T18n0863_大毗盧遮那經阿阇梨真實智品中阿阇梨住阿字觀門
大正藏第 18 冊 No. 0863 大毗盧遮那經阿阇梨真實智品中阿阇梨住阿字觀門
No. 863
大毗盧遮那經阿阇梨真實智品中阿阇梨住阿字觀門(亦名四重字輪曼荼羅成身觀，亦名三重布字成身曼荼羅觀行)
凈影寺比綺院五部持念僧惟謹述
成入理軌儀一卷
夫言阿阇梨者，解秘中最秘，真言智大心。阿字名種子，故一切如是，依法皆遍受。若於此教法，解斯廣大智，正覺大功德，說名阿阇梨，是即為如來，亦即名為佛。梵云「汗㗚馱」，汗㗚馱者，即是真實心，即是阿字。
夫言阿字者，即是一切諸佛之母，是一切真言生處，最為上妙，佛心之字。
若言阿字內音，即是喉中之音，當知此阿字遍佈一切支分，即是本不生義。梵有二音，一名阿剎啰，是根本字，亦名不動義，不動者是菩提心義。如最初二音，阿、阿是根本字；次從伊、伊乃至污、奧，凡十二字，皆是從生增加之字，皆是女聲。其根本字者是男聲，男聲是慧義，女聲是定義。又解說有五聲：阿字型聲；阿字行聲；伊、伊至污、奧，凡十二字，皆是三昧之聲；暗字證三菩提之聲；惡字是入大般涅槃之聲。若見仰、壤、拏、曩、莽即同上點，亦是證三菩提之聲；若見野、啰等八字，即
【現代漢語翻譯】 現代漢語譯本 《大毗盧遮那經·阿阇梨真實智品》中阿阇梨住阿字觀門（亦名四重字輪曼荼羅成身觀，亦名三重布字成身曼荼羅觀行）
凈影寺比綺院五部持念僧惟謹述
成入理軌儀一卷
所謂阿阇梨（Acharya，導師）者，是秘密中最秘密的，具有真言智慧的大心。'阿'字名為種子（Bija，種子字），所以一切如是，依法皆普遍接受。若對於此教法，理解這廣大的智慧，正覺的大功德，就可稱為阿阇梨，這就是如來，也就是佛。梵語稱為'汗㗚馱'（Hridaya，心），'汗㗚馱'就是真實心，就是'阿'字。
所謂'阿'字，就是一切諸佛之母，是一切真言生起之處，最為上妙，是佛心的字。
若說'阿'字內音，就是喉嚨中的聲音，應當知道這'阿'字遍佈一切支分，就是本不生義。梵語有兩個音，一個名為阿剎啰（Akshara，字），是根本字，也名不動義，不動就是菩提心義。如最初兩個音，阿、阿是根本字；其次從伊、伊乃至污、奧，共十二個字，都是從生增加的字，都是女聲。那根本字是男聲，男聲是慧義，女聲是定義。又解釋說有五聲：'阿'字型聲；'阿'字行聲；伊、伊至污、奧，共十二個字，都是三昧（Samadhi，禪定）之聲；'暗'字是證三菩提（Anuttara-Samyak-Sambodhi，無上正等正覺）之聲；'惡'字是入大般涅槃（Mahaparinirvana，大圓寂）之聲。若見仰、壤、拏、曩、莽即同上點，也是證三菩提之聲；若見野、啰等八字，就
【English Translation】 English version The 'Acharya Dwelling in the A-Character Contemplation Gate' from the 'Chapter on the Acharya's True Wisdom' of the 'Mahavairocana Sutra' (Also known as the Fourfold Mandala of the Wheel of Characters for Accomplishing the Body, also known as the threefold Arrangement of Characters for Accomplishing the Body Mandala Contemplation and Practice)
Respectfully narrated by the Fivefold Recitation Monk Wei of Jingying Temple's Biqi Courtyard
One scroll of 'Ritual for Accomplishing Entry into Principle'
The term 'Acharya' (Acharya, teacher) refers to the most secret among secrets, the great mind of mantra wisdom. The 'A' character is called the seed (Bija, seed syllable), therefore everything is thus, and all universally receive according to the Dharma. If one understands this vast wisdom in this teaching, the great merit of perfect enlightenment, one is called an Acharya, which is the Tathagata, which is also called Buddha. In Sanskrit, it is called 'Hridaya' (Hridaya, heart), 'Hridaya' is the true mind, which is the 'A' character.
The 'A' character is the mother of all Buddhas, the place where all mantras arise, the most supreme and wonderful, the character of the Buddha's mind.
If one speaks of the inner sound of the 'A' character, it is the sound in the throat, one should know that this 'A' character pervades all limbs, which is the meaning of 'originally unborn'. There are two sounds in Sanskrit, one is called Akshara (Akshara, letter), which is the root character, also called the meaning of 'immovable', 'immovable' is the meaning of Bodhicitta (Bodhicitta, the mind of enlightenment). Like the first two sounds, A, A are the root characters; next from I, I to U, Au, a total of twelve characters, are all characters that are added from birth, all are feminine sounds. The root character is a masculine sound, the masculine sound is the meaning of wisdom, the feminine sound is the meaning of definition. Furthermore, it is explained that there are five sounds: the sound of the 'A' character's form; the sound of the 'A' character's movement; I, I to U, Au, a total of twelve characters, are all sounds of Samadhi (Samadhi, meditative concentration); the 'Am' character is the sound of attaining Anuttara-Samyak-Sambodhi (Anuttara-Samyak-Sambodhi, unsurpassed perfect enlightenment); the 'Ah' character is the sound of entering Mahaparinirvana (Mahaparinirvana, great complete nirvana). If one sees Yam, Ram, Na, Na, Ma, which are the same as the dot above, it is also the sound of attaining Anuttara-Samyak-Sambodhi; if one sees Ya, Ra, etc., eight characters, then
同傍點，亦是大般涅槃之聲。其根本字遍一切處，增加字亦遍一切處，根本、增加不相異也，皆以根本字型本而傍角加畫，是故根本、增加不一不異。猶如器中盛水，因器持水、水不離器，如是更相依持，能遍內外。非但阿字遍一切處，次從迦、佉、誐、伽、仰乃至乞灑(二合)字，亦遍一切處。何以故？皆是根本之音，其根本音者，即是阿字。
又如迦字，各各自有從生增加之字，如迦字中即有計蓋之字，皆是女聲，緣迦字型上加畫，則成增加之字。體是慧義，而加是定慧相持，合而爲一，其體不失，止觀雙行亦遍一切處。所以增加遍於根本，根本遍於增加，從生遍於種子，種子遍於從生。所以梵云「鄔婆縛」，亦名發起，猶如種子生果，果還成種。今此阿字即同種子，能生多果，一一復生百千萬倍，乃至展轉無量不可說也。然見子識果，因既如此，當知果必如之。今此阿字亦如是也，從此根本無師自然之智，一切智業從此而生布諸支分，布支分者即是自心，由此自心即攝一切身份，離心無身、離身無心，亦同于阿字。若遍佈此字者即同諸佛，謂從字有果即是佛，能證正知故名為正覺。猶識此字之理性者，故得如來名。此字之性理者，謂此阿字即是本不生義。
又如人有心能遍支分皆受苦樂，阿字亦遍
