T77n2432阿字觀用心口決

《大正藏》第77卷No.2432

No. 2432

阿字觀用心口決

檜尾記 　　先欲觀此字者。天井四方強不迫處。不暗不明坐。暗妄念起。明心散亂。夜燈風挑。火向後座蒲團敷。結跏趺坐或半跏坐。法界定印結。眼不開不閉。開散動閉眠沈。唯細見不瞬。而兩方瞳可守鼻柱。舌付腭息自靜也。腰不反不伏。直坐助脈道。血脈道差病起。又心狂亂。如此用心。先金剛合掌。五大愿唱。后胎五字明百遍誦。其後觀。先能詮字觀。次所詮理思。能詮字者。自身胸中有月輪。如秋夜月晴。其中有a字。a字月輪種子。月輪a字光。月輪與阿字全一也。胸中觀之。自身成阿字。阿字即自心也。如是心境不二。而緣慮亡絕。月輪自性清凈故。能離貪慾垢。月輪清涼故。去瞋恚熱。月輪光明故。照愚癡闇。如此三毒自然清凈離散。湛然自苦事無之。入此觀者。得安樂離世間苦惱。是名解脫。何況觀達。于生死可自在。是為即身成佛。始一肘量月輪分齊觀。后漸漸舒遍三千世界乃至法界宮。次所詮理者。此阿字有空有不生三義。空者森羅萬法皆無自性。是全空也。然

【現代漢語翻譯】 現代漢語譯本 首先，想要觀想這個『阿』字（a）的人，應選擇一個四面墻壁堅固且不逼仄的地方。光線不宜過暗或過亮。過暗容易產生妄念，過亮則使心神散亂。夜晚點燈時，要用擋風罩。在身後放置坐墊。結跏趺坐或半跏趺坐。結法界定印。眼睛既不完全睜開，也不完全閉合。睜開容易散亂，閉合容易昏沉。只需微微睜開，不要眨眼。眼珠可稍微注視鼻樑。舌尖輕抵上顎，呼吸自然平靜。腰部不要後仰或前傾，保持正直，有助於氣脈暢通。氣脈不暢容易生病，也容易使心神狂亂。如此用心。先結金剛合掌。唱誦五大愿。之後唸誦胎藏界五字明咒一百遍。然後開始觀想。先觀想能詮之字，再思惟所詮之理。所謂能詮之字，是指自身胸中有一個月輪，如同秋夜晴朗的月亮。月輪中有一個a字（阿字）。a字是月輪的種子。月輪和a字都放出光明。月輪與阿字完全是一體的。在胸中觀想它。自身就變成了阿字。阿字就是自己的心。這樣，心與境不是二元的。緣慮也隨之消失。月輪的自性是清凈的，因此能夠遠離貪慾的垢染。月輪是清涼的，因此能夠去除瞋恚的熱惱。月輪是光明的，因此能夠照亮愚癡的黑暗。這樣，貪、瞋、癡三毒自然清凈、離散。心中湛然，一切苦事都消失了。進入這種觀想的人，能夠得到安樂，遠離世間的苦惱。這就是解脫。更何況是觀想通達的人，對於生死可以自在。這就是即身成佛。開始時，觀想一肘大小的月輪。之後，漸漸擴充套件到三千大千世界，乃至整個法界宮。其次，所謂所詮之理，是指這個阿字具有空、不生這三重含義。所謂空，是指森羅萬象都沒有自性，是完全的空性。然而，

