SRI DEVI (SUDEVI) DHĀRAṆĪ
(The Virtuous Goddess Mantra)[善女天咒: SHAN NÜ TIAN ZHOU]
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.
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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