T20n1088_如意輪菩薩觀門義注秘訣
大正藏第 20 冊 No. 1088 如意輪菩薩觀門義注秘訣
No. 1088
如意輪菩薩觀門義注秘訣
oṃ 唵字。一切法流注義。無所得以為方便。覺不可得。
va 嚩字。一切法超越之義。言語道不可得。
ra 啰字。一切法離塵義。了亦不可得。
na 娜字。一切法施義。畢竟不可得。
pa 跛字。一切法勝義。性相不可得。
dma 娜么(二合)字。一切法離我取執不可得。
hūṃ 吽字。一切諸法了義亦不可得。
右如上佈列諸字。盡作鬱金之色。從本尊口引入身心口輪中。分明佈列已。一一諦審觀之。從此三昧耶速獲一切智。夫瑜伽法念誦數畢。即布諸字。更于身上佈列小心真言。復于字上分明觀照。如日初出。光明赫奕廣極無邊。如斯觀照。不久當證法身三昧。
唵字安於頂 啰字置於額 啰字布兩目 娜字觀于口 跛字安於心 娜么(二合)字置二膊 吽字安臍輪
以前觀字門 速悟無生理 不久當成就 獲得如來智
如意輪心真言。佈列梵字菩提心月輪。
如意輪真言注義。
na mo ra tna tra yā ya 曩
【現代漢語翻譯】 現代漢語譯本 《如意輪菩薩觀門義注秘訣》
No. 1088
《如意輪菩薩觀門義注秘訣》
oṃ（唵字）：代表一切法的流注之義，以無所得作為方便，覺悟到不可得。
va（嚩字）：代表一切法超越之義，言語道斷，不可得。
ra（啰字）：代表一切法遠離塵垢之義，明瞭一切亦不可得。
na（娜字）：代表一切法佈施之義，畢竟不可得。
pa（跛字）：代表一切法勝義，體性與現象皆不可得。
dma（娜么(二合)字）：代表一切法遠離我執，不可得。
hūṃ（吽字）：代表一切諸法的究竟之義，亦不可得。
如上排列這些梵字，全部觀想為鬱金花的顏色。從本尊的口中引入自身的身、心、口輪中，清晰地排列好后，一一仔細地觀察。由此三昧耶，迅速獲得一切智慧。瑜伽行者唸誦達到一定數量后，就開始排列這些梵字，再在身上排列小心真言，然後在梵字上分明地觀照，如同太陽初升，光明赫奕，廣大無邊。如此觀照，不久就能證得法身三昧。
唵字安於頂，啰字置於額， 啰字布兩目，娜字觀于口， 跛字安於心，娜么(二合)字置二膊， 吽字安臍輪。
以前觀字門，速悟無生理， 不久當成就，獲得如來智。
如意輪心真言，佈列梵字于菩提心月輪中。
如意輪真言注義。
na mo ra tna tra yā ya 曩謨(皈命) 啰怛曩(寶) 怛啰夜(三) 耶(與)
【English Translation】 English version The Secret Key to the Meaning and Commentary on the Practice of Avalokiteśvara Cintāmaṇicakra
No. 1088
The Secret Key to the Meaning and Commentary on the Practice of Avalokiteśvara Cintāmaṇicakra
oṃ (The syllable Oṃ): Represents the meaning of the flow of all dharmas. Taking non-attainment as a means, realize that nothing can be attained.
va (The syllable va): Represents the meaning of transcendence of all dharmas. The path of language is cut off, and nothing can be attained.
ra (The syllable ra): Represents the meaning of all dharmas being free from defilement. Understanding that everything is also unattainable.
na (The syllable na): Represents the meaning of giving of all dharmas. Ultimately, nothing can be attained.
pa (The syllable pa): Represents the supreme meaning of all dharmas. Nature and appearance are both unattainable.
dma (The combined syllable dma): Represents the meaning of all dharmas being free from attachment to self, unattainable.
hūṃ (The syllable hūṃ): Represents the ultimate meaning of all dharmas, also unattainable.
