principle of a thing.
Vitarka and vicāra 尋 伺: in Yogācāra, two conditions of meditation, which are investigation and analysis. These are two kinds of mental functions included among indeterminate (nature) elements. In viewing the object, to search for it roughly, then to scrutinize it in detail.
Jue (Ch.) 覺 (1) Intuition, insight (Pali: āloka). (2) Pleasant, unpleasant or neutral sensation; synonymous with vedanā (feeling 受), the seventh link in chain of Dependent Origination. (3) Touch, contact, feeling (4) Waking, awakening (prabodha, prativibuddha). (5) The wisdom of enlightenment, the condition of the mind is being free from mistaken thinking, the absolute knowledge of the Buddha (buddhi). (6) As the mind's original nature: perception, wisdom and awakening. The original essence of the mind is completely free from mistaken discriminated thought and is equal throughout all awakened and deluded states without distinction or change. (7) Ideation, thought, conceptualization (saṃjñā) and symbolic function, the discriminating function of the mind (vitarka).
Guan (Ch. observation) 觀 (1) In Buddhism, "analytical meditation" or "observation meditation" (vipaśyanā) as contrasted to "concentration meditation" (śamatha 止, 定). Using strong concentration to investigate a Buddhist truth, such as dependent origination or emptiness. Sometimes used as a general term for "meditation" or "contemplation," but also used with specific technical connotations. (2) To "discern" or "observe" the principle of reality; to see things as they really are (upalakṣaṇa, vipaśyanā, paśyanti). (3) The observation at the fourth level of breathing meditation where one analyzes with wisdom. (4) To analyze or investigate the principle of things with wisdom (parīkṣā). (5) "Fine analysis" [伺] (vicāra). (6) To pay attention. (7) Reflection.
pūrṇa 圓滿: fulfilled, complete, full; to fill (up), to satisfy, to complete, to consummate, especially completion of wisdom; to complete wholly and perfectly; the fulfilling of the whole, i.e. the part contains the whole, the absolute in the relative. Pūrṇa-kāmam, fully satisfied.
Oṃ maṇi padme hūṃ Oh! Jewel on the lotus
mahā niryāṇa cittot-pāda Determined to leave greatly (the passions and delusions)
citta-kṣana vitarka Constant thought of reflection
sarvārtha bhūri siddha kāma-pūrṇa All truths are greatly accomplished (siddha) with full (pūrṇa) satisfaction (kāmam)
bhūri dyotot-panna Manifestation (utpannā) of great (bhūri) luminosity (dyota)
Namaḥ lokeśvarāya svāhā Adoration to the Lord (iśvarā) of the world. All hail!Chinese/Pinyin Transliteration (Fo Guang Shan Liturgy)
觀音靈感真言 / GUAN YIN LING GAN ZHEN YAN
唵嘛呢叭咪吽 / AN MA NI BA MI HONG
麻曷倪牙納 / MA HA NI YA NA
積都特巴達 / JI DOU TE BA DA
積特些納 / JI TE XIE NA
微達哩葛薩而斡而塔 / WEI DA LI GE SA ER WA ER TA
卜哩悉塔葛納補囉納 / BU LI XI TA GE NA BU LA NA
納卜哩丟忒班納 / NA BU LI DIU TE BAN NA
哪麻嚧吉說囉耶莎訶 / NA MA LU JI SHUO LA YE SHA HE
The title '7 Buddha' broadly means (not doctrinally defined) all Buddha in the past (atĩta) use this dharani to disperse (śāntika) all negative karma (kara). The six verses dharani is in 3 different texts in the Chinese Tripitaka.
