Cintamani Chakravartin Ghuya Tatraiva Janmani Buddho Bhavati Kancana-Cakra Mantra-Raja Sutra
Chapter 1: Placement Of Bowl
As I heard, at one time the Bhagavan (薄伽梵) was at Manjushri’s Prajna-Guha (般若崛) at Himavān Parvataḥ (大雪山) peak together with a total of 1,200 major bhiksu (苾芻). All of them were Maha-arhat (大阿羅漢) and immeasurable numbers of bodhisattva and maha-sattva. There are: Samantahbadra Bodhisattva-mahasattva (普賢菩薩摩訶薩), Manjushri Bodhisattva-mahasattva (曼殊師利菩薩摩訶薩), Avalokitesvara Bodhisattva-mahasattva (薩觀世音菩薩摩訶薩), Mahā-sthāma-prāpta Bodhisattva-mahasattva (大勢至菩薩摩訶薩), Vajra-sattva mahasattva (金剛手菩薩摩訶薩), Akāśa-garbha Bodhisattva-mahasattva (虛空藏菩薩摩訶薩), Sarvanīvaranaviskambhin Bodhisattva-mahasattva (除蓋障菩薩摩訶薩) and Kṣitigarbha Bodhisattva-mahasattva (地藏菩薩摩訶薩). All of those maha-bodhisattva mahasattva and the 18 Vajra (十八金剛) and the 12 maha-deva (十二大天), immeasurable numbers of 8 divisions of good deva-rajas (善神) together with immeasurable numbers of retinues encircling front and back.
At that time in the congregation, there was a bodhisattva-mahasattva named Manjushri who has great compassion and immeasurable wisdom. He was the top of all bodhisattvas. He rose from his seat and spoke to the Buddha:
“It is my only wish that Blessed One preach about the merits of placing bowl (放鉢) for the benefit of sentient beings. We all wish to hear and follow this practice.”
The Buddha told Manjushri Bodhisattva and said:
“Very good, very good, Manjushri you all listen and think about it with good intention. I shall now in this congregation, all 8 divisions (八部) and the future lives; for the secret good practitioners, duskara-carya (難行) and tapas (苦行) rsi (神仙) and arya (聖者); I shall speak about the essence of bowl placement (放鉢)"
Manjushri then said to the Buddha:
“If Blessed One is happy to speak, we all are happy to hear.”
The Buddha told Manjushri-kumara (曼殊師利童子) and said:
“If any virtuous men and women who wish to fly in the air using flying bowl to perform the holy deeds of the Buddha for the benefit of sentient beings, they should first choose a high mountain and a deep valley resembling a covered bowl (覆鉢) or resembling a upturned bowl (仰鉢). The place should be quite and nobody should be around. First the persons should build a hut and they should stay alone in this holy place. They should stop talking and they should not consume 5 types of grains (五穀粒) and eat only pine leaves with water and also inhaling air (吸氣). They must perform meditation and recite the dharani of 8 maha-nagarajas (八大龍王陀羅尼) and the name of nagaraja as ālambana-pratyaya (異緣/distracting thoughts).
After 300 days, then they should get japonica rice one cup (斛) which is the ration for 100 days. If they can hold fast to fasting and precepts and they do not bridge the manners (威儀), and that they can recite the name of Ratnaketu Buddha (寶勝佛), and secondly they can recite the name of Prabhuta-ratna Buddha (多寶佛); after that they should get one empty bowl and summon various naga-rajas and garuda-rajas by reciting mantra 13,000 times.
At the end of the recitation, a great wind chakra shall appear in the sky, then garuda-raja and Sagara maha-nagaraja etc shall ride on their won wind chakras with the bowl on their head. They shall ascend to various nagaraja palaces and asaru palaces. They shall get long life holy medicine for those mantris. If the mantris consume the medicine, then they shall have a life span of 1,000 years and the freedom of using magical powers. They can also practise various wonderful teaching of the Buddha. However, if the practitioners indulge in sexual pleasures and consume meat products, then they shall not be able to obtain the flying bowl and their magical power shall cease. That is why it is important first to practise Buddha teachings and secret rsi rituals. I shall now preach this secret ritual for you and various unfortunate sentient beings in the future.
Manjushri is upholding this ritual which must be preached. After I am gone, sentient beings in end of dharma era (末法) should be able to be salvaged from the sorrowful sea of life and death.”
Manjushri said: “We all are sure to obtain great benefits. We shall uphold this secret teaching for the benefit of sentient beings. All siddhis shall be accomplished.”
