觀自在菩薩如意輪咒課法

In the Sui dynasty, the Patriarch ZHIYI (Trí Giả), in the Mahā Śamatha-Vipaśyanā (Ma Ha Chỉ Quán), gave an approximate account of four kinds of Samādhi to represent the Practice-Dharma of the various Sūtras. Those who read are many, but those who cultivate are none. Why is this so?

Because people's faculties are shallow, the savor of the Dharma is bland; following a teacher one is wearied by names and characteristics, and in serving the Buddha one is negligent in the matter of Cultivating Perfuming (accumulating virtuous qualities as provisions for the practice). Therefore the 10 Contemplations that Perfect the Vehicle and the 5 Repentances that Aid the Path remain mere empty words. I hastily chose times of leisure, sitting during lecturing and study, and earnestly sought out the benefit of the Liturgical Recitation.

By opening the Sūtra Repository I obtained the Cintāmaṇi-cakra Dhāraṇī (Như Ý Luân Chú). In all there are 4 versions; examining their texts closely, they truly share a common source and differ only in translation.

1) Śikṣānanda (Thực Xoa Nan Đà): This is DHARMA-JOY (Pháp Hỷ). In the Tang dynasty, in the first year of the Tianhou Jiushi era, translated (8 scrolls of paper).

2) Amoghacandra (A Di Chân Na): This is JEWEL-CONTEMPLATION (Bảo Tư Duy). In the Tang dynasty, under Emperor Zhongzong, in the second year of the Shenlong era, translated (7 scrolls of paper).

3) The Tripiṭaka Dharma Master YIJING (Nghĩa Tịnh) translated (3 scrolls of paper).

4) In the Tang dynasty, the Indian Tripiṭaka Dharma Master BODHIRUCI (Bồ Đề Lưu Chí). This is AWAKENED LOVE (Giác Ái), translated (19 scrolls of paper).

The chapters and verses have already been abridged and shortened, aimed only at warding off evil; they can be used to bring an end to the 3 Hindrances, to preserve the good, and to fully realize the 2 Adornments.

In former times the Indian Dharma Master, whose taboo name was Zunshi (Tuân Thức), often contemplated this Sūtra and thereby knew its essential point for benefiting beings. He especially delighted in the Dhāraṇī translated by Yijing, because its wording is easy to recite; hence he carved the blocks and printed it, bestowing this essential teaching upon the 4 Assemblies.

Yet the translation of the Venerable Yijing is very abridged; it speaks only of the Dharma-Method, which is the Gathering of Mind and the Oral Recitation, but with regard to the Ritual Procedures and the Visualization Assembly it does not yet point out the meaning—the very boundary-marks of Receiving and Upholding are either missing or deficient. Now I select the various texts to supplement it.

From the source at the beginning to the branch-tips at the end, there are altogether 7 Sections:

1) Dharma-Method

2) Visualization

3) Worship and Praise

4) Upholding and Reciting

5) Repentance and Vows

6) Verification of Efficacy

7) Resolving Doubts (explaining matters of doubt)

In all this I follow the original Sūtra so as to keep people from scattering and from erring. The earlier arrangement is esteemed for placing the seeking of the practitioner where it belongs. As for those who know my faults—I must await the worthy sages of later times.

1) DHARMA-METHOD:

The Sūtra states: "If there be a good son or virtuous woman, a Bhikṣu, a Bhikṣuṇī, an Upāsaka (Ô Ba Tố Ca), or an Upāsikā (Ô Ba Tư Ca) who gives rise to the Mind seeking the Present Recompense of this very life, then they should single-mindedly receive and uphold (this Dhāraṇī). When wishing to receive and uphold it, one need not inquire whether the Sun, Moon, Stars, and Spirits (the day, month, and hour) are auspicious or inauspicious.

Apart from cultivating the Fast and Precepts, one need not rely upon bathing or upon wearing clean garments; one need only gather the Mind and recite without negligence, and then the hundred-thousand kinds of matters one vows for will all be accomplished. Moreover, there is no Radiant Mantra (Minh Chú) that can equal the power of this Cintāmaṇi Mantra-King. Furthermore, if one recites it 108 times each day, one will then behold Avalokiteśvara and the rest."