【現代漢語翻譯】 現代漢語譯本：同傍點，也是大般涅槃的聲音。它的根本字遍及一切處，增加字也遍及一切處，根本字和增加字不是相互差異的，都是以根本字型為基礎，在旁邊角落增加筆畫，所以根本字和增加字不是既相同又相異。就像容器中盛水，因為容器才能盛水，水不離開容器，這樣互相依靠支援，能夠遍及內外。不僅僅是阿字遍及一切處，其次從迦(ka)，佉(kha)，誐(ga)，伽(gha)，仰(ṅa)乃至乞灑(kṣa)字，也遍及一切處。為什麼呢？因為這些都是根本的聲音，而根本的聲音，就是阿字。 又如迦字，各自都有從它產生增加的字，比如迦字中就有計(ki)蓋(kai)的字，這些都是女聲，因為在迦字的字型上增加筆畫，就成了增加的字。本體是慧的含義，而增加是定和慧相互支援，合二為一，它的本體沒有喪失，止觀雙修也遍及一切處。所以增加遍及根本，根本遍及增加，從生遍及種子，種子遍及從生。所以梵語叫『鄔婆縛』(upava)，也叫發起，就像種子生出果實，果實又變成種子。現在這個阿字就像種子，能生出很多果實，每一個果實又生出百千萬倍，乃至輾轉無窮無盡不可說。然而見到子就能認識果，原因既然是這樣，應當知道結果也必定是這樣。現在這個阿字也是這樣，從這個根本無師自然之智，一切智慧事業從此而生，分佈到各個支分，分佈到支分就是自己的心，因為這個自己的心就攝取一切身份，離開心就沒有身，離開身就沒有心，也等同於阿字。如果普遍分佈這個字，就等同於諸佛，就是從字有果就是佛，能夠證得正知所以叫做正覺。就像認識這個字的理性，所以得到如來的名號。這個字的性理，就是這個阿字就是本不生的含義。 又如人有心能遍及支分，支分都能感受到苦樂，阿字也能遍及。
【English Translation】 English version: The accompanying dot is also the sound of the Great Nirvana. Its root syllable pervades all places, and the augmented syllable also pervades all places. The root and augmented syllables are not different from each other; they are all based on the root syllable form, with strokes added at the side corners. Therefore, the root and augmented are neither one nor different. It is like water in a container; the container holds the water, and the water does not leave the container. Thus, they rely on and support each other, able to pervade both inside and outside. It is not only the 'A' (阿) syllable that pervades all places, but also the syllables from 'Ka' (迦, ka), 'Kha' (佉, kha), 'Ga' (誐, ga), 'Gha' (伽, gha), 'Nga' (仰, ṅa) to 'Ksha' (乞灑, kṣa), also pervade all places. Why? Because they are all fundamental sounds, and the fundamental sound is the 'A' syllable. Furthermore, like the 'Ka' (迦) syllable, each has augmented syllables derived from it. For example, within the 'Ka' syllable, there are the syllables 'Ki' (計, ki) and 'Kai' (蓋, kai), which are feminine sounds. By adding strokes to the form of the 'Ka' syllable, it becomes an augmented syllable. The essence is the meaning of wisdom (慧), while the augmentation is the mutual support of Samatha (定) and Vipassanā (慧), combined as one. Its essence is not lost, and the dual practice of cessation and contemplation also pervades all places. Therefore, augmentation pervades the root, the root pervades augmentation, arising pervades the seed, and the seed pervades arising. Thus, in Sanskrit, it is called 'Upava' (鄔婆縛, upava), also known as 'initiation,' like a seed giving rise to fruit, and the fruit returning to become a seed. Now, this 'A' syllable is like a seed, capable of producing many fruits, each fruit producing hundreds of thousands of times more, even endlessly and unspeakably. However, seeing the seed, one recognizes the fruit. Since the cause is such, one should know that the effect will certainly be such. Now, this 'A' syllable is also like this. From this fundamental, uninstructed, natural wisdom, all wisdom activities arise, spreading to all parts of the body. Spreading to the parts of the body is one's own mind. Because of this own mind, it encompasses all bodily parts. Without the mind, there is no body; without the body, there is no mind, which is also equivalent to the 'A' syllable. If one universally spreads this syllable, it is equivalent to all Buddhas, meaning that from the syllable comes the fruit, which is the Buddha, able to attain Right Knowledge, therefore called Right Enlightenment (正覺). Just as recognizing the rationality of this syllable, one obtains the name of Tathagata (如來). The nature and principle of this syllable mean that this 'A' syllable is the meaning of 'originally unborn'. Furthermore, just as a person's heart can pervade all parts of the body, and all parts can experience suffering and joy, the 'A' syllable can also pervade.
一切支分，即是心本不生義。阿字遍一切字，若一切字無阿字，即字不成，要有阿字；若字無頭即不成字，故以阿字為頭，從一阿字音，凡一切諸聲中皆有阿字之音，不得此阿字音者，從字音表而得有聲生，以有聲生，以有聲故遍於支分，能表一切世間、出世間之法。若但見其字音則能詮表于理，又要音韻、語言、牙齒、𩫋[示*(恙-心+皿)]得有所表，謂：青黃赤白、東西南北、方圓大小、上下尊卑，一切事類方可領解，故經云：「秘密主！此是遍一切處法門」。
又《華嚴經》云：「如是字母能於一切世、出世間善巧之法，以智通達到于彼岸，殊方異藝成綜無遺；文字算數蘊其深解；醫方咒術善療眾病。有諸眾生鬼魅所持、怨憎咒詛、惡星變怪、死屍奔逐、癲癇羸瘦，種種諸疾咸能救之使得痊癒。又善別知金玉珠貝、珊瑚琉璃、摩尼車璖、雞薩羅等一切寶藏出生之處，品類不同價直多少；村營鄉邑、大小都城、宮殿苑園、巖泉籔澤，凡是一切人眾所居，菩薩或能隨方攝護。又善觀察天文地理、人相吉兇、鳥獸音聲、雲霞氣候、年穀豐儉、國土安危。如是世間所有技藝，莫不該練盡其源本。」又所以經云：「秘密主！故以阿字為頭，阿字即是真言之心，佛心之字。」上來所說，阿阇梨住于佛地義猶未了，
【現代漢語翻譯】 現代漢語譯本：一切支分，即是心的本性是不生不滅的含義。『阿』(A)字遍及一切文字，如果一切文字中沒有『阿』(A)字，那麼這個字就無法成立，必須要有『阿』(A)字；如果文字沒有開頭，也無法成為文字，所以用『阿』(A)字作為開頭。從一個『阿』(A)字音，所有一切聲音中都包含『阿』(A)字的聲音，不能理解這個『阿』(A)字音的人，從字音的表達而產生聲音，因為有聲音的產生，所以遍及所有支分，能夠表達一切世間和出世間的法。如果僅僅看到字音，就能詮釋表達道理，還需要音韻、語言、牙齒、舌頭等器官的配合才能有所表達，比如：青黃赤白、東西南北、方圓大小、上下尊卑，各種事物才能被理解，所以經書上說：『秘密主（Vajrapani，金剛手菩薩）！這是遍及一切處的法門』。 又《華嚴經》說：『這樣的字母能夠對於一切世間和出世間的巧妙之法，以智慧通達而到達彼岸，各種不同的技藝都能全面掌握沒有遺漏；文字算數蘊含著深刻的理解；醫方咒術能夠很好地治療各種疾病。如果有眾生被鬼魅所控制、被怨恨詛咒、被惡星變怪所侵擾、被死屍追逐、患有癲癇羸弱等各種疾病，都能救治他們使其痊癒。又能很好地辨別金玉珠貝、珊瑚琉璃、摩尼（Mani，如意寶珠）車璖、雞薩羅等一切寶藏的產地，品類不同價值多少；村莊營地鄉鎮、大小都城、宮殿苑囿園林、巖石泉水草澤，凡是一切人眾所居住的地方，菩薩都能夠隨順方位攝受守護。又能很好地觀察天文地理、人的相貌吉兇、鳥獸的聲音、雲霞氣候、年成豐收或歉收、國土安定或危險。像這樣世間所有技藝，沒有不廣泛練習而窮盡其源本的。』所以經書上說：『秘密主（Vajrapani，金剛手菩薩）！所以用『阿』(A)字作為開頭，『阿』(A)字就是真言的心，是佛的心之字。』上面所說的，阿阇梨（Acharya，導師）安住于佛地的含義還沒有完全明白。