【English Translation】 English version No. 2432 The Oral Instructions on the Practice of the Ajikan (阿字觀) Meditation Written at Hino-o First, for those who wish to contemplate this letter 'A' (a), choose a place where the ceiling is strong and not oppressive on all four sides. The light should be neither too dark nor too bright. Darkness gives rise to delusional thoughts, while brightness scatters the mind. At night, use a lamp with a wind shield. Place a cushion behind you. Sit in the lotus position (kekkahuza) or half-lotus position (hankahuza). Form the Dharmadhatu meditation mudra. The eyes should be neither fully open nor fully closed. Opening leads to distraction, while closing leads to drowsiness. Keep them slightly open, without blinking. The pupils can be focused slightly on the bridge of the nose. The tongue should touch the palate, and the breath should be natural and quiet. The waist should be neither bent back nor forward, but straight, to aid the flow of the meridians. Disrupted meridians can cause illness and mental derangement. Focus the mind in this way. First, form the Vajra joined palms (kongō gasshō). Chant the Five Great Vows. Then, recite the Five Syllable Mantra of the Womb Realm one hundred times. After that, begin the contemplation. First, contemplate the letter that expresses (the principle), then contemplate the principle that is expressed. The letter that expresses (the principle) refers to a moon disc in your chest, like a clear moon on an autumn night. Within it is the letter a (A). The letter a is the seed of the moon disc. The moon disc and the letter a emit light. The moon disc and the letter A are entirely one. Contemplate it in your chest. Your body becomes the letter A. The letter A is your own mind. In this way, mind and object are non-dual, and conceptual thought disappears. Because the nature of the moon disc is pure, it can separate from the defilement of greed. Because the moon disc is cool, it removes the heat of anger. Because the moon disc is bright, it illuminates the darkness of ignorance. In this way, the three poisons of greed, anger, and ignorance are naturally purified and dispersed. The mind becomes clear and still, and all suffering ceases. Those who enter this contemplation attain peace and freedom from worldly suffering. This is called liberation. How much more so for those who contemplate and realize it, they can be free in life and death. This is becoming a Buddha in this very body. Begin by contemplating a moon disc the size of one elbow length. Then, gradually expand it to pervade the three thousand great thousand worlds, and even the entire Dharmadhatu palace. Next, the principle that is expressed refers to the fact that this letter A has three meanings: emptiness, non-arising. Emptiness means that all phenomena have no self-nature, it is complete emptiness. However,

依因緣假諦現。萬法歷然有之。譬如意珠湛七珍萬寶。而如隨緣降寶。破玉見中一物無之。雖然隨緣生寶非無是以知。空有全一體也。是云常住。常住則不生不滅也。是名阿字大空當體極理。然我等胸中此字觀。自然具足此三義。具此三義者。即大日法身也。入此觀門行者。雖初心生死輪迴永絕。行住坐臥無離皆是阿字觀也。易行易修。而速疾頓悟也。若既坐達。必非半跏法界定印。行住坐臥。悉阿字事思。我等聲生起事。開口最初。胸中從阿生而當喉腭舌齒唇。出此五處。金界五部諸佛說法聲。喉舌唇云時。胎藏三部也。如此知。徒事無之。惡口兩舌妄語綺語。皆經五處三內出音。即大日如來海印三昧王真言也。此理不知。皆成惡業墮惡趣受諸苦。知與不知差別也。蓮華三昧經云。胸中兩部曼荼羅坐烈。各下轉神變。其中西方無量壽如來。守說法談義德。常恒說法。其音自我口出。成聲塵解脫利益也。然凡夫不知之我語思。被封我物執情。恒沙萬德無量密號。名字功德法門氣聲。只徒成惡趣業因事誠可悲。是則自然道理陀羅尼性海果分法門本不生極理也。如海攝百川。一切善根收此一字故。雲海印三昧真言也。依之一度觀此字。八萬佛教同時勝讀誦功德 　　廣略秘觀御口云。真言觀門雖多途。取要不過廣略二觀。