Lakṣa (translator's note: Laksana—100,000): the translation of the number is likewise not the same, going so far as 7 days and 7 nights of unbroken recitation.

_ CANDRA (Chân Na) translates it as: One should employ the late night. If at dawn, then recite 1008 times, going so far as 3000 times each late night.

_ BODHIRUCI (Lưu Chí) translates it as: Constantly, at each fifth watch, recite 1080 times.

It further says: At the 6 Periods, at each Period separately recite 1080 times continuously without break, each single syllable recited to the full of three Lakṣas (300,000 recitations).

It further says: If a Bhikṣu or Bhikṣuṇī, then recite 108 times.

If a Man, then recite 106 times.

If a Woman, then recite 103 times.

If a Boy, then recite 100 times.

If a Girl, then recite 90 times.

This is called the Liturgical Method, and by it all Excellent Affairs are accomplished (the 4 Estates: the King, the Empress and Consorts, the Princesses, and the Ministers. That is to say, these are named as having a fixed number).

Now let us venture a discussion. The languages of the Western Brahmā lands (Tibet and Sanskrit), or of the 5 Indian kingdoms (Tianzhu/India), as handed down, differ from the translations of China; therefore the versions of the Tripiṭaka Masters are not the same. In this only a Sage may make the arrangement—it is hard to settle by deliberation of the feelings.

Since we have formally adopted the version of Yijing, let us request that 108 times be taken as the standard. The reason for this is that it represents the breaking of the 108 afflictions and the accomplishment of the 108 Samādhis.

Again, YIJING says: When receiving and upholding it, one need not undergo Bitter Hardship (toilsome bitterness); merely recite and all is accomplished.

Taking these words: suppose one does not complete the full 108 times but reduces the number accordingly—surely there is no fault in this?!...

In the various versions, the times recited are not the same; this is precisely on account of the differences in the delight and desire of people's faculties. Now we say: if one follows the recitation of 7 days and 7 nights, then one must keep the 6 Periods, reciting 108 times separately at each Period. Just as the Great Compassion Sūtra (Đại Bi) sets the Limit at 21 days, and the Invoking Avalokiteśvara (Thỉnh Quán Âm) has a limit of 49 days. If one follows the recitation each day at the fifth watch, at dawn, then this is the Constant Liturgy, and its number has no limit. As it is said: "If it were not so," then how could one complete the 3 Lakṣas? How within a mere 7 days could one attain so great a number?!...

Again, if one cannot manage the fifth watch at dawn, then one may also act according to one's own wish. It is best to use the late night, making it early morning. Because in the early morning a person's Mind is fresh and clear, this is mentioned separately.

YIJING translates it as: The reason for selecting that hour is to be lenient.

Examining the version of BODHIRUCI: Now, by day or by night, within a Quiet Chamber, sit in the Full-Lotus posture facing toward the East, visualize the Holy Avalokiteśvara directly before your face, recite without confusion, burn Aguru incense, set the Mind to making offerings, and reverently bow in worship. According to the Mind, lay out incense and flowers as offerings without cease. Know that before reciting the Mantra one must be in a Quiet Chamber, gathering the Mind in visualization.

Next, enter the Place of the Way and perform the rite of offering. The Image spoken of should face toward the West. Likewise, do not make a Maṇḍala-altar; rather, lay out a seated bench. Make it in 3 tiers: on the upper tier place the Dharma-Treasure, that is, the Dhāraṇī Sūtra that is upheld...; to the left place an Image of Śākyamuni, to the right an Image of Amitābha. On the middle tier place only an Image of Avalokiteśvara, with flowers or lamps to left and right. On the lower tier set out only the offerings.

If one cannot arrange it as above, then follow the customary manner of the Place of the Way. Or place only an Image of the Bodhisattva and make offerings according to one's means.

Although it is said: One need not rely on bathing or wearing new garments—yet if one cultivates separately for 7 days to draw upon the wholesome benefit, therefore AWAKENED JOY (Giác Hỷ) translates it as: "If one wishes Avalokiteśvara to manifest a body for the sake of the one who prays, then purely bathe, anoint oneself with fragrant oil, and wear clean clothing."

That Sūtra speaks extensively and clearly of the matters of: Making Offerings, Summoning and Inviting, Welcoming and Escorting... all of which have Mudrās and Mantras. The other versions all lack these. And now we, too, are unable to carry them out.