1. Taisho Edition, T21 No. 1339, p 0656b. 北涼‧法眾譯《大正藏》《大方等陀羅尼經‧護戒分卷第四》
http://www.buddhist-canon.com/SUTRA/JMi ... 10656a.htm
2. Taisho Edition, T46 No.1940, p 0943c. 隋‧智者大師撰《大正藏》《方等三昧行法》
http://www.buddhist-canon.com/SUTRA/DCX ... 60943c.htm
3. Taisho Edition, T53 No.2122, p 0914b. 唐‧道世《大正藏》《法苑珠林‧卷八十六》
In Chinese Buddhism this is the eighth of the Ten Small Mantras in the morning recitations, this version has 8 verses:
離婆離婆帝, 求訶求訶帝, 陀羅尼帝, 尼訶囉帝, 毘摩離帝, 摩訶伽帝, 真陵乾帝, 莎呵!
In Romanized Chinese: (ED: Sounds more like the Sanskrit version than the Chinese one)
LIPA-LIPA’TE, KUHA-KUHA’TE, TARA-RI’TE, NIHA-RA’TE, VIMALA’TE, MAHAGA’TE, CHE’LINGAN’TE, SVAHA!
One suggests that the last 2 words mean “great [virtues] appear, and [blame] is buried and gone”. Other suggests this dharani is 7 groups of occult sound representing 7 steps to disperse blame.
It means use of (1) psychic power [Abhinnas] (2) daring and resolution (3) wisdom (4) eradication of discord, fame and position (5) eradication of karma related to speech and pride (6) great (maha) action and energy/effort, and (7) eradication of desire, emotion, wealth and fame. However, both neglect to provide the reference.
Tara: carrying across or beyond, saving, passing over or beyond, surpassing, conquering or crossing.
Vimala: stainless, spotless, clean or bright.
DEVA DEVA'TE, CYU-HA CYU-HA'TE, DHĀRA DHṚ'TE, NIR-HṚ'TE, VIMALA'TE SVĀHĀ
All the gods come (ga’te), [blame] move indeed (gha), move indeed & gone (ga'te), stream (dhāra) having been held (dhṛte), being inundated with (hṛte) water (nir), purity (vimala) appears (ga’te). So be it!
LIPA-LIPA’TE, KUHA-KUHA’TE, TARA-RI’TE, NIHA-RA’TE, VIMALA’TE, MAHAGA’TE, CHE’LINGAN’TE
One suggests that the last 2 words mean “great [virtues] appear, and [blame] is buried and gone”. Other suggests this dharani is 7 groups of occult sound representing 7 steps to disperse blame.
It means use of (1) psychic power [Abhinnas] (2) daring and resolution (3) wisdom (4) eradication of discord, fame and position (5) eradication of karma related to speech and pride (6) great (maha) action and energy/effort, and (7) eradication of desire, emotion, wealth and fame. However, both neglect to provide the reference.Chinese/Pinyin Transliteration (Fo Guang Shan Liturgy)
七佛滅罪真言 / QI FO MIE ZUI ZHEN YAN
離婆離婆帝 / LI PO LI PO DI
求訶求訶帝 / QIU HE QIU HE DI
陀羅尼帝尼訶囉帝 / TUO LUO NI DI NI HE LA DI
真陵乾帝莎汝訶 / ZHEN LING QIAN DI SHA PO HE
Amitabha: amita prabhā, infinite light. arya-mitābhā, noble Amitābhā (1 'a' is omitted because it follows 'arya').
Arhat: A term used primarily in Theravada Buddhism to signify a person who has fulfilled its ultimate goal, the attainment of nirvana. Upon death, the arhat will become extinguished. The arhat, as an individual, has attained full enlightenment, peace and freedom.
amṛta (noun, male): nectar, immortality.
siddhaṃ (adj., active, singl.): successful. siddha (adj., passive).
kīrta, kīrti: praise, fame, merit. kīrt (verb). kīrta (adj.): famous, glory
kare: make. kara (adj.): in completing, achieving, arising.
gāmine (adj, passive, plural): from gāmin (adj.): in entering, arriving, going.
gagana (adj., male): as sky, as space.
īśvarā: lord. svara: sound.
sambhave: make possible, producing
Tathágata: the 'exalted one', is an epithet for a Buddha. Literally, the one who has 'thus(tatha) come(ga'te)', or 'thus gone'.
