༄༅། །དཔལ་ན་ ་མ།

The Sūtra of Mahāśrī

Mahāśrīsūtra
 འཕགས་པ་དཔལ་ན་ ་མ།
’phags pa dpal chen mo’i mdo

The Noble “Sūtra of Mahāśrī”

Āryamahāśrīsūtra

· Toh 1005 ·
Degé Kangyur vol. 101 (gzungs ’dus, waM), folios 171.a–172.b
 First published 2024

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co. TABLE OF CONTENTS
ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
tr. The Translation
1. Sūtra of Mahāśrī
c. Colophon
n. Notes
b. Bibliography
· Tibetan Sources
· Secondary Sources
g. Glossary
s. SUMMARY
s.1 The Sūtra of Mahāśrī is a short sūtra revealed to Avalokiteśvara in the pure
land of Sukhāvatī. In essence, it is a dhāraṇī centered on twelve epithets of
the goddess of wealth and a short ritual instruction concerning its recitation.
The spell is said to provide protection, wealth, and good social standing.
ac. ACKNOWLEDGEMENTS
ac.1 The text was translated from Tibetan by the Buddhapīṭha Translation Group
(Gergely Hidas and Péter-Dániel Szántó).
ac.2 The translation was completed under the patronage and supervision of
84000: Translating the Words of the Buddha. Andreas Doctor edited the
translation and the introduction, and Laura Goetz copyedited the text.
Martina Cotter was in charge of the digital publication process.
i. INTRODUCTION
i.1 The Sūtra of Mahāśrī is a short sūtra revealed to Avalokiteśvara in the pure
land of Sukhāvatī. In essence, it is a dhāraṇī centered on twelve epithets of
the goddess of wealth and a short ritual instruction concerning its recitation.
Lists of the epithets of a deity are a common type of dhāraṇī, and such texts
can sometimes be very long (for example, Reciting the Names of Mañjuśrī).1
This text can be said to be an alternative version of The Twelve Names of the
Goddess Śrī,2 from which it differs in only minor details. One significant
difference, however, is that in that text the ritual instruction is not provided.
i.2 Mahāśrī, or simply Śrī, or commonly Lakṣmī, is a goddess who is perhaps
more prevalent in the brahmanical tradition, where she is said to be the great
god Viṣṇu’s consort. She is associated with well-being and prosperity. Here
her names constitute the inner core of the dhāraṇī, which is then
accompanied by a short ritual instruction about how to recite it. The spell is
promised to provide protection, wealth, and good social standing.
i.3 The text is not present under this title in the imperial-period catalogs, but
its sibling text is. The colophon of the Tibetan translation of this text
attributes it to the famous translator-duo Jinamitra and Yeshé Dé, dating it to
sometime in the early ninth century. While the two texts are nearly identical,
we may observe that name-epithets in particular were translated somewhat
differently.
i.4 This translation was made principally on the basis of the Tibetan
translations of the text found in the Tantra Collection (rgyud ’bum) and the
Compendium of Dhāraṇīs (gzungs ’dus)3 in the Degé Kangyur in consultation
with the Stok Palace Kangyur and the various witnesses of the sibling text,
The Twelve Names of the Goddess Śrī.
 The Noble
Sūtra of Mahāśrī
1. The Translation
[F.171.a]

1.1 Homage to all the buddhas and bodhisattvas.4

1.2 Thus did I hear at one time. The Blessed One was residing in Sukhāvatī.
Then the bodhisattva mahāsattva, the noble Avalokiteśvara, set out to where
the Blessed One was residing. Having arrived, he bowed his head to the feet
of the Blessed One, circumambulated the Blessed One thrice, and sat down
on one side.
1.3 Then the Blessed One looked at Mahāśrī and said this to the noble
Avalokiteśvara: “Whosoever, including monks and nuns, laymen and
laywomen, gets to know, upholds, recites, writes down, or commissions to
have written down these twelve names of Mahāśrī will escape destitution
and become wealthy.”
1.4 Then the entire host of spirits 5 said, “May it be so!”
1.5 Then the Blessed One spoke the twelve names of Mahāśrī: “It is thus —
Splendor, Welfare, She Who Is Wearing a Garland of Lotuses, Mistress of
Wealth, White One, She of Great Fame, Lotus-Eyed One, She of Great
Radiance, She Who Accomplishes, Bestower of Nourishment, She of Jewel-
Like Gleam,6 Great Splendor.