【現代漢語翻譯】 現代漢語譯本： 依隨因緣和合的虛假真理而顯現，萬法歷歷分明地存在。譬如如意寶珠，充滿七寶和各種珍寶，能夠隨著因緣降下寶物。如同破玉取寶，看似一無所有。雖然寶物隨因緣而生，但並非真的不存在，由此可知，空與有完全是一體。這就是所謂的常住，常住就是不生不滅。這被稱為阿字（A字，梵文字母，代表宇宙本初之音）的大空，是當下的極終真理。然而，我們胸中的這個阿字觀想，自然具備這三種含義。具備這三種含義，就是大日如來（Mahavairocana，佛教密宗至高神祇）的法身。進入這個觀想之門，修行者即使是初學者，也能永遠斷絕生死輪迴。行住坐臥，無時無刻不是阿字觀。容易修行，容易證悟，並且能夠迅速頓悟。如果已經通達，必定不是半跏趺坐的法界定印（Dharmadhatu Mudra，一種手印）。行住坐臥，都是阿字的事情。我們聲音的生起，開口最初，從胸中生起阿字，經過喉嚨、上顎、舌頭、牙齒、嘴唇，從這五個部位發出。這是金剛界（Vajradhatu，佛教密宗的兩個主要曼荼羅之一）五部諸佛說法之聲。喉嚨、舌頭、嘴唇發聲時，對應胎藏界（Garbhadhatu，佛教密宗的兩個主要曼荼羅之一）的三部。如此可知，徒勞無益的事情是沒有的。惡口、兩舌、妄語、綺語，都是經過這五個部位和三個內部發出的聲音，即是大日如來的海印三昧王真言（Samudramudra-samadhi-raja-mantra，一種真言）。如果不懂這個道理，都會變成惡業，墮入惡趣，遭受各種痛苦。知與不知，差別巨大。《蓮華三昧經》說，胸中兩部曼荼羅（Mandala，壇城）端坐，各自向下運轉神變。其中西方無量壽如來（Amitabha，西方極樂世界的佛），守護說法、談論義理功德，經常說法，他的聲音從我的口中發出，成為聲塵解脫的利益。然而，凡夫不知道我的語言和思想，被封閉在我的執著中。恒河沙數般的萬德、無量的密號、名字功德法門氣聲，都白白地成為惡趣的業因，實在可悲。這就是自然道理的陀羅尼（Dharani，總持）性海果分法門，本不生滅的極終真理。如同大海容納百川，一切善根都收攝在這一個字中，所以稱為海印三昧真言。依靠它一度觀想這個字，勝過同時讀誦八萬部佛教經典的功德。

《廣略秘觀御口》說，真言觀門雖然有很多途徑，但最重要的不過是廣觀和略觀。

【English Translation】 English version: It manifests according to the false truth of dependent origination. All dharmas (phenomena) exist distinctly. It is like a Cintamani jewel (wish-fulfilling jewel), filled with seven treasures and myriad jewels, capable of bestowing treasures according to conditions. It is like breaking jade to find treasure, seemingly nothing is there. Although treasures arise from conditions, they are not truly non-existent. From this, it is known that emptiness and existence are entirely one. This is what is called permanence. Permanence is neither arising nor ceasing. This is called the 'A' syllable (A letter, a Sanskrit letter representing the primordial sound of the universe) of great emptiness, the ultimate truth of the present moment. However, this 'A' syllable visualization in our hearts naturally possesses these three meanings. Possessing these three meanings is the Dharmakaya (Dharma Body, the ultimate body of a Buddha) of Mahavairocana (the supreme deity of esoteric Buddhism). Entering this gate of visualization, even a beginner can forever sever the cycle of birth and death. Whether walking, standing, sitting, or lying down, one is always engaged in the 'A' syllable visualization. It is easy to practice, easy to realize, and allows for rapid enlightenment. If one has already attained understanding, it is certainly not the Dharmadhatu Mudra (a hand gesture) of the half-lotus position. Walking, standing, sitting, and lying down are all matters of the 'A' syllable. The arising of our voice, the very first sound when we open our mouths, arises from the 'A' syllable in our hearts, passing through the throat, palate, tongue, teeth, and lips, emanating from these five places. This is the sound of the Buddhas of the five families of the Vajradhatu (Diamond Realm, one of the two main mandalas of esoteric Buddhism) preaching the Dharma. When the throat, tongue, and lips produce sound, they correspond to the three sections of the Garbhadhatu (Womb Realm, one of the two main mandalas of esoteric Buddhism). Knowing this, there is nothing that is in vain. Harsh speech, divisive speech, false speech, and seductive speech all pass through these five places and three internal sources, which is the Samudramudra-samadhi-raja-mantra (a mantra) of Mahavairocana. If one does not understand this principle, it will all become evil karma, causing one to fall into the evil realms and suffer various torments. The difference between knowing and not knowing is vast. The Lotus Samadhi Sutra says that the two mandalas in the heart sit upright, each transforming downwards. Among them, Amitabha (the Buddha of the Western Pure Land) in the West protects the Dharma, discusses the merits of righteousness, and constantly preaches the Dharma. His voice emanates from my mouth, becoming the benefit of liberation from sound-dust. However, ordinary people do not understand my words and thoughts, being trapped in my attachments. The myriad virtues like grains of sand in the Ganges River, the countless secret names, the merits of names, the Dharma-gate of air and sound, all become causes for evil karma in vain, which is truly lamentable. This is the ultimate truth of the natural principle of Dharani (a sacred utterance) nature-sea fruit-division Dharma-gate, which is originally unborn and unceasing. Just as the ocean receives hundreds of rivers, all good roots are gathered into this one syllable, therefore it is called the Samudramudra-samadhi-mantra. Relying on it to visualize this syllable once surpasses the merit of reciting eighty thousand Buddhist scriptures simultaneously.