Namo ratna trayaya, namah arya-mitābhāya
Take refuge in the three gems(ratna), adoration to the noble Amitabha (Infinite Light),
the Exalted One, the completely and perfectly awakened disciple (arhat).
Tadyathā: om! amṛta, amṛtod bhave, amṛta sambhave, amṛta garbhe
Namely: O! Nectar, Nectar-producing one! Nectar-raising one! Nectar-storing (in the womb) one!
amṛta siddhe, amṛta te'je, amṛta vikrānte,
Nectar-perfecting one! the brilliances(teja)-Nectar one! Nectar-miracle one!
amṛta vikrānta gāmine, amṛta gagana kīrti kare
(he) performs miracle with nectar ! (he) makes nectar glory in sky!
amṛta dumdubhi svare, sarvatha sādhane.
Lord (īśvarā) of wonderful Nectar, in procuring (sadhane) benefit (for all).
sarva karma kleśa kṣayam kare svāhā!
(He) performs (kare) the eradication (ksayam) of all (sarva) deeds (karma) and sufferings (klesa), all hail!
(Short Version - as used in Chinese Mahayana Buddhist chants)
namo amitābhāya tathāgatāya | tad-yathā oṁ amṛtod bhave | amṛta siddhaṁ bhave | amṛta vikrānte | amṛta vikrānta-gāmini | gagana kīrti-kare svāhā ||
Means: Adoration to the Exalted one of Infinite Light, namely:Oh! Nectar-producing one! Nectar-creation-perfecting one! Nectar-miracle one! (he) performs miracle with nectar, he makes (nectar) glory in sky, All Hail!Chinese/Pinyin Transliteration (Fo Guang Shan Liturgy)
往生淨土神咒 / WANG SHENG JING TU SHEN ZHOU
曩謨阿彌多婆夜 / NAMO O MI DUO PO YE
哆他伽哆夜哆地夜他 / DUO TA QIE DUO YE DUO DI YE TA
阿彌唎都婆毘 / O MI LI DUO PO PI
阿彌唎哆悉耽婆毘 / O MI LI DUO XI DAN PO PI
阿彌唎哆毘迦蘭帝 / O MI LI DUO PI JIA LAN DI
阿彌唎哆毘迦蘭多 / O MI LI DUO PI JIA LAN DUO
伽彌膩伽伽那 / QIE MI NI QIE QIE NA
枳多迦利娑婆訶 / ZHI DUO JIA LI SUO PO HE
ŚRI MAHĀ DEVI DHĀRAṆĪ 大吉祥天女咒
出自: 金光明最勝王經‧大吉祥天女增長財物品 第十七 《大正藏》第十六冊頁439下
From Chaper 17. Gainning treasure by Śrĩ-mahādevi, Sūtra of the Sovereign Kings of the Golden light
Taisho edition of the Chinese Tripitaka, T16 No. 439.
http://www.buddhist-canon.com/SUTRA/DCX ... tm#0439b03
Golden Light Sūtra 金光明經 (Suvarna-prabhāsa-sūtra) travelled from India to Khotan and then to China, and was associated with the security and stability of the State in a confluence of power and values.
The Sūtra takes the form of a discourse by Shakyamuni on Eagle Peak in Rajagriha, India.
There were five Chinese translations, one is the four-volume "Golden Light Sutra" translated by Dharmaraksha 曇無讖 (414 AD). Another is an eight-volume text of the three earlier translations compiled by Pao-kuei and Jnanagupta 寶貴, 闍那堀多 (597 AD).
A third is the ten-volume "Sovereign Kings of the Golden Light Sutra" (Suvarna-prabhāsottama-rāja-sūtra) 金光明最勝王經 translated by Yijing 義淨 on Imperial orders of Empress Wu Tso-t'ien 武則天 in China 703 AD.
Śrī-mahādevi, Mahāśrī 摩阿室利, Śrīdevi, or Śrī Laksmi is the chief consort of Vishnu, the Lord of Creation in Hindu myths, originally a Brahman goddess of fertility, wealth, and beauty.