Arrange these Sanskrit syllables as above, visualizing them all as the color of saffron. Introduce them from the mouth of the principal deity into the body, mind, and speech wheels of oneself. After clearly arranging them, contemplate each one carefully. Through this samaya, one will quickly attain all wisdom. After the yogi has completed a certain number of recitations, begin to arrange these syllables, then arrange the minor heart mantra on the body, and then clearly contemplate the syllables, like the sun rising, its light radiant, vast, and boundless. By contemplating in this way, one will soon realize the Dharmakaya samadhi.
Place the syllable Oṃ on the crown of the head, place the syllable Ra on the forehead, Place the syllable Ra on both eyes, contemplate the syllable Na on the mouth, Place the syllable Pa on the heart, place the combined syllable Dma on both shoulders, Place the syllable Hūṃ on the navel wheel.
Through this gate of contemplating syllables, quickly awaken to the unborn principle, Before long, one will accomplish and attain the wisdom of the Tathagata.
The heart mantra of Cintāmaṇicakra, arrange the Sanskrit syllables within the moon disc of Bodhicitta.
Commentary on the meaning of the Cintāmaṇicakra mantra.
na mo ra tna tra yā ya namaḥ (Homage) ratna (Jewel) trayāya (Three) ya (To)
謨(歸命義) 啰 怛曩(寶義) 怛啰(二合) 夜 野(三義所謂歸命三寶敬) na maḥ ā rya va lo ki te 曩 莫(稽首義) 阿 哩野(二合) 嚩 路 枳 諦 śva ra yā bo dhi sa tva ya 濕嚩 啰 耶(聖觀自在) 冒 地 薩 怛嚩(二合) 野(菩薩) ma ha sa tva ya ma ha ka ro ṇi 摩 訶 薩 怛嚩(二合) 野(大菩薩) 摩 賀 迦 嚕 抳 ka ya ta dya thā 迦 野(大慈悲者) 怛 你也(二合) 他(所謂開如來藏說真言)
唵oṃ 其字成於三身義也。唵oṃ 之一字。所謂唵阿摩oṃ a ma 等三字共成。唵oṃ 字者一切法生不可得義。阿a 字者一切法本不生義。摩ma 字者一切法我無所得義。又釋云。唵oṃ 字化身義。阿a 字者報身義。摩ma 字者法身義。由此三字契實相理。則成稽首禮一切如來。亦如來無觀頂義。
ca kra va rtti 斫 羯啰(二合) 靺 哩底(能轉無上法輪義亦摧破義) ci nta ma ṇ
【現代漢語翻譯】 現代漢語譯本 歸命三寶：向聖觀自在菩薩（Avalokiteśvara，觀世音菩薩），摩訶薩（Mahāsattva，大菩薩），大慈悲者（Mahākāruṇika）致敬！ 所謂開如來藏說真言： 唵（oṃ，其字成於三身義也。唵之一字，所謂唵阿摩等三字共成。唵字者一切法生不可得義。阿字者一切法本不生義。摩字者一切法我無所得義。又釋云。唵字化身義。阿字者報身義。摩字者法身義。由此三字契實相理。則成稽首禮一切如來。亦如來無觀頂義。） 能轉無上法輪義，亦摧破義。 如意寶。
【English Translation】 English version Homage to the Triple Gem: Homage to Ārya Avalokiteśvara (Holy Avalokiteśvara), Mahāsattva (Great Being), Mahākāruṇika (Great Compassionate One)! Thus begins the mantra that reveals the Tathāgata-garbha (Tathagata's Womb): Oṃ (representing the meaning of the Trikaya (three bodies of Buddha). The syllable Oṃ is composed of three syllables: A, U, and Ma. The syllable Oṃ signifies that the arising of all dharmas is unattainable. The syllable A signifies that all dharmas are originally unborn. The syllable Ma signifies that I cannot attain any dharma. Another explanation: The syllable Oṃ represents the Nirmāṇakāya (emanation body). The syllable A represents the Sambhogakāya (enjoyment body). The syllable Ma represents the Dharmakāya (dharma body). These three syllables align with the reality of suchness, thus forming the prostration to all Tathāgatas. It also represents the Tathāgata's unobservable crown.) One who turns the unsurpassed Dharma wheel, also meaning 'to destroy'. Cintamani (wish-fulfilling jewel).
