T77n2430吽字義

《大正藏》第77卷No.2430

No. 2430

吽字義

遍照金剛撰

一吽字相義分二。一解字相。二釋字義。初解字相者又分四。四字分離故金剛頂釋此一字具四字義。一賀字義。二阿字義。三污字義。四么字義。一賀字義者。中央本尊體是其字也。所謂賀字是因義也。梵雲系怛嚩（二合）即是因緣義。因有六種。及因緣義中因有五種。如阿毗曇廣說。若見訶字門即知一切諸法無不從因緣生。是為訶字字相。二阿字義者。訶字中有阿聲。即是一切字之母一切聲之體一切實相之源。凡最初開口之音皆有阿聲。若離阿聲則無一切言說。故為眾聲之母。若見阿字則知諸法空無。是為阿字字相。三污字是一切諸法損減義。若見污字則知一切法無常苦空無我等。是則損減即是字相也。四么字義者。梵云怛么此翻為我我有二種。一人我二法我。若見么字門則知一切諸法有我人眾生等。是名增益。是則字相。一切世間但知如是字相。未曾解字義。是故為生死人。如來如實知實義。所以號大覺　　二解字義有四。訶阿污么四字差別故　　初訶字實義者。所謂訶字門一切諸法因不可得故。何以故。以諸法展轉待因成故。當知最後無依。故說無住為諸法本。所以然者以種種門觀諸法因緣悉不生故

【現代漢語翻譯】現代漢語譯本《大正藏》第77卷No.2430 No. 2430 吽(hōng)字義遍照金剛撰一、吽(hōng)字相義分二：一、解字相；二、釋字義。初解字相者又分四：四字分離故，《金剛頂》釋此一字具四字義。一、賀(hè)字義；二、阿(ā)字義；三、污(wū)字義；四、么(me)字義。一、賀(hè)字義者：中央本尊體是其字也。所謂賀(hè)字是因義也。梵雲系怛嚩（二合）即是因緣義。因有六種，及因緣義中因有五種，如《阿毗曇》廣說。若見訶(hē)字門，即知一切諸法無不從因緣生，是為訶(hē)字字相。二、阿(ā)字義者：訶(hē)字中有阿(ā)聲，即是一切字之母、一切聲之體、一切實相之源。凡最初開口之音皆有阿(ā)聲，若離阿(ā)聲則無一切言說，故為眾聲之母。若見阿(ā)字，則知諸法空無，是為阿(ā)字字相。三、污(wū)字是一切諸法損減義。若見污(wū)字，則知一切法無常、苦、空、無我等。是則損減即是字相也。四、么(me)字義者：梵云怛么(dá me)，此翻為我，我有二種：一人我，二法我。若見么(me)字門，則知一切諸法有我、人、眾生等。是名增益。是則字相。一切世間但知如是字相，未曾解字義，是故為生死人。如來如實知實義，所以號大覺。二、解字義有四：訶(hē)、阿(ā)、污(wū)、么(me)四字差別故。初、訶(hē)字實義者：所謂訶(hē)字門一切諸法因不可得故。何以故？以諸法展轉待因成故。當知最後無依，故說無住為諸法本。所以然者以種種門觀諸法因緣悉不生故。

【English Translation】 English version 《Taisho Tripitaka》Vol. 77 No. 2430 No. 2430 The Meaning of the Hum Syllable Composed by Vairocana Vajra I. The meaning of the Hum(hōng) syllable is divided into two parts: 1. Explaining the form of the syllable; 2. Interpreting the meaning of the syllable. The initial explanation of the form of the syllable is further divided into four parts: Because the four syllables are separate, the 'Vajrasekhara Sutra' explains that this one syllable contains the meaning of four syllables. 1. The meaning of the Ha(hè) syllable; 2. The meaning of the A(ā) syllable; 3. The meaning of the Wu(wū) syllable; 4. The meaning of the Ma(me) syllable. 1. The meaning of the Ha(hè) syllable: The central principal deity's essence is this syllable. The so-called Ha(hè) syllable is the meaning of 'cause'. In Sanskrit, it is 'hetu' (系怛嚩) (two combined), which means 'cause and condition'. There are six types of causes, and in the meaning of cause and condition, there are five types of causes, as explained extensively in the 'Abhidhamma'. If one sees the Ha(hē) syllable gate, one knows that all dharmas arise from causes and conditions. This is the form of the Ha(hē) syllable. 2. The meaning of the A(ā) syllable: Within the Ha(hē) syllable, there is the A(ā) sound, which is the mother of all syllables, the essence of all sounds, and the source of all true reality. All initial sounds of speech contain the A(ā) sound. Without the A(ā) sound, there would be no speech. Therefore, it is the mother of all sounds. If one sees the A(ā) syllable, one knows that all dharmas are empty and without substance. This is the form of the A(ā) syllable. 3. The Wu(wū) syllable is the meaning of decrease and loss of all dharmas. If one sees the Wu(wū) syllable, one knows that all dharmas are impermanent, suffering, empty, and without self. This decrease and loss is the form of the syllable. 4. The meaning of the Ma(me) syllable: In Sanskrit, it is 'atma' (怛么), which translates to 'self'. There are two types of self: the self of person and the self of dharma. If one sees the Ma(me) syllable gate, one knows that all dharmas have self, person, sentient beings, etc. This is called increase and benefit. This is the form of the syllable. All worldly beings only know the form of the syllable, but have never understood the meaning of the syllable. Therefore, they are beings subject to birth and death. The Tathagata truly knows the real meaning, and is therefore called the Greatly Enlightened One. II. Interpreting the meaning of the syllable has four aspects: because of the differences between the four syllables Ha(hē), A(ā), Wu(wū), and Ma(me). First, the true meaning of the Ha(hē) syllable: The so-called Ha(hē) syllable gate means that the cause of all dharmas cannot be obtained. Why? Because all dharmas depend on each other to form. One should know that ultimately there is no reliance. Therefore, it is said that non-abiding is the origin of all dharmas. The reason for this is that, through various means, observing the causes and conditions of all dharmas, they do not arise.

。當知萬法唯心。心之實相即是一切種智。即是諸法法界。法界即是諸法之體不得為因。以是言之因亦是法界。緣亦是法界。因緣所生法亦是法界。阿字門從本歸末畢竟到如是處。今亦訶字門亦從末歸本畢竟到如是處。阿字從本不生生一切法。今亦訶字以無因待為諸法因。終始同歸。則中間旨趣皆可知矣。是名訶字實義　　次阿字實義者有三義。謂不生義空義有義。如梵本阿字有本初聲。若有本初則是因緣之法。故名為有。又阿者無生義。若法攬因緣成則自無有性。是故為空。又不生義者即是一實境界即是中道。故龍猛云。因緣生法亦空亦假亦中。又大論明薩婆若有三種名。一切智與二乘共。道種智與菩薩共。一切種智是佛不共法。此三智其實一心中得。為分別令人易解故作三種名。即是阿字義。又所謂阿字門一切諸法本不生者。凡三界語言皆依于名。而名依于字。故悉曇阿字亦為眾字之母。當知阿字門真實義亦復如是。遍於一切法義之中也。所以者何。以一切法無不從眾緣生。從緣生者悉皆有始有本。今觀此能生之緣。亦復從眾因緣生。展轉從緣誰為其本。如是觀察時則知本不生際。是萬法之本。猶如聞一切語言時即是聞阿聲。如是見一切法生時即是見本不生際。若見本不生際者是如實知自心。如實知自心即是一