syād yathedam—jini ghriṇi7 sarvārthasādhani śaśini | alakṣmīṃ me nāśaya |

sidhyantu me mantrapadāḥ svāhā | oṁ bhṛkuṭi paramasubhage svāhā |8

1.6 “One should recite this three times. Whosoever recites it at the three
junctures of the day will have all their adversities destroyed and will become
fortunate and of inexhaustible wealth. If one recites this before going out to
meet other people, those people will think of one as their son, they will be
pleased, and they will do whatever one instructs. If one recites continuously,
 Brahmā and brahmins may perform aggressive rituals, but one will not be
harmed; rather, it will be as if one had performed service to many buddhas.”9
[F.171.b]
1.7 Thus spoke the Blessed One, and the bodhisattva, the noble
Avalokiteśvara, was gladdened and praised the speech of the Blessed One.

1.8 Here ends the noble “Sūtra of Mahāśrī.”

c. Colophon
c.1 This was translated, checked, and redacted by the Indian preceptor Jinamitra
and the great editor-translator Bandé Yeshé Dé.
n. NOTES
n.1 Mañjuśrīnāmasaṃgīti (’jam dpal mtshan brjod, Toh 360).

n.2 dpal gyi lha mo chen mo’i mtshan bcu gnyis pa, Toh 741/1006. See The Twelve
Names of the Goddess Śrī (http://read.84000.co/translation/toh741.html).

n.3 This text, Toh 1005, and all those contained in this same volume (gzungs ’dus,
waM), are listed as being located in volume 101 of the Degé Kangyur by the
Buddhist Digital Resource Center (BDRC). However, several other Kangyur
databases —including the eKangyur that supplies the digital input version
displayed by the 84000 Reading Room—list this work as being located in
volume 102. This discrepancy is partly due to the fact that the two volumes of
the gzungs ’dus section are an added supplement not mentioned in the
original catalog, and also hinges on the fact that the compilers of the Tōhoku
catalog placed another text—which forms a whole, very large volume —the
Vimalaprabhānāmakālacakratantraṭīkā (dus ’khor ’grel bshad dri med ’od, Toh 845),
before the volume 100 of the Degé Kangyur, numbering it as vol. 100,
although it is almost certainly intended to come right at the end of the Degé
Kangyur texts as volume 102; indeed its final fifth chapter is often carried
over and wrapped in the same volume as the Kangyur dkar chags (catalog).
Please note this discrepancy when using the eKangyur viewer in this
translation.

n.4 This obeisance formula is not part of the main text, but the so-called
translators’ obeisance (’gyur phyag).

n.5 It is not at all clear where these spirits came from, and it is still less clear why
they are in Sukhāvatī.

n.6 Here we have translated according to the Sanskrit (Hidas 2021, p. 33, item
no. 3; and p. 52, item no. 40) and the Tibetan of the sibling text, The Twelve
 Names. The Tibetan here, rin po che rab tu sbyin ma, suggests an underlying
reading of *Ratnapradā.

n.7 This is the reading of Stok Palace and the Sanskrit of the sibling text. Both
Degé versions transmit ghrini.

n.8 The names or epithets translated into Tibetan are (1) Śrī, (2) Lakṣmī, (3)
Padmamālinī, (4) Dhanādhipati, (5) Gaurī, (6) Mahāyaśāḥ, (7) Padmanetrī, (8)
Mahādyuti, (9) Kartrī, (10) Annadāyinī, (11) Ratnaprabhā (n.6), and (12)
Mahāśrī. The rest of the spell may be translated as follows: “May it be so! jini
ghriṇi, O Accomplisher of All Goals, O Hare-Marked One (an epithet of the
moon)! Destroy my destitution! May these mantra-words be accomplished
for me! Oṁ One Furling Her Eyebrows, O Supremely Fortunate One svāhā.”
Note that “One Furling Her Eyebrows” is also the name of a goddess,
Bhṛkuṭī, sometimes appearing as an ectype of Tārā.

