如意輪菩薩觀門義注祕訣

The syllable OṂ (輆 OMÏ) means that all dharmas abide without anything to be attained, using this as the means; ENLIGHTENMENT cannot be attained.

_ The syllable VA (向- VA) means that all dharmas transcend, that the path of language cannot be attained.

_ The syllable RA (先- RA) means that all dharmas are free of defilement, ultimately cannot be attained.

_ The syllable NA (巧- NA) (another edition records it as 叨- DA) means that for all dharmas, GIVING is ultimately without anything to be attained.

_ The syllable PA (扔- PA) means that all dharmas are SUPREME, that their nature and characteristics cannot be attained.

_ The syllable DMA (痧- DMA) means that all dharmas are free of SELF, that grasping and clinging cannot be attained.

_ The syllable HŪṂ (嫟- HÙMÏ) means that all dharmas, ultimately, likewise cannot be attained.

The syllables presented above are all the color of turmeric (saffron-yellow). From the mouth of the PRINCIPAL DEITY they are drawn into the Wheels of Body, Mind, and Speech. Set out clearly, each one is to be examined carefully. From this Samaya one swiftly attains Omniscience.

When the count of recitations of the Yoga practice has been completed, one then sets forth these syllables right upon the body, placing the LESSER HEART MANTRA. Again, upon the syllables, contemplate clearly, like the newly risen sun radiating brilliant, dazzling light, vast and boundless. Through this contemplation, before long one will realize the SAMĀDHI OF THE DHARMAKĀYA.

The syllable OṂ (輆) is placed upon the crown of the head.

The syllable VA (向) is placed at the forehead.

The syllable RA (先) within the two eyes.

The syllable NA (巧) at the heart.

The syllable PA (扔) is contemplated at the mouth.

DMA (痧) at the two upper arms.

The syllable HŪṂ (嫟) is placed at the navel.

Using the Contemplation of Syllables presented above,

One swiftly awakens to the principle of NON-ARISING.

Before long one will accomplish,

And attain the WISDOM OF THE TATHĀGATA.

This completes setting forth the Sanskrit syllables of the Cintāmaṇicakra Heart Mantra upon the moon-disc of the BODHI MIND.

Notes on the meaning of the Cintāmaṇicakra Mantra:

巧伕: Nẵng mô (NAMO) means to take refuge.

先寒: La đát-nẵng (RATNA) means jewel.

氛仲伏: Đát-la dạ dã (TRAYÀYA) means three.

The phrase together means: "Taking refuge in and revering the THREE JEWELS."

巧休: Nẵng mạc (NAMAHÏ) means to bow in homage.

玅搏向吐丁包鄎先伏: A ly-dã phộc lô chỉ đế thấp phộc la gia (ÀRYA AVALOKITE 'SVARAYA) is the Noble Sovereign Contemplator (Āryāvalokiteśvara).

回囚屹玆伏: Mạo địa tát đát-phộc dã (BODHISATVAYA) is Bodhisattva.

亙扣屹玆伏: Ma ha tát đát phộc dã (MAHÀ SATVAYA) is Mahāsattva (Great Bodhisattva).

亙扣 一刎仗一伏: Ma ha ca lỗ ni ca dã (MAHÀ KARONÏI KAYA) is the One of Great Compassion.

凹改卡: Đát nễ dã-tha (TADYATHÀ) means: namely, that is; the opening of the Tathāgata's treasury to speak the Mantra.

The syllable 輆 OṂ (OMÏ) means the three bodies. The single syllable OṂ is composed of the three syllables 輆; 狣; 亙 combined within it.

The syllable 輆 (OMÏ) means that the arising of all dharmas cannot be attained.

The syllable 狣 (A) means that all dharmas are fundamentally non-arising.

The syllable 亙 (MA) means that the SELF of all dharmas is without anything to be attained.

– It is further explained as:

The syllable 輆 means the Nirmāṇakāya (Transformation Body).

The syllable 狣 means the Saṃbhogakāya (Reward Body).

The syllable 亙 means the Dharmakāya (Dharma Body).

Through the principle of TRUE CHARACTERISTICS pertaining to the essence of these three syllables, the meaning is formed: "Bowing the head in homage to all Tathāgatas," which also means: "The Tathāgata without consecration of the crown."

弋咒向魛: Chước yết la mạt ly để (CAKRA VARTTI) means the one able to turn the unsurpassed wheel, and also means Crushing-Destruction.

才阢亙仗: Chấn đá mạt ni (CINTA MANÏI) means contemplation, and also means the jewel of the Tathāgata (the Jewel is of six kinds, able to fulfill the wishes of sentient beings).