【現代漢語翻譯】現代漢語譯本：應當知道萬法唯心所現。心的真實相狀就是一切種智（佛的智慧），就是諸法的法界。法界就是諸法的本體，不能被視為原因。因此，原因也是法界，緣分也是法界，因緣所生的法也是法界。阿字門從本源迴歸到終末，最終到達這樣的境地。現在訶字門也從終末迴歸到本源，最終到達這樣的境地。阿字從本源不生，卻能生出一切法。現在訶字以無因待作為諸法的因。終始同歸，那麼中間的旨趣也都可以明白了。這就是訶字的真實含義。其次，阿字的真實含義有三種：不生義、空義、有義。如梵文字中，阿字有本初之聲。如果存在本初，那就是因緣之法，所以稱為有。另外，阿字是無生之義。如果法依靠因緣而成，那麼自身就沒有自性，所以為空。不生義就是一實境界，也就是中道。所以龍樹菩薩說：『因緣所生法，亦空亦假亦中。』又《大智度論》說明薩婆若（一切智）有三種名稱：一切智與二乘（聲聞乘和緣覺乘）共有，道種智與菩薩共有，一切種智是佛的不共之法。這三種智慧實際上在一個心中獲得。爲了分別使人容易理解，所以才作出三種名稱，也就是阿字的含義。又所謂阿字門是一切諸法本不生者，凡是三界（欲界、色界、無色界）的語言都依賴於名，而名依賴於字。所以悉曇（古印度文字）的阿字也是眾字的母親。應當知道阿字門的真實含義也是如此，遍及一切法義之中。為什麼呢？因為一切法沒有不是從眾緣而生的。從緣而生的都一定有開始有本源。現在觀察這能生的緣，也是從眾多因緣而生。輾轉從緣，誰是它的本源呢？這樣觀察時，就知道本不生際（萬法的本源）。是萬法的本源。猶如聽到一切語言時，就是聽到阿聲。如此見到一切法生時，就是見到本不生際。如果見到本不生際，就是如實地知道自己的心。如實地知道自己的心就是一

【English Translation】 English version: It should be known that all dharmas are only manifestations of the mind. The true nature of the mind is the Omniscience (Buddha's wisdom), which is the Dharmadhatu (realm of Dharma) of all dharmas. The Dharmadhatu is the substance of all dharmas and cannot be considered a cause. Therefore, the cause is also the Dharmadhatu, the condition is also the Dharmadhatu, and the dharma arising from causes and conditions is also the Dharmadhatu. The 'A' syllable gate returns from the origin to the end, ultimately reaching such a state. Now, the 'Ha' syllable gate also returns from the end to the origin, ultimately reaching such a state. The 'A' syllable, from its origin, does not arise, yet it generates all dharmas. Now, the 'Ha' syllable takes non-causality as the cause of all dharmas. When the beginning and the end return to the same place, then the meaning in between can be understood. This is the true meaning of the 'Ha' syllable. Secondly, the true meaning of the 'A' syllable has three aspects: non-arising, emptiness, and existence. As in the Sanskrit text, the 'A' syllable has the original sound. If there is an origin, then it is a dharma of causes and conditions, so it is called existence. Also, 'A' means non-arising. If a dharma is formed by relying on causes and conditions, then it has no self-nature, so it is emptiness. Non-arising means the One Reality Realm, which is the Middle Way. Therefore, Nagarjuna (Long Meng) said: 'Dharmas arising from causes and conditions are also empty, also provisional, also the Middle Way.' Furthermore, the Mahaprajnaparamita-sastra (Da Zhi Du Lun) explains that Sarvajna (Omniscience) has three names: All-Knowledge is shared with the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle), Knowledge of the Path is shared with Bodhisattvas, and Omniscience is the unique dharma of the Buddha. These three wisdoms are actually obtained in one mind. To make it easier for people to understand, three names are made, which is the meaning of the 'A' syllable. Moreover, the so-called 'A' syllable gate is that all dharmas are originally unborn. All languages in the Three Realms (Desire Realm, Form Realm, Formless Realm) depend on names, and names depend on letters. Therefore, the 'A' syllable in Siddham (ancient Indian script) is also the mother of all letters. It should be known that the true meaning of the 'A' syllable gate is also like this, pervading all the meanings of the Dharma. Why? Because all dharmas arise from numerous conditions. Those arising from conditions must have a beginning and an origin. Now, observing this condition that can give rise, it also arises from numerous causes and conditions. Turning from condition to condition, who is its origin? When observing in this way, one knows the unborn boundary (the origin of all dharmas). It is the origin of all dharmas. Just as when hearing all languages, one hears the 'A' sound. Thus, when seeing the arising of all dharmas, one sees the unborn boundary. If one sees the unborn boundary, one truly knows one's own mind. Truly knowing one's own mind is one

切。智智。故毗盧遮那唯以此一字為真言也。而世間凡夫不觀諸法本源故妄見有生。所以隨生死流不能自出如彼無智畫師自運眾彩作可畏夜叉之形。成已還自觀之心生怖畏頓躄于地。眾生亦復如是。自運諸法本源畫作三界。而還自沒其中。自心熾然備受諸苦。如來有智畫師既了知已。即能自在成立大悲漫荼羅。由是而言。所謂甚深秘藏者眾生自秘之耳。非佛有隱也。是則阿字之實義也。又經云。阿字者是菩提心義。是諸法門義。亦無二義。亦諸法果義。亦是諸法性義是自在義。又法身義。如是等義皆是阿字實義也。又守護國界主陀羅尼經說。爾時一切法自在王菩薩摩訶薩白佛言　　三污字實義者。所謂污字門一切諸法損減不可得故。是名字義。複次一心法界猶如一虛常住。塵數智慧譬如三辰本有。雖云高山干漢曾臺切天。而不損減者大虛之德也雖云劫水漂地猛火燒臺。而不增益者大虛之德也。一心虛空亦復如是。雖云無明住地無邊際。我慢須彌無頭頂。而一心虛空本來常住不損不減。是則污字實義也。雖六師外道撥無因果。三密虛空本來湛然無損無減。是名污字實義。諸二乘等舉無我之利斧斫身心之柴薪。然猶一心本法寧有損減。故名污字不損減。又大乘空觀之猛火燒人法執著之塵垢無有遺余。三密不損猶如火布垢

【現代漢語翻譯】現代漢語譯本：切。智智（智慧）。所以毗盧遮那佛（Vairocana，光明遍照）唯獨用這一個『阿』字作為真言。而世間的凡夫不觀察諸法的本源，所以錯誤地認為有生。因此隨著生死之流轉而不能自己解脫，就像那沒有智慧的畫師，自己運用各種色彩，畫出可怕的夜叉（Yaksa，一種鬼神）的形象。畫成之後，反而自己內心生出恐怖，立刻倒在地上。眾生也是這樣，自己運用諸法的本源，畫出三界（欲界、色界、無色界）。反而把自己沉沒在其中。自己的心像火一樣燃燒，備受各種痛苦。如來（Tathagata，佛的稱號之一）是有智慧的畫師，既然瞭解了這些，就能自在地建立大悲漫荼羅（Mahakaruna-mandala，大悲壇城）。因此說，所謂的甚深秘藏，是眾生自己隱藏的，不是佛有什麼隱瞞。這就是『阿』字的真實含義。另外，經中說，『阿』字是菩提心（Bodhi-citta，覺悟之心）的含義，是諸法之門的含義，也是無二之義，也是諸法之果的含義，也是諸法自性的含義，是自在的含義，又是法身（Dharmakaya，佛的法性之身）的含義。像這樣的含義都是『阿』字的真實含義。另外，《守護國界主陀羅尼經》說，當時一切法自在王菩薩摩訶薩（Sarva-dharma-svabhava-isvara-raja-bodhisattva-mahasattva）對佛說：三『污』字（應為梵文，此處指某種咒語或種子字）的真實含義是，所謂的『污』字門，一切諸法損減都不可得，這是名字的含義。再者，一心法界（Eka-citta-dharmadhatu，統一的心和法界）猶如一個虛空，恒常住立。塵數般的智慧譬如三辰（日月星），本來就存在。即使說高山聳立，乾旱時節曾臺（一種古代建築）切入天空，也不會損減虛空的德性。即使說劫水漂流大地，猛火焚燒曾臺，也不會增益虛空的德性。一心虛空也是這樣，即使說無明（Avidya，無知）住在地上沒有邊際，我慢（Mana，驕傲）像須彌山（Sumeru，佛教宇宙觀中的聖山）一樣沒有頭頂，而一心虛空本來恒常住立，不損不減。這就是『污』字的真實含義。即使六師外道（指古印度六個非佛教的哲學流派）否定因果，三密（身語意）虛空本來清澈湛然，沒有損減。這叫做『污』字的真實含義。諸如二乘（聲聞乘和緣覺乘）等，舉起無我的利斧，砍伐身心的柴薪，然而一心本法哪裡會有損減呢？所以叫做『污』字不損減。另外，大乘空觀（Sunyata-drishti，對空性的理解）的猛火，焚燒人法執著（Atma-dharma-graha，對自我和現象的執著）的塵垢，沒有遺留。三密不損，就像火布的污垢一樣。