Śrīdevi was later absorbed into popular Buddhism, became the wife or sister of Vaishravana 毘沙門天, the Black Warrior Guardian of the Northern Heaven in Buddhist myths.
She is called the Good-fortune devīs, Virtuous deity or Virtuous devi (吉祥天女, 功德天, 功德天女) in the Sūtras, and is associated with wealth, virtue and learning.
On the eighth chaper (Śrī mahā devata) of the Sūtra, she says that when one mutters the name of the excellent Sūtra, the goddess will direct her attention to him and create a great fortune.
By the power of this Sūtra, she will watch over his residence, increase the provision of food-grains, will endow him with gold, jewels, wealth, and provide with all blessings.
Reference (in Chinese)
Golen Light Sutra :
http://www.buddhist-canon.com/SUTRA/DCX ... 6N0663.htm
Sovereign Kings of the Golden Light Sutra :
http://www.buddhist-canon.com/SUTRA/DCX ... 6N0665.htm
Chaper 8. Virtuous Deity, The Golen Light Sutra
http://www.buddhist-canon.com/SUTRA/DCX ... tm#0345a04
Mahāśrī, Śrīdevi, Śrī Lakhsmi as defined in the Dictionary of Chinese Buddhist Terms by William Edward Soothill,
pages 23, 86, 168, 204.
http://www.hm.tyg.jp/~acmuller/soothill ... odous.html & http://www.aisf.or.jp/~jaanus/deta/k/kichijouten.htm
The name 'LAKSHMI' appears in the Deities Section of the Śhūrangama Mantra:
‘NAMO NĀRĀYAṆAYA LAKSHMI SAHEYAYA PANCA MAHA-MUDRA NAMAS-KRITAYA.’
Anu-pālanā:anu, after, follow, thereupon, afterward.
Pālane, maintenance, in protection. Anu-pālanā, protect and support 護持.
Avikopita: Vikopita, chaos. Avikopita, indestructible, not retreating or retrogression, without chaos 不壞,不退,不動亂.
Akilāsitva, akhinna, akheda 不 退: Not retreating, especially in terms of the Buddhist path of practice, which is based on the accumulation of prior merit, or on enlightenment. According to various scriptures, there are various levels of practice which are designated as the 'level (stage) of non-backsliding'. In many Mahāyāna texts, the level designated as 'non-backsliding' is the seventh of the 'ten abodes' 十地. But the Yogācārabhuumi-śāstra 瑜伽師地論 says that the stage of non-backsliding is the first of the ten bhūmis (the stage of joy), and again, the Buddha-nature Treatise 佛性論 says it is the first of the 'ten dedications of merit.'
Avināśitva, abhinna, abheda 不壞: (1) Indestructible (2) The second of the ten ranks of the 'ten dedications of merit' 十迴向 of the path of the Bodhisattva. According to the Yogācāra school 瑜伽行派, the stage where the Bodhisattva sees emptiness easily without analyzing existence.
Caryā 行: 'practice', an act done by body, speech or thought, with the object of attaining a higher spiritual state.
Darśana (dassana, Pali): seeing, view, used in Hinduism in the sense of an audience with a guru or holy person, but not used in Buddhism in this sense. In Mahayana term: Darśanīya, passive, the scene that multitude are glad to see 眾所樂見.
Dharmatā 法性: The true, original nature of all "dharmas" (all existences/manifest phenomena). The original essence of all being; the Buddhist reality; Suchness (tathatā), dharma-realm. (2) Reality as completes in itself. (3) Emptiness; the nature of emptiness (śūnyatā).
Prati-pūri: prati means unto, upon, in regard to, toward, about, against. Pūri, place. Suprati-pūri means completed, ultimately and perfectly.具足, 究竟圓滿.
Prati-s ̣t ̣hāne: ṣṭhāne, place, in/on/at the place. Prati-ṣṭhāne, dwell peaceably 安住.