Chapter 2: The Good And Bad Karma
At that time, there is a bodhisattva mahasattva named ‘Amogha-Raja-Pasa-Avalokitesvara-Bodhisattva-Mahasattva (不空王大羂索觀自在菩薩摩訶薩) rose from his seat and performed the ekājsam uttarāsavgaj krtvā (偏袒右肩) ritual and añjali mudra (合掌/prayer’s position) and said to the Buddha:
“As such Blessed One, now that this public has heard about the ‘flying bowl great perfection precious wish fulfilling king of jewel ritual’ (空鉢大飽滿如意寶珠王法). They shall hate all worldly entertainment and they shall not accept donations; and that these people wish to practise Buddhism. This method is wonderful for the great benefits and convenience of sentient beings. This is the wish fulfilling jewel of practitioners. However, in the ending era of dharma, sentient beings are less fortunate as there are not as faithful in practicising Buddhism. As such sentient beings create more evil deeds and hence they fall into bad reincarnations (惡趣) and cannot free themselves.
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This is because they have created great greed karmas in their past lives. Hindrances of two lives are all due to poverty and lack of fortunate and wisdom karma. Blessed One, for those end of era sentient beings who practise secret mantra methods in the hope to achieve enlightenment, speak the cintamani-chakra (如意寶輪) fortunate and wisdom karma creation methods. No Buddha dharma-chakra has spoken this precious division convenience method. Now in this congregation speak this dharma-chakra (法輪) for the benefit of sentient beings.”
At that time, the Buddha told Avalokitesvara-amogha-raja bodhisattva and said:
“Avalokitesvara you are very good. You all since the beginningless time, in great kalpa (劫) that you have practised maha-maitri-maha-karuna (大慈大悲/great mercy and great compassion) samaya and obtain the Sarvarūpasaṃdarśana Kumārajīva Samadhi Cintamani-raja-rupa (普現色身三昧如意寶珠王身/a type of samadhi). Now that you have asked, please say the essence of great compassion method.
You all should listen carefully and think about it. I shall now tell you the matter of poor and good fortunate karmas. If sentient beings though they possess intelligence but no fortunate karma, and they create sins and be cast into evil paths, these people are born with great stingy and greed. If they perform prajna (般若/wisdom) hence this life they shall obtain wisdom and poor but no fortune. If there are sentient beings though being blessed and ethical but no wisdom. If these people have give out generous donations, but they have not practised meditation; hence this life they have fortune but no wisdom. As such not everyone has the same karma.
This is why fixed karma is very difficult to change due to hetu-phala (因果/cause and effect) is predetermined. Hence it is difficult to turn karma. All buddhas have special convenient secret and wonderful methods that can turn the fixed karmic power of sentient beings so that they can be blessed and long life. All auspicious great siddhi methods shall determine their accomplishments.
You all shall get a moment of time, there is a maha-naga-raja-pati (大龍王主) named ‘the one that can accomplish all wishes of sentient beings happily’ (名曰能辦一
切有情所求願樂). There is a large pond not far away from here which is clean and spotless without evil birds. Four banks of the pond is made of 4 gems: gold, silver, vaidurya (瑠璃/glass), coral (車璩), crystal (頗梨), pearls etc immeasurable amount decorating its surrounding. In the center of the pond is a maha-naga-raja (大龍王) sits in a five-poles-copper precious palace called ‘Niṣparidāhā-naga-raja’ (無熱惱龍王). It can accomplish various karmas and it stays at the 8th acala-samaya (不動三昧). It is merciful towards all sentient beings. There is always amrta-prajna (甘露智慧) dharma water irrigating five grains and all matters continuously. This is the reason why human dharma never short in supply or reduces. Now that I have walked at this wisdom water pond and the great naga palace; I wish to talk about the Cintamani-maha-bodhisattva-upacara (如意寶珠大菩薩法). You all general public can hold this practice temporary. When the time comes, there must be a proof.”
At that time Cintamani-chakra-avalokitesvara-maha-bodhisattva (如意輪觀自在大菩薩) etc, maha-dharma-putra vajrasattva (大法王子金剛手) etc; the maha-abhisecana-kala-samaya-maha-bodhisattva-maha-sattva (大灌頂位大菩薩摩訶薩) assemblies all waited quietly for the time to come.
Chapter 3: Wish Fulfilling Jewel
At that time, Niṣparidāhā-naga-raja (無熱惱池龍王) naturally emerged from the copper chakra naga palace in the Nisparidaha Lake. It came to the Sakyamuni Buddha’s place. It descended from purple cloud and prostrated to the Blessed One and respectfully made offerings. The naga-raja together with its retinues said to the Buddha:
“It is our hope that you enter into our castle and accept my offerings. The sentient beings in the lake happily wish to hear profound wonderful dharma. It is our only hope that the Buddha accepts our invitation with great mercy. This is the reason we and our retinues come and make this invitation.”
The Buddha then accepted the naga-raja’s invitation and immediately his precious throne started to emit great light illuminating the ten directions, all realms of tathagatahs which are the Nitya-sthita-dharmadatu (常住法界/permanent realm). The suddha-mani-kstra (清淨寶剎/holy pure lands) experienced ṣaḍ-vikārāḥ prakampāḥ (六種震動/six types of quakes). The sky rained precious flowers as if winter rain, it also resembled flying birds.