【English Translation】 English version: Cut. Wisdom-Wisdom. Therefore, Vairocana (the Illuminator) uses only this one syllable 'A' as a mantra. But worldly ordinary people do not observe the original source of all dharmas, so they falsely see birth. Therefore, they follow the stream of birth and death and cannot free themselves, like that unwise painter who uses various colors to create the form of a terrifying Yaksa (a type of spirit). After it is completed, he himself generates fear in his heart and immediately collapses to the ground. Sentient beings are also like this, using the original source of all dharmas to paint the three realms (the desire realm, the form realm, and the formless realm), and then they immerse themselves in it. Their own hearts burn like fire, enduring all kinds of suffering. The Tathagata (one of the titles of the Buddha), the wise painter, having understood this, can freely establish the Mahakaruna-mandala (the Mandala of Great Compassion). Therefore, it is said that the so-called profound secret treasure is hidden by sentient beings themselves, not that the Buddha has anything to hide. This is the true meaning of the syllable 'A'. Furthermore, the sutra says that the syllable 'A' is the meaning of Bodhi-citta (the mind of enlightenment), the meaning of the gate of all dharmas, also the meaning of non-duality, also the meaning of the fruit of all dharmas, also the meaning of the nature of all dharmas, is the meaning of freedom, and also the meaning of Dharmakaya (the body of the Dharma). Such meanings are all the true meanings of the syllable 'A'. Furthermore, the Dhāraṇī Sutra of the Lord Who Protects the Nation says, at that time, Sarva-dharma-svabhava-isvara-raja-bodhisattva-mahasattva said to the Buddha: The true meaning of the three 'U' syllables (likely referring to Sanskrit, here indicating a type of mantra or seed syllable) is that the so-called 'U' syllable gate, the diminution of all dharmas is unattainable, this is the meaning of the name. Furthermore, the Eka-citta-dharmadhatu (the unified mind and the realm of Dharma) is like an empty space, eternally abiding. Wisdom like dust particles is like the three luminaries (sun, moon, and stars), originally existing. Even if it is said that high mountains stand tall, and in times of drought, the Zengtai (an ancient building) cuts into the sky, it will not diminish the virtue of emptiness. Even if it is said that the water of the kalpa floods the earth, and fierce fire burns the Zengtai, it will not increase the virtue of emptiness. The one-mind emptiness is also like this, even if it is said that Avidya (ignorance) dwells on the ground without limit, and Mana (pride) is like Mount Sumeru (the sacred mountain in Buddhist cosmology) without a top, the one-mind emptiness is originally eternally abiding, without diminution or increase. This is the true meaning of the 'U' syllable. Even if the six heretical teachers (referring to six non-Buddhist philosophical schools in ancient India) deny cause and effect, the three secrets (body, speech, and mind) emptiness is originally clear and serene, without diminution. This is called the true meaning of the 'U' syllable. Such as the two vehicles (Sravakayana and Pratyekabuddhayana), raising the sharp axe of no-self, cutting the firewood of body and mind, yet how could the original Dharma of the one mind be diminished? Therefore, it is called the 'U' syllable without diminution. Furthermore, the fierce fire of the Mahayana view of emptiness (Sunyata-drishti, understanding of emptiness), burns the dust of attachment to self and phenomena (Atma-dharma-graha, attachment to self and phenomena), leaving nothing behind. The three secrets are undiminished, like the dirt on a fire cloth.

盡衣凈。污字實義亦復如是。複次或破遍計之蜃樓壞依他之幻城。三密本法豈有毀傷乎。污字實義應如是知。又有人厭有為之非真欣無為之離妄。絕言語道于廢詮之門。滅心行處於寂滅之津。於此三密本法何曾絕減。污字實義應當知之。所謂損減者苦空無常無我故。四相遷變故。不得自在故。不住自性故。因緣所生故。相觀待故。以是六義故名諸法損減。今所謂污字實義者不如是也。經云。污字報身義。此報者非因緣酬答之報果。相應相對故名曰報也。此則理智相應故曰報。心境相對故曰報也。法身智身相應無二故名報。性相無礙涉入故曰報。體用無二相應故曰報也。是故常樂我凈污字實義無損減故。一如不動污字實義無異相遷變故。十自在是污字實義無掛礙故。本住體性污字實義不改轉故。遠離因緣污字實義本來不生等虛空故。超過觀待污字實義同一性故。複次因緣生法必帶四相。帶四相故變壞無常。變壞無常故苦空無我。苦空無我故不得自在。不得自在故不住自性。不住自性故高下相望尊卑重重。若以劣望勝劣則為損。以下比上下則名減。如是損減其數無量。誠是背本向末違源順流之所致也。是故三界六道。長迷一如之理。常醉三毒之事。荒獵幻野無心歸宅。長眠夢落覺悟何時。今以佛眼觀之。佛與眾生同住解脫

【現代漢語翻譯】現代漢語譯本：盡衣凈（盡衣凈：指完全清凈）。『污』字的真實含義也是如此。進一步說，或者破除遍計所執的蜃樓，摧毀依他起性的幻城。三密（三密：指身密、語密、意密）的根本之法怎麼會有毀壞損傷呢？『污』字的真實含義應當這樣理解。又有人厭惡有為法的虛假不真，欣慕無為法的遠離虛妄，在廢棄言語詮釋的門徑上斷絕言語之道，在寂滅的渡口滅除心識的活動。對於這三密的根本之法，何曾有斷絕減少？『污』字的真實含義應當知道。所謂損減，是因為苦、空、無常、無我，因為四相（四相：生、住、異、滅）的遷變，因為不得自在，因為不住自性，因為因緣所生，因為相互觀待。因為這六種原因，所以稱為諸法損減。現在所說的『污』字的真實含義不是這樣的。《經》中說，『污』字是報身（報身：佛的三身之一，通過修行獲得的果報之身）的含義。這個『報』不是因緣酬答的報果，而是相應相對，所以叫做『報』。這是理智相應所以叫做『報』，心境相對所以叫做『報』。法身（法身：佛的三身之一，代表真理之身）和智身相應無二所以叫做『報』，性相無礙涉入所以叫做『報』，本體和作用無二相應所以叫做『報』。因此，常、樂、我、凈，『污』字的真實含義沒有損減的緣故。一如不動，『污』字的真實含義沒有異相遷變的緣故。十自在（十自在：指佛菩薩所具有的十種自在能力）是『污』字的真實含義，沒有掛礙的緣故。本住體性，『污』字的真實含義不改變轉動的緣故。遠離因緣，『污』字的真實含義本來不生等同虛空的緣故。超過觀待，『污』字的真實含義同一體性的緣故。進一步說，因緣所生的法必定帶有四相。帶有四相的緣故，變壞無常。變壞無常的緣故，苦、空、無我。苦、空、無我的緣故，不得自在。不得自在的緣故，不住自性。不住自性的緣故，高下相互觀望，尊卑層層疊疊。如果用低劣的去仰望殊勝的，低劣的就成為損。用下面的去比上面的，下面就叫做減。像這樣的損減，其數量無量無盡。實在是背離根本而趨向末梢，違背源頭而順從流水的緣故。因此，三界（三界：欲界、色界、無色界）六道（六道：天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）眾生，長久地迷失了一如的真理，常常沉醉於貪嗔癡三毒的事情，在虛幻的曠野中荒唐地遊獵而無心迴歸家園，長久地沉睡在夢中而墜落，覺悟的時刻何時到來？現在用佛眼來觀察，佛與眾生共同安住于解脫之中。