2) VISUALIZATION:

In general, sentient beings from the beginningless past, merely on account of stupor and scattering, confusion and disorder, have had their clarity obscured; therefore they are commanded about by Dust-Toil (worldly defilement) on the outside, the Way of Wisdom within is darkened, the 8 Sufferings press and afflict without ceasing, and the marks of the 2 Adornments are wasted away and impoverished so that they do not take on a fresh and flourishing aspect.

This drifting reveals their solitary forlornness through many Kalpas, yet they do not awaken to themselves. It is solely the Mind that summons and invites the Sages, who out of compassion borrow concealed Secret Words to lay open the subtle and wondrous Dharma, instructing and causing beings to receive and uphold it. First, for the sake of that worldly joy of theirs; afterward, for the sake of that Nature of the Tathāgata.

They admonish again and again, like the Mud Wasp receiving the prayerful blessing for the caterpillar-grub. In this matter there is Recitation, and to it is added the Contemplation of the Mind—how could it not be swift?

BODHIRUCI translates it as: If one truly accomplishes this Most Excellent Dhāraṇī-Dharma, then in all places—whether eating or not eating, whether pure or impure—one single-mindedly visualizes the Holy Avalokiteśvara, with auspicious marks full and complete, like the sun newly radiating its shining light. Reciting that Dhāraṇī without deluded thoughts, constantly upholding it without interruption, not committing a single fault, one will then have the Bodhisattva manifest a body of pure gold, removing the various Hindrances and Defilements, and by his Spiritual Power bestow protection, causing all the Mind's prayers to be wholly fulfilled.

CANDRA (Chân Na) translates it as: When reciting, one should keep in remembrance Avalokiteśvara Bodhisattva, seeking him as a place of reliance. Then one imitates the correspondence of Mind and Mouth, with Recitation and Reciting moving together as a pair, receiving and upholding according to the ritual rule, and so forth. However, at the very beginning the Mind races and scatters, so that gathering it in is truly difficult. Therefore, within a Quiet Chamber, sit in the Full-Lotus posture. At the outset, visualize the Holy Image.

The Sūtra-text has already been abridged, and now we help to bring it forth again. Moreover, the Bodhisattva originally realized Wondrous Awakening, titled "Light of the True Dharma" (Chính Pháp Minh). His trace at the Stage of Replacement-Position is named Avalokiteśvara. Although the Origin and the Trace have their distinctive features, they are nonetheless all in accord with the Substance of Suchness, arising in function to respond and transform. That Substance is like a mirror; that Function is like the image. For this reason, the Real is not in the response—the response lies in the Capacity (of beings)—just as a mirror does not of itself possess images, but the images are present in accordance with forms.

Furthermore, the CAPACITY has the superior and the inferior (Excellent and Base), and the RESPONSE has the great and the small (Large and Small). The greatness of the Response is a Body 800,000 koṭi nayuta yojanas in length. The smallness of the Response is that in all places the Body is the same as that of sentient beings. The Great Response appears in the Land of Ultimate Bliss, while the Small Response roams in the Defiled Land; therefore the Sūtra states: "The Bodhisattva dwells on Mount Potalaka" (Bổ Đát La), which represents the resting-place during his roaming in this realm (the Defiled Land).

Now let the Mind begin to cultivate the Contemplation. Because the Mind's visualizing power is still inferior, contemplate the Small Response. Its mark can be modeled after the translation of Bodhiruci. Paint an Image of Avalokiteśvara. Cause to be painted a lotus flower with 32 petals half-opened, and upon the flower's dais paint the Cintāmaṇi-cakra Holy Avalokiteśvara Bodhisattva facing toward the West, seated in Full-Lotus posture, of joyful countenance, with a body-mark of golden color, his head crowned with a jeweled diadem bearing a Transformation-Buddha.

The Bodhisattva: in his left hand he holds a half-opened flower, and upon that flower's dais paint the round Cintāmaṇi jewel. His right hand forms the gesture of Expounding the Dharma. His body is clothed in the wondrous garments of the Heaven-realm. Earrings, bracelets, armlets, rings, the 7 jewels, and necklaces—every kind of adornment—make his body radiate every light.