The 'Extensive and Concise Secret Visualization Oral Transmission' says that although there are many paths to mantra visualization, the most important are the extensive and concise visualizations.

先略觀者。大日經第一云。秘密主云何菩提。謂如實知自心。此文對大日。金剛薩埵問。大日知自心答給也。疏七云。若見本不生際者。即是如實知自心。如實知自心。即是一切智智。故經所說如實知自心者。見本不生際也。見本不生際。為一切智智。一切智智者。即大日也。故真言教即身成佛者。見本不生也。本不生際者。一切諸法從本以來。不生不滅本有常住也。煩惱本不生煩惱。菩提本不生菩提也。如此知名一切智智。然我等生滅去來。當眼易知。不生不滅所不知也。如此諸法本來不生不滅義。顯教盛談之故。此不生不滅名言。不密教不共談。然今密教規模者。所不及凡夫見聞覺知。不生不滅體。直顯種子三摩耶形令見知之令修之。是顯教都所不知也。所言本不生體者。種子阿字三摩耶形八葉蓮華。此八葉蓮華者。大日經所說hR ta心也。hR ta心者。即是眾生八分肉團也。同疏五云。內心妙白蓮者。此是眾生本心妙法芬陀利華秘密幟。華臺八葉圓滿均等。如正開敷之形。此蓮華臺。是實相自然智慧。蓮華葉者。是大悲方便也。正以此藏為大悲胎藏曼荼羅之體。其餘三重。是從此自證功德流出諸善知識入法界門耳。此

【現代漢語翻譯】 現代漢語譯本： 先略觀其要點。《大日經》第一卷說：『秘密主（Guhyapati，金剛手菩薩的別名）啊，什麼是菩提？』回答是：『如實地了知自己的心。』這段經文是大日如來（Mahāvairocana）對金剛薩埵（Vajrasattva）的提問所作的回答。大日如來通過了知自心來回答問題。《大日經疏》第七卷說：『如果能見到諸法本不生起的實相，那就是如實地了知自己的心。』如實地了知自己的心，就是一切智智（sarvajñāna-jñāna，對一切事物無礙的智慧）。所以經文所說的『如實地了知自己的心』，就是見到諸法本不生起的實相。見到諸法本不生起的實相，就是獲得一切智智。獲得一切智智的人，就是大日如來。因此，真言教（mantrayāna，密教的別名）所說的即身成佛，就是指見到諸法本不生起的實相。諸法本不生起的實相，是指一切諸法從根本上來說，是不生不滅、本來常住的。煩惱的本性是不生煩惱，菩提的本性是不生菩提。像這樣了知，就是獲得一切智智。然而，我們所處的生滅去來，是眼睛容易看到的，而不生不滅的境界，是我們所不瞭解的。像這樣諸法本來不生不滅的道理，在顯教中被廣泛談論，所以這種不生不滅的名詞，不是密教所獨有的。然而，現在密教的規模，是凡夫的見聞覺知所不能及的，它直接顯示不生不滅的本體，通過種子字（bīja，代表佛菩薩的梵文字母）和三摩耶形（samaya-ākṛti，象徵佛菩薩的器物形象）來讓人們見到和修習，這是顯教完全不瞭解的。所說的本不生起的本體，就是種子字『阿』（a）和三摩耶形八葉蓮華（aṣṭa-dala padma）。這八葉蓮華，就是《大日經》所說的hR ta心。hR ta心，就是眾生的八分肉團心。《大日經疏》第五卷說：『內心妙白蓮，這是眾生本心的妙法芬陀利華（puṇḍarīka，白蓮花）的秘密標誌。』蓮花臺八葉圓滿均等，如正開放的形狀。這蓮花臺，是實相自然智慧，蓮花葉，是大悲方便。正是以這個藏為大悲胎藏曼荼羅（mahākaruṇā-garbha-dhātu-maṇḍala）的本體。其餘的三重，是從此自證功德流出的諸善知識進入法界之門。