【English Translation】 English version: 'Completely pure' is the meaning of 'completely pure clothing'. The true meaning of the syllable 'Vaṃ' (Vaṃ: a seed syllable representing purity) is also like this. Furthermore, it can destroy the mirage of what is universally conceived and demolish the illusory city of dependent origination. How could the fundamental Dharma of the Three Secrets (Three Secrets: Body, Speech, and Mind) be damaged or harmed? The true meaning of the syllable 'Vaṃ' should be understood in this way. Moreover, some people detest the untruth of conditioned existence and rejoice in the freedom from delusion of unconditioned existence, severing the path of language at the gate of abandoning explanation, and extinguishing the activity of the mind at the ferry of quiescence. In this, how could the fundamental Dharma of the Three Secrets ever be cut off or diminished? The true meaning of the syllable 'Vaṃ' should be known. What is called diminution is due to suffering, emptiness, impermanence, and non-self; due to the transformation of the four characteristics (four characteristics: birth, duration, change, and extinction); due to not obtaining freedom; due to not abiding in self-nature; due to being produced by causes and conditions; due to mutual dependence. Because of these six reasons, it is called the diminution of all dharmas. Now, the true meaning of the syllable 'Vaṃ' is not like this. The sutra says, 'The syllable Vaṃ is the meaning of the Reward Body (Reward Body: one of the three bodies of the Buddha, the body of fruition attained through practice)'. This 'reward' is not the reward-fruit of reciprocal causes and conditions, but is called 'reward' because of correspondence and relativity. This is called 'reward' because of the correspondence of reason and wisdom, and called 'reward' because of the relativity of mind and environment. The Dharma Body (Dharma Body: one of the three bodies of the Buddha, the body of truth) and the Wisdom Body correspond without duality, so it is called 'reward'. The nature and characteristics are unobstructed and interpenetrating, so it is called 'reward'. The essence and function are non-dual and corresponding, so it is called 'reward'. Therefore, because the true meaning of the syllable 'Vaṃ' is constant, blissful, self, and pure, there is no diminution. Because the true meaning of the syllable 'Vaṃ' is unchanging and unmoving, there is no transformation of different characteristics. The Ten Freedoms (Ten Freedoms: the ten kinds of freedom possessed by Buddhas and Bodhisattvas) are the true meaning of the syllable 'Vaṃ', because there is no hindrance. The inherent nature is the true meaning of the syllable 'Vaṃ', because it does not change or turn. Being apart from causes and conditions, the true meaning of the syllable 'Vaṃ' is originally unborn and like empty space. Transcending dependence, the true meaning of the syllable 'Vaṃ' is of the same nature. Furthermore, dharmas produced by causes and conditions must have the four characteristics. Because they have the four characteristics, they are changing and impermanent. Because they are changing and impermanent, they are suffering, empty, and without self. Because they are suffering, empty, and without self, they do not obtain freedom. Because they do not obtain freedom, they do not abide in self-nature. Because they do not abide in self-nature, high and low look to each other, and the noble and the base are layered upon layered. If the inferior looks up to the superior, the inferior becomes diminished. If the lower is compared to the higher, the lower is called reduced. Such diminution is immeasurable in number. It is truly caused by turning away from the root and towards the branches, going against the source and following the stream. Therefore, the beings of the Three Realms (Three Realms: Desire Realm, Form Realm, Formless Realm) and Six Paths (Six Paths: Heaven, Human, Asura, Animal, Hungry Ghost, Hell) are long lost in the truth of oneness, constantly drunk on the affairs of the three poisons (three poisons: greed, hatred, and delusion), wildly hunting in the illusory wilderness without any intention of returning home, and long sleeping and falling in dreams. When will they awaken? Now, observing with the Buddha's eye, the Buddha and sentient beings dwell together in liberation.

之床。無此無彼無二平等。不增不減周圓周圓。既無勝劣增益之法。何有上下損減之人。果名污字實義　　複次約旋陀羅尼門釋者。一切諸法本不生故污字門無損減。諸法離作業故污字門亦無損減。諸法等虛空無相故污字門亦復等虛空無損減。諸法無行故污字門亦復無行。諸法無一合相故污字門亦復無一合相。諸法離遷變故污字門亦離遷變。諸法無影像故污字門亦無影像諸法無生故污字門亦復無生。諸法無戰敵故污字門亦無戰敵諸法無慢故污字門亦無憍慢。諸法無長養故污字門亦無長養。諸法無怨對故污字門亦無怨對。諸法無執著故污字門亦無執著。諸法如如不可得故污字門如如不可得。諸法住處不可得故污字門亦無住處。諸法施不可得故污字門亦無舍施。諸法法界不可得故污字門亦無法界。諸法第一義不可得故污字門亦無勝義。諸法不堅如聚沫故污字門亦無聚沫。諸法縛不可得故污字門亦無縛脫。諸法有不可得故污字門亦復無有。諸法乘不可得故污字門亦復無乘。諸法塵垢不可得故污字門亦無塵垢。諸法相不可得故污字門亦復無相。諸法離言說故污字門亦無言說。諸法本寂故污字門本來寂靜。諸法性鈍故污字門亦復性鈍。諸法諦不可得故污字門諦不可得。諸法因不可得故污字門因不可得。因不可得則本初不生。本

初不生則不增不減。不增不減則大般涅槃果海。大般涅槃果海則如來法身。是名污字實義　　三界業報六道苦身即生即滅唸唸不住無體無實如幻如影分段變易因緣生法九百生滅如焰如流藏海常住七波推轉爾許無常能毀能損於此本有何勞何憂污字實義應如是知日月星辰本住處空雲霧蔽虧煙塵映覆愚者視之謂無日月本有三身亦復如是無始以來本住心空覆以妄想纏以煩惱事均篋境理同礦珠妄者視之謂無本覺愚盲撥無非損而何于彼本身損減不得污字實義應如是知決定二乘妄生滅想燒滅身智同彼大虛沉醉昧酒不覺不醒決定不定輕重有差空歷劫數損無過此本有三身儼然不動遍空諸佛驚覺開示乃起化城回趣寶所草木也成何況有情妄執不了為損是多污

【現代漢語翻譯】現代漢語譯本：最初不生起，那麼就不會增加也不會減少。不增加也不減少，就是大般涅槃果海（Mahāparinirvāṇa-phalasamudra，指證得涅槃的廣大境界）。大般涅槃果海就是如來法身（Tathāgata-dharmakāya，指佛的真如法性之身）。這就是『污』字（可能指某種象徵或咒語）的真實含義。

三界（Trailokya，指欲界、色界、無色界）的業報，六道（Ṣaṭ-gati，指天、人、阿修羅、地獄、餓鬼、畜生）的痛苦之身，即生即滅，唸唸不住，沒有實體沒有真實，如幻如影，分段變易，因緣生法，九百生滅，如火焰如流水，藏海（Ālaya-samudra，指阿賴耶識，儲存一切種子）常住，七波（可能指七識的波動）推動運轉，這些無常，能夠毀壞能夠損害，對於這本有的東西，有什麼可擔憂的呢？『污』字的真實含義，應當這樣理解。

日月星辰，本來安住在虛空中，雲霧遮蔽虧損，煙塵映照覆蓋，愚笨的人看到這些，就說沒有日月了。本有的三身（Trikāya，指法身、報身、應身），也是這樣。從無始以來，本來安住在心性空寂之中，被妄想覆蓋，被煩惱纏繞，事情就像箱子里的鏡子，道理如同礦石中的寶珠。虛妄的人看到這些，就說沒有本覺（Prakṛti-bodhi，指本來的覺悟）。愚昧盲從的人否定它，除了損害還能是什麼呢？對於那本來的自身，損害減少是不可能的。『污』字的真實含義，應當這樣理解。

執著於二乘（Śrāvakayāna and Pratyekabuddhayāna，指聲聞乘和緣覺乘）的人，妄生生滅之想，燒滅身智，如同虛空一樣。沉醉於迷惑的酒中，不覺醒。決定和不定，輕重有差別，空耗劫數，沒有比這更大的損害了。本有的三身，儼然不動，遍佈虛空的諸佛，驚醒開示，才建立化城（Nirmāṇa-nagara，比喻虛幻的境界），迴歸到寶所（Ratna-dhātu，比喻真實的涅槃）。草木也能成就，何況有情眾生？虛妄執著不能了悟，所造成的損害是多麼大啊！『污』

【English Translation】 English version: If it does not initially arise, then it will neither increase nor decrease. If it neither increases nor decreases, then it is the great ocean of Nirvāṇa fruit (Mahāparinirvāṇa-phalasamudra, referring to the vast realm of attaining Nirvāṇa). The great ocean of Nirvāṇa fruit is the Dharmakāya of the Tathāgata (Tathāgata-dharmakāya, referring to the Dharma-nature body of the Buddha). This is the true meaning of the syllable 'Oṃ' (possibly referring to a symbol or mantra).

The karmic retributions of the three realms (Trailokya, referring to the Desire Realm, Form Realm, and Formless Realm), the suffering bodies of the six paths (Ṣaṭ-gati, referring to gods, humans, asuras, hell beings, hungry ghosts, and animals), Arise and cease immediately, constantly changing from moment to moment, Without substance, without reality, like illusions, like shadows, Segmented and changing, phenomena arising from conditions, Nine hundred births and deaths, like flames, like flowing water, The Ālaya-samudra (Ālaya-samudra, referring to the Ālaya consciousness, storing all seeds) is permanent, the seven waves (possibly referring to the fluctuations of the seven consciousnesses) propel and turn, These impermanent things can destroy and damage, What worry is there about this originally existing thing? The true meaning of the syllable 'Oṃ' should be understood in this way.

