如意輪菩薩觀門義注祕訣

The syllable ÁN (輆 OMÏ) means that all dharmas abide with nothing to be attained, used as the means; AWAKENING cannot be attained.

_ The syllable PHỘC (向- VA) means that all dharmas are transcendent; the path of language cannot be attained.

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

_ The syllable NÁ (巧- NA) (another edition records it as 叨- DA) means that the GIVING of all dharmas ultimately has nothing to be attained.

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

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

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

The syllables presented above are all of the color Uất Kim (turmeric-yellow). From the mouth of the BHAGAVĀN they are drawn into the Wheels of Body, Mind, and Speech. They are arranged distinctly, each one examined with careful scrutiny. From this Samaya one swiftly attains the All-Knowing Wisdom.

When the recitation count of the Yoga Practice is complete, one then arranges the syllables right upon the body, setting out the LESSER HEART MANTRA. Again, upon the syllables, one contemplates them distinctly, like the sun just risen, radiating brilliant, dazzling light, vast and boundless. With contemplation such as this, before long one will realize the DHARMA-BODY SAMĀDHI.

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

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

The syllable LA (先) within the two eyes.

The syllable NÁ (巧) at the heart.

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

NÁ-MA (痧) at the two upper arms.

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

Employing the Contemplation of Syllables set forth above,

One swiftly awakens to the principle of NON-ARISING.

Before long one will attain accomplishment,

Attaining the WISDOM OF THE TATHĀGATA.

The arrangement of the Sanskrit syllables of the Cintāmaṇicakra Heart Mantra upon the moon-disc of the BODHI-MIND is thus complete.

Notes on the meaning of the Cintāmaṇicakra Mantra:

巧伕: Nẵng mô (NAMO) means "to take refuge in one's life."

先寒: La đát-nẵng (RATNA) means "jewel."

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

Together the phrase means: "Taking reverent refuge in 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 (ĀRYA AVALOKITE 'SVARAYA) is the Noble Avalokiteśvara (Lord Who Contemplates the World at Ease).

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 (MAHĀ SATVAYA) is "Mahāsattva (Great Bodhisattva)."

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

凹改卡: Đát nễ dã-tha (TADYATHĀ) means: "namely, thus" — opening the Tathāgata's treasury to speak the Mantra.

The syllable 輆 ÁN (OMÏ) means "the three bodies." The single syllable ÁN is composed of the three syllables 輆; 狣; 亙 combined together therein.

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

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

The syllable 亙 (MA) means that the SELF of all dharmas has nothing 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).

By the principle of TRUE REALITY which is the essence of these three syllables, the meaning is formed: "Bowing the head in homage to all Tathāgatas," which also means: "The Tathāgata of unsurpassed consecration."

弋咒向魛: Chước yết la mạt ly để (CAKRA VARTTI) means "able to turn the unsurpassed wheel," and also means "to crush and destroy."

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

亙扣扔痧: Ma ha bát ná-ma (MAHĀ PADMA) is "the great lotus flower," symbolizing the stillness of all Non-Dharmas, originally undefiled and unattached.

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 5 Faculties: eye, ear, nose, tongue, body. Outer Dust is: form, sound, scent, taste, touch. Both kinds of Dust have nothing to be attained, used as the means to accomplish the YOGIC WISDOM OF CONTEMPLATION.

凸沰: Để sắt tra (TISÏTÏA). Explained as: ABIDING, also spoken of as NON-ABIDING. Non-Abiding is used as the root of all dharmas, also spoken of as: "Not abiding in Nirvāṇa, not abiding in birth-and-death." Because of Great Wisdom one is not attached to birth-and-death; because of Great Compassion one does not abide in Nirvāṇa.

捂匡: Nhập-phộc la (JVALA). Explained as: blazing forth. Its radiant light illuminates throughout the empty-space Dharma-realm in the ten directions, alerting all Buddhas, Bodhisattvas, and the host of Saints to descend and assemble at the gathering. Below, it summons all the Eight Classes of Devas, Nāgas, and beings endowed with feeling to bestow benefit and empowerment.

狣一溶伏: A Yết ly-sái dã (AKARSÏAYA) means: "summoning and inviting." Through this summoning and inviting, the Buddhas, Bodhisattvas, and the Eight Classes of Devas and Nāgas respond to the summons and all gather to bestow empowerment and protective mindfulness.

嫟: Hồng (HÙMÏ) means that all dharmas have no CAUSE, also spoken of as the Bodhimaṇḍa (Seat of Awakening). As the Vajraśekhara Yoga Sūtra says: "As soon as one gives rise to the Bodhi-mind, one sits at the Bodhimaṇḍa 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 in thought-moment after thought-moment one realizes the Buddha-Dharma, one is then complete in the TÁT BÀ NHÃ WISDOM (SARVA JNÕANA — the Wisdom of the All-Knowing Wisdom), going straight to the ultimate to sit upon the VAJRA throne, while the 4 Māras appear before one. One then enters the Great Compassion SAMĀDHI, subdues the 4 Māras, and attains True Awakening.

The 4 Māras are: the Māra of the Aggregates, the Māra of Afflictions, the Māra of Death, and the Deva-Māra — all are subdued of themselves.

It is further said: dharmas have no CAUSE; all dharmas have no CAUSE, and in accordance with the FRUIT of the Truth of Supreme Meaning there is likewise nothing to attain. Because there is no CAUSE and EFFECT, from of old until now they are pure and still.