At that time, tathagatahs of 10 directions and the Blessed One, maha-bodhisattva assemblies, all of the 8 divisions, those who possess magical powers; all congregated as if the gathering of clouds.
Then the Blessed One and the public all walked in the great empty space and rode on yellow clouds to ascend onto white lotus platform to enjoy heavenly music and dance on entering the naga-raja palace. The 8 division assemblies and the public also followed at the Buddha’s back. All of them showed their magical power. At that time the great naga-raja palace in the Anavatapta (阿耨達池/the Worriless Lake) experienced 6 types of quakes, the sky rained precious lotus and the heavenly drums sounded automatically and lights shone.
At that time, the naga-putra (龍子) and naga-putri (龍女) etc and all major retinues came to assemble. They decorated the precious palace and placed a lion’s throne, and also the offering materials to welcome the Buddha.
Then the Buddha used his magical power to enter the naga palace and sat on the lion’s throne. The throne was decorated with candraprabhaḥ-mani-sphatika (水精/crystal), silver, wonderful pearls and gems. The palace is known as the ‘Five Poles Tamra (赤銅) Ratna-Bhavana’ (寶宮殿/jewel palace). On both sides each has 5,000 penthouses. There were various jewel trees and there were jewel ponds, swamps, hills, risers and also jewel birds. The so called: peacock, parrots, jīvaṃ-jīvaka (命命鳥) birds and various types of birds sing together and playing joyfully.
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At that time the Buddha sat on the jewel throne as if a gold mountain and accepted the offerings. He then preached to the maha-naga-raja about the essence of dharma. The matters are as said in the Anavatapta (阿耨達池/the Worriless Lake) Sutra.
There was a nagakanya (龍女) who has wonderful features as if devakanya (天女) and with elegant and peaceful mind. She was just like a maha-bodhisattva named ‘Kula-dhita’ (善女) who rose from her seat and prostrated onto the Buddha’s feet and said to the Buddha:
“We all due to the heavy sins of our previous lives that we are greedy, anger, ignorant and unworthy of earning seeds of wisdom. Hence we are born in this water of lake and became female. Although there are no troubles and various agonies, we are still animals with scale tribe. I hope that I shall not become female in my next reincarnations and I shall not do what females do so that I can make offerings to the Buddha and listen to the power of dharma. All my merits shall be dedicated to the wonderful path of the Buddha. I shall not seek other accomplishments except becoming Buddha.
At that time the nagakanya spoke the below khata in praising the Buddha:
“The face of Blessed One is as pure and wonderful as if moonlight, nothing can be compared to this. We all can seek refuge and listen to dharma today because of our profound blessed fortune in our past lives. Indeed that we shall achieve enlightenment.
I have a precious jewel that I want to offer to the Blessed One for the benefit of all sentient beings. Now that I have obtained the dharma jewel, I will express my appreciation to the grace of the Buddha. I will protect the Mantrayana and all so that they will also achieve buddhapala (佛果/Buddha fruit); and to preach the three yanas (三乘) for the benefits of all.”
After the nagakanya Kula-dhita (龍王女善女) has spoken the khata, she presented one precious pearl and offered it to the Buddha and spoke:
“It is my only hope that Blessed One accepts my precious jewel. This precious pearl is taken out from the crystal treasure chest which is located in 9 layers depth in the bottom of Naga Ocean. Father King hid it secretly and it was watched over by various nagas and being respected as if the Indra-deva’s jewel nectar vase (帝釋甘露寶瓶). It can accomplish all tasks and wishes according to wishes and that all siddhi shall be accomplished.
Now that I emphasize more on dharma and would treat treasures lightly, hence I present Blessed One this priceless item. It is my hope that the world hero (世雄) accepts it.”
The Buddha told nagakanya and said:
“Now that you present this precious peral for the purpose of protecting righteous dharma, I shall accept this pure white precious peral. However, I shall not accept the beautiful precious naga pearl and what is the reason?
Wish fulfilling precious pearl is not precious or otherwise, it is neither living or not; it is also not stone or gold. It is produced naturally by dana-paramita (檀那波羅蜜). All Buddha and bodhisattva are qualified to have four types of precious pearls. The soll called: the mercy (慈), compassion (悲), joy (喜) and ‘letting go’ (捨) pearls. All those are to be donated to 25 types of sentient beings.
Hence in the sea of dharma-dhatu (法界) there is a vajra-ratnadhvaja (金剛寶幢/jewel banner) decorated with jewels. I always vastly preached about merits of precepts, meditation and wisdom (戒定慧) as wealth so that all sentient beings can fulfill the six paramita (六波羅蜜), staircase of 10 grounds (十地皆梯) and 80,000 types of dharma treasures (法藏). Although the realms of human and naga-bhava are close to the karma of water and land, they are indeed different. Hence there are also wish fulfilling precious pearls in the human world.