n.9 We observe the following differences in the Sanskrit version of the sibling
text: (a) recitation at the three junctures of the day is not mentioned; (b)
inexhaustible wealth is not among the promises; (c) it is not other people
who are being met with but the king; (d) Brahmā and brahmins do not
perform harmful rituals, but the god Great Brahmā (Mahābrahmā) appears
and bestows a desired boon.
b. BIBLIOGRAPHY
· Tibetan Sources ·

dpal chen mo’i mdo (Mahāśrīsūtra). Toh 740, Degé Kangyur vol. 94 (rgyud ’bum,
tsha), folios 234.b–235.a.

dpal chen mo’i mdo (Mahāśrīsūtra). Toh 1005, Degé Kangyur vol. 101 (gzungs
’dus, waM), folios 171.a–172.b.

dpal chen mo’i mdo. Stok Palace Kangyur vol. 108 (rgyud, tsa), folios 86.a–87.a.

dpal gyi lha mo’i mtshan bcu gnyis pa. Toh 741, Degé Kangyur vol. 94 (rgyud
’bum, tsha), folios 235.a–235.b; Toh 1006, Degé Kangyur vol. 101 (gzungs
’dus, waM), folios 172.a–172.b. English translation The Twelve Names of the
Goddess Śrī, 2024.

· Secondary Sources ·

84000. The Twelve Names of the Goddess Śrī

(https://84000.co/translation/toh741.html) (dpal gyi lha mo’i mtshan bcu gnyis pa,
Toh 741, 1006). Translated by the Buddhapīṭha Translation Group
(Gergely Hidas and Péter-Dániel Szántó). Online publications. 84000:
Translating the Words of the Buddha, 2024.

Hidas, Gergely. Powers of Protection: The Buddhist Tradition of Spells in the

Dhāraṇīsaṃgraha Collections. Beyond Boundaries 9. Boston: de Gruyter, 2021.

Skorupski, Tadeusz. A Catalogue of the Stog Palace Kanjur. Bibliographia

Philologica Buddhica, Series Maior 4. Tokyo: International Institute for
Buddhist Studies, 1985.
g. GLOSSARY

· Types of attestation for names and terms of the corresponding ·

source language

AS Attested in source text

This term is attested in a manuscript used as a source for this translation.

AO Attested in other text

This term is attested in other manuscripts with a parallel or similar context.

AD Attested in dictionary
This term is attested in dictionaries matching Tibetan to the corresponding
language.

AA Approximate attestation
The attestation of this name is approximate. It is based on other names
where the relationship between the Tibetan and source language is attested
in dictionaries or other manuscripts.

RP Reconstruction from Tibetan phonetic rendering

This term is a reconstruction based on the Tibetan phonetic rendering of the
term.

RS Reconstruction from Tibetan semantic rendering

This term is a reconstruction based on the semantics of the Tibetan
translation.

SU Source unspecified
This term has been supplied from an unspecified source, which most often
is a widely trusted dictionary.

g.1 Avalokiteśvara
spyan ras gzigs dbang phyug

ན་རས་གཟིགས་དབང་ག
avalokiteśvara AO
Definition from the 84000 Glossary of Terms:
 One of the “eight close sons of the Buddha,” he is also known as the
bodhisattva who embodies compassion. In certain tantras, he is also the lord
of the three families, where he embodies the compassion of the buddhas. In
Tibet, he attained great significance as a special protector of Tibet, and in
China, in female form, as Guanyin, the most important bodhisattva in all of
East Asia.

g.2 Bandé Yeshé Dé

ban+de ye shes sde

བ་་ས་།
—
Definition from the 84000 Glossary of Terms:
Yeshé Dé (late eighth to early ninth century) was the most prolific translator
of sūtras into Tibetan. Altogether he is credited with the translation of more
than one hundred sixty sūtra translations and more than one hundred
additional translations, mostly on tantric topics. In spite of Yeshé Dé’s great
importance for the propagation of Buddhism in Tibet during the imperial era,
only a few biographical details about this figure are known. Later sources
describe him as a student of the Indian teacher Padmasambhava, and he is
also credited with teaching both sūtra and tantra widely to students of his
own. He was also known as Nanam Yeshé Dé, from the Nanam (sna nam)
clan.