The sun, moon, and stars originally reside in empty space, Clouds obscure and diminish them, smoke and dust reflect and cover them, Foolish people, seeing this, say there is no sun or moon. The originally existing Trikāya (Trikāya, referring to the Dharmakāya, Sambhogakāya, and Nirmāṇakāya) is also like this. From beginningless time, it originally resides in the emptiness of the mind, Covered by delusions, entangled by afflictions, The matter is like a mirror in a box, the principle is like a jewel in a mine. Deluded people, seeing this, say there is no original awakening (Prakṛti-bodhi, referring to the original enlightenment). Ignorant and blind people deny it; what else is there but harm? It is impossible to diminish or reduce that original self. The true meaning of the syllable 'Oṃ' should be understood in this way.

Those attached to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, referring to the Hearer Vehicle and the Solitary Buddha Vehicle) falsely generate thoughts of arising and ceasing, Burning away their body and wisdom, like the great void. Intoxicated by the wine of delusion, unaware and unawakened. Definite and indefinite, light and heavy have differences, Wasting kalpas in vain; there is no greater harm than this. The originally existing Trikāya stands still and unmoved, Buddhas throughout the empty space awaken and reveal, Only then is a Nirmāṇa-nagara (Nirmāṇa-nagara, a metaphor for an illusory realm) established, returning to the Ratna-dhātu (Ratna-dhātu, a metaphor for true Nirvāṇa). Even plants and trees can achieve it, how much more so sentient beings? Deluded attachment and failure to understand cause so much harm! 'Oṃ'

字實義當如是知正因所生報果色身萬德莊嚴四智圓滿但有相續非是凝然生者必滅一向記故此是權劍能殺能害本有三密如日麗天如空四智似金埋地猛風之因利钁之緣誰能生之誰能造之污字實義當如是知真如法性心之實常凡有心者誰無此理心智即理非心外理心理是一濕鑒豈別如性等遍心行狡劣權誘嬰兒迷者不知揮此權戟破彼真佛是名損減常遍本佛不損不虧污字實義汝等應知水外無波心內即境草木無佛波則無濕彼有此無非權而誰遮有立無是損是減損減利斧常斫佛性雖然本佛無損無減三諦圓涉十世無礙三種世間皆是佛體四種曼荼即是真佛污字實義應知是學二乘智劣為說六識大乘稍勝乃示八九執滯不進奚知無數

【現代漢語翻譯】現代漢語譯本『字』（Syllable/Letter）的真實含義，應當這樣理解：由正確的因所產生的，是報果色身（Retribution Body with Form）。具備萬種功德的莊嚴，圓滿四智（Four Wisdoms）。但只是相續不斷，並非凝固不變。生者必將滅亡，這是一定的規律。這是一種方便之劍，能殺也能害。本具的三密（Three Mysteries），如同太陽照耀天空。如同虛空般的四智，又像是埋藏在地下的黃金。猛烈的風是（三密）生起的原因，鋒利的鋤頭是（三密）顯現的條件。誰能生出它？誰又能創造它？『污』（Defilement）字的真實含義，應當這樣理解：真如法性（Suchness Dharma-nature），是心的真實常態。凡是有心識的眾生，誰沒有這個道理？心智就是真理，不是心外的真理。心理是一體的，水和冰的本體難道有區別嗎？如同自性平等周遍，心識的運作卻狡猾惡劣。（權教）像用來誘騙嬰兒的手段，迷惑的人不明白。揮舞這種方便之戟，破壞那真實的佛。這叫做損減，損減常遍的本佛（Original Buddha）。實際上沒有損減，『污』字的真實含義就是這樣。你們應當知道，水外沒有波浪。心內就是境界，草木沒有佛性。沒有波浪就沒有水的濕性，有了『彼』就沒有『此』。不是方便權巧，又是誰在遮有立無？這就是損，這就是減，損減的利斧。經常砍伐佛性，雖然是本佛。沒有損減，三諦（Three Truths）圓融涉入。十世（Ten Times）沒有障礙，三種世間（Three kinds of Worlds）。都是佛的本體，四種曼荼羅（Four Kinds of Mandala）。就是真佛，『污』字的真實含義。應當知道這是小乘的學說，二乘（Two Vehicles）的智慧淺劣。所以只說六識（Six Consciousnesses），大乘稍微殊勝。才開示八識九識（Eight and Ninth Consciousnesses），執著停滯不前。哪裡知道還有無數的（識）呢？

【English Translation】 English version The true meaning of the syllable 『Zi』 (字), should be understood as follows: That which is born from the correct cause is the Retribution Body with Form. Adorned with myriad virtues, complete with the Four Wisdoms. It is merely a continuous succession, not something solidified and unchanging. That which is born will surely perish; this is a definite principle. This is an expedient sword, capable of both killing and harming. The inherent Three Mysteries are like the sun shining in the sky. The Four Wisdoms are like the emptiness of space, or like gold buried in the ground. The fierce wind is the cause of (the Three Mysteries) arising, and the sharp hoe is the condition for (the Three Mysteries) manifesting. Who can give birth to it? Who can create it? The true meaning of the syllable 『Wu』 (污, Defilement), should be understood as follows: Suchness Dharma-nature is the true and constant nature of the mind. Among all sentient beings with minds, who does not possess this principle? Mind and wisdom are the same principle; it is not a principle outside of the mind. Mind and principle are one; is there a difference between water and ice in essence? Like the self-nature being equal and pervasive, the workings of the mind are cunning and wicked. (Expedient teachings) are like methods used to deceive infants; those who are deluded do not understand. Wielding this expedient halberd, they destroy the true Buddha. This is called diminution, diminishing the constant and pervasive Original Buddha. In reality, there is no diminution; this is the true meaning of the syllable 『Wu』. You should know that there are no waves outside of water. Within the mind is the realm; grass and trees do not have Buddha-nature. Without waves, there is no wetness of water; with 『that』, there is no 『this』. If not for expedient means, who would be negating existence and establishing non-existence? This is diminution, this is reduction, the axe of diminution. Constantly chopping at Buddha-nature, although it is the Original Buddha. There is no diminution, the Three Truths interpenetrate perfectly. The Ten Times are without obstruction, the Three kinds of Worlds. All are the body of the Buddha, the Four Kinds of Mandala. Are the true Buddha, the true meaning of the syllable 『Wu』. You should know that this is the teaching of the Hinayana, the wisdom of the Two Vehicles is shallow and inferior. Therefore, they only speak of the Six Consciousnesses; the Mahayana is slightly superior. Only then do they reveal the Eight and Ninth Consciousnesses, clinging and stagnating without advancing. How would they know that there are countless (Consciousnesses)?

不解密意得小為足不識己有貧莫過此塵剎海會即是我寶污字實義當如是學同一多如多故如如理理無數智智無邊恒沙非喻剎塵猶小雨足雖多並是一水燈光非一冥然同體色心無量實相無邊心王心數主伴無盡互相涉入帝珠錠光重重難思各具五智多而不異不異而多故名一如一非一一無門為一如非如常同同相似不說此理即是隨轉無盡寶藏因之秏竭無量寶車於此消盡謂之損減地墨四身山毫三密本自圓滿凝然不變污字實義斯之謂歟

第四摩字實義者。所謂摩字門一切諸法吾我不可得故。是名實義。所謂我有二種。一人我。二法我。人謂四種法身。法謂一切諸法。從一法界一真如一菩提。乃至八萬四千不可說不可說微塵數法是。如是四種法身雖其數無量。而體則一相一味無此無彼。既無彼此寧有吾我。是則遮情實義。此處則金剛已還四種行人等。希兮夷今如聾如盲。絕之又絕