【English Translation】 English version: First, briefly observe the essentials. The first volume of the Mahāvairocana Sūtra says: 'O Lord of Secrets (Guhyapati, another name for Vajrapāṇi), what is Bodhi?' The answer is: 'To know one's own mind as it truly is.' This passage is the Mahāvairocana's (Great Sun Buddha) answer to Vajrasattva's (Diamond Being) question. Mahāvairocana answers the question by knowing his own mind. The seventh volume of the commentary on the Mahāvairocana Sūtra says: 'If one sees the principle of the non-origination of all dharmas, that is truly knowing one's own mind.' Truly knowing one's own mind is the same as all-knowing wisdom (sarvajñāna-jñāna). Therefore, the sutra says that 'truly knowing one's own mind' is seeing the principle of non-origination. Seeing the principle of non-origination is all-knowing wisdom. The one with all-knowing wisdom is Mahāvairocana. Therefore, the 'becoming a Buddha in this very body' taught in Mantrayana (another name for Esoteric Buddhism) refers to seeing the principle of non-origination. The principle of non-origination refers to all dharmas being fundamentally unborn, undying, and eternally abiding. The nature of affliction is not to give rise to affliction; the nature of Bodhi is not to give rise to Bodhi. Knowing this is all-knowing wisdom. However, we easily perceive coming and going, birth and death, but we do not understand the state of non-birth and non-death. The principle that all dharmas are fundamentally unborn and undying is widely discussed in Exoteric Buddhism, so the term 'non-birth and non-death' is not exclusively discussed in Esoteric Buddhism. However, the scope of Esoteric Buddhism now goes beyond the perception and knowledge of ordinary people. It directly reveals the essence of non-birth and non-death by directly showing the seed syllable (bīja, a Sanskrit letter representing a Buddha or Bodhisattva) and the samaya form (samaya-ākṛti, a symbolic object representing a Buddha or Bodhisattva) so that people can see and practice it. This is something that Exoteric Buddhism does not understand at all. The so-called essence of non-origination is the seed syllable 'A' (a) and the samaya form of the eight-petaled lotus (aṣṭa-dala padma). This eight-petaled lotus is the hR ta heart mentioned in the Mahāvairocana Sūtra. The hR ta heart is the eight-part flesh heart of sentient beings. The fifth volume of the commentary on the Mahāvairocana Sūtra says: 'The wonderful white lotus within the heart is the secret emblem of the wonderful Dharma Puṇḍarīka (white lotus) of the original mind of sentient beings.' The lotus pedestal has eight petals, perfectly equal, like the shape of a flower in full bloom. This lotus pedestal is the wisdom of true reality, and the lotus petals are great compassion and skillful means. It is precisely this Garbha (womb) that is the essence of the Mahākaruṇā-garbha-dhātu-maṇḍala (Mandala of the Womb Realm of Great Compassion). The other three layers are the gates through which all virtuous friends, flowing from this self-realized merit, enter the Dharma realm.

曼荼羅極少之量。齊十六指。大則無限也。今此文內心妙白蓮者。此是眾生本心妙法芬陀利華之hR ta心也。此心蓮可觀也。其觀想樣。心中可觀有八葉蓮華。蓮華形世間如蓮華形。唯此蓮華計可觀也。八葉蓮華者。hR ta心是也。si ta心住此蓮華。此二心暫時不離故。蓮華上可觀月輪。月輪者si ta心也。hR ta心形。實如月輪形也。月輪形圓形事。如水精珠等。又蓮華種子阿字也。故月輪中可觀阿字。阿字形如常書形。回四方可有也。常書是一方計也。上下無其形。一切梵字形四方事。以阿字可準知之。今此阿字蓮華月輪之中。若蓮華計觀。若蓮華月輪觀。若蓮華阿字可觀。可住行者意也。月輪勢一肘也。不可減此量。又付此略觀有二樣。一先一肘觀八葉蓮華。如此彼此相對。歷然觀之。其後前一肘所觀蓮華。可召入自身中。是如常入我我入觀也。一先前一肘觀蓮華。觀念無退轉。經年月勤修之所觀蓮華等。閉目見程。觀后自身可召入之。問。此阿字蓮華者。本不生際實體顯事