g.3 Bestower of Nourishment

zas sbyin ma

ཟས་ན་མ།
annadāyinī AO
One of the twelve names or epithets of Mahāśrī in The Sūtra of Mahāśrī and
The Twelve Names of the Goddess Śrī (Toh 741/1006).

g.4 blessed one

bcom ldan ’das

བམ་ན་འདས།
bhagavat AO
Definition from the 84000 Glossary of Terms:
In Buddhist literature, this is an epithet applied to buddhas, most often to
Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in
specifically Buddhist contexts it implies that a buddha is in possession of six
auspicious qualities (bhaga) associated with complete awakening. The
 Tibetan term—where bcom is said to refer to “subduing” the four māras, ldan
to “possessing” the great qualities of buddhahood, and ’das to “going
beyond” saṃsāra and nirvāṇa—possibly reflects the commentarial tradition
where the Sanskrit bhagavat is interpreted, in addition, as “one who destroys
the four māras.” This is achieved either by reading bhagavat as bhagnavat
(“one who broke”), or by tracing the word bhaga to the root √bhañj (“to
break”).

g.5 bodhisattva mahāsattva

byang chub sems dpa’ sems dpa’ chen po

ང་བ་མས་དཔའ་མས་དཔའ་ན་།
bodhisattvamahāsattva AO
Definition from the 84000 Glossary of Terms:
The term can be understood to mean “great courageous one” or "great
hero,” or (from the Sanskrit) simply “great being,” and is almost always
found as an epithet of “bodhisattva.” The qualification “great” in this term,
according to the majority of canonical definitions, focuses on the generic
greatness common to all bodhisattvas, i.e., the greatness implicit in the
bodhisattva vow itself in terms of outlook, aspiration, number of beings to be
benefited, potential or eventual accomplishments, and so forth. In this sense
the mahā- is closer in its connotations to the mahā- in “Mahāyāna” than to the
mahā- in “mahāsiddha.” While individual bodhisattvas described as
mahāsattva may in many cases also be “great” in terms of their level of
realization, this is largely coincidental, and in the canonical texts the epithet
is not restricted to bodhisattvas at any particular point in their career.
Indeed, in a few cases even bodhisattvas whose path has taken a wrong
direction are still described as bodhisattva mahāsattva.

Later commentarial writings do nevertheless define the term—variably—in

terms of bodhisattvas having attained a particular level (bhūmi) or realization.
The most common qualifying criteria mentioned are attaining the path of
seeing, attaining irreversibility (according to its various definitions), or
attaining the seventh bhūmi.

g.6 Brahmā
tshangs pa

ཚངས་པ།
brahman AO
Definition from the 84000 Glossary of Terms:
 A high-ranking deity presiding over a divine world; he is also considered to
be the lord of the Sahā world (our universe). Though not considered a creator
god in Buddhism, Brahmā occupies an important place as one of two gods
(the other being Indra/Śakra) said to have first exhorted the Buddha
Śākyamuni to teach the Dharma. The particular heavens found in the form
realm over which Brahmā rules are often some of the most sought-after
realms of higher rebirth in Buddhist literature. Since there are many
universes or world systems, there are also multiple Brahmās presiding over
them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati)
and Great Brahmā (mahābrahman).

g.7 dhāraṇī
gzungs

གངས།
dhāraṇī AO
Definition from the 84000 Glossary of Terms:
The term dhāraṇī has the sense of something that “holds” or “retains,” and so
it can refer to the special capacity of practitioners to memorize and recall
detailed teachings. It can also refer to a verbal expression of the teachings —
an incantation, spell, or mnemonic formula—that distills and “holds”
essential points of the Dharma and is used by practitioners to attain
mundane and supramundane goals. The same term is also used to denote
texts that contain such formulas.

g.8 Great Splendor

dpal chen mo

དཔལ་ན་།
mahāśrī AO
One of the twelve names or epithets of Mahāśrī in The Sūtra of Mahāśrī and
The Twelve Names of the Goddess Śrī (Toh 741/1006). The Twelve Names gives the
Tibetan variant dpal chen mo ma.