【English Translation】 English version: All components [of speech and meaning] signify that the nature of the mind is originally unborn. The syllable 『A』 (阿) pervades all syllables; if all syllables lacked the syllable 『A』 (阿), then the syllable would not be complete; it must have the syllable 『A』 (阿). If a syllable has no beginning, it cannot form a word, therefore the syllable 『A』 (阿) is taken as the beginning. From the sound of one syllable 『A』 (阿), all sounds contain the sound of the syllable 『A』 (阿). Those who do not understand this sound of the syllable 『A』 (阿) derive sound from the expression of the syllable, and because sound arises, it pervades all components, capable of expressing all worldly and supramundane dharmas. If one merely sees the sound of the syllable, one can interpret and express the principle, but it also requires the coordination of phonetics, language, teeth, and tongue to express something, such as: blue, yellow, red, white; east, west, south, north; square, round, large, small; high, low, noble, humble; all kinds of things can then be understood. Therefore, the scripture says: 『Secret Lord (Vajrapani, the Bodhisattva Vajrapani)! This is the Dharma gate that pervades all places.』 Furthermore, the Avatamsaka Sutra says: 『Such letters are capable of skillfully mastering all worldly and supramundane dharmas, reaching the other shore with wisdom, comprehensively mastering various arts and skills without omission; the profound understanding of writing and arithmetic is contained within them; medical prescriptions and mantras can effectively cure various diseases. If there are sentient beings possessed by ghosts, afflicted by hatred and curses, disturbed by inauspicious stars and strange phenomena, chased by corpses, or suffering from epilepsy, weakness, and various other diseases, they can be saved and healed. Moreover, one can skillfully discern the origins of all treasures such as gold, jade, pearls, shells, coral, lapis lazuli, Mani (如意寶珠) jewels, and chicken-saliva gems, distinguishing their different types and values; villages, camps, towns, large and small cities, palaces, gardens, parks, rocky springs, and marshes—wherever people reside, Bodhisattvas can protect them according to their location. Furthermore, one can skillfully observe astronomy, geography, the auspiciousness of human appearances, the sounds of birds and animals, the colors of clouds and mists, the climate, the abundance or scarcity of harvests, and the safety or danger of the country. In this way, all worldly skills are extensively practiced, exhausting their origins.』 Therefore, the scripture says: 『Secret Lord (Vajrapani, the Bodhisattva Vajrapani)! Therefore, the syllable 『A』 (阿) is taken as the beginning; the syllable 『A』 (阿) is the heart of the mantra, the syllable of the Buddha's heart.』 What has been said above, the meaning of Acharya (導師) abiding in the Buddha-ground is not yet fully understood.
即是此中住阿字觀門。此阿字者，亦名奢摩他、亦名毗缽舍那之智、亦名真寶之智、亦名一切智智。所以經云：「一切智、根本智智、后得智，從后得智起大悲，從大悲起三種化身。」
夫阿阇梨若觀此字而相應者，即是自身同於毗盧遮那佛身，亦名金剛不壞之身、亦名普現色身、亦名三種意生身。
阿阇梨謂觀此阿字之輪，猶如孔雀尾輪光明圍繞，行者而住其中，即是住于佛位，是故清凈法界圓鏡中現出阿字，所以從阿字旋轉出生諸字，即遍一切真言名字之中，周旋往返百千萬倍，入諸旋陀羅尼門總持無礙，所以從阿字旋轉出生三身四智而轉法輪。
若行者為人作阿阇梨者，先須建立大悲胎藏曼荼羅王住于佛位，以此諸字合整合身即住佛位。然布字之時，分為四重，每重皆有三種歸命。頭為初分；咽為二分；心為三分；臍為四分。
a ā aṃ aḥ ka kā 阿 阿 暗 惡 迦 迦 kaṃ kaḥ kha khā khaṃ khaḥ 劍 腳 佉 佉 欠 卻 ga gā gaṃ gaḥ gha ghā 誐 誐 儼 虐 伽 伽 ghaṃ ghaḥ ca cā caṃ caḥ 儉 唬 遮 遮 占 灼
【現代漢語翻譯】 現代漢語譯本 這就是安住于『阿』字觀想之門。這個『阿』字，也稱為奢摩他（止，Samatha）、也稱為毗缽舍那（觀，Vipassana）之智、也稱為真寶之智、也稱為一切智智。所以經書上說：『一切智、根本智智、后得智，從后得智生起大悲，從大悲生起三種化身。』
如果阿阇梨（Acharya，導師）觀想此字而相應，那麼自身就等同於毗盧遮那佛（Vairocana Buddha）身，也稱為金剛不壞之身、也稱為普現色身、也稱為三種意生身。
阿阇梨說觀想此『阿』字之輪，猶如孔雀尾輪光明圍繞，修行者安住其中，就是安住于佛位。因此，在清凈法界圓鏡中顯現出『阿』字，所以從『阿』字旋轉出生諸字，就遍佈一切真言名字之中，周旋往返百千萬倍，進入諸旋陀羅尼門總持無礙，所以從『阿』字旋轉出生三身四智而轉法輪。
如果修行者要為人作阿阇梨，首先必須建立大悲胎藏曼荼羅（Garbhadhatu Mandala）王，安住于佛位，用這些字組合成身就安住于佛位。然而佈置字的時候，分為四重，每重都有三種歸命。頭為初分；咽喉為二分；心為三分；臍為四分。
a（阿） ā（阿） aṃ（暗） aḥ（惡） ka（迦） kā（迦） kaṃ（劍） kaḥ（腳） kha（佉） khā（佉） khaṃ（欠） khaḥ（卻） ga（誐） gā（誐） gaṃ（儼） gaḥ（虐） gha（伽） ghā（伽） ghaṃ（儉） ghaḥ（唬） ca（遮） cā（遮） caṃ（占） caḥ（灼）
【English Translation】 English version This is the gate of dwelling in the 'A' syllable contemplation. This 'A' syllable is also called Samatha (止, calming meditation), also called Vipassana (觀, insight meditation) wisdom, also called the wisdom of true treasure, also called the all-knowing wisdom. Therefore, the sutra says: 'All-knowing wisdom, fundamental wisdom, subsequent wisdom; from subsequent wisdom arises great compassion, and from great compassion arise the three manifested bodies.'