The Arya-chakra-vartin-raja-dasa-kusala-cintamani (轉輪聖王十善寶珠) is the supreme class, the middle class is the 8 precepts and lower class is the 5 precepts. Pepole heard of the names but they are not aware of their contents.
If there are wise ones upholding precepts, rules and ceremonies (法律儀) etc, for protecting sad-dharma (正法/correct dharma) for the benefit of human and devas; they can look forward towards dharma treasures and obtain cintamani (真陀摩尼寶珠).
This cintamani is the great secret wish fulfilling precious pearl amongst human race. It is not the ones kept in the naga-bhavana (龍宮). Naga is the merit of water (水德) and human is the merit of fire (火德). Due to the manifestation of yin-yang (陰陽), it is not the same as the pearls in the sea. Obtaining the human wish fulfilling precious pearls is rare because this is untrue hence I do not want to accept your cintamani.
You all should protect my correct dharma and sentient beings of future so that they shall not go astray. This is the true pearl (真珠) and the precious pearl (寶珠).”
At that time, the Blessed One has spoken the dharma-paryaya (法門/teaching), the nagakanya heard this profound teaching, she cried sorrowfully and burst in tears; and she prostrated her body fully onto the ground and said to the Buddha:
“I rather lose my life than to disobey the Buddha’s order.”
At this time the Akasa-garbha bodhisattva-mahasattva (虛空藏菩薩摩訶薩) and Ksiti-garbha (地藏菩薩摩訶薩) each with 500 ratna-kula (寶部) retinues rose from their seats and spoke to the Buddha:
“We hope the Buddha preach about the cintamani-upacara (如意寶珠法) so that the unfortunate beings that are troubled by poverty obtain fortune and wisdom; and unsurpassed auspicious major fruits (令得福智吉祥勝妙無上大果).”
The Buddha told both of the mahapurusa (大士/great being):
“It is very good that you can uphold Buddha’s words and not to forget them. I wish to speak now is profound dharma belonging to secret treasure of tathagatahs, it is the holy eyes of all bodhisattvas, it is Mahavairocana’s flower throne in essence. It is Virocana’s precious diamond crown (金剛頂寶), it is the supreme merits of all dharma, the utmost respectable, subtle and profound maha-mani-abhisecana (大灌頂寶/supreme empowerment). I shall now preach, you all uphold for the benefit of the world and kindly think about this.
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I now inform you all great beings with profound purva (宿/past) fortunes but this should not be made known to those common men. If there are sentient beings who wish to obtain the fortune and lifespan and cintamani of deva-naga-bhavana, after they have received abhisecana (灌頂/empowerment) from maha-acarya and that they have entered the realm of Buddha and maha-bodhimanda (大道場). They are taught and embraced great vajra will and maha-samaya precepts (大三昧耶戒); and that they refrain themselves from breaching eminence of ceremony (威儀). For the benefits of sentient beings they protect the correct dharma hence they create mani (寶珠) also they combine 11 types of jewels to a wish fulfilling pearl. The so-called: 1st Buddha’s sarira (佛舍利), 2nd gold, 3rd silver, 4th agarwood, 5th white sandalwood, 6th red sandalwood, 7th myrtle (香桃), 8th mulberry resin (桑沈),9th ito orientalis resin (白心樹沈),10th pine resin (柏沈) and the 11th is the lacquer (真漆). In that, the gold and silver should be made into sphere shape cintamani and 32 pieces of Buddha’s sarira are inserted inside. Then incense powder and paste is painted onto the precious item. After the pearl is made, then 9 pieces of red robes (袈裟) are used to wrap the precious pearl and then this pearl is placed in 18 layers of suddha-brahma-peta (清淨梵篋). 11 layers represent the 9 mountains and 8 oceans, added with maha-cakra-vada (大鐵圍山/great iron surrounding mountains). And finally the brahma-peta is coated with 4 colours: the 1st layer the color of iron (鑌鐵), the center gold, red, white and silver colors. All of the 18 layers shall be sealed and no non-humans, villains and deva-mara (天魔) should see it.
After the pearl is completed, it should be placed inside the bodhimanda (道場) and being worshipped with flowers. If one can worship it respectfully, then he/she shall accomplish great siddhi. One should not doubt this and he/she should be diligent in his/her dharma practice days and nights and performs sadhana. This is the guhya-virya-maha-cintamani-musara (祕密精進大如意珠玉) of human world. This is not the precious pearls and jade of naga-bhavana, it is the supreme precious jewel of human beings.
If there is no sarira, then one can use gold, silver, green glass (琉璃/kaca), crystal, agate, white glass (玻梨) and various jewels etc in lieu of sarira. The function of the pearl is as above mentioned. If a mantri is lacking ability, then he/she can go to the seaside to collect some clean sands and pebbles in place of sarira. He/she can also use herbs, bamboo, wood and root sections to make the sarira. The number should be 32 pieces, 7 pieces are main ones; they are as large as chicken eggs.