g.9 Jinamitra
dzi na mi tra

་ན་་།
jinamitra AO
Definition from the 84000 Glossary of Terms:
 Jinamitra was invited to Tibet during the reign of King Trisong Detsen (khri
srong lde btsan, r. 742–98 ᴄᴇ) and was involved with the translation of nearly
two hundred texts, continuing into the reign of King Ralpachen (ral pa can, r.
815–38 ᴄᴇ). He was one of the small group of paṇḍitas responsible for the
Mahāvyutpatti Sanskrit–Tibetan dictionary.

g.10 layman
dge bsnyen

ད་བན།
upāsaka AO
An unordained male practitioner who observes the five precepts not to kill,
lie, steal, be intoxicated, or commit sexual misconduct.

g.11 laywoman
dge bsnyen ma

ད་བན་མ།
upāsikā AO
An unordained female practitioner who observes the five precepts not to kill,
lie, steal, be intoxicated, or commit sexual misconduct.

g.12 Lotus-Eyed One

pad+ma’i spyan

པ ་ན།
padmanetrī AO
One of the twelve names or epithets of Mahāśrī in The Sūtra of Mahāśrī and
The Twelve Names of the Goddess Śrī (Toh 741/1006). The Twelve Names gives the
Tibetan variant padma spyan mnga’ ma.

g.13 Mahāśrī
dpal chen mo

དཔལ་ན་།
mahāśrī AO
Name of a goddess more prevalent in the brahmanical tradition, where she is
a consort of Viṣṇu. She is the subject of The Sūtra of Mahāśrī and The Twelve
Names of the Goddess Śrī (Toh 741/1006), where twelve of her epithets are
listed.

g.14 Mistress of Wealth

 nor gyi bdag mo

ར་ི་བདག་།
dhanādhipati AO
One of the twelve names or epithets of Mahāśrī in The Sūtra of Mahāśrī and
The Twelve Names of the Goddess Śrī (Toh 741/1006). The Twelve Names gives the
Tibetan variant nor bdag ma.

g.15 monk
dge slong

ད་ང་།
bhikṣu AO
Definition from the 84000 Glossary of Terms:
The term bhikṣu, often translated as “monk,” refers to the highest among the
eight types of prātimokṣa vows that make one part of the Buddhist assembly.
The Sanskrit term literally means “beggar” or “mendicant,” referring to the
fact that Buddhist monks and nuns —like other ascetics of the time —
subsisted on alms (bhikṣā) begged from the laity.

In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a monk

follows 253 rules as part of his moral discipline. A nun (bhikṣuṇī; dge slong ma)
follows 364 rules. A novice monk (śrāmaṇera; dge tshul) or nun (śrāmaṇerikā; dge
tshul ma) follows thirty-six rules of moral discipline (although in other vinaya
traditions novices typically follow only ten).

g.16 nun
dge slong ma

ད་ང་མ།
bhikṣuṇī AO
Definition from the 84000 Glossary of Terms:
The term bhikṣuṇī, often translated as “nun,” refers to the highest among the
eight types of prātimokṣa vows that make one part of the Buddhist assembly.
The Sanskrit term bhikṣu (to which the female grammatical ending ṇī is
added) literally means “beggar” or “mendicant,” referring to the fact that
Buddhist nuns and monks —like other ascetics of the time —subsisted on
alms (bhikṣā) begged from the laity. In the Tibetan tradition, which follows
the Mūlasarvāstivāda Vinaya, a bhikṣuṇī follows 364 rules and a bhikṣu
follows 253 rules as part of their moral discipline.
 For the first few years of the Buddha’s teachings in India, there was no
ordination for women. It started at the persistent request and display of
determination of Mahāprajāpatī, the Buddha’s stepmother and aunt,
together with five hundred former wives of men of Kapilavastu, who had
themselves become monks. Mahāprajāpatī is thus considered to be the
founder of the nun’s order.