If an Acharya (阿阇梨, teacher) contemplates this syllable and resonates with it, then his own body is the same as the body of Vairocana Buddha (毗盧遮那佛), also called the indestructible Vajra body, also called the universally manifesting body, also called the three kinds of mind-made bodies.
The Acharya says that contemplating this wheel of the 'A' syllable is like the light surrounding a peacock's tail wheel. When the practitioner dwells within it, he dwells in the Buddha's position. Therefore, the 'A' syllable appears in the pure Dharma realm's round mirror. Thus, from the rotation of the 'A' syllable, all syllables are born, pervading all mantra names, revolving back and forth hundreds of thousands of times, entering the gates of all rotating Dharanis, maintaining complete unobstructedness. Therefore, from the rotation of the 'A' syllable, the three bodies and four wisdoms are born, and the Dharma wheel is turned.
If a practitioner is to become an Acharya for others, he must first establish the Garbhadhatu Mandala (大悲胎藏曼荼羅) king of great compassion, dwelling in the Buddha's position. Combining these syllables to form a body is to dwell in the Buddha's position. However, when arranging the syllables, it is divided into four layers, each with three refuges. The head is the first part; the throat is the second part; the heart is the third part; the navel is the fourth part.
a (阿) ā (阿) aṃ (暗) aḥ (惡) ka (迦) kā (迦) kaṃ (劍) kaḥ (腳) kha (佉) khā (佉) khaṃ (欠) khaḥ (卻) ga (誐) gā (誐) gaṃ (儼) gaḥ (虐) gha (伽) ghā (伽) ghaṃ (儉) ghaḥ (唬) ca (遮) cā (遮) caṃ (占) caḥ (灼)
ccha cchā cchaṃ cchaḥ ja jā 車 車 䄡 綽 若 若 jaṃ jaḥ ña ñā ñaṃ ñaḥ 染 弱 社 社 瞻 杓 ṭa ṭā ṭaṃ ṭaḥ ṭha ṭhā 吒 吒 𪉜 磔 𡛥 𡛥 ṭhaṃ ṭhaḥ ḍa ḍā ḍaṃ ḍaḥ [口諂] 坼 拏 拏 喃 搦 ḍha ḍhā ḍhaṃ ḍhaḥ ta tā 荼 荼 湛 釋 哆 多 taṃ taḥ tha thā thaṃ thaḥ 擔 怛 他 他 探 托 da dā daṃ daḥ dha dhā 娜 娜 腩 諾 馱 馱 dhaṃ dhaḥ pa pā paṃ paḥ 淡 鐸 跛 波 啶 博 pha phā phaṃ phaḥ va vā 頗 頗 [口泛] 泊 摩 摩 vaṃ vaḥ bha bhā bhaṃ bhaḥ 𤚥 莫 婆 婆 [口*梵] 薄 ya yā yaṃ yaḥ la lā 野 野 閻 藥 欏 邏 laṃ laḥ va vā vaṃ vaḥ
【現代漢語翻譯】 現代漢語譯本 ccha (車) cchā (車) cchaṃ (䄡) cchaḥ (綽) ja (若) jā (若) jaṃ (染) jaḥ (弱) ña (社) ñā (社) ñaṃ (瞻) ñaḥ (杓) ṭa (吒) ṭā (吒) ṭaṃ (𪉜) ṭaḥ (磔) ṭha (𡛥) ṭhā (𡛥) ṭhaṃ ([口諂]) ṭhaḥ (坼) ḍa (拏) ḍā (拏) ḍaṃ (喃) ḍaḥ (搦) ḍha (荼) ḍhā (荼) ḍhaṃ (湛) ḍhaḥ (釋) ta (哆) tā (多) taṃ (擔) taḥ (怛) tha (他) thā (他) thaṃ (探) thaḥ (托) da (娜) dā (娜) daṃ (腩) daḥ (諾) dha (馱) dhā (馱) dhaṃ (淡) dhaḥ (鐸) pa (跛) pā (波) paṃ (啶) paḥ (博) pha (頗) phā (頗) phaṃ ([口泛]) phaḥ (泊) va (摩) vā (摩) vaṃ (𤚥) vaḥ (莫) bha (婆) bhā (婆) bhaṃ ([口*梵]) bhaḥ (薄) ya (野) yā (野) yaṃ (閻) yaḥ (藥) la (欏) lā (邏) laṃ (欏) laḥ (獵) va (縛) vā (縛) vaṃ (鑊) vaḥ (縛)
【English Translation】 English version ccha (chariot) cchā (chariot) cchaṃ (auspicious) cchaḥ (dexterous) ja (if) jā (if) jaṃ (dye) jaḥ (weak) ña (society) ñā (society) ñaṃ (contemplation) ñaḥ (ladle) ṭa (sound) ṭā (sound) ṭaṃ (sound) ṭaḥ (scatter) ṭha (stop) ṭhā (stop) ṭhaṃ (flattery) ṭhaḥ (split) ḍa (give) ḍā (give) ḍaṃ (murmur) ḍaḥ (seize) ḍha (tea) ḍhā (tea) ḍhaṃ (deep) ḍhaḥ (release) ta (that) tā (many) taṃ (burden) taḥ (truth) tha (other) thā (other) thaṃ (search) thaḥ (trust) da (Na) dā (Na) daṃ (brisket) daḥ (promise) dha (bearing) dhā (bearing) dhaṃ (pale) dhaḥ (hammer) pa (lame) pā (wave) paṃ (fixed) paḥ (gamble) pha (rather) phā (rather) phaṃ (floating) phaḥ (berth) va (sesame) vā (sesame) vaṃ (cover) vaḥ (do not) bha (wife) bhā (wife) bhaṃ (Brahma) bhaḥ (thin) ya (also) yā (also) yaṃ (Yama) yaḥ (medicine) la (screw) lā (logic) laṃ (screw) laḥ (hunt) va (bind) vā (bind) vaṃ (cauldron) vaḥ (bind)
攬 落 嚩 嚩 鑁 嚩 śa śā śaṃ śaḥ ṣa ṣā 奢 奢 睒 鑠 沙 沙 ṣaṃ ṣaḥ sa sā saṃ saḥ 釤 嗦 娑 娑 糝 索 ha hā haṃ haḥ kṣa kṣā 訶 訶 頷 臛 乞灑 乞叉 kṣaṃ kṣaḥ i ī u ū 乞懺 乞嗦 伊 縊 𢞬 烏 ṛ ṝ ḷ ḹ e ai 哩 [口梩] 里 [口梩] 翳 藹 o ū ṅa jhe ṇa na 污 奧 仰 攘 拏 曩 ma ṅā ñā ṇā nā mā 莽 𠵫 攘 儜 囊 忙 ṅaṃ ñaṃ ṇaṃ naṃ maṃ ṅaḥ 噞 [肆-聿+角] 喃 南 鑁 [唬-兒+(雪-雨)] ñaḥ ṇaḥ naḥ maḥ 弱 搦 諾 莫
凡布字之法，當從行者眉間白毫而觀迦字，右旋逐曰而轉，令環相接；四重亦復如是，一一合整合身。
所以經云：「迦、左、吒、哆、跛初中后相，加以等持品類相入，自然獲得菩提心行，成等正覺及般涅槃。」即是初阿、阿、暗、惡四重之義；又迦、左、吒、哆、跢等二十字，即是中