After the precious pearl is created, the pearl shall emit lights to shine onto the poor and suffering ones; likewise your precious pearls are of no differences.”
The Buddha told Vajrasattva Bodhisattva-mahasattva and said:
“If a yogi/yogini has a wish, then he/she should set up a mandala and prays to Mani-raja-sarira Bodhisattva. After he/she has prayed and vowed, the precious pearl shall emit subtle words: “What is your wish? I shall now satisfy you.”
At this time, the yogi/yogini should speak what he/she wants. The so-called worldly and beyond worldly matters, all wishes: longevity, blessed virtues (福德), beloved by public, subjugation of bad people, longevity holy medicine, entering asaru cave, meditation, flying in the air, magical powers etc. That is whatever one wishes for this life. The perfection of sat-paramita (六度) and surpasses in the proof of entering the 10 grounds (十地), bodhi-anga-sapta-bhumi (七等覺地), āryāstāvgika-mārga-dharma (八正道法), catvāri apramānāni (四無量心/the four immeasurable) etc. As such all those dharma are called ‘beyond worldly’ dharma. Whatever one has in mind shall be accomplished."
Chapter 4: The Maha-Mandala
The Buddha told Akasa-garbha bodhisattva (虛空藏菩薩):
“If a sadhaka wish to make mandala into maha-siddhi, then he/she should use cow dung mix with yellow soil and paint accordingly. Then he/she should use white sandalwood, nardostachys jatamansi (甘松香), tulips (欝金香), karpura (龍腦香/Dryobalanops camphora) and kastūrī (麝香/musk) to paint and decorate the mandala so as to place the cintamani-raja (如意寶珠王). In the center should be placed Maha-prajna-sutra (大般若經). At the center back should be placed Maha-prajna Bodhisattva (大般若菩薩). On the right side should be placed Amogha Avalokitesvara (觀自在菩薩), Akasa-garbha Bodhisattva, Ksiti-garbha Bodhisattva (地藏菩薩), Maitreya Bodhisattva etc. In front left should be placed Manjushri Bodhisattva, Samanthbadra Bodhisattva, Surya-prabha Bodhisattva (日光菩薩) and Candra-prabha Bodhisattva (月光菩薩). At the lower left front should be placed Acala Natha (不動使者).
At the lower right front should be placed Kuntali, Vajradaka-Shri-Bodhisattva (金剛水吉祥菩薩), Cintamani-chakra Avalokitesvara Bodhisattva (如意輪觀自在菩薩) and also Ekajatā-raksah-cetaka (一髻羅剎使者), Brahma, Indra, Catvaro Maha-raja (四大天王), Isvara-deva (伊首羅天), Mahesvara-deva (摩醯首羅天), Yama-raja (炎魔王), Pṛthivī-devatā (地天), Narayana-deva (那羅延天), Sarasvati (辯才天), Sri-maha-devi (吉祥天), magicians (持明仙), naga-raja, naga-putri, Hariti (訶利帝母), agricultural gods (苗稼神) etc.
Five color powders should be placed on the left and right sides. The powders should be placed across the external boundaries. 164 oil lamps and argha water (閼伽), flowers, foods, beverages and various offering stuffs should be managed accordingly without stopping. The person should embrace the astāvga-samanvāgatopavāsa (八關齋戒) and give bodhicitta vow (發菩提心). The sadhaka should construct the mandala and all siddhi is determined by this.”
The Buddha said:
“I shall now repeat about the method to draw image and mandala. First one should draw the ocean. In the ocean should be drawn a two story mahā-ratna-vimāna (大寶宮殿/palace). It is decorated by uncountable amount of jewels. Inside the palace should be drawn an altar made of 7 types of jewels. On the lotus should be drawn the cintamani-raja (如意寶珠王). Lights and fire should be drawn emitting from it.
On the right side should be drawn the image of Manjushri Bodhisattva, and on the left side should be the image of Akasa-garbha Bodhisattva each of them according to this ritual holding a banner (幖幟). On the external palace, on the right side of the sea is the Upananda naga-raja (跋難陀龍王) it has 7 heads at its top and rides on black cloud. Its right hand is holding a mani (摩尼) protecting the mani-raja idol. This is called the drawing of mandala method (). One should immediately making mudra and reciting mantra in front of the drawn images.
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Immeasurable siddhi shall be obtained without being request as this is the extreme secret unsurpassed profound secret; the incomparable an free from mistake supreme method.
The Maha-mandala (大曼荼羅畫像圖).
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Chapter 5: Abhisecana Mudra And Mantra
Then the Buddha told Vajrasattva Bodhisattva (金剛祕密手菩薩):
“If a Buddhist wishes to obtain the supreme maha-siddhi dharma, he/she should follow a great master and not by his or her own wisdom. First he/she should receive the empowerment ritual and then makes the cintamani-raja-mudra (如意寶珠王印) and recites the fundamental dharani (根本陀羅尼).