【現代漢語翻譯】 現代漢語譯本 曼荼羅的最小尺寸是十六指寬，最大的尺寸則沒有限制。現在這段文字中提到的內心妙白蓮，指的是眾生本心的妙法芬陀利華（Pundarika，白蓮花）之心。這顆心蓮是可以觀想的。觀想的方法是：心中觀想有一朵八葉蓮華。蓮華的形狀與世間的蓮華形狀相似，唯有這朵蓮華可以被觀想。hR ta心（心種子字）就是這八葉蓮華。si ta心（白色心）安住在這朵蓮華上。因為這兩顆心暫時不分離，所以在蓮華上可以觀想月輪。月輪就是si ta心（白色心）。hR ta心（心種子字）的形狀，實際上就像月輪的形狀。月輪的形狀是圓形的，就像水晶珠等。而且蓮華的種子字是阿字（A 字），所以月輪中可以觀想阿字。阿字的形狀如同通常書寫的形狀，四面都可以有。通常書寫只是一面而已，上下沒有形狀。一切梵字的形狀都是四面的，可以以阿字為標準來了解。現在這個阿字在蓮華月輪之中，可以只觀想蓮華，也可以觀想蓮華月輪，也可以觀想蓮華阿字，這取決於修行者的意願。月輪的大小是一肘。不能減少這個尺寸。另外，關於這個簡略的觀想，有兩種方法。一是先觀想一肘大小的八葉蓮華，如此彼此相對，清晰地觀想。之後，將先前一肘所觀想的蓮華，召入自身中，這就像通常的入我我入觀。一是先前觀想一肘大小的蓮華，觀念沒有退轉，經過年月勤奮修行所觀想的蓮華等，閉上眼睛也能看見。觀想之後，可以將自身召入其中。問：這個阿字蓮華，原本是不生不滅的實體顯現嗎？

【English Translation】 English version The minimum size of a Mandala is sixteen fingers wide, while the maximum size is limitless. Now, the 'wonderful white lotus within the heart' mentioned in this text refers to the wonderful Pundarika (white lotus) heart of the fundamental mind of sentient beings. This heart lotus is suitable for visualization. The method of visualization is: visualize an eight-petaled lotus flower in the heart. The shape of the lotus flower is similar to the shape of lotus flowers in the world; only this lotus flower can be visualized. The hR ta heart (heart seed syllable) is this eight-petaled lotus flower. The si ta heart (white heart) resides on this lotus flower. Because these two hearts are temporarily inseparable, a moon disc can be visualized on the lotus flower. The moon disc is the si ta heart (white heart). The shape of the hR ta heart (heart seed syllable) is actually like the shape of a moon disc. The shape of the moon disc is round, like a crystal ball, etc. Moreover, the seed syllable of the lotus flower is the A syllable (A letter), so the A syllable can be visualized in the moon disc. The shape of the A syllable is like the shape of ordinary writing, and it can be on all four sides. Ordinary writing is only on one side, and there is no shape above or below. The shapes of all Sanskrit letters are four-sided, and they can be understood by using the A syllable as a standard. Now, this A syllable is in the lotus flower moon disc. One can visualize only the lotus flower, or visualize the lotus flower moon disc, or visualize the lotus flower A syllable, depending on the practitioner's intention. The size of the moon disc is one cubit. This size cannot be reduced. In addition, regarding this abbreviated visualization, there are two methods. One is to first visualize an eight-petaled lotus flower one cubit in size, so that they are opposite each other, and visualize it clearly. After that, the lotus flower visualized one cubit earlier can be summoned into oneself, which is like the usual entering-me-I-enter visualization. One is to first visualize a lotus flower one cubit in size, with no regression in the concept, and after years of diligent practice, the visualized lotus flower, etc., can be seen even with eyes closed. After visualization, one can summon oneself into it. Question: Is this A syllable lotus flower originally a manifestation of an unborn and undying entity?