【現代漢語翻譯】 現代漢語譯本 攬 落 嚩 嚩 鑁 嚩 (lā luò pó pó wèng pó) śa śā śaṃ śaḥ ṣa ṣā (奢 奢 睒 鑠 沙 沙) ṣaṃ ṣaḥ sa sā saṃ saḥ (釤 嗦 娑 娑 糝 索) ha hā haṃ haḥ kṣa kṣā (訶 訶 頷 臛 乞灑 乞叉) kṣaṃ kṣaḥ i ī u ū (乞懺 乞嗦 伊 縊 𢞬 烏) ṛ ṝ ḷ ḹ e ai (哩 [口梩] 里 [口梩] 翳 藹) o ū ṅa jhe ṇa na (污 奧 仰 攘 拏 曩) ma ṅā ñā ṇā nā mā (莽 𠵫 攘 儜 囊 忙) ṅaṃ ñaṃ ṇaṃ naṃ maṃ ṅaḥ (噞 [肆-聿+角] 喃 南 鑁 [唬-兒+(雪-雨)]) ñaḥ ṇaḥ naḥ maḥ (弱 搦 諾 莫)
關於佈置字的方法，應當從修行者眉間的白毫（白毫：眉間的一束白毛，是佛的三十二相之一）觀想迦字（迦字：梵文字母），向右旋轉，逐日運轉，使環環相接；四重也像這樣，一一合整合身。
所以經書上說：『迦、左、吒、哆、跛（迦、左、吒、哆、跛：梵文字母）初中后相互關聯，加上等持（等持：佛教術語，指心住於一境而不散亂的狀態）品類相互融入，自然獲得菩提心行（菩提心行：追求覺悟的心和行為），成就等正覺（等正覺：佛教術語，指達到與佛同等的覺悟）及般涅槃（般涅槃：佛教術語，指完全的解脫和寂滅）。』這就是最初阿、阿、暗、惡四重的意義；又迦、左、吒、哆、跢（迦、左、吒、哆、跢：梵文字母）等二十字，就是中間
【English Translation】 English version 攬 落 嚩 嚩 鑁 嚩 (lā luò pó pó wèng pó) śa śā śaṃ śaḥ ṣa ṣā ṣaṃ ṣaḥ sa sā saṃ saḥ ha hā haṃ haḥ kṣa kṣā kṣaṃ kṣaḥ i ī u ū ṛ ṝ ḷ ḹ e ai o ū ṅa jhe ṇa na ma ṅā ñā ṇā nā mā ṅaṃ ñaṃ ṇaṃ naṃ maṃ ṅaḥ ñaḥ ṇaḥ naḥ maḥ
Regarding the method of arranging the letters, one should contemplate the letter 'ka' (迦字: the letter 'ka' in Sanskrit) from the white hair between the eyebrows (白毫: a tuft of white hair between the eyebrows, one of the thirty-two marks of the Buddha) of the practitioner, rotating it clockwise day by day, so that the rings connect with each other; the four layers are also like this, each one combining to form a body.
Therefore, the scriptures say: 'Ka, ca, ṭa, ta, pa (迦、左、吒、哆、跛: Sanskrit letters) are related in the beginning, middle, and end, and with the addition of samādhi (等持: a Buddhist term referring to the state of mind abiding in one object without distraction) categories interpenetrating, one naturally obtains the Bodhi mind practice (菩提心行: the mind and practice of seeking enlightenment), achieves complete and perfect enlightenment (等正覺: a Buddhist term referring to attaining enlightenment equal to that of the Buddha) and parinirvana (般涅槃: a Buddhist term referring to complete liberation and extinction).' This is the meaning of the initial four layers of A, A, Am, and Ah; and the twenty letters such as Ka, Ca, Ṭa, Ḍa, Ṭa (迦、左、吒、哆、跢: Sanskrit letters) are the middle
義；其伊、伊至污、奧凡十二字，即是加以等持品類之義；又仰、壤、拏、曩、莽至[唬-兒+(雪-雨)]、弱、搦、諾、莫等二十字，即是后相義。
故總而言之，相入自然又解分為三分：頭為初分(黃色)；咽、心為中分(白色)；臍為後分(黑色)。若用迦字為輪，即不用劍字；若用劍字為輪，即不用迦字，斯謂發菩提心，行果為中，大寂為后，是名三分。阿阇梨既如是三重成身已，其曼荼羅並及弟子亦如是布之，三事皆成，是名秘密曼荼羅。若不了達此中意趣，難依前事法而作，不名善作，虛費其功夫，亦無所成也。
又此布字之法，即是大悲胎藏三重秘密曼荼羅，自非人集真明之行，堪傳授者方以意想傳之，不可文載，故師已口相授(經云：但言「字輪品」)。其伊、伊至污、奧凡十二字，皆在字輪外散佈由
光焰。又仰、壤、𠸎、曩、莽 噞、[肆-聿+角]、喃、南、鑁 㖸、弱、搦、謨、莫，凡五字隨三輪而轉，相入自然，今此輪者即是三轉法輪之義。
行者相應如是，布字持念即是持明之身，猶如大日如來神力加持，等無有異，此輪亦名因緣輪；師及弟子並曼荼羅皆如是安布諸字，亦名秘密之輪；此諸字亦是一切佛心之字，亦名真言之輪。
輪者梵音名「阿剎啰
【現代漢語翻譯】 現代漢語譯本： 『義』；其中『伊』(I)、『伊至污』(I zhi wu)、『奧凡』(Ao fan)這十二個字，就是加以等持品類的意義；另外『仰』(Yang)、『壤』(Rang)、『拏』(Na)、『曩』(Nang)、『莽』(Mang)到『[唬-兒+(雪-雨)]』、『弱』(Ruo)、『搦』(Nuo)、『諾』(Nuo)、『莫』(Mo)等二十個字，就是后相的意義。
總而言之，相入自然又可以分解為三個部分：頭部為初分（黃色）；咽喉、心為中分（白色）；臍部為後分（黑色）。如果用『迦』(Jia)字作為輪，就不用『劍』(Jian)字；如果用『劍』(Jian)字作為輪，就不用『迦』(Jia)字，這叫做發菩提心，以行為果為中間，大寂靜為后，這就是三分。阿阇梨(Acharya，導師)既然這樣三重成就自身，那麼曼荼羅(Mandala，壇城)以及弟子也這樣佈置，三件事都成就，這叫做秘密曼荼羅(Mandala)。如果不瞭解其中的意趣，難以依照前面的方法去做，不能算是做得好，白白浪費功夫，也不會有什麼成就。
另外，這種佈置字的方法，就是大悲胎藏三重秘密曼荼羅(Mandala)，如果不是聚集了真正光明之行，堪以傳授的人，才可以用意念來傳授，不可以寫在文字上，所以老師用口頭來傳授（經書上說：只說『字輪品』）。『伊』(I)、『伊至污』(I zhi wu)、『奧凡』(Ao fan)這十二個字，都在字輪外面散佈著光焰。另外『仰』(Yang)、『壤』(Rang)、『𠸎』、『曩』(Nang)、『莽』(Mang)、『噞』、『[肆-聿+角]』、『喃』(Nan)、『南』(Nan)、『鑁』、『㖸』、『弱』(Ruo)、『搦』(Nuo)、『謨』(Mo)、『莫』(Mo)，這五個字隨著三輪而轉，相互進入自然，現在這個輪就是三轉法輪的意義。
修行者相應如此，佈置字並持念就是持明之身，猶如大日如來(Mahavairocana，宇宙之光)神力加持，沒有差別，這個輪也叫做因緣輪；老師和弟子以及曼荼羅(Mandala)都這樣安布諸字，也叫做秘密之輪；這些字也是一切佛心的字，也叫做真言之輪。
輪，在梵語中叫做『阿剎啰』(Aksara)。
【English Translation】 English version: 'Yi'; The twelve characters '伊'(I), '伊至污'(I zhi wu), '奧凡'(Ao fan), signify the categories of Samadhi (等持). Furthermore, the twenty characters from '仰'(Yang), '壤'(Rang), '拏'(Na), '曩'(Nang), '莽'(Mang) to '[唬-兒+(雪-雨)]', '弱'(Ruo), '搦'(Nuo), '諾'(Nuo), '莫'(Mo), signify the meaning of the subsequent aspect.