亙扣扔痧: Ma ha bát ná-ma (MAHÀ PADMA) is the great lotus flower, symbolizing the purity of all Non-Dharmas, fundamentally unstained.

刎全: Lỗ lỗ (RO RO – another edition records it as 冰冰_ RU RU) means to be free of dust and defilement. Dust is of two kinds, hence it is uttered twice, namely Inner Dust and Outer Dust. Inner Dust is the five Faculties: eye, ear, nose, tongue, body. Outer Dust is: form, sound, scent, taste, touch. Both kinds of Dust are without anything to be attained, used as the means to accomplish the YOGIC CONTEMPLATIVE WISDOM.

凸沰: Để sắt tra (TISÏTÏA). Explained as: ABIDING, and also said to be NON-ABIDING. Non-Abiding is used as the root of all dharmas, and is also expressed as: "Neither abiding in Nirvāṇa, nor abiding in birth-and-death." Through Great Wisdom, one is not bound to birth-and-death; through Great Compassion, one does not abide in Nirvāṇa.

捂匡: Nhập-phộc la (JVALA). Explained as: blazing forth. The light shines and radiates throughout the empty Dharma-realm of the ten directions, awakening all Buddhas, Bodhisattvas, and the assembly of Noble Ones to descend and gather at the assembly. Below, it summons all the Eight Classes of Devas, Nāgas, and sentient beings to confer benefit and blessing.

狣一溶伏: A Yết ly-sái dã (AKARSÏAYA) means: Inviting and Summoning. Through this inviting and summoning, the Buddhas, Bodhisattvas, and the Eight Classes of Devas and Nāgas, responding to the summons, all gather to confer blessing and protective mindfulness.

嫟: Hồng (HÙMÏ) means that all dharmas are without CAUSE, and is also called the Bodhi-maṇḍala (Place of Enlightenment). As the Vajraśekhara Yoga Sūtra says: "As soon as one arouses the Bodhi-mind, one then sits at the Bodhi-maṇḍala and turns the Wheel of the True Dharma." Through this correspondence, this single syllable of the Mantra is surely able to realize all the Buddha-Dharma. When, moment after moment, one realizes the Buddha-Dharma, then one is fully endowed with SARVAJÑĀNA (SARVA JNÕANA – the Wisdom of Omniscience), proceeding straight to the ultimate, sitting upon the VAJRA throne, with the four Māras appearing before one. One then surely enters the GREAT COMPASSION SAMĀDHI, subdues the four MĀRAS, and accomplishes Perfect Enlightenment.

The four Māras are: the Māra of the Aggregates, the Māra of the Afflictions, the Māra of Death, and the Deva-Māra; all are subdued of themselves.

It is further said: dharmas are without CAUSE; all dharmas are without CAUSE, and in accordance with the FRUIT of the Truth of Supreme Meaning, there is likewise nothing to be attained. Because there is no CAUSE and EFFECT, from the very beginning they are pure and serene.

民: Phấn (PHA) means to Destroy, and is also called Crushing-Destruction. When one attains Buddhahood, one Crushes and Destroys the four Māras; it is also called, among the Three Virtues, the VIRTUE OF SEVERANCE. By means of Maintaining-Severance, it severs the latent habit-energies of the afflictions of the three realms, and also severs the nine stages. The two Accumulations of MERIT and WISDOM are all fulfilled in completeness. From beginningless time until now, all sentient beings have been treated as intimate kin; because of remembering that kindness, one goes to the place of Turning the Dharma-Wheel and expounds the twelve aspects of the Dharma-Wheel.

巴: Tra (TÏ) means: All dharmas are without anything to be attained. The syllable TÏ, according to the Sanskrit script, has a form like a half moon-disc. Explained as: All dharmas are without SELF and without anything to be attained, and using this as the means, one surely accomplishes the emptiness of arising and the emptiness of half-arising (half-emptiness).

送: Tát phộc (SVÀ) means: that which, without verbal expression, forms the Wisdom of the Emptiness of Dharmas; it means the syllable of completeness (the full syllable), and is also said to accomplish Great Merit and Virtue.

扣: Ha (HÀ) means: severing the afflictions so as to cause sentient beings to gather and accumulate Great Merit and Virtue, severing all the latent habit-energies of the afflictions and the secondary afflictions; within the body of SELF and OTHER, the teaching of the FULL SYLLABLE pervades everywhere, realizing the NIRVĀṆA WITHOUT REMAINDER AND WITHOUT ABIDING.

The practitioner of Yoga forms the mudrā and recites the Mantra; with settled intention, focus single-mindedly upon this one syllable. Through mutual correspondence, contemplating the principle of the Mantra, one is able to remove the GRASPING SUBJECT and the GRASPED OBJECT. Self and other being equal, of one essence with Great Compassion, one gathers and accumulates all merit and wisdom.