g.17 preceptor
mkhan po

མཁན་།
upādhyāya AO
Definition from the 84000 Glossary of Terms:
A person’s particular preceptor within the monastic tradition. They must
have at least ten years of standing in the saṅgha, and their role is to confer
ordination, to tend to the student, and to provide all the necessary requisites,
therefore guiding that person for the taking of full vows and the
maintenance of conduct and practice. This office was decreed by the Buddha
so that aspirants would not have to receive ordination from the Buddha in
person, and the Buddha identified two types: those who grant entry into the
renunciate order and those who grant full ordination. The Tibetan
translation mkhan po has also come to mean “a learned scholar,” the
equivalent of a paṇḍita, but that is not the intended meaning in Indic
Buddhist literature.

g.18 She of Great Fame

grags pa chen mo

གས་པ་ན་།
mahāyaśas AO
One of the twelve names or epithets of Mahāśrī in The Sūtra of Mahāśrī and
The Twelve Names of the Goddess Śrī (Toh 741/1006). The Twelve Names gives the
Tibetan variant grags chen ma.

g.19 She of Great Radiance

’od chen mo

ད་ན་།
mahādyuti AO
One of the twelve names or epithets of Mahāśrī in The Sūtra of Mahāśrī and
The Twelve Names of the Goddess Śrī (Toh 741/1006). The Twelve Names gives the
Tibetan variant ’od chen ma.
g.20 She of Jewel-Like Gleam
rin po che rab tu sbyin ma

ན་་་རབ་་ན་མ།
ratnaprabhā AO
One of the twelve names or epithets of Mahāśrī in The Sūtra of Mahāśrī and
The Twelve Names of the Goddess Śrī (Toh 741/1006). The Twelve Names gives the
Tibetan variant rin chen ’od ldan ma (*ratnapradā).

g.21 She Who Accomplishes

byed pa mo

ད་པ་།
kartrī AO
One of the twelve names or epithets of Mahāśrī in The Sūtra of Mahāśrī and
The Twelve Names of the Goddess Śrī (Toh 741/1006).

g.22 She Who Is Wearing a Garland of Lotuses

pad+ma’i phreng ba can

པ ་ང་བ་ཅན།
padmamālinī AO
One of the twelve names or epithets of Mahāśrī in The Sūtra of Mahāśrī and
The Twelve Names of the Goddess Śrī (Toh 741/1006). The Twelve Names gives the
Tibetan variant padma’i phreng thogs ma.

g.23 spirit
’byung po

འང་།
bhūta AO
Definition from the 84000 Glossary of Terms:
This term in its broadest sense can refer to any being, whether human,
animal, or nonhuman. However, it is often used to refer to a specific class of
nonhuman beings, especially when bhūtas are mentioned alongside
rākṣasas, piśācas, or pretas. In common with these other kinds of
nonhumans, bhūtas are usually depicted with unattractive and misshapen
bodies. Like several other classes of nonhuman beings, bhūtas take
spontaneous birth. As their leader is traditionally regarded to be Rudra-Śiva
(also known by the name Bhūta), with whom they haunt dangerous and wild
places, bhūtas are especially prominent in Śaivism, where large sections of
certain tantras concentrate on them.
g.24 Splendor
dpal ldan ma

དཔལ་ན་མ།
śrī AO
One of the twelve names or epithets of Mahāśrī in The Sūtra of Mahāśrī and
The Twelve Names of the Goddess Śrī (Toh 741/1006).

g.25 Sukhāvatī
bde ba can

བ་བ་ཅན།
sukhāvatī AO
Sukhāvatī (Blissful) is the buddhafield to the west inhabited by the buddha
Amitābha, who is also known as Amitāyus. It is classically described in The
Display of the Pure Land of Sukhāvatī (Sukhāvatīvyūha).

g.26 Welfare
bkra shis ma

བ་ས་མ།
lakṣmī AO
One of the twelve names or epithets of Mahāśrī in The Sūtra of Mahāśrī and
The Twelve Names of the Goddess Śrī (Toh 741/1006).

g.27 White One

dkar mo

དཀར་།
gaurī AO
One of the twelve names or epithets of Mahāśrī in The Sūtra of Mahāśrī and
The Twelve Names of the Goddess Śrī (Toh 741/1006). The Twelve Names gives the
Tibetan variant dkar sham ma.