遠之又遠。四句不及六通亦極。是名絕言之實義。經云。么字者大日之種子。一切世間雖計我我而未證實義。唯有大日如來於無我中得大我也。心王如來既至如是地。塵數難思心所眷屬誰不得此大我之身。是則表德之實義。經云。是么字化身義者。所謂化者化用化作義遮那如來自受用故化作種種神變現無量身云興無邊妙土義是名妙用難思之實義。又云。此么字者三昧耶自在義無所不遍義者。言三昧耶者唐言等持。等者平等持者攝持。法身三密入纖芥而不迮。亙大虛而不寬。不簡瓦石草木不擇人天鬼畜。何處不遍何物不攝。故名等持。是名平等之實義。又云。么字轉聲名瞞。即是妙德之一字真言。是圓滿具足之義。言文殊童身者四德中之我波羅蜜。無智而不妙無德而不圓。二美具足四辯澄湛。即是圓德之實義。又云。么字第十一轉名𤚥。此是不動尊之心也。此尊者三世十方一切諸佛之祖師。四十二地一切菩薩之所尊。雖然現使者之眇相示奴僕之垂髮。屈已成之尊位餐初心之遺穢。是則高而不奢損而招盈。即是損己益物之實義。若入么字之吾我門。攝之諸法無一一法而不該。故經云。我則法界。我則法身。我則大日如來。我則金剛薩埵。我則一切佛。我則一切菩薩。我則緣覺。我則聲聞。我則大自在天。我則梵天。我則帝

【現代漢語翻譯】現代漢語譯本：遠之又遠，四句偈的境界和六神通的境界都達到了極致，這就是『絕言』的真實含義。《大日經》說：『么』字是大日如來的種子，一切世間眾生雖然執著于『我』，但並沒有真正證得『我』的真實含義。只有大日如來在『無我』之中證得了『大我』。心王如來既然到達了這樣的境界，無數的心所眷屬，又有誰不能得到這『大我』之身呢？這就是表彰功德的真實含義。《大日經》說：『么』字是化身之義，所謂『化』，就是化用、化作的意思。毗盧遮那如來自己受用，所以化作種種神通變化，顯現無量化身云，興起無邊美妙國土，這就是妙用難思的真實含義。又說：『此么字者，三昧耶自在義，無所不遍義』。所謂『三昧耶』，用唐朝的話說就是『等持』。『等』是平等，『持』是攝持。法身的三密，進入細小的芥子而不覺得擁擠，橫亙廣大的虛空而不覺得寬闊，不簡擇瓦石草木，不選擇人天鬼畜，哪裡不遍及？什麼事物不攝持？所以叫做『等持』，這就是平等的真實含義。又說：『么』字轉聲為『瞞』，就是妙德（Manjushri，文殊菩薩）的一個字真言，是圓滿具足的意思。文殊童身，是四德（常樂我凈）中的『我』波羅蜜，沒有智慧不妙，沒有功德不圓滿，兩種美德具足，四種辯才清澈湛明，這就是圓滿功德的真實含義。又說：『么』字第十一轉音為『𤚥』，這是不動尊（Acalanatha，不動明王）的心咒。這位尊者是三世十方一切諸佛的祖師，是四十二地一切菩薩所尊敬的對象。雖然顯現使者的卑微形象，示現奴僕的垂髮，降低自己的尊貴地位來成就他人，品嚐初心修道者的遺留污穢，這就是高尚而不奢侈，減損自己而招來盈滿，這就是損己利物的真實含義。如果進入『么』字的『吾我』之門，攝持一切諸法，沒有一法不被包含。所以經中說：『我即法界，我即法身，我即大日如來，我即金剛薩埵（Vajrasattva，金剛薩埵），我即一切佛，我即一切菩薩，我即緣覺，我即聲聞，我即大自在天（Maheśvara，濕婆神），我即梵天（Brahma，梵天），我即帝釋（Indra，因陀羅）』。

【English Translation】 English version: Far beyond the far. The realm of the four-line verse and the six superknowledges are both ultimate. This is called the true meaning of 'utterance cessation'. The Sutra says: 'Ma' is the seed of Mahavairocana (大日如來). Although all beings in the world cling to 'self', they have not truly realized the true meaning of 'self'. Only Mahavairocana Tathagata attains the 'Great Self' in 'no-self'. Since the Heart-King Tathagata has reached such a state, who among the countless mind-dependent retinue cannot attain this body of 'Great Self'? This is the true meaning of manifesting virtue. The Sutra says: 'The meaning of 'Ma' as a transformation body is that 'transformation' means the use and making of transformations. Because Vairocana (遮那如來) Tathagata enjoys it himself, he transforms into various miraculous transformations, manifesting countless transformation-body clouds, and raising boundless wonderful lands. This is the true meaning of the inconceivable wonderful function. It also says: 'This 'Ma' is the Samaya (三昧耶) self-mastery meaning, the meaning of being omnipresent.' The so-called 'Samaya', in the language of the Tang Dynasty, is 'equal holding'. 'Equal' is equality, and 'holding' is upholding. The three secrets of the Dharmakaya (法身) enter a tiny mustard seed without feeling crowded, and span the vast void without feeling spacious. It does not discriminate between tiles, stones, grass, and trees, nor does it choose between humans, gods, ghosts, and animals. Where is it not pervasive? What is not upheld? Therefore, it is called 'equal holding'. This is the true meaning of equality. It also says: 'The sound of 'Ma' transformed into 'Man' is the one-syllable mantra of Manjushri (妙德), which means complete and perfect.' The youthful body of Manjushri is the 'Self' Paramita (波羅蜜) among the four virtues (eternality, bliss, self, and purity). There is no wisdom that is not wonderful, and no virtue that is not complete. The two beauties are complete, and the four eloquence are clear and serene. This is the true meaning of complete virtue. It also says: 'The eleventh transformation of 'Ma' is '𤚥', which is the heart mantra of Acalanatha (不動尊). This venerable one is the ancestor of all Buddhas in the three worlds and ten directions, and is revered by all Bodhisattvas in the forty-two stages. Although he manifests the humble appearance of a messenger, showing the drooping hair of a servant, lowering his own noble position to benefit others, and tasting the remaining impurities of the initial practitioners, this is noble without extravagance, diminishing oneself and inviting fullness. This is the true meaning of benefiting others by harming oneself. If one enters the 'I-Self' gate of 'Ma', upholding all dharmas, there is not a single dharma that is not included. Therefore, the Sutra says: 'I am the Dharmadhatu (法界), I am the Dharmakaya, I am Mahavairocana Tathagata, I am Vajrasattva (金剛薩埵), I am all Buddhas, I am all Bodhisattvas, I am Pratyekabuddha (緣覺), I am Sravaka (聲聞), I am Maheśvara (大自在天), I am Brahma (梵天), I am Indra (帝釋).'

釋。乃至我則天龍鬼神八部眾等。一切有情非情無不么字。是則一而能多小而含大。故名圓融之實義。次合釋者。此吽以四字成一字。所謂四字者阿訶污么。阿法身義。訶報身義。污應身義。么化身義。舉此四種攝彼諸法無不括。且以別相言。以阿字門攝一切真如法界法性實際等理無所不攝。以訶字門攝一切內外大小權實顯密等教無所不攝。以污字門攝一切行三乘五乘等行無所不攝。以么字門攝一切果法無所不攝。理理盡持事事悉攝。故名總持。若以通相釋。各各攝理教行果等。無所不攝無所不盡。猶如因陀羅宗一切義利悉皆成就。又如伏羲六爻一一爻中各具萬像。複次此吽字中有訶字是因。因緣所生法。於此法中諸外道二乘及大乘教等教網紛紜。各舉旗鼓爭稱偽帝。若外道若二乘若大乘。執有人有法有因有果有常有我。是等皆是么字點中攝。即是增益邊未得中道。若執無人無法無因無果無常無我等。即是污字點中攝。即是損減邊。亦未會中道。若執非空非有非常非斷非一非異等。阿字中非義中攝。若執不生不滅不增不減等八不等。又阿字中不義中攝。又若執無色無形無言無說等。亦阿字中無義中攝。亦未會真實義。並是遮情之邊。若未解諸法密號名字相真實語如義語者。所有言說思惟修行等悉是顛倒悉是戲論。不知