民: Phấn (PHA) means "to destroy," also spoken of as "to crush and ruin." When one attains Buddhahood, one crushes and ruins the 4 Māras; among the 3 Virtues it is also spoken of as the VIRTUE OF SEVERANCE. By employing it to sever and cut off the virtue-impeding latent tendencies of affliction of the three realms, it also cuts off the 9 stages. The two kinds of Provisions, MERIT-VIRTUE and WISDOM, are all thereby perfected and complete. From beginningless time until now, all beings endowed with feeling have served as those drawn near; remembering that kindness, one goes to the place of Turning the Dharma-Wheel and expounds the 12-aspect Dharma-Wheel.

巴: Tra (TÏ) means: all dharmas have nothing to be attained. The syllable TRA, according to the Sanskrit script, has a form like a half moon-disc. Explained as: all dharmas have no SELF and have nothing to be attained, used as the means to accomplish the emptiness of arising and the half-emptiness of arising (half-empty).

送: Tát phộc (SVĀ) means: without verbal expression, accomplishing the Wisdom of the Emptiness of dharmas; it means a complete syllable (a full character), also spoken of as accomplishing Great Merit-Virtue.

扣: Ha (HĀ) means: cutting off afflictions, causing beings endowed with feeling to gather and accumulate Great Merit-Virtue; cutting off all the latent tendencies of afflictions and the secondary afflictions, so that within the bodies of SELF and OTHER the teaching of the COMPLETE SYLLABLE pervades everywhere, realizing the NIRVĀṆA WITHOUT REMAINDER AND WITHOUT ABIDING.

The Yoga practitioner forms the mudrā and recites the Mantra; with settled mind, one concentrates singularly upon this one syllable. Through mutual correspondence, pondering the principle of the Mantra, one is then able to eliminate the GRASPING-CONDITION and the GRASPED-CONDITION. Self and other are equal, of one body in Great Compassion, gathering and accumulating all merit and wisdom.

In this life one is freed from all calamities, afflictions, and untimely death; those of the world who see and hear are all delighted. The words one utters cause Devas and humans to revere and comply, not daring to act contrary. After death, the host of Saints appears before one, and one is born into the land of Pure-Wondrous Utmost Bliss; within the assembly, born by transformation upon a lotus flower, one beholds the Buddha of Immeasurable Life, hears the True Dharma, and swiftly realizes Unsurpassed Bodhi.

VERSE ON THE CHARACTERISTICS OF THE SIX-ARMED CINTĀMAṆICAKRA BODHISATTVA

In hand he holds the Wish-Fulfilling Jewel;

His body has six arms, of golden hue.

THE CROWN-KNOT IS ADORNED WITH JEWELED SPLENDOR;

The SOVEREIGN KING expounds the Dharma.

_ The first hand: pondering,

With loving care for the beings endowed with feeling.

_ The second hand: the Wish-Fulfilling gem,

Able to fulfill all wishes.

_ The third hand: holding the rosary,

To rescue the suffering of those born sideways (animals).

_ The left presses down the Mountain of RADIANT LIGHT,

Accomplishment, unshaken and unmoving.

_ The second hand holds a lotus,

Able to still all the Non-Dharmas.

_ The third hand holds the Wheel (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: undefiled.

The Wheel: smashing the obstacles and afflictions.

The six arms: vastly adorned.

Able to roam through the six destinies,

Employing the means of Great Compassion,

Severing the Sufferings of beings endowed with feeling.

His body radiates a thousand halos of light,

Following each thought, illuminating everywhere,

Just like the surface of a mirror,

Able to manifest the Myriad Images.

One's own mind is originally non-arising;

The DHARMA-NATURE is wholly perfect and still.

Extracted from the VAJRAŚEKHARA YOGA SŪTRA is:

THE HEART-WITHIN-HEART MANTRA:

– The syllable ÁN (輆) means: All dharmas abide with nothing to be attained, used as the means; AWAKENING cannot be attained.

– The syllable PHỘC (向) means: All dharmas are transcendent, cutting off the path of language; they cannot be attained.

– The syllable LA (先) means: All dharmas are free of DUST; ultimately they cannot be attained.

– The syllable NÁ (叨) means: The GIVING of all dharmas ultimately has nothing to be attained.

– The syllable BẢ (扔) means: All dharmas are SUPREME; their Nature and characteristics cannot be attained.

– The syllable NÁ-MA (榰_DME) means: All dharmas are free of Self; grasping and clinging cannot be attained.

– The syllable HỒNG (嫟) means: All dharmas, fully comprehended, likewise cannot be attained.

The syllables arranged as above are all drawn using the color Uất Kim (turmeric-yellow).

_ TRINH HƯỞNG (Jōkyō) Year 3 — 10th month, 21st day, the review was completed, TĨNH NGHIÊM (Jōgon) (48 years old).

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

TÔN GIÁO

_ BẢO VĨNH (Hōei) the fifth, the year Mậu Tý (Earth-Rat), 12th month, 25th day, on the night of New Year's Eve, examined once through.

TÍNH TỊCH

Note:

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

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

狣 (A) is "All dharmas are originally non-arising," symbolizing the meaning of the DHARMA-BODY.

珈 (U) is "The simile of all dharmas cannot be attained," symbolizing the meaning of the REWARD-BODY.

亙 (MA) is "The verbal-SELF of all dharmas cannot be attained," symbolizing the meaning of the TRANSFORMATION-BODY.

Therefore OMÏ (輆) encompasses boundless meaning; it is the source-thread of all syllables, that is, the very place where all dharmas arise. From this, OMÏ is the mother of all the Dhāraṇīs and is therefore commonly placed at the beginning of a phrase. Beyond this, according to the meaning of the dhāraṇī-phrase that follows, OMÏ symbolizes the meanings of: the Three Bodies, Taking Refuge in One's Life, Making Offerings, Alerting, and Subjugating.

SECRET KEY TO THE MEANING OF THE CONTEMPLATION-GATE OF THE CINTĀMAṆICAKRA BODHISATTVA — NOTES

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