Let the Practitioner, following this Holy Image, bind the mind in close observation. Know that this Mark is born from the Mind's visualizing, like flower-blossoms in empty space that originally have no Possession. This Mark, together with the Mind, is originally the Wondrous Substance of Tranquil Clarity of Avalokiteśvara. The Flower in empty space (the Empty Flower) borrows the Original Non-Emptiness (which is fundamentally nothing that is not empty); the Wondrous Substance is the Middle; the three Truths are perfectly fused, neither one nor different, ungraspable yet to be deliberated upon.

It is not only of the Holy Image that this is said—the Expounding of the Dharma is likewise entirely thus. Because the Nature of sentient beings is originally complete in all Dharmas, it can give rise to them in accordance with conditions. Because the Bodhisattva cultivates and realizes all Dharmas, he manifests through the Universal Gate.

Though the Dharmas differ, in Emptiness (Śūnya—the Void) they are the same. If there were only difference and no sameness, then one would lose the Principle of Stimulus-and-Response. If there were only sameness and no difference, then one would lose the Phenomenon of Stimulus-and-Response.

To lose the Principle is like the impossibility of joining water and burning charcoal. To lose the Phenomenon is like the impossibility of summoning the mountain cave and the echoing reverberation. When Phenomenon and Principle are both complete, then Stimulus-and-Response is accomplished.

Furthermore, one should know that the Dharma of the three Truths is precisely the meaning expounded by the Radiant Mantra; therefore Yijing translates it as: "Without obstruction."

The Avalokiteśvara Lotus Cintāmaṇi-cakra-rāja Dhāraṇī says "Without obstruction," that is, the Bodhisattva is fully possessed of the Wisdom of the 3 Truths and has no doubt concerning the 3 Delusions.

Avalokiteśvara (the Sovereign Observer) is: By means of this Wisdom he observes sentient beings and gains sovereignty. This is to take the Personal Name as that of the Speaker, and the Mantra as that which is Spoken.

The Lotus (Liên Hoa) is: Born yet truly existing, likened to the Dharma-Body Virtue, complete from of old.

Cintāmaṇi (Như Ý) is: The round jewel. The Sūtra states: "It rains down wondrous rare treasures, like the Wish-Fulfilling Tree."

The Cintāmaṇi-jewel is likened to the Liberation Virtue, able to give birth to all Dharmas.

The Jewel-Wheel (Bảo Luân) is: The power that crushes and destroys, likened to the Liberation Virtue, able to break all Dharmas.

Again, the lotus is born from water, apart from defilement, pure and clean, like Prajñā (Bát Nhã—Wisdom). The flower's roots spread out and emit a fragrant aroma, likened to Mokṣa (Giải Thoát—Liberation).

The Substance of the round Jewel is originally round and complete, likened to the Dharmakāya (Pháp Thân—Dharma-Body); its color, clear, pure, and pristine, is likened to Prajñā.

The Substance of the Wheel (Luân) is jewel-like, as the Dharma-Body. Its Function, turning and revolving, is as Liberation.

Using these 3 kinds, each having 3 meanings, they are taken as illustrations of the 3 Virtues. Raise up one and there are three; speak of three and they are one. Because the expounding of this meaning continuously gathers in all Dharmas and surpasses everything, it is therefore called the King (Vương). Because it screens off the evil of the 9 Realms and preserves the good of the Buddha-Realm, it is therefore named the Dhāraṇī. Moreover, Śikṣānanda translates it as: The Secret-Treasury Divine Mantra.

In following it, is it not the Dharma of the 3 Virtues and the 3 Truths that peacefully bears that name? Although the Bodhisattva's self-practice abides within Emptiness (Śūnya), in Transforming Others he goes forth to beings by way of the borrowed-provisional. Sentient beings, in the borrowed-provisional, receive his transformation. Yet the utmost limit of transformation lies only within Emptiness (Śūnya). Therefore the Treatise on the Awakening of Faith (Khởi Tín Luận) states: "If one departs from the Karma-Consciousness, then there is no mark of seeing (Perceiving-Mark). By the Dharma-Body of the Buddhas, which is Non-Existence and Non-Form, here and there in succession transforming, they thereby behold one another."