【現代漢語翻譯】現代漢語譯本：解釋：乃至我等天龍鬼神八部眾等一切有情無情，無不歸於『么』字（種子字，代表空性）。這就是一而能多，小而含大，所以名為圓融的真實意義。其次是合起來解釋，這個『吽』字由四個字組成一個字，所謂的四個字是『阿』（A）、『訶』（Ha）、『污』（Hu）、『么』（Ma）。『阿』代表法身義，『訶』代表報身義，『污』代表應身義，『么』代表化身義。舉這四種身，就攝盡了所有佛法，沒有不包括的。而且從別相來說，以『阿』字門攝一切真如法界、法性實際等理，沒有不攝盡的。以『訶』字門攝一切內外大小、權實顯密等教，沒有不攝盡的。以『污』字門攝一切行，三乘五乘等行，沒有不攝盡的。以『么』字門攝一切果法，沒有不攝盡的。理理盡持，事事悉攝，所以名為總持。如果從通相解釋，各各攝理、教、行、果等，沒有不攝盡的，沒有不窮盡的，猶如因陀羅網（Indra's net）的一切義利都成就。又如伏羲六爻，每一爻中都具備萬象。再次，這個『吽』字中有『訶』字是因，因緣所生法，於此法中，諸外道、二乘及大乘教等教網紛紜，各舉旗鼓，爭稱偽帝。若外道、若二乘、若大乘，執有人、有法、有因、有果、有常、有我，這些都是『么』字點中攝，即是增益邊，未得中道。若執無人、無法、無因、無果、無常、無我等，即是『污』字點中攝，即是損減邊，也未會中道。若執非空非有、非常非斷、非一非異等，『阿』字中非義中攝。若執不生不滅、不增不減等八不等，又『阿』字中不義中攝。又若執無色、無形、無言、無說等，也『阿』字中無義中攝，也未會真實義，都是遮情之邊。若未解諸法密號、名字相、真實語、如義語者，所有言說、思惟、修行等，都是顛倒，都是戲論，不知……

【English Translation】 English version: Explanation: Even I, the dragons, gods, and the eight classes of beings (天龍鬼神八部眾), all sentient and non-sentient beings, are inseparable from the syllable 『Ma』 (么字) (seed syllable, representing emptiness). This is how one can be many, and small can contain the large, hence the name 『perfectly integrated』 (圓融) in its true meaning. Next is the combined explanation: this syllable 『Hum』 (吽) is formed by four syllables into one, the so-called four syllables being 『A』 (阿), 『Ha』 (訶), 『Hu』 (污), 『Ma』 (么). 『A』 represents the Dharmakaya (法身) meaning, 『Ha』 represents the Sambhogakaya (報身) meaning, 『Hu』 represents the Nirmanakaya (應身) meaning, and 『Ma』 represents the Transformation Body (化身) meaning. By citing these four bodies, all Dharmas are encompassed, with nothing left out. Moreover, from the perspective of individual characteristics, the syllable 『A』 encompasses all such principles as Thusness (真如), Dharma Realm (法界), Dharma-nature (法性), Reality (實際), etc., without leaving anything out. The syllable 『Ha』 encompasses all teachings, internal and external, large and small, provisional and real, explicit and secret, without leaving anything out. The syllable 『Hu』 encompasses all practices, such as the Three Vehicles (三乘), the Five Vehicles (五乘), etc., without leaving anything out. The syllable 『Ma』 encompasses all fruition Dharmas, without leaving anything out. Every principle is fully upheld, and every phenomenon is completely encompassed, hence the name 『all-encompassing』 (總持). If explained from the perspective of general characteristics, each one encompasses principle, teaching, practice, fruition, etc., without leaving anything out, without exhausting anything, just like how all benefits are accomplished in Indra's net (因陀羅網). Also, like the six lines of Fuxi (伏羲), each line contains myriad images. Furthermore, within this syllable 『Hum』 is the syllable 『Ha』, which is the cause. The Dharma arising from causes and conditions. Within this Dharma, the nets of teachings of various non-Buddhist paths, the Two Vehicles (二乘), and the Mahayana (大乘) teachings are in great disarray, each raising its banner and claiming to be the true emperor. Whether it be non-Buddhist paths, the Two Vehicles, or the Mahayana, clinging to the existence of persons, Dharmas, causes, effects, permanence, or self, all these are encompassed within the dot of the syllable 『Ma』, which is the side of increase, not yet attaining the Middle Way. If clinging to the non-existence of persons, Dharmas, causes, effects, permanence, or self, etc., this is encompassed within the dot of the syllable 『Hu』, which is the side of decrease, also not yet understanding the Middle Way. If clinging to neither emptiness nor existence, neither permanence nor cessation, neither oneness nor difference, etc., this is encompassed within the non-meaning of the syllable 『A』. If clinging to non-birth, non-death, non-increase, non-decrease, etc., the eight non-equalities, this is also encompassed within the non-meaning of the syllable 『A』. Furthermore, if clinging to no color, no form, no words, no speech, etc., this is also encompassed within the no-meaning of the syllable 『A』, also not yet understanding the true meaning, all being on the side of negating emotions. If one does not understand the secret names, the characteristics of names, the true words, and the words according to meaning of all Dharmas, then all speech, thought, practice, etc., are all inverted, all are mere play, not knowing…

真實究竟理故。故龍猛菩薩云。佛法中有二諦。一者世諦。二者第一義諦。為世諦故說有眾生。為第一義諦故說眾生無所有。復有二種。為不知名字相密號者。說第一義中無眾生。為知名字相密號者。說第一義中有眾生。若有人能知此吽字等密號密義。則名正遍知者。所謂初發心時便成正覺轉大法輪等。良由知此究竟實義也。複次約此一字明三乘人因行果者。先明聲聞人。次約緣覺。后明菩薩。初明聲聞者。此吽字中有訶字。即是因義。伽等云聲聞乘種性者是其因也。下有污字。是其行也。聲聞人四諦法五停心觀七方便等此是行也。是污字字相此其當也。今聲聞人灰身滅智以為究竟果。此吽字上有空點。是空點者么字所生。么字兼人法二空義。其人空理即聲聞所證之理。是名聲聞人因行果。次明緣覺者。伽等所謂緣覺乘種性等是其因也。此吽字中有訶字是其因也。緣覺亦觀十二因緣四諦方便等。此吽字下有污字是其當也。緣覺亦證人空理此其果也。準上知之。次明菩薩者。遮那經金剛頂經等說菩薩人菩提心為因大悲為根方便為究竟。今此吽字本體訶字。是則一切如來菩提心以為因也。下有三昧畫。是大悲萬行義。上有大空點。是究竟大菩提涅槃之果也。以此一字攝三乘人因行果等悉攝無餘。及以顯教一乘秘密一乘之因

行等準知之。次明以此一字通攝諸經論等所明理者。且大日經及金剛頂經所明。皆不過此菩提為因大悲為根方便為究竟之三句若攝廣就略攝末歸本。則一切教義不過此三句。束此三句以為一吽字。廣而不亂略而不漏。此則如來不思議力法然加持之所為也。雖千經萬論。亦不出此三句一字。其一字中所開因行果等準前思之。非只吽字攝如是義。所餘一一字門亦復如是。複次擁護義者。謂上有大空點是佉字門。即是大空義。即是般若佛母明妃義。中有訶字是因義。於此虛空藏中含養真因種子。即是大護義也。複次自在能破義者。謂上有空點即是佉字門。佉字門猶如虛空畢竟清凈無所有。即是高峰觀所知境界。中有訶字是菩提幢。亦是自在力。以此二字相應故。猶如大將能破怨敵。故名自在能破義。複次能滿愿義者。謂訶字門是菩提心寶。與佉字門虛空藏和合故。得成巧色摩尼。能滿一切眾生希愿。是曰能滿愿義。複次大力義者。謂訶字菩提心中具足一切如來十力等。今與佉字合故。離諸繫系縛無復掛礙。如虛空中風自在旋轉。故名大力。此大堅固力本從諸佛金剛種性生。又于無量劫已來。常以此訶字真因具修法行。佉字萬德一一皆如金剛不可破壞。是名大力義。複次恐怖義者。謂是吽字者一切如來誠實語。所謂一切諸法無

【現代漢語翻譯】現代漢語譯本：行者應當依此準則來理解。接下來闡明用這一個『吽』字如何統攝諸經論等所闡明的道理。且《大日經》及《金剛頂經》所闡明的，都不外乎以菩提為因，大悲為根，方便為究竟這三句。如果將廣博的內容收攝為簡略，將末端歸結于根本，那麼一切教義都離不開這三句。將這三句歸束為一個『吽』字，廣大而不雜亂，簡略而不遺漏，這是如來不可思議的威神力自然加持所成就的。即使是千經萬論，也超不出這三句一字。其中一字所開顯的因、行、果等，可以參照前面進行思考。不僅僅是『吽』字攝持如此意義，其餘每一個字門也同樣如此。

其次，擁護的含義是：上面有大空點，是『佉』字門（代表空性）。即是大空之義，也就是般若佛母明妃的含義。中間有『訶』字，是因的含義。在這虛空藏中，含養著真因種子，這就是大護的含義。