i 震 跢 末 抳
思惟義。亦如來寶義。寶有六種。能滿眾生愿故。
ma hā pa dma 摩 訶 缽 那麼(二合大蓮華也表凈諸非法染本不染故)
嚕嚕ro rā ro 。離塵垢義。塵有二種。故重稱也。二塵者。所謂內塵外塵。內塵即是五根。眼耳鼻舌身。外塵色聲香味觸。於二種塵。皆無所得以為方便。成瑜伽觀智。
底瑟吒ti ṣṭa 。釋云住義。亦云無住義。無住以為一切法本。亦云無住涅槃不住生死。由大智故不著生死。由大悲故不住涅槃。
入嚩攞jva la 。釋云熾然義。光明照曜遍滿十方虛空法界。驚覺諸佛菩薩聖眾。降集普赴。下召一切天龍八部諸有情類。利益加持故。
阿羯里灑野a ka rṣa ya 。請召義。由此請召。諸佛菩薩天龍八部。應召而至。悉雲集加持護念。
吽hūṃ 字者一切法無因義。亦云菩提道場。如金剛頂瑜伽經說。才發菩提心即坐菩提道場。轉正法輪。由此相應。此真言一字則能證悟一切佛法。唸唸證悟佛法之時。具薩婆若智。直至究竟坐金剛座。四魔現前則入大慈三摩地。降伏四魔故則成正覺。四魔者。謂蘊魔煩惱魔死魔天魔。悉自降伏。復云法無因者。諸法無因。依
【現代漢語翻譯】 現代漢語譯本 震 跢 末 抳
思惟其意義，也代表如來寶的意義。寶有六種，因為它能滿足眾生的願望。
摩訶 缽 那麼（二合，意為大蓮花，象徵清凈，一切非法染著原本不染）。
嚕嚕 ro rā ro。代表遠離塵垢的意義。塵垢有兩種，所以重複稱說。兩種塵垢是指內塵和外塵。內塵就是五根：眼、耳、鼻、舌、身；外塵是色、聲、香、味、觸。對於這兩種塵垢，都無所得，以此為方便，成就瑜伽觀智。
底瑟吒 ti ṣṭa。解釋為『住』的意義，也解釋為『無住』的意義。無住是一切法的根本。也說無住涅槃，不住生死。因為有大智慧，所以不執著于生死；因為有大悲心，所以不住于涅槃。
入嚩攞 jva la。解釋為熾燃的意義。光明照耀，遍滿十方虛空法界，驚醒諸佛菩薩聖眾，降臨聚集，普遍應赴。下召一切天龍八部諸有情類，利益加持的緣故。
阿羯里灑野 a ka rṣa ya。是請召的意義。由此請召，諸佛菩薩天龍八部，應召而來，全部雲集，加持護念。
吽 hūṃ 字代表一切法無因的意義，也代表菩提道場。如《金剛頂瑜伽經》所說，才發菩提心，就已坐在菩提道場，轉正法輪。由此相應，這真言一字就能證悟一切佛法。唸唸證悟佛法之時，具足一切智智（薩婆若智），直至最終坐在金剛座上。四魔現前，則入大慈三摩地，降伏四魔，因此成就正覺。四魔是指蘊魔、煩惱魔、死魔、天魔，全部都被降伏。又說『法無因』，諸法無因，依
【English Translation】 English version 震 跢 末 抳
Thinking of its meaning, it also represents the meaning of the Tathagata Jewel. The Jewel has six kinds because it can fulfill the wishes of all beings.
Mahā Padma (a compound word, meaning great lotus, symbolizing purity, all illegal defilements are originally undefiled).
Ruru ro rā ro. Represents the meaning of being away from dust and dirt. There are two kinds of dust and dirt, so it is repeated. The two kinds of dust are inner dust and outer dust. Inner dust is the five roots: eye, ear, nose, tongue, body; outer dust is form, sound, smell, taste, touch. For these two kinds of dust, there is nothing to be gained, and this is used as a means to achieve Yoga wisdom.
Tiṣṭha ti ṣṭa. Explained as the meaning of 'abiding', also explained as the meaning of 'non-abiding'. Non-abiding is the root of all dharmas. It is also said that non-abiding is Nirvana, 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 Nirvana.
Jvala jva la. Explained as the meaning of blazing. The light shines, filling the ten directions, the Dharma Realm of empty space, awakening all Buddhas, Bodhisattvas, and holy beings, descending and gathering, universally responding. Summoning all the Nāgas and the eight classes of beings, for the sake of benefiting and blessing.