In summary, the natural interpenetration can be further divided into three parts: the head is the initial part (yellow); the throat and heart are the middle part (white); the navel is the final part (black). If the character '迦'(Jia) is used as the wheel, then the character '劍'(Jian) is not used; if the character '劍'(Jian) is used as the wheel, then the character '迦'(Jia) is not used. This is called generating Bodhicitta (菩提心), with practice as the middle, and great tranquility as the end, which is called the three parts. Since the Acharya (阿阇梨, teacher) has thus accomplished himself in three ways, the Mandala (曼荼羅, sacred diagram) and the disciples should also be arranged in this way. When all three aspects are accomplished, it is called the Secret Mandala (曼荼羅). If one does not understand the meaning within, it is difficult to act according to the previous Dharma (法, teachings), and it cannot be considered well done, wasting effort and achieving nothing.
Moreover, this method of arranging characters is the Triple Secret Mandala (曼荼羅) of the Womb Realm of Great Compassion. Only those who have accumulated the practice of true luminosity and are worthy of transmission can transmit it through intention; it cannot be written down. Therefore, the teacher transmits it orally (as the scripture says: only mention the 'Chapter on the Wheel of Characters'). The twelve characters '伊'(I), '伊至污'(I zhi wu), '奧凡'(Ao fan) are scattered outside the wheel of characters, emitting light. Furthermore, the five characters '仰'(Yang), '壤'(Rang), '𠸎', '曩'(Nang), '莽'(Mang), '噞', '[肆-聿+角]', '喃'(Nan), '南'(Nan), '鑁', '㖸', '弱'(Ruo), '搦'(Nuo), '謨'(Mo), '莫'(Mo) revolve with the three wheels, interpenetrating naturally. This wheel is the meaning of the Three Turnings of the Dharma Wheel.
The practitioner corresponds in this way, arranging the characters and reciting them is the body of the Vidyadhara (持明), like the empowerment of the divine power of Mahavairocana (大日如來, the Great Sun Buddha), without any difference. This wheel is also called the Wheel of Causation; the teacher, disciples, and Mandala (曼荼羅) all arrange the characters in this way, which is also called the Secret Wheel; these characters are also the characters of the mind of all Buddhas, which is also called the Wheel of Mantra.
The wheel is called 'Aksara' (阿剎啰) in Sanskrit.
輪」。阿剎啰輪者，謂從一阿字輪生多字，故名為輪。阿字即是菩提體性，如摩訶毗盧遮那住于菩提心體性，種種示現普門利益，種種變現無量無邊，雖如是垂跡無窮，然實常住不動亦無起滅，猶如車輪雖復運轉無窮，而中未曾動搖。由不動故能制群機，動而無動即是阿字本不生義，以無生無滅，即無動無退而生一切字，輪輪無窮，是名不動之輪。
阿阇梨若能如是了達不動之輪而布諸字，其體自然身有所表無非密印；口有所說皆是真言；意常止住無非觀門。凡有見聞觸知之者，皆必定於無上菩提，所成福利真實不虛。若能如是即同毗盧遮那如來，而作佛事常照世間。
阿阇梨若持念時或觀句輪。句輪者，觀本尊心有圓明而布真言之字，輪轉相接明瞭現前；觀此字輪猶如白乳，次第流注入行者口中，或注其頂，相續不絕遍滿其身。其圓明中有種子字，字常明瞭，猶如流水無盡。如是持誦疲極已，即但住于寂心阿字。
又言三洛叉，數者也，即是三十萬遍。若行者又得見本尊種子印等，即從本尊種子印中而見本尊。如是成就已，即能遍安布諸字而成自體，即如實知自心，成遍照之身，是名洛叉之義。若不如是相應者，于百年中念滿千萬洛叉猶不得成，何況三洛叉耶？
若行者三相平等：一、身
【現代漢語翻譯】 現代漢語譯本：『輪』。阿剎啰輪（Akshara-chakra，字輪）者，是指從一個『阿』字輪產生許多字，所以叫做輪。『阿』字就是菩提的體性，如同摩訶毗盧遮那（Mahavairocana，大日如來）安住于菩提心體性，種種示現普遍利益，種種變現無量無邊，雖然這樣垂跡無窮，但實際上常住不動也沒有生滅，猶如車輪雖然運轉無窮，而中心未曾動搖。因為不動所以能控制各種機能，動而無動就是『阿』字本不生之義，以無生無滅，就沒有動搖和退轉而生出一切字，字輪輪轉無窮，這叫做不動之輪。 阿阇梨（Acharya，導師）如果能夠這樣了達不動之輪而佈置各種字，他的身體自然有所表現無不是密印；口中所說都是真言；意念常常止住無不是觀想之門。凡是有見聞接觸到的人，都必定能證得無上菩提，所成就的福利真實不虛。如果能夠這樣，就如同毗盧遮那如來，而作佛事常常照耀世間。 阿阇梨如果持念時或者觀想句輪。句輪是指，觀想本尊的心中有圓明而佈置真言的字，輪轉相接明瞭地顯現在眼前；觀想這個字輪猶如白色的乳汁，次第流注入行者的口中，或者注入他的頭頂，相續不斷遍滿他的全身。那圓明中有種子字，字常常明亮清楚，猶如流水沒有窮盡。這樣持誦疲憊之後，就安住在寂靜的心和『阿』字上。 又說三洛叉（Laksha，十萬），是數量詞，就是三十萬遍。如果修行者又能見到本尊的種子字和手印等，就從本尊的種子字和手印中見到本尊。這樣成就之後，就能普遍安布各種字而成為自體，就能如實地知道自己的心，成就遍照之身，這叫做洛叉的意義。如果不如這樣相應，在一百年中念滿千萬洛叉也仍然不能成就，何況是三十萬遍呢？ 如果修行者三相平等：一、身
【English Translation】 English version: 『Chakra』 (wheel). Akshara-chakra (wheel of letters) refers to the generation of many letters from a single 『A』 letter wheel, hence it is called a wheel. The letter 『A』 is the essence of Bodhi (enlightenment), just as Mahavairocana (the Great Sun Buddha) abides in the essence of the Bodhi-mind, manifesting various universal benefits, transforming into limitless and boundless forms. Although such traces are infinitely manifested, in reality, it remains constant and unmoving, without arising or ceasing, like a chariot wheel that revolves endlessly, yet its center never wavers. Because it is unmoving, it can control all functions. Moving without moving is the meaning of the 『A』 letter』s inherent non-arising. Because there is no arising or ceasing, there is no movement or regression, and all letters are generated. The wheel of letters