再次，自在能破的含義是：上面有空點，即是『佉』字門。『佉』字門猶如虛空，畢竟清凈，一無所有，即是高峰觀所知的境界。中間有『訶』字，是菩提幢，也是自在力。以此二字相應，猶如大將能破怨敵，所以名為自在能破義。

再次，能滿愿的含義是：『訶』字門是菩提心寶，與『佉』字門虛空藏和合，因此成就巧色摩尼（如意寶珠），能滿足一切眾生的希望和願望，這叫做能滿愿義。

再次，大力的含義是：『訶』字菩提心中具足一切如來十力等。現在與『佉』字結合，遠離各種束縛，沒有牽掛阻礙，如虛空中的風自在旋轉，所以名為大力。這種大堅固力，本來是從諸佛金剛種性所生。又在無量劫以來，常常以這『訶』字真因具足修習法行，『佉』字萬德一一都如金剛般不可破壞，這叫做大力義。

再次，恐怖的含義是：這個『吽』字是一切如來誠實語，所謂一切諸法無

【English Translation】 English version: One should understand this standard accordingly. Next, it explains how this single syllable 'Hūṃ' encompasses the principles elucidated in various scriptures and treatises. The teachings of the Mahavairocana Sutra (Dainichi-kyō) and the Vajrasekhara Sutra (Kongōchō-kyō) do not go beyond the three phrases: Bodhi as the cause, great compassion as the root, and skillful means as the ultimate. If one condenses the extensive into the concise, and returns the end to the origin, then all teachings are inseparable from these three phrases. These three phrases are bound into a single syllable 'Hūṃ', vast without confusion, concise without omission. This is accomplished by the natural empowerment of the inconceivable power of the Tathagata. Even thousands of scriptures and ten thousands of treatises do not exceed these three phrases and one syllable. The cause, practice, and result revealed within that one syllable can be contemplated in accordance with the foregoing. It is not only the syllable 'Hūṃ' that embodies such meaning; each of the remaining seed-syllables (字門, jimon) is also like this.

Secondly, the meaning of protection is: above there is a great void point, which is the syllable 'Kha' (佉字門, Kha-jimon) (representing emptiness). This is the meaning of great emptiness, which is also the meaning of the Prajñāpāramitā Buddha-mother (般若佛母, Hannya Butsumo) and consort. In the middle there is the syllable 'Ha' (訶字, Ka-ji), which is the meaning of cause. Within this treasury of emptiness, it contains and nourishes the seed of true cause, which is the meaning of great protection.

Again, the meaning of freedom and the ability to destroy is: above there is a void point, which is the syllable 'Kha'. The syllable 'Kha' is like space, ultimately pure, without anything, which is the realm known by the Peak Observation (高峰觀, Kohōkan). In the middle there is the syllable 'Ha', which is the Bodhi banner, and also the power of freedom. Because these two syllables correspond, it is like a great general who can destroy enemies, so it is called the meaning of freedom and the ability to destroy.

Again, the meaning of fulfilling wishes is: the syllable 'Ha' is the treasure of the Bodhi mind, and it combines with the treasury of emptiness of the syllable 'Kha', thus achieving the skillful-colored Mani (巧色摩尼, Kōshikimōni) (wish-fulfilling jewel), which can fulfill the hopes and wishes of all sentient beings, this is called the meaning of fulfilling wishes.

Again, the meaning of great power is: the syllable 'Ha' Bodhi mind is complete with all the ten powers of the Tathagata, etc. Now, combined with the syllable 'Kha', it is free from all bonds and has no attachments or obstacles, like the wind in space rotating freely, so it is called great power. This great solid power originally comes from the Vajra nature of all Buddhas. Moreover, since countless kalpas, it has always fully cultivated the Dharma practice with this syllable 'Ha' as the true cause, and each of the ten thousand virtues of the syllable 'Kha' is like Vajra, indestructible, this is called the meaning of great power.

Again, the meaning of terror is: this syllable 'Hūṃ' is the truthful word of all Tathagatas, so-called all dharmas are without

因無果本來清凈圓寂義。是故才發菩提心。即坐菩提道場轉正法輪。由此相應故能證悟一切佛法。唸唸具薩般若智。直至究竟坐金剛座。四魔現前則入大慈三摩地。恐怖降伏四魔等。所謂四魔者蘊魔煩惱魔死魔天魔。如是魔軍無不恐怖降伏。猶如日輪才舉暗暝消退。複次如來以何法恐怖諸障耶。謂即以此吽字門也。下三昧畫即是具修萬行。上有大空點即是已成萬德。訶字即是法幢旗。三昧空點合故即是高峰觀三昧。上點是明妃之母。下畫是胎分日增。如是義故適發聲時魔軍散壞。即是恐怖義也。複次等觀歡喜義者。此吽字中有訶字是歡喜義。上有大空是三昧耶。下有三昧畫字是亦三昧耶。二三昧耶中行。三世諸佛皆同此觀。故名等觀義

【現代漢語翻譯】現代漢語譯本：因為沒有果，本來就是清凈圓寂的意義。所以才發起菩提心（bodhicitta，覺悟之心），隨即在菩提道場（bodhimanda，覺悟之地）轉動正法輪（dharma wheel，佛法之輪）。由此相應，所以能夠證悟一切佛法。每一個念頭都具備薩般若智（sarvajna-jnana，一切智智），直至最終安坐于金剛座（vajrasana，金剛座）。四魔（catuh-mara，四種魔障）現前時，則進入大慈三摩地（maha-maitri-samadhi，偉大的慈悲禪定）。以恐怖降伏四魔等。所謂的四魔是：蘊魔（skandha-mara，五蘊之魔）、煩惱魔（klesa-mara，煩惱之魔）、死魔（mrtyu-mara，死亡之魔）、天魔（deva-mara，天神之魔）。像這樣的魔軍沒有不恐怖降伏的，猶如太陽一升起，黑暗就消退。再次，如來（tathagata，佛）以什麼法來恐怖諸障呢？就是用這個吽（hum，種子字）字門。下面的三昧畫就是具足修習萬行，上面有大空點就是已經成就萬德。訶（ha，種子字）字就是法幢旗。三昧空點合在一起就是高峰觀三昧。上面的點是明妃之母，下面的畫是胎分日漸增長。因為這樣的意義，所以當發出聲音時，魔軍就潰散破壞，這就是恐怖的意義。再次，等觀歡喜的意義是：這個吽字中有訶字，是歡喜的意義。上面有大空是三昧耶（samaya，誓言），下面有三昧畫字也是三昧耶。在二三昧耶中修行，三世諸佛都同樣如此觀想，所以名叫等觀義。

【English Translation】 English version: Because there is no result, it is originally the meaning of pure nirvana. Therefore, the bodhicitta (bodhicitta, the mind of enlightenment) is aroused, and then the dharma wheel (dharma wheel, the wheel of Dharma) is turned in the bodhimanda (bodhimanda, the place of enlightenment). Correspondingly, one can realize all the Buddha-dharma. Every thought is endowed with sarvajna-jnana (sarvajna-jnana, all-knowing wisdom), until finally sitting on the vajrasana (vajrasana, diamond throne). When the four maras (catuh-mara, four kinds of demonic obstacles) appear, one enters the maha-maitri-samadhi (maha-maitri-samadhi, great loving-kindness samadhi). Subduing the four maras with terror, etc. The so-called four maras are: skandha-mara (skandha-mara, the demon of the five aggregates), klesa-mara (klesa-mara, the demon of afflictions), mrtyu-mara (mrtyu-mara, the demon of death), and deva-mara (deva-mara, the demon of gods). Such a demonic army is invariably terrified and subdued, just as darkness disappears when the sun rises. Furthermore, by what Dharma does the Tathagata (tathagata, Buddha) terrify all obstacles? It is by this Hum (hum, seed syllable) syllable-gate. The samadhi drawing below is the complete practice of myriad actions, and the great void point above is the accomplishment of myriad virtues. The syllable Ha (ha, seed syllable) is the banner of the Dharma. The combination of the samadhi void point is the samadhi of the peak view. The point above is the mother of the vidya, and the drawing below is the daily increase of the fetal division. Because of this meaning, when the sound is uttered, the demonic army scatters and is destroyed, which is the meaning of terror. Furthermore, the meaning of equal contemplation and joy is: in this Hum syllable, there is the syllable Ha, which is the meaning of joy. Above is the great void, which is samaya (samaya, vow), and below is the samadhi drawing syllable, which is also samaya. Practicing in the two samayas, all Buddhas of the three times contemplate in the same way, hence it is called the meaning of equal contemplation.