A brief explanation is as given here. If one wishes to be instructed in the Mode of Practice (Practice-Mark), one should seek it in

The Yuquan Śamatha-Vipaśyanā (Ngọc Tuyền Chỉ Quán).

3) WORSHIP AND PRAISE:

With all reverence, single-mindedly I bow down in homage to the Three Contemplations, ever present throughout the ten directions.

(Having bowed, kneel upright, hold up the censer, and burn incense.)

Now I, in accordance with the Dharma, solemnly uphold incense and flowers as offerings to the Buddhas, the World-Honored Ones, to the twelve Divisions of the Sūtras, and to the Worthies and Sages of the three Vehicles throughout the boundless Dharma-Realm in the ten directions.

(Hold up the censer, offer the flowers, set the visualization in motion to scatter and disperse them, then again recite:)

Within the Tathāgata-Garbha

There is the Jewel of the True Dharma.

According to the Nature of sentient beings,

Stimulus and Response then penetrate through.

Greatly Compassionate Great Being,

Holy Avalokiteśvara,

Has spoken the Radiant Mantra

Titled Cintāmaṇi-cakra (Như Ý Luân).

It causes all to be extinguished,

The measureless sufferings and calamities.

And it likewise accomplishes

All that is sought and longed for.

Therefore Śākyamuni

Earnestly extolled

The Dhāraṇīs,

The Assembly equal in the Unconditioned.

(Express the intention:)

Single-mindedly I bow in homage to the Original Teacher Śākyamuni World-Honored One. Single-mindedly I bow in homage to the World of Ultimate Bliss, Amitābha World-Honored One.

Single-mindedly I bow in homage to the Buddhas, the World-Honored Ones, throughout the Dharma-Realm of the ten directions.

Single-mindedly I bow in homage to the Unobstructed Sovereign Lotus Cintāmaṇi-cakra-rāja Dhāraṇī.

Single-mindedly I bow in homage to the twelve Divisions of the Sūtras throughout the Dharma-Realm of the ten directions.

Single-mindedly I bow in homage to Avalokiteśvara Bodhisattva Mahāsattva.

Single-mindedly I bow in homage to Mahāsthāmaprāpta Bodhisattva Mahāsattva.

Single-mindedly I bow in homage to the Fulfiller-of-Aspirations Radiant King, the great Bodhisattvas Mahāsattvas.

Single-mindedly I bow in homage to the Holy Assembly of the three Vehicles throughout the Dharma-Realm of the ten directions.

4) UPHOLDING AND RECITING:

The Sūtra states: "Avalokiteśvara Bodhisattva addressed the Buddha, saying: World-Honored One! Now I possess a Great Dhāraṇī Radiant Mantra, namely the Unobstructed Avalokiteśvara Lotus Cintāmaṇi-cakra-rāja, exceedingly rare (foremost and seldom-found), able—with respect to all things sought and longed for—to benefit according to the Mind so that all is accomplished. I pray that the Greatly Compassionate World-Honored One will listen to what I say. I constantly, relying upon the Buddha's awesome power, bestow it upon sentient beings...."

Going on until the World-Honored One praised the Bodhisattva, saying: So it is! So it is! You are able to take pity on the various kinds of Sentient Beings. I shall lend you my protective power.

The Bodhisattva, having received the Buddha's permission, embracing fully his Compassionate Vow, then before the Buddha spoke the Mantra:

Namo Buddhāya (Nam mô Phật Đà Gia)

Namo Dharmāya (Nam mô Đạt Ma gia)

Namo Saṃghāya (Nam mô Tăng già gia)

Namaḥ Ārya Avalokiteśvarāya Bodhisattvāya Mahāsattvāya, He of Great Compassionate Heart (Nam mô Quán Tự Tại Bồ Tát Ma Ha Tát Cụ Đại Bi Tâm Giả)

Tadyathā: Oṃ, cakra-vartti, cintāmaṇi, mahā-padme, ruru, tiṣṭa, jvala, ākarṣāya hūṃ phaṭ, svāhā (Đát điệt tha: Án, chước yết la bạt để, chấn đa mạt ni, mạc ha bát đăng mê, lỗ lỗ lỗ lỗ, để sắt xá, thùy la, a yết lị sa dã, hồng phát, sa ha)

(This is the Root Mantra.)