revolves endlessly, and this is called the Unmoving Wheel. If an Acharya (teacher) can thus understand the Unmoving Wheel and arrange the various letters, his body will naturally express nothing but mudras (seals); what he speaks will all be mantras (sacred formulas); his mind will always abide in nothing but the gates of visualization. All who see, hear, touch, or know him will surely attain unsurpassed Bodhi, and the benefits achieved will be real and not false. If one can do this, one is like Vairocana Tathagata (the Thus-Come One), performing Buddha-deeds and constantly illuminating the world. If an Acharya recites or visualizes the sentence-wheel. The sentence-wheel refers to visualizing a circle of light in the heart of the principal deity, arranging the letters of the mantra, revolving and connecting clearly before one』s eyes; visualizing this wheel of letters like white milk, gradually flowing into the practitioner』s mouth, or pouring into the crown of his head, continuously filling his entire body. In that circle of light is the seed-syllable, the syllable is always clear, like an endless stream of water. After reciting in this way until exhausted, one should simply abide in the silent mind and the letter 『A』. Furthermore, it is said that three Laksha (hundred thousand) is a number, which is three hundred thousand times. If the practitioner can also see the seed-syllable and mudra of the principal deity, he will see the principal deity from the seed-syllable and mudra of the principal deity. After achieving this, one can universally arrange all the letters and become the self-body, and thus truly know one』s own mind, and become the body of universal illumination. This is called the meaning of Laksha. If one does not correspond in this way, even if one recites ten million Laksha in a hundred years, one will still not achieve it, let alone three hundred thousand times? If the practitioner has the three aspects equal: first, the body
實相，是一洛叉，除一切身垢。二、語實相，是二落叉，除一切語垢。三、意實相，除一切心垢。三垢除已三功德生，分證如來功德，如是業相應，住菩提心戒，一切地波羅蜜悉皆圓滿，隨所住法教，皆依明禁故；隨所愿成果，常當於自他，悲愍而救護。
經云：「秘密主白佛言：『云何如來、應供、正遍知得一切智智？廣演分佈種種道，演說一切智智。各各同彼言音，住種種威儀，一切智智道一味。世尊！譬如地、水、火、風、空，自性遍一切處，皆不出阿字之門。』」所以金剛手問大日如來：「如是智慧，以何為因？云何為根？云何究竟耶？」佛告金剛手：「菩提心為因，悲為根，方便為究竟。秘密主！云何菩提？謂：如實知自心即是阿字一相，亦非一亦非異。」
又經云：「諦聽、金剛手！今說修行曼荼羅行，滿足一切智智法門。」所以萬行圓極無可復增，應物之權究盡能事，即醍醐妙果三密之源，智彼最真實，得名阿阇梨。故應具方便，了知佛所說，故經云：
「複次秘密主！ 諸佛所宣說； 安布諸字門， 佛子一心聽。 迦字在嚥下， 佉字在𥈭上； 誐字以為頸， 伽字在喉中。 遮字為舌根， 車字在舌中； 若字為舌端， 社字舌生處。 吒字以為脛，
【現代漢語翻譯】 現代漢語譯本： 實相，是一洛叉（Laksha，印度數字，意為十萬），能去除一切身垢。語實相，是二洛叉（Laksha），能去除一切語垢。意實相，能去除一切心垢。當這三種垢染去除后，三種功德便會生起，從而分證如來（Tathagata，如來）的功德。像這樣與業相應，安住于菩提心戒，一切地波羅蜜（Paramita，到彼岸）都將圓滿，無論安住於何種法教，都依照明禁的緣故；無論愿求何種成果，都應當以悲憫之心救護自己和他人。
經中說：『秘密主（Guhyapati，金剛手菩薩的別名）稟告佛陀說：『如來、應供、正遍知（Tathagata, Arhat, Samyaksambuddha，佛的三種稱號）是如何獲得一切智智（Sarvajna-jnana，一切種智）的？廣泛地演說分佈種種道，演說一切智智。各自都與他們的言語聲音相同，安住于種種威儀之中，一切智智之道是同一味道的。世尊！譬如地、水、火、風、空，它們的自性遍佈一切處，都離不開阿字之門。』因此金剛手（Vajrapani，金剛手菩薩）問大日如來（Mahavairocana，毗盧遮那佛）說：『這樣的智慧，以什麼為因？以什麼為根？又以什麼為究竟呢？』佛告訴金剛手：『菩提心為因，悲為根，方便為究竟。秘密主！什麼是菩提？就是如實地知曉自心即是阿字一相，既非一也非異。』
又經中說：『諦聽，金剛手！現在宣說修行曼荼羅（Mandala，壇城）之行，滿足一切智智的法門。』因此萬行圓滿到了極點，無可再增加，應物之權達到最究竟的地步，這就是醍醐妙果三密（Tri-vidya，身語意三密）的源頭，智慧達到最真實的境界，才能被稱為阿阇梨（Acharya，導師）。所以應當具備方便，了知佛所說，所以經中說：
『複次，秘密主！ 諸佛所宣說； 安布諸字門， 佛子一心聽。 迦字在嚥下， 佉字在𥈭上； 誐字以為頸， 伽字在喉中。 遮字為舌根， 車字在舌中； 若字為舌端， 社字舌生處。 吒字以為脛，』
【English Translation】 English version: Real nature (實相), is one Laksha (洛叉, Indian numeral, meaning one hundred thousand), removing all defilements of the body. The real nature of speech (語實相), is two Laksha (洛叉), removing all defilements of speech. The real nature of mind (意實相), removes all defilements of the mind. When these three defilements are removed, three merits arise, thereby partially realizing the merits of the Tathagata (如來, Thus Come One). Thus, corresponding to karma, abiding in the Bodhicitta precepts, all Bhumi Paramitas (地波羅蜜, Perfections of the Grounds) will be fulfilled. Regardless of which Dharma teaching one abides in, it is due to relying on clear prohibitions; regardless of what results one wishes for, one should always protect oneself and others with compassion.