Ākarṣaya a ka rṣa ya. Is the meaning of summoning. By this summoning, all Buddhas, Bodhisattvas, Nāgas and the eight classes of beings, come in response to the summons, all gather, bless and protect.
The syllable Hūṃ hūṃ represents the meaning of all dharmas being without cause, and also represents the Bodhi-mandala. As the Vajrasekhara Yoga Sutra says, as soon as one generates Bodhicitta, one is already sitting in the Bodhi-mandala, turning the Dharma wheel. Correspondingly, this one-syllable mantra can enlighten all Buddhist teachings. At the time of enlightening Buddhist teachings in every thought, one is complete with all-knowing wisdom (Sarvajña-jñāna), until finally sitting on the Vajra seat. When the four Maras appear, one enters the Samadhi of Great Compassion, subduing the four Maras, and thus achieves perfect enlightenment. The four Maras refer to the Skandha Mara, Klesha Mara, Death Mara, and Deva Mara, all of which are subdued. It is also said that 'dharmas are without cause', dharmas are without cause, relying on
勝義諦果亦無得。無因果故本來清凈。
泮字者是破壞義。亦云摧壞義。得成佛時摧壞四魔。亦云三德之中。斷德之中得義。由以智。斷三界九地位煩惱習氣皆悉斷。福德智慧二種資糧悉皆圓滿。從無始來一切有情以為己親。念彼恩故。往詣轉法輪處。演說十二行法輪也。
吒ṭa 字者一切法無所得義。其吒字梵書形如半月。釋云一切法無我。無所得以為方便。則成生空生空半故。
薩嚩(引)svā 等無言說義。即成法空智。滿字義。亦云大福德成就義。
訶hā 字是斷煩惱義。令諸有情。積大福德斷害煩惱及隨煩惱一切習氣。自他身中遍滿字之教。證得無餘依無住涅槃修行瑜伽者。結契誦真言。定意專注於此一字。由與真實道理相應思惟。時能除能緣所緣自他平等同體大悲。頓集一切福德智慧。現在除遣一切災禍非命。世人見聞歡喜。所出言辭天人敬順不敢違越。臨命終時眾聖見前。得生極樂凈妙國土。于大集會中。蓮華化生見無量壽佛。聽聞正法頓證無上菩提如意輪菩薩六臂相頌。
手持如意寶 六臂身金色 頂髻寶莊嚴 自在王說法 第一手思惟 愍念有情故 第二持意寶 能滿一切愿 第三持念珠 為度傍生苦 左按光明山 成就無傾動 第
【現代漢語翻譯】 現代漢語譯本：勝義諦的果位也是沒有可得的。因為沒有因果的緣故，本來就是清凈的。
『泮』字的意思是破壞，也可以說是摧毀的意思。得到成佛的時候，摧毀四魔（蘊魔、煩惱魔、死魔、天魔）。也可以說是三德（法身德、般若德、解脫德）之中，斷德（斷除煩惱之德）中得到意義。因為憑藉智慧，斷除三界（欲界、色界、無色界）九地位（九地指三界中的各個層次）的煩惱習氣，全部都斷除。福德和智慧兩種資糧全部都圓滿。從無始以來，把一切有情眾生都當作自己的親人。感念他們的恩德，前往轉法輪的地方，演說十二行法輪。
『吒ṭa』字的意思是一切法沒有可得的意義。這個『吒』字，梵文字形像半月。解釋說一切法無我，以無所得作為方便，就成就了生空（體悟到眾生皆空的道理）。生空只是一半的空性。
『薩嚩(引)svā』等字是無法用言語表達的意義，就成就了法空智（體悟到諸法皆空的智慧）。也具有圓滿的意義，也可以說是大福德成就的意義。
『訶hā』字是斷除煩惱的意義。使一切有情眾生，積累大的福德，斷除損害的煩惱以及隨煩惱的一切習氣。在自己和他人身中遍滿這個字的教法，證得無餘依無住涅槃（沒有任何依靠，不住于任何地方的涅槃）的修行瑜伽者，結手印誦持真言，堅定意念專注于這一個字。由於與真實的道理相應地思維，這時能夠去除能緣（能認知的主體）和所緣（被認知的客體），自他平等同體的大悲心。迅速聚集一切福德智慧，現在能夠消除一切災禍和非正常死亡。世人見到聽聞都歡喜，所說的話天人和人都尊敬順從，不敢違背。臨命終的時候，眾多聖賢出現在眼前，得以往生極樂清凈美妙的國土。在大蓮花中化生，見到無量壽佛（阿彌陀佛），聽聞正法，迅速證得無上菩提（最高的覺悟）。如意輪菩薩（Cintamanicakra）六臂相頌。
手中持有如意寶，六臂身金色 頭頂髮髻用珍寶裝飾，自在王（觀世音菩薩的別稱）在說法 第一隻手在思考，因為憐憫有情眾生 第二隻手持著如意寶，能夠滿足一切願望 第三隻手持著念珠，爲了救度傍生道的痛苦 左手按著光明山，成就無有傾動
【English Translation】 English version: The fruit of the ultimate truth is also unobtainable. Because there is no cause and effect, it is originally pure.
