ĀRYAVALOKITEŚVARĀ BODHISATTVA VIKURVANA DHĀRAṆĪ
(The Noble Avalokitesvara Bodhisattva Response Eliciting True Words) [觀音靈感真言: GUAN YIN LING GAN ZHEN YAN]
(The true words to bring a response from the noble Āvalokiteśvarā 觀音靈感真言)
From a Chinese legend, the dharani was back translated into Sanskrit, there is no reference in the Chinese Tripitaka.
Citta: mind,thought, heart. In Theravāda, it is regarded as virtually synonymous with vijñāna (consciousness) and manas (intellect) but in later schools of Buddhism it is defined as the cognitive ground underlying the dynamic system of psychological operations (caitta). According to many schools, the mind in its natural state is intrinscially luminous (citta-prakṛti-prabhāsvara), free from all attachments and conceptualizing, and thus is empty (śūnya) in nature. In this sense, some Mahāyāna and tantric authorities understand citta as equivalent to bodhicitta (thought of awakening).
Cittot-pāda: in Ch’an: (1)隨念 Mental initiation or initiative; (2) 發心 purposive, to set mind upon, to decide, to determine, to resolve, to make up the mind to, to start out for bodhi, or perfect enlightenment; to show kindness of heart, give alms.
Niryāṇa 出離: for driving away, the passing away, to leave, to come out from. To leave the passions and delusions of life; an interpretation of nirvana.
Bhūri: numerous, much, many, copious, plenty, plentiful, abundant, abundantly, vast, mighty, great, greatly, extensive, extensively, extremely, sufficient, repeatedly, frequent, frequently.
Kṣana: a moment, for a moment, in a moment, every moment, constantly.
Sarvārtha 一切義: sarvā, all; artha means aim, goal, purpose, motive, truth, meaning, affair, object, thing or substance.
Vitarka 覺觀: (1) “Coarse apprehension” and “fine analysis.” This is the earlier Chinese rendering of the Sanskrit vitarka and vicāra, which was later rendered as “seeking and analysis” 尋伺. ‘Jue’ (Ch. perception) 覺 is the coarse mental function of making a supposition or inference, while ‘guan’ (Ch.) 觀 is the function of fine analysis. Together they act as hindrances to meditation. (2) ‘jue’ 覺 and ‘guan’ 觀 taken as the causes of language. When one is free from the mind of supposition and analysis, there is no language. In this sense, they are considered as hindrances to true meditation. (3) Discussion, teaching or argument (mudra 手印).
Seeking 尋 (1) To seek, request, inquire, investigate. (2) To get, grasp, accumulate and possess. (3)Vitarka, in the doctrine of the “Dharma-character” 法相 school means ‘investigation’, ‘discovery’ and ‘perception’, one of the four undetermined (nature) elements. In C’han seeking means the function of the mind that gives a general view, the action of a coarsely inquiring mind, the action of a rough and inferential mind, or the mental action of roughly fathoming the principle of a thing.
Vitarka and vicāra 尋 伺: in Yogācāra, two conditions of meditation, which are investigation and analysis. These are two kinds of mental functions included among indeterminate (nature) elements. In viewing the object, to search for it roughly, then to scrutinize it in detail.
Jue (Ch.) 覺 (1) Intuition, insight (Pali: āloka). (2) Pleasant, unpleasant or neutral sensation; synonymous with vedanā (feeling 受), the seventh link in chain of Dependent Origination. (3) Touch, contact, feeling (4) Waking, awakening (prabodha, prativibuddha). (5) The wisdom of enlightenment, the condition of the mind is being free from mistaken thinking, the absolute knowledge of the Buddha (buddhi). (6) As the mind’s original nature: perception, wisdom and awakening. The original essence of the mind is completely free from mistaken discriminated thought and is equal throughout all awakened and deluded states without distinction or change. (7) Ideation, thought, conceptualization (saṃjñā) and symbolic function, the discriminating function of the mind (vitarka).
Guan (Ch. observation) 觀 (1) In Buddhism, “analytical meditation” or “observation meditation” (vipaśyanā) as contrasted to “concentration meditation” (śamatha 止, 定). Using strong concentration to investigate a Buddhist truth, such as dependent origination or emptiness. Sometimes used as a general term for “meditation” or “contemplation,” but also used with specific technical connotations. (2) To “discern” or “observe” the principle of reality; to see things as they really are (upalakṣaṇa, vipaśyanā, paśyanti). (3) The observation at the fourth level of breathing meditation where one analyzes with wisdom. (4) To analyze or investigate the principle of things with wisdom (parīkṣā). (5) “Fine analysis” [伺] (vicāra). (6) To pay attention. (7) Reflection.
pūrṇa 圓滿: fulfilled, complete, full; to fill (up), to satisfy, to complete, to consummate, especially completion of wisdom; to complete wholly and perfectly; the fulfilling of the whole, i.e. the part contains the whole, the absolute in the relative. Pūrṇa-kāmam, fully satisfied.
Oṃ maṇi padme hūṃ Oh! Jewel on the lotus
mahā niryāṇa cittot-pāda Determined to leave greatly (the passions and delusions)
citta-kṣana vitarka Constant thought of reflection
sarvārtha bhūri siddha kāma-pūrṇa All truths are greatly accomplished (siddha) with full (pūrṇa) satisfaction (kāmam)
bhūri dyotot-panna Manifestation (utpannā) of great (bhūri) luminosity (dyota)
Namaḥ lokeśvarāya svāhā Adoration to the Lord (iśvarā) of the world. All hail!Chinese/Pinyin Transliteration (Fo Guang Shan Liturgy)
觀音靈感真言 / GUAN YIN LING GAN ZHEN YAN
唵嘛呢叭咪吽 / AN MA NI BA MI HONG
麻曷倪牙納 / MA HA NI YA NA
積都特巴達 / JI DOU TE BA DA
積特些納 / JI TE XIE NA
微達哩葛薩而斡而塔 / WEI DA LI GE SA ER WA ER TA
卜哩悉塔葛納補囉納 / BU LI XI TA GE NA BU LA NA
納卜哩丟忒班納 / NA BU LI DIU TE BAN NA
哪麻嚧吉說囉耶莎訶 / NA MA LU JI SHUO LA YE SHA HE
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