Sthiti 住: abiding, (1) To stay, stop (viharati); abide (upasthita, tisthati); settle. (2) Live, reside, inhabit. (3) Exist (pravrtti). (4) Live peaceably. (5) To dwell on some object; to attach to, abide in. (6) Attachment, delusion. (7) Continuation. (8) To stay in a womb (sthiti). (9) Continued existence (of the universe). (10) One of the three (or four) marks of conditioned existence. The principle of continuance. (11) The ten abodes 十住 of the 52 stage path of the bodhisattva. (12) One of the conditioned elements not concomitant with mind in the theory of Consciousness-only. (13) Eternal abiding. (14) In Chan language, it is often combined with a verb to strengthen the verb's meaning.
Saṃgṛhīte: Sam: means good, peace, correct, right, auspiciousness, fortune, benefit, happiness. Gṛhīta means who assumes, taken hold of, embraced, possessing, seized, taken. Su-saṃgṛhīte means rule, manage 統治, 支配 .
Sarvārtha 一切義: sarvā, all; Aartha means aim, goal, purpose, motive, truth, meaning, affair, object, thing or substance.
Samantārtha: samantā , literallly 'all goodness'. Artha 義, purpose, affair, thing.
Upa-saṃhite: upa, near, next to, more or less. Hite, in welfare work, who are helpful, for the benefit/welfare of. Upa-saṃhite, upakāra: to aid or benefit people饒益.
Vihāra 精舍: dwelling, The residence of a religious practitioner from a temporary hut to a monastery. Ga'te, come. Vihāra-gata 在住位: abide in the place, position, rank, level, pane.
Namo buddhāya, Namo dharmāya, Namaḥ saṃghāya, Namo śri-mahā-devīya.
Adoration to the Buddha, adoration to the Buddhist teaching, adoration to the Buddhist community, adoration to the great auspicious goddess!
Tadyathā: Oṃ pari-pūrṇ a care, samanta darśane, mahā vihāra gate, samanta vidhā mane
Like this: Oṃ (She) completes (pūrṇa) the deed (ka're, kama) successively (pari), all good to be seen, abides in great position, understands (mana) all good kowledge
mahā kārya prati-s ̣t ̣hāne, sarvārtha sādhane suprati-pūri, āyāna dharmatā mahā avikopite
stays peaceably in great practice (caryā), in procuring (sādhane) all truths perfectly, and approaching great indestructible nature
mahā maitrī upa-saṃhite, mahā-kleśe su-saṃgṛhīte, samantārtha anu-pālane svāhā
benefits (all) with great compassion, manages the great defilements, supports the welfare (of all), All Hail!Chinese/Pinyin Transliteration/English (Fo Guang Shan Liturgy)
善女天咒 / SHAN NÜ TIAN ZHOU
南無佛陀 / NA MO FO TUO
南無達摩 / NA MO DA MO
南無僧伽 / NA MO SENG QIE
南無室利摩訶提鼻耶 / NA MO SHI LI MO HE TI BI YE
怛你也他波利富樓那 / DA NI YE TA BO LI FU LOU NA
遮利三曼陀達舍尼 / ZHE LI SAN MAN TUO DA SHE NI
摩訶毗訶羅伽帝 / MO HE PI HE LUO QIE DI
三曼陀毗尼伽帝 / SAN MAN TUO PI NI QIE DI
摩訶迦利野波禰波囉 / MO HE JIA LI YE BO MI BO LA
波禰薩利縛栗他 / BO MI SA LI WA LI TA
三曼陀修拔黎帝 / SAN MAN TUO XIU BO LI DI
富隸那阿利那達摩帝 / FU LI NA O LI NA DA MO DI
摩訶毗鼓畢帝摩訶 / MO HE PI GU BI DI MO HE
彌勒帝婁簸僧祗帝 / MI LE DI LOU BO SENG QI DI
醯帝徙僧祗醯帝三曼陀 / XI DI XI SENG QI XI DI SAN MAN TUO
阿他阿笯婆羅尼 / O TA O NIU PO LUO NI
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