The syllable 『Phaṃ』 means destruction, or annihilation. When one attains Buddhahood, one destroys the four maras (Skandha-mara, Klesha-mara, Mrtyu-mara, and Devaputra-mara). It can also be said that among the three virtues (Dharmakaya-guna, Prajna-guna, and Vimukti-guna), it obtains the meaning within the virtue of cessation (the virtue of ceasing afflictions). Because by means of wisdom, one cuts off the afflictions and habitual tendencies of the nine grounds (the various levels within the Three Realms) of the Three Realms (Desire Realm, Form Realm, and Formless Realm), all are completely cut off. The two accumulations of merit and wisdom are completely perfected. From beginningless time, all sentient beings are regarded as one's own relatives. Remembering their kindness, one goes to the place of turning the Dharma wheel and expounds the twelve aspects of the Dharma wheel.
The syllable 『Ṭa』 means that all dharmas are without obtainment. The shape of the Sanskrit letter 『Ṭa』 is like a half-moon. It explains that all dharmas are without self, and using non-obtainment as a means, one achieves the emptiness of self (realizing the emptiness of beings). The emptiness of self is only half of emptiness.
The syllable 『Svā』 and others mean that they cannot be expressed in words, thus achieving the wisdom of the emptiness of phenomena (realizing the emptiness of all phenomena). It also has the meaning of completeness, and can also be said to be the meaning of the accomplishment of great merit.
The syllable 『Hā』 means cutting off afflictions. It enables all sentient beings to accumulate great merit, cut off harmful afflictions and all habitual tendencies of the accompanying afflictions. The teaching of this syllable pervades one's own and others' bodies. Those who practice yoga and attain nirvana without remainder and without abiding (nirvana without any reliance and not dwelling in any place), form mudras, recite mantras, and focus their minds on this one syllable. Because of thinking in accordance with the true principle, at this time, one can remove the subject (the cognizing subject) and the object (the object being cognized), and the great compassion of equality between oneself and others. Quickly gather all merit and wisdom, and now be able to eliminate all disasters and unnatural deaths. People who see and hear are happy, and the words spoken are respected and obeyed by gods and humans, and dare not disobey. When approaching the end of life, many sages appear before one, and one is able to be reborn in the pure and wonderful land of ultimate bliss. One is born from a great lotus flower, sees Amitabha Buddha (Amitayus), hears the correct Dharma, and quickly attains unsurpassed Bodhi (the highest enlightenment). Praise to the six-armed form of Cintamanicakra Bodhisattva.
Holding a wish-fulfilling jewel in hand, with six arms and a golden body, The hair on the top of the head is adorned with jewels, the King of Freedom (another name for Avalokiteshvara) is teaching the Dharma. The first hand is thinking, because of compassion for sentient beings, The second hand holds the wish-fulfilling jewel, able to fulfill all wishes. The third hand holds prayer beads, in order to save the suffering of animals. The left hand presses on the Mountain of Light, achieving immovability.
