Mantra 1000-Arm-Avalokiteshvara

namo ratnatrayāya namaḥ ārya jñāna sāgara vairocana vyūha rājāya tathāgatāya arhate samyak sambuddhaya namaḥ sarva tathāgatebyah arhatebyaḥ samyak saṃ buddhebyaḥ namaḥ ārya avalokite śvarāya bodhisattvāya mahāsattvāya mahākāruṇikāya tadyathā oṃ dhara dhara dhiri dhiri dhuru dhuru iti vatte cale cale puracale puracale kusume kusuma vare ili mili citijvalamāpanāye svāhā!

Losang Lhamo:

Es ist das lange Mantra des 1000-armigen Avalokiteshvara und hat hier irgendwie keinen direkten Bezug zum Rest des Themas.

Sag das nicht. Ven Thubten Chodron hat das Yoga des 1000-armigen hervorragend gelehrt. Warum konnte sie das nur?

Monikadie4.:

Kannst Du das bitte übersetzen, Stevie?

Was ich gefunden habe - ohne Gewähr auf Richtigkeit und leider auf Englisch:

[lz]

I bow to the Three Jewels. I bow to the ocean of the Arya's exalted wisdom, the king of marvelous

manifestations of Vairochana, the one thus-gone, the foe destroyer, the perfectly complete Buddha.

I bow to all the ones thus-gone, the foe destroyers, the perfectly complete Buddhas. I bow to Arya

Avalokiteshvara, The Bodhisattva, the great being, the great compassionate one. It is thus: OM Will hold,

will hold, do hold, do hold, hold, hold. I request power; move, move! Thoroughly move, thoroughly move.

you hold a flower, an offering flower; method and wisdom, supreme guru; burned with mind, may it be

removed, arrange it![/lz]

Gepostet von Johnny Dangerous auf Dharma Wheel

Und:

[lz]

There appear to be a large number of variants between the Sanskrit, Tibetan, and Chinese transmission of this dhāraṇī. TBRC is giving me error messages at the moment, so I can't check the different Kangyurs right now, but Gilgit Manuscripts Vol. 1 gives 1) the Giglit manuscript reading and 2) the Narthang Kangyur reading (sandhi is exactly as given in the edition):

1) namo ratnatrayāya namo vairocanāya tathāgatāya nama āryāvalokiteśvarāya bodhisattvāya mahāsattvāya mahākāruṇikāya namaḥ atītānāgatapratyutpannebhyaḥ sarvatathāgatebhyaḥ arhadbhyaḥ samyaksaṃbuddhebhyaḥ oṃ dhuru dhuru iṭṭe viṭṭe cale cale pracale pracale kusumavare ili mili viṭi svāhā

2) namo ratnatrayāya nama ārya-jñāna-sagara-vairocana-buddha-rājāya tathāgatāya namaḥ sarvatathāgatebhyaḥ arhadbhyaḥ samyaksaṃbuddhebhyaḥ nama āryāvalokiteśvarāya bodhisattvāya mahāsattvāya mahākāruṇikāya tadyathā oṃ dhara dhara dhiri dhiri dhuru dhuru iṭṭe viṭṭe cale cale pracale pracale kusume kusumavare ili mili viṭi citijvalam avanaya svāhā

The Chinese translation seems to have yet another version, but I can't read Chinese. The Gilgit manuscripts are very old (5-6th ct. CE), so they have a strong claim to be considered the original reading.

Translation of the Gilgit version:

namo ratnatrayāya

Homage to the Three Jewels.

namo vairocanāya tathāgatāya

Homage to the tathāgata Vairocana.

nama āryāvalokiteśvarāya bodhisattvāya mahāsattvāya mahākāruṇikāya

Homage to the Noble Avalokiteśvara, the bodhisattva, the mahāsattva, the Great Compassionate One.

namaḥ atītānāgatapratyutpannebhyaḥ sarvatathāgatebhyaḥ arhadbhyaḥ samyaksaṃbuddhebhyaḥ

Homage to all the tathāgatas of the past, future, and present, the arhats (here a synonym for buddhas) , the samyaksambuddhas.

oṃ dhuru dhuru iṭṭe viṭṭe cale cale pracale pracale kusumavare ili mili viṭi svāhā

oṃ hold firm, hold firm, iṭṭe viṭṭe Oh Trembling One! Tembling One! Trembling One! Trembling One! Oh Greatest Blossom! ili mili viṭi svāhā

[Notes: cale cale pracale pracale cannot be translated, as the translation from the Chinese in the link has done, as 2nd person imperatives. These are most likely feminine vocatives—a very common feature in dhāraṇīs—of calā and pracalā. This literally means trembling (or moving in general), an epithet for lighting. It is probably describing the dhāraṇī as being like lightning in the speed and brilliance with which it fulfills its effect. But these femine vocatives are always a little mysterious. kusumavare is also a single fem. vocative, not kusuma + . >em class="text-italics">iṭṭe viṭṭe ili mili viṭi are just mantric sounds, but they sound strikingly Dravidian.]

Translation of the Narthang version:

namo ratnatrayāya

as above

nama ārya-jñāna-sagara-vairocana-buddha-rājāya tathāgatāya

Homage to the tathāgata, the King of Buddhas, the Radiant Sun of the ocean of noble wisdom.

[The compound ārya-jñāna-sagara-vairocana-buddha-rājāya can be analyzed in literally dozens of different ways. In the absence of a commentary I've just picked the most natural reading. Also note that Narthang (at least as reported by Dutt—I don't have access) has "king of buddhas" instead of >em class="text-italics">vyūharāja "king of the array".]

namaḥ sarvatathāgatebhyaḥ arhadbhyaḥ samyaksaṃbuddhebhyaḥ

Homage to all the tathāgatas, the arhats, the samyaksambuddhas.

nama āryāvalokiteśvarāya bodhisattvāya mahāsattvāya mahākāruṇikāya

as above

tadyathā oṃ dhara dhara dhiri dhiri dhuru dhuru iṭṭe viṭṭe cale cale pracale pracale kusume kusumavare ili mili viṭi citijvalam avanaya svāhā

that is as follows: oṃ hold firm, hold firm, hold firm, hold firm, hold firm, hold firm, iṭṭe viṭṭe Oh Trembling One! Trembling One! Trembling One! Trembling One! Oh Blossom! Greatest Blossom! ili mili viṭi lead to the Blazing heap svāhā

[Notes: strictly speaking dhara is the only correct (i.e. Pāṇinian) form of the 2nd pers. imperative of the root dhṛ, but if we accept dhuru as a possible alternative, I don't see why dhiri shouldn't also be translated as an even more non-standard 2nd pers. imp. "hold firm!"

The last bit is the most problematic. For citijvalam avanaya the OP has cetaṃ jvalaṃ apnaye and the link has cite jālam apanaya. They don't cite their sources, so it's impossible to say whether these are errors, misprints, or genuine variant readings. The Narthang reading citijvalaṃ avanaya "lead to the blazing heap" (where citi "heap" usually means the funeral pyre, which gives a rather macabre meaning) can also be interpreted as citi jvalaṃ avanaya "bring the blaze into the mind".[/lz]

Gepostet von tantular auf Dharma Wheel