也。作此觀時。此種子三形義理觀之乎。口云。觀法時別不思惟義理。唯其形色。如法歷然觀之計也。又云。此阿字世間多書置之故。人輕之常事樣思。是大僻按也。此阿字即凈菩提心實體。即身成佛肝心者也。以上略觀畢 　　次廣觀者。義釋云。若行者見一切從緣起法。皆是毗盧遮那法界身。爾時十方通同為一佛國。是名究竟凈菩提心（文）今此釋意。對一切緣起諸法。皆照毗盧遮那法身。其故一切諸法不出色心二法。色心二法。即是六大也。六大即是毗盧遮那法界身也。爾時十方通同為一佛國者。既押一切緣起諸法。直照毗盧遮那法身故。十方凈土六道穢所無有差別。同一法界宮也。心寂靜時住略觀。散亂時可住廣觀 　　此二觀門是極秘也。行住坐臥無懈。精進修行。速可開顯凈菩提心者也。已上秘觀也

【現代漢語翻譯】 現代漢語譯本： 也。當進行這種觀想時，是觀想此種子的三形義理嗎？回答說：『觀想方法時，不思惟義理，只觀想其形色，如法清晰地觀想。』又說：『這個阿字世間上很多人書寫放置，所以人們輕視它，常常用尋常事物一樣看待，這是大錯特錯的。』這個阿字就是清凈菩提心的實體，是即身成佛的關鍵所在。 以上是略觀完畢。 其次是廣觀。義釋中說：『如果修行者見到一切從因緣生起的法，都是毗盧遮那（Vairocana，光明遍照）的法界身。那時，十方通同為一個佛國，這叫做究竟清凈菩提心。』現在解釋這個意思，是對一切因緣生起的諸法，都照見毗盧遮那的法身。原因是，一切諸法都離不開色心二法。色心二法，就是六大（地、水、火、風、空、識）也。六大就是毗盧遮那的法界身。那時十方通同為一個佛國，既然涵蓋一切因緣生起的諸法，直接照見毗盧遮那的法身，所以十方凈土和六道穢土沒有差別，都是同一法界宮。心寂靜時，安住于略觀；心散亂時，可以安住于廣觀。 這兩種觀門是極其秘密的。行住坐臥不懈怠，精進修行，可以迅速開顯清凈菩提心。以上是秘觀。

【English Translation】 English version: Also. When performing this contemplation, is one contemplating the three forms and meanings of this seed syllable? The answer is: 'When contemplating the method, one does not contemplate the meaning, but only its form and color, contemplating it clearly according to the Dharma.' It is also said: 'This 'A' syllable is often written and placed in the world, so people despise it and often regard it as an ordinary thing, which is a big mistake.' This 'A' syllable is the very essence of the pure Bodhi-mind, the key to attaining Buddhahood in this very body. The above is the completion of the brief contemplation. Next is the extensive contemplation. The commentary states: 'If a practitioner sees all phenomena arising from conditions as the Dharmakaya of Vairocana (光明遍照). At that time, the ten directions are all together as one Buddha-land, which is called the ultimate pure Bodhi-mind.' Now, the meaning of this explanation is that all phenomena arising from conditions are illuminated as the Dharmakaya of Vairocana. The reason is that all phenomena cannot be separated from the two dharmas of form and mind. The two dharmas of form and mind are the six great elements (earth, water, fire, wind, space, and consciousness). The six great elements are the Dharmakaya of Vairocana. At that time, the ten directions are all together as one Buddha-land, since it encompasses all phenomena arising from conditions and directly illuminates the Dharmakaya of Vairocana, so there is no difference between the pure lands of the ten directions and the defiled places of the six realms, all being the same Dharmadhatu palace. When the mind is quiet, abide in the brief contemplation; when the mind is scattered, one can abide in the extensive contemplation. These two gates of contemplation are