二持蓮手 能凈諸非法 第三手持輪 能轉無上法 寶能隨施故 山表不動故 蓮性不染故 輪摧障惱故 六臂廣莊嚴 能游於六道 以大悲方便 斷諸有情苦 身流千光明 隨念能普照 猶如於明鏡 能現於萬像 自心本不生 法性圓寂故
出金剛頂瑜伽經說。
心中心真言
唵字(一切法流注義。無所得以為方便。覺不可得)。
嚩字(一切法超越之義。言語道斷不可得)。
啰字(一切法離塵義。了亦不可得)。
娜字(一切法施義。畢竟無所得)。
跛字(一切法勝義。性相不可得)。
娜么(二合)字(一切法離我取孰義不可得)。
吽字(一切諸法了義亦不可得)。
右如上佈列諸字。畫作鬱金之色。
貞享三年十月二十一日點校了
凈嚴(四十八歲)
元祿十六年正月十七日以凈嚴和上之本
再校了 尊教
寶永五戊子十二月二十五除夜一校了
性寂
【現代漢語翻譯】 現代漢語譯本 二持蓮手，能夠凈化各種非法的事物。 第三隻手持輪，能夠轉動無上的佛法。 寶珠能夠隨順佈施的願望而顯現，山象徵著不可動搖的真理， 蓮花的性質是不受污染的，輪寶能夠摧毀障礙和煩惱。 六隻手臂廣闊而莊嚴，能夠在六道中自由遊走， 以大慈悲的方便法門，斷除所有眾生的痛苦。 身體流出千萬道光明，隨著意念能夠普遍照耀， 就像明亮的鏡子一樣，能夠顯現出萬千景象。 自心本來就不生不滅，因為法性是圓滿寂靜的。
出自《金剛頂瑜伽經》的說法。
心中心真言
唵 (Om) 字 (一切法流注之義，以無所得作為方便，覺悟不可得)。
嚩 (Va) 字 (一切法超越之義，言語道斷不可得)。
啰 (Ra) 字 (一切法離塵之義，明瞭也是不可得)。
娜 (Na) 字 (一切法施捨之義，畢竟沒有所得)。
跛 (Pa) 字 (一切法勝義，自性與現象都不可得)。
娜么 (Nama) (二合) 字 (一切法離我執之義，不可得)。
吽 (Hum) 字 (一切諸法的究竟之義也是不可得)。
按照以上順序排列這些字，畫成鬱金的顏色。
貞享三年十月二十一日點校完畢
凈嚴 (四十八歲)
元祿十六年正月十七日以凈嚴和尚之版本
再次校對完畢 尊教
寶永五年戊子十二月二十五除夕第一次校對完畢
性寂
【English Translation】 English version The two hands holding lotuses are able to purify all that is unlawful. The third hand holding a wheel is able to turn the supreme Dharma (law). The jewel is able to manifest according to the wish of giving, the mountain represents the immovable truth, The nature of the lotus is unpolluted, the wheel is able to destroy obstacles and afflictions. The six arms are vast and adorned, able to freely roam in the six realms (of existence), Using the expedient means of great compassion, cutting off the suffering of all sentient beings. The body emits thousands of rays of light, able to universally illuminate with every thought, Just like a bright mirror, able to manifest myriad images. The self-mind is originally unborn and undying, because the nature of Dharma (law) is perfectly tranquil.
Said to be from the Vajrasekhara Yoga Tantra.
Heart-Center Mantra
Om (seed syllable representing the flow of all dharmas (laws), using non-attainment as a means, realizing that enlightenment is unattainable).
Va (seed syllable representing the transcendence of all dharmas (laws), the path of language is cut off and unattainable).
Ra (seed syllable representing the freedom from defilement of all dharmas (laws), understanding is also unattainable).
Na (seed syllable representing the giving of all dharmas (laws), ultimately there is no attainment).
Pa (seed syllable representing the supreme meaning of all dharmas (laws), nature and phenomena are both unattainable).
Nama (seed syllable representing the separation from self-attachment of all dharmas (laws), unattainable).
Hum (seed syllable representing the ultimate meaning of all dharmas (laws) is also unattainable).
Arrange these syllables in the above order, and paint them the color of turmeric.
Collated and proofread on the 21st day of the 10th month of the 3rd year of the Jōkyō era.
Jōgon (48 years old)
Re-proofread on the 17th day of the 1st month of the 16th year of the Genroku era, based on the version of the Venerable Jōgon.
Zonkyō
First proofread on New Year's Eve, the 25th day of the 12th month of the 5th year of the Hōei era (year of the Earth Rat).
Shōjaku