The Sutra says: 'Guhyapati (秘密主, another name for Vajrapani Bodhisattva) said to the Buddha: 'How does the Tathagata, Arhat, Samyaksambuddha (如來、應供、正遍知, epithets of the Buddha) attain Sarvajna-jnana (一切智智, All-Knowing Wisdom)? Expounding and distributing various paths, expounding Sarvajna-jnana. Each is the same as their speech and sounds, abiding in various dignified manners, the path of Sarvajna-jnana is of one flavor. World-Honored One! For example, earth, water, fire, wind, and space, their nature pervades all places, and all cannot depart from the gate of the letter A (阿字之門).' Therefore, Vajrapani (金剛手, Vajra-bearing Bodhisattva) asked Mahavairocana (大日如來, the Great Sun Buddha) Tathagata: 'What is the cause of such wisdom? What is its root? And what is its ultimate conclusion?' The Buddha told Vajrapani: 'Bodhicitta (菩提心, the mind of enlightenment) is the cause, compassion is the root, and skillful means are the ultimate conclusion. Guhyapati! What is Bodhi (菩提, enlightenment)? It is truly knowing that one's own mind is the single aspect of the letter A, neither one nor different.'
Furthermore, the Sutra says: 'Listen carefully, Vajrapani! Now I will speak of the practice of the Mandala (曼荼羅, sacred diagram) to fulfill the Dharma gate of Sarvajna-jnana.' Therefore, the myriad practices are perfected to the extreme, with nothing more to add, and the power to respond to beings reaches the ultimate limit. This is the source of the three secrets (三密, Tri-vidya, body, speech, and mind) of the wonderful fruit of ghee, and wisdom reaches the most real state, then one can be called an Acharya (阿阇梨, teacher). Therefore, one should possess skillful means and understand what the Buddha said, so the Sutra says:
'Furthermore, Guhyapati! What the Buddhas proclaim; Arranging the gates of letters, Buddha's children listen with one mind. The letter 'ka' is below the throat, The letter 'kha' is above the shoulder blade; The letter 'ga' is the neck, The letter 'gha' is in the throat. The letter 'ca' is the root of the tongue, The letter 'cha' is in the middle of the tongue; The letter 'ja' is the tip of the tongue, The letter 'jha' is where the tongue is produced. The letter 'ta' is the shin,'
咤字應知髀； 拏字說為腰， 荼字以安坐。 多字最後分， 他字應知腹； 娜字為二手， 馱安名為脅。 波字以為背， 頗字應知胸； 摩字為一肘， 婆字次臂下。 莽字住於心， 野字陰藏相； 啰字名為眼， 邏字為廣額。 縊伊在二眥， 塢烏為二唇； 翳愛為二耳， 污奧為二頰。 暗字菩提句， 惡字般涅槃； 知是一切法， 行者成正覺。 一切智資財， 常在於其心； 世號一切智， 是為薩婆若。」
依《胎藏毗盧遮那經》略集《字母觀行儀》一本。
巨唐開元年三月中旬，五部持念惟謹集
應德二年十一月二日，于南勝房以前唐院本書 仁豪
此一帖奉傳授二品親王畢 (公助)
右如奧書令傳受畢二品尊鎮親王
【現代漢語翻譯】 現代漢語譯本 『咤』字應當對應身體的腿部； 『拏』字可以解釋為腰部，『荼』字用來表示安穩地坐著。 『多』字最後對應身體的尾部，『他』字應當對應腹部； 『娜』字代表兩隻手，『馱』字安放的位置名為脅部。 『波』字用來表示背部，『頗』字應當對應胸部； 『摩』字代表一肘的長度，『婆』字則在手臂下方。 『莽』字安住在心中，『野』字代表隱藏的陰部； 『啰』字代表眼睛，『邏』字代表寬廣的額頭。 『縊伊』在兩個眼角，『塢烏』代表兩片嘴唇； 『翳愛』代表兩隻耳朵，『污奧』代表兩邊的面頰。 『暗』字是菩提（Bodhi）句，『惡』字是般涅槃（Parinirvana）； 明白這就是一切法，修行者就能成就正覺。 一切智慧的資財，常常存在於他的心中； 世人稱他為一切智者，這就是薩婆若（Sarvajna，一切智）。』
依據《胎藏毗盧遮那經》（Garbhadhatu Vairocana Sutra）略微編輯的《字母觀行儀》一本。
巨唐開元年三月中旬，五部持念者惟謹編輯
應德二年十一月二日，于南勝房以前唐院本書 仁豪
此一帖已經奉傳授給二品親王完畢 (公助)
右邊如同奧書所令，傳授完畢給二品尊鎮親王
【English Translation】 English version The syllable 『ța』 should be known to correspond to the thighs; The syllable 『ṇa』 can be explained as the waist, and the syllable 『tu』 is used to represent sitting securely. The syllable 『da』 ultimately corresponds to the tail of the body, and the syllable 『tha』 should be known to correspond to the abdomen; The syllable 『na』 represents two hands, and the position where the syllable 『dha』 is placed is called the flanks. The syllable 『pa』 is used to represent the back, and the syllable 『pha』 should be known to correspond to the chest; The syllable 『ma』 represents the length of one elbow, and the syllable 『bha』 is below the arm. The syllable 『maṃ』 dwells in the heart, and the syllable 『ya』 represents the hidden genitals; The syllable 『ra』 represents the eyes, and the syllable 『la』 represents the broad forehead. 『ī』 is at the two corners of the eyes, 『u』 represents the two lips; 『ai』 represents the two ears, and 『au』 represents the two cheeks. The syllable 『am』 is the Bodhi (enlightenment) phrase, and the syllable 『ah』 is Parinirvana (complete nirvana); Understanding that this is all Dharma (law, teaching), the practitioner can achieve perfect enlightenment. The wealth of all wisdom is always present in his heart; The world calls him the all-knowing one, this is Sarvajna (all-knowing).』
A copy of 『Ritual for Contemplating the Syllables,』 slightly compiled according to the Garbhadhatu Vairocana Sutra (Tàizàng Pílúzhēnà Jīng).
In the mid-third month of the Kaiyuan era of the Great Tang Dynasty, compiled respectfully by the practitioners of the Five Divisions.
November 2nd, the second year of the Ohtoku era, copied at the former Tang Institute in Nansho-bo. Jin Hao.
This one scroll has been respectfully transmitted to the Second Rank Prince. (Ko Jo)
As instructed in the Okusho (secret writing), the transmission is completed to the Second Rank Sonshinnō (尊鎮親王)