I shall now say the one you like to hear shall I not?”
The Vajrasattva Bodhisattva said to the Buddha:
“I wish Buddha, the Blessed One speak for me. I like to listen.”
At that time, the Blessed One spoken the fundamental dharani:
Namo ratnatrayaya (1) namo arya (2) valokitesvaraya (3) bodhisattvapaya mahasatvapaya mahakalunikaya (4) tadyatah om amoghamani (9) mahamani (10) patumamani (11) svaha
After the Buddha has spoken this Dharani, immediately the naga-bhavana was shaken by 6 types of quakes. The rain drops as if cintamani fell as if heavy spring rains.
At this time, general public all achieved enlightenment. Kula-dhita-naga-raja-putri (善女龍王女) gave the maha-bodhicitta and also vowed:
“I wish that I will protect the Buddha’s heritage teaching and where the body of the Buddha is; also what the Buddha has said that the country where people can make cintamani-raja. I shall protect all those as if protecting my own life by adding layers of my own clothing. In order to increase the prestige of the Buddha (寶威) so that many would attain siddhi and not less. What needs to be done is to invoke myself in order to protect the mani (寶珠). One should first dig a precious pond and planted with lotus flowers at a place far away from other human beings and animals. Only acarya (阿闍梨) and his/her attendants are allowed and not other people.
I shall stay there to protect the mani (寶珠) and to uphold the correct dharma.”
The Buddha said: “This is very good that you said so, the kind goddess of varuna-maha-naga-raja-putri (水天大龍王女). All shall be as you have wished.”
At this time, the Vajrasattva Bodhisattva (祕密手菩薩) said to the Buddha:
“It is my wish that you speak this maha-dharani-abhisecana-mudra.”
The Buddha immediately said the mudra:
"Both hands hold together, with ring fingers and small fingers bent into the palms; right pressing on left crossing each other. Both thumbs also bent into the palms with right on the left. Both middle fingers erected but both index fingers slightly bent. Both finger tips touching each other but both index finger nails resting on the second section of middle fingers. This is called ‘Avalokitesvara-amogha-cintamani-raja-mudra’ (觀自在不空如意寶珠王印). It can accomplish all requests of a person."
Chapter 6: Enlightenment For Acarya
Then Shakyamuni Buddha (釋迦牟尼佛) entered sarva-buddha-adhimukticaryābhūmiḥi-avabodha-dharmadatu-sama-prakrti-nara-carya-bodhi-maha-nirvana-nitya-sthita-vajra-samaya (入一切佛發心覺悟法界平等性者修行菩提大涅槃常住金剛三昧) and said the ‘Sattva-nuscaya-buddho-bhavati-mantra’ (有情決定成佛真言):
Om Ah Vam Ram Ham Kham Manipatumi Hum
If sentient beings recite this mantra once, they shall be liberated from the ocean of life and death and reached the bank of maha-nirvana. All sentient beings shall satisfy three types of siddhi. All of anya-pranihita (異願/different wishes) and all good wishes shall be accomplished at once. Hence you all shall practise this dharma with one heart and accomplish supreme victorious siddhi. Now what I had publicized such unsurpassed secret treasure chest and various practise mantra dharma are indeed supreme profound secret dharma and they are the extreme secret of the secrets. Now I am preaching about them.”
After the Buddha has spoken the mantra, at that instant he was the ‘Vairocanas Tathagatah’ (遍照如來/Maha-Virocana). He wears Vajra 5 Buddha Jewel Crown (金剛五佛寶冠) and repeated the mudra of ‘Eka-janman-buddho-bhavati-maha-samudra-mudra (即身成佛大海印). This is also called the ‘Samaya Mudra’ (三昧耶印).
If all Buddhist wish to become Buddha this life, then they should perform this visualization and this will make those born by common parents become Buddha this life. They should immediately make the ‘Dharma-dhatu-stupa-mudra’ (法界塔婆印). The so-called:
Both hands making prayer’s position but center of palms do not touch each other. Eight fingers become the jewel shape (寶形) hence forming the secret mudra.
One should visualize the syllable ‘Ah-dvara’ (阿字門) transforms into sarva-jnana-visalam-suddha-dvara (一切智慧廣大清淨門). Following that, the syllable size expands inwards and outwards until it unites as one with the empty space. Both yellow and white lights shine clearly onto the wonderful body of bhumi-chakra (地輪妙體/earth). It is isolated from all visaya (境界/realms). Imagine that the earth produces various activities to support sentient beings. Let the earth stays in the mind (心王) as if empty space. This shall accomplish all supreme siddhi class.
The syllable ‘Vam-dvara’ enters into the mind and transformed into mandala to empower one’s body. It is as if great sun in the color of snow is the wonderfully clear water chakra. This shall empower one’s body against all defilments.