NAMO BUDDHĀYA

NAMO DHARMĀYA

NAMO SAṂGHĀYA

NAMAḤ ĀRYA AVALOKITEŚVARĀYA BODHISATVĀYA MAHĀ SATVĀYA MAHĀ KĀRUNIKĀYA

TADYATHĀ: OM CAKRA VARTTI CINTAMANI MAHĀ PADME RURU TISTA JVALA AKARSĀYA HŪM PHAT SVĀHĀ

Oṃ, padma, cintāmaṇi, jvala, hūṃ (Án, bát đạp ma, chấn đa mạt ni, thùy la, hồng)

(This is the Great Heart Mantra.)

OM _ PADMA CINTAMANI JVALA HŪM

Oṃ, varada, padme, hūṃ (Án, Bạt lạt đà, bát đàm mê, hồng)

(This is the According-to-Heart Mantra.)

OM _ VARADA PADME HŪM

At that time, when Avalokiteśvara Bodhisattva had finished speaking this Dhāraṇī, the great earth quaked in 6 ways. The palaces of the Devas, Nāgas, Yakṣas, Gandharvas... of the various beings all likewise shook, bewildering their dwellings. All the evil Māras and the beings that cause obstruction saw their own palaces all burst into flames, exceedingly terrifying....... going on until the sentient beings undergoing suffering in the Hells all alike departed from suffering and were born up into the Heaven-realms.

5) REPENTANCE AND VOWS:

Broadly for the sake of the four Kinds of Grace, and for the sentient beings of the three realms and the Dharma-Realm, I vow that all may sever the three Hindrances.

Taking Refuge, I Repent.

With utmost Mind I repent.

I, the Bhikṣu (named...), take refuge in the ever-abiding Triple Gem of the ten directions, in Śākyamuni, in Amitābha Buddha, and in the One fully possessed of the Greatly Compassionate Heart, the Holy Avalokiteśvara. I pray that they will give rise to a heart of compassion and bear witness.

I, for the sake of all sentient beings within the Dharma-Realm—whose Mind-Nature, from the beginningless past, is like the Maṇi jewel, its Own-Substance pure and tranquil, its Spiritual Function fundamentally so, being for all the Tathāgatas the one same Secret Treasury—because of the flowing motion of deluded thought there is illusory existence (Phantom Existence) and transmigration, undergoing the various afflictions within birth and death.

That is to say: in the past and present they have created and accumulated the Karma of the 4 Grave Offenses, the 5 Heinous Deeds, the 10 Evils..., and will fall into the Avīci Hell to undergo suffering. Because of evil karma, in this present body they are bound by all manner of illness and every kind of calamity. Broadly, as the Sūtra says: "The various evil Causes and Conditions."

Now, revering the Teaching of the Greatly Compassionate Holy Avalokiteśvara, I uphold and recite the Cintāmaṇi-cakra so that such sins and hindrances may be extinguished, and the hundred-thousand kinds of matters I vow for may all be accomplished.

I pray that the Bodhisattva will accept this Repentance of mine. According to my seeking and longing, may he bestow the Maṇi (Mani) that rains down rare treasures, the provisions of Merit and Wisdom, both Worldly and World-Transcending, all in accord with the Mind so that nothing is left wanting. And so, when this Body and life-span come to an end, may I not enter a womb but be born by transformation from a lotus flower in the World of Ultimate Bliss, behold Amitābha Buddha together with the true form-body of the Holy Avalokiteśvara Bodhisattva, hear the Wondrous Dharma-Sound, and realize Perfect Penetration of the Nature.

Thereafter, manifesting through the Universal Gate to benefit Sentient Beings, may I bring an end to the mountain of dust-toil and together realize the Knowledge-of-All-Kinds (Universal Wisdom).

Namo to the Buddhas of the ten directions

Namo to the Dharma of the ten directions

Namo to the Saṃgha of the ten directions

Namo to the Original Teacher Śākyamuni Buddha

Namo to Amitābha Buddha

Namo to the Cintāmaṇi-cakra Dhāraṇī

Namo to Avalokiteśvara Bodhisattva

Namo to Mahāsthāmaprāpta Bodhisattva

Namo to the All-Aspiration-Fulfilling Bodhisattvas Mahāsattvas

(Translator's note: In this version, the 6th Section and the 7th Section are not recorded.)