In this present life one is delivered from all calamities and untimely death; those of the world who see and hear are all joyful. The words one speaks cause Devas and humans to revere and comply, not daring to act contrary. After death, the assembly of Noble Ones appears before one, and one is born into the land of Pure Marvelous Ultimate Bliss; within the gathered assembly, born transformed from a lotus flower, one beholds Amitāyus Buddha (the Buddha of Infinite Life), attentively hears the True Dharma, and swiftly realizes Unsurpassed Bodhi.

VERSE ON THE SIX-ARMED FORM OF CINTĀMAṆICAKRA BODHISATTVA

The hand holds the Wish-Fulfilling Jewel,

The body of six arms is golden in color,

THE CROWN-KNOT IS ADORNED WITH JEWELS,

THE SOVEREIGN KING expounds the Dharma.

_ The first hand: contemplation,

Tenderly mindful of sentient beings.

_ The second hand: the Wish-Fulfilling Jewel,

Able to fulfill all aspirations.

_ The third hand: holding the rosary,

To rescue the suffering of the animal realm.

_ On the left, pressing down the Mountain of RADIANT LIGHT,

Accomplished and unshaken.

_ The second hand holds the lotus,

Able to purify all Non-Dharmas.

_ The third hand holds the Wheel (the cakra),

Able to turn the Unsurpassed Dharma.

The Jewel is able to be carried along;

The Mountain: symbolizing the immovable.

The nature of the lotus: unstained;

The Wheel: shattering hindrances and afflictions.

The six arms: vastly adorned,

Able to roam through the six destinies.

Using the means of Great Compassion,

It severs the sufferings of sentient beings.

The body radiates a thousand beams of light,

According with mindfulness, shining everywhere.

Just as upon the surface of a mirror,

It is able to manifest the myriad images.

One's own mind is fundamentally non-arising;

THE DHARMA-NATURE IS ALTOGETHER PERFECTLY SERENE.

Extracted from the VAJRAŚEKHARA YOGA SŪTRA:

THE INNERMOST HEART MANTRA:

– The syllable OṂ (輆) means: All dharmas abide without anything to be attained, using this as the means; ENLIGHTENMENT cannot be attained.

– The syllable VA (向) means: All dharmas transcend, severing the path of language, which cannot be attained.

– The syllable RA (先) means: All dharmas are free of DUST, ultimately cannot be attained.

– The syllable NA (叨) means: For all dharmas, GIVING is ultimately without anything to be attained.

– The syllable PA (扔) means: All dharmas are SUPREME, their nature and characteristics cannot be attained.

– The syllable DME (榰_DME) means: All dharmas are free of Self, grasping and clinging cannot be attained.

– The syllable HŪṂ (嫟) means: All dharmas, in their completion, likewise cannot be attained.

The syllables arranged as above are all to be drawn in the color of turmeric (saffron-yellow).

_ Jōkyō, the 3rd year – 10th month, 21st day, the review was completed, TĨNH NGHIÊM (Jōgon, aged 48).

_ Genroku, the 16th year – 1st month, 17th day, using the edition of the Venerable TĨNH NGHIÊM (Jōgon), the examination was completed.

TÔN GIÁO (Sonkyō)

_ Hōei, the fifth, in the year of the Earth Rat, 12th month, 25th day, on New Year's Eve night, examined once through.

TÍNH TỊCH (Shōjaku)

Note:

According to the translator, in the above scripture the annotation of the syllable OṂ (輆_OMÏ) is not entirely accurate.

The syllable 輆 OṂ (OMÏ) is composed of the three syllables 狣 (A), 珈 (U), 亙 (MA), in which:

狣 (A) is "All dharmas are fundamentally non-arising," symbolizing the meaning of the DHARMAKĀYA.

珈 (U) is "All dharmas, as similes, cannot be attained," symbolizing the meaning of the SAṂBHOGAKĀYA.

亙 (MA) is "The conceived SELF of all dharmas cannot be attained," symbolizing the meaning of the NIRMĀṆAKĀYA.

Therefore OṂ (輆) encompasses boundless meaning; it is the source of all syllables, that is, the place from which all dharmas arise. From this, OṂ is the mother of all Dhāraṇīs, and so it is customarily placed at the beginning of a phrase. Moreover, in accordance with the meaning of the mantra-phrase that follows, OṂ symbolizes the meanings of: the Three Bodies, Taking Refuge, Offering, Awakening, and Subduing.

SECRET KEY TO THE MEANING OF THE CONTEMPLATION GATEWAY OF CINTĀMAṆICAKRA BODHISATTVA

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