The syllable ‘Ram-dvara’ cleans one’s own body and it is the stainless gate (無垢門).
The syllable ‘Ham-dvara’ enables one to be delivered from the gate of life and death and thus stays away from the karma of not able to practise all kinds of dharma.
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‘Kham-dvara’ denotes great emptiness and anutpāda (無生/non-arising) empowering own body so as it stays in the dharma-dhatu-niṣprapañca-dvara (法界無有戲論門) and advaya- ākāra-dvara (無二行相門)
At a quite place, one should clean a 4 elbows length and width square area just like that of the sign of homa with 4 doors and center round. There is a 32 petals 7 jewels lotus platform and on top is placed the Cintamani-raja Bodhisattva (如意寶珠王菩薩). The bodhisattva is emitting lights. Once these lights shone on to these sentient beings of 6 realms (六道), they shall discard their bodies and then achieved the indestructible vajra samaya (不壞金剛三昧) and stay in the throne of ‘king of enlightenment’; the seat of Arya-samantahbadra (覺王普賢聖位).
All tathagatas (如來) and 16 maha-bodhisattvas shall lay their hands on their heads (摩頂授記). The Vajra-dhatu Maha-virocana shall always put his right hand on their heads and confers them with the jewel crown of the Buddha. They shall have a life span of 1 kalpa. They shall see Maitreya Tathagata without giving up their bodies. When they die, they shall be born in the Sukhavati of Amitayus Tathagata (無量壽佛極樂國土).
Chapter 7: The Accomplishment Of Siddhi
The Buddha told Akasa-garbha Bodhisattva-maha-sattva:
“If there are sentient beings, every morning and evening recite the fundamental mantra and make the ‘abhisecana mudra’ (灌頂印) for 1,080 times; all their fundamental sins (根本罪) since the beginning of time shall be purified. And that they shall accomplish great siddhi dharma. They shall give up their bodies and be born into Sukhavati as the first class lotus throne (上品蓮臺). They shall prove the anutpada-amogha-raja-samadhi (無生不空王三摩地) and travel throughout the vajra-dhatu (金剛界) of the 10 directions. They shall also perform namas-kara (禮拜/pay respect) and serve the Vairocana (大日如來).
If there are virtuous men and women wish to request for supreme siddhi this life, then they should do this essential dharma continuously starting from after midnight (後夜) to the dawn, from the sunset to 11pm (三更). After 1,000 days their 5 major sins (五逆重罪) shall become void and all siddhi shall be accomplished. All their wishes shall be speedily accomplished.
The Buddha again told Maha-akasa-garbha Boddhisattva (大虛空藏菩薩):
“If there are sentient beings practise this dharma-paryaya, then all dharma-paryayas (法門) shall speedily be perfected. They shall become all fearless (無畏), noble and rich. They shall be loved, respected and praised unceasingly by kings, prices and ministers of various countries. This sadhaka shall be able to accomplish all his/her wishes. He/she shall be able to subdue all demons, enemies, karmic obstacles and all illnesses.
Hence the sadhaka shall always practise mantra recitations, worship and make offerings to the dharmakaya-dhatu of tathagatas (諸佛真身馱都) as Cintamani-raja-darsaka (權現/temporary manifestation) up to the heavenly and the oceanic naga-bhavana hidden treasure i.e. the Maha-cintamani-raja Bodhisattva-maha-sattva. If the sadhaka can remain one-heartedly then he/she shall accomplish all siddhi and he/she shall attain the ‘hum-kara-hrdya-maha-vajra-kaya (吽迦羅心摩訶縛日羅身).”
The Buddha again said:
“If there are virtuous men and women, who wish to accomplish the anuttara-maha-bodhi (無上大菩提果) and requests boundless fortune and wisdom, then they should place tathagata-kapala (如來頂骨) into a stupa at the top of the 3rd Dhyana Heaven where the Maha-Brahman-deva-raja is in the sky. He/she should make the mudra and recites mantra and the person shall attain speed accomplishment.
If various sentient beings wish to request for fortune, ethic and long lifespan; then he/she should place the tathagata-angara-bhumi-kalasa (如來炭土寶瓶) in front of underground mahā-pṛthivī-devatayā (堅牢地神). This method shall make the sadhaka attain siddhi very fast. You all should know that the so-called ‘two mani’ means the ‘unchangeable truth secret precious pearl’ (真性祕密寶珠). If one can invite one to be offered to all tathagata then whatever supreme siddhi one requests shall attain accomplishment.
Chapter 8: Homa護摩品第八
Then the Buddha told Akasa-garbha Bodhisattva (虛空藏菩薩):
“If there are sentient beings who wish to obtain the position of ksatriya (剎帝利/landlord), then they should take some cannabis sativa seeds (白麻仁), japonica rice (粳米), red beans (小豆), butter (酥), milk (乳) and cheese (酪) to perform homa, then the king shall be extremely happy and let him/her to the king’s throne; likewise for the queen, imperial concubines and prince also the same.
If one sees the mandala of cintamani-raja then all of his/her Avici-karma-vipaka (阿鼻業報/hell karma-reward), parajikas and ānantarika-kamma (四重五逆) and defaming correct dharma all bad karmas shall be diminished. The person shall not be fallen into bad body forms. He/she shall always stay in victorious position and he/she shall be guarded by 84,000 yaksas holding vajra, dasabhumi-vajra-dharani-bodhisattva (十地金剛陀羅尼菩薩) and 68,000 numbers of dharani-rsi (持明神仙) days and nights. These guardians shall be the person’s partner.
When the person died he/she shall be born into pranita-vajrapani-maha-siddhi-bhavana (勝妙金剛手大悉地宮) and he/she shall immediately become maha-dharani-rsi (真言大持明仙) with the 16 bodhisattva becomes his/her brothers.
At this time, the Buddha spoke the homa mudra:
Left index finger and thumb binding each other, middle and ring finger extending straight, let the palm face front and make fist.
The right index finger, middle finger and thumb holding mala.
One should recites the ‘sarva-tathagata-vajra-mani-kaya-maha-abhisecana-mudra-mantra (一切如來金剛摩尼身大灌頂印言). Recite the mantra at once and performs the homa. Then all karma (事業) shall be accomplished. That is the tri-kula-sarva-arya-para-ghuya-anuttara-mudra-mantra (三部諸尊極祕無上密印及祕密明).
I now shall for the benefit of all sentient beings, preach openly about it.
You Akasa-garbha Bodhisattva must uphold this dharma and spread it in the world for the benefit of end of era sentient beings.”
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Then Akasa-grabha Bodhisattva-mahasattva said honestly: “I wish to be blessed.”
The Buddha said:
“This is very good. As you have wished to protect the right dharma and not letting it to be forgotten and lost.”
At that time, Akasa-grabha Bodhisattva, Vajrapani Bodhisattva (金剛手菩薩) and Avalokitesvara Bodhisattva etc said the below khata (偈言):
Very good is the great royal tune (調御) that falls upon sentient beings as if jewel rains.
Very good is the great being who preached secret doctrines for the benefits of sentient beings.
Very good is the Maha-surya-chakra that shines into the darkness and hence comes the light.
Very good is the great lion (師子) that devours all evil demons.
It is our hope that Arya-Maha-Virocana who discloses the enlightenment of wisdom dharma.
We all seek refuge the one who has all encompassing wisdom so that we too shall attain enlightenment for the benefits of sentient beings.
Chapter 9: Case Of Tiredness
Then Maha-Brahma-deva-raja (大梵天王), Indra-deva-raja (帝釋天王), Catvaro Maha-raja (四大天王), Mahesvara-deva-raja (魔醯首羅天王), Sagara-naga-raja (娑竭羅龍王), Niṣparidāhā-naga-raja (無熱惱池龍王), Maha-Saraswati-devi (大辯才天), Maha-Shri-Devi (大吉祥天女) and Ratnagarbhaḥ-devi (寶藏天女) etc rose from their seats and prostrated onto the Buddha’s feet. After that they said to the Buddha:
“We all retinues shall protect the mantri as if the eyes protect the body and life. We shall protect the secret mantra dharma so that the dharma shall not lose in the world. It is our hope that Blessed One blesses and fosters us and retinues all; so that we can repay the Buddha’s profound kindness and virtue. Hence we honestly speaking in the hope you will bless us.”
The Buddha said: “Very well. As you wish to protect correct dharma so that it shall not lost.”
At that time the Shakyamuni Buddha emitting lights illuminating the vast surrounding and completed preaching the Cintamani immediate accomplishment siddhi dharma. The Buddha then walked on clouds with sahasrāra-cakra-dvipadottama (千輻輪兩足尊) to return to the Maha-Himalaya-Manjushri-Guha (大雪山曼殊師利神仙窟).
Then the Niṣparidāhā-naga-raja-bhavana (無熱惱池龍王宮) experienced 6 types of quakes. The public were overwhelmed with joy, they believed and accepts and practise this Cintamani-chakra-vartin-guhya-tatraiva janmani-buddho bhavati-kāñcana-mandala-mantra-raja-sutra (如意寶珠轉輪祕密現身成佛金輪呪王經).
(This sutra is said to be taught by Daishi Henjyo Kongou (大師遍照金剛) until former guru, the highest monk (僧正) of Hannyaji Temple. Since Maha-Virocana till now it is already 12 generations. This teaching is passed down to only person. This is transmitted by Junyu (淳祐) and it is as if the secret of the eyes. Now that Genko-oboshi (元杲大法師) is teaching this whom is only the second acarya (阿闍梨) only.
On the 8th month of 23rd day, 948 year (天歷三年己酉八月二十三日) the teaching acarya who worships internally of the 10 Zen master, Junyu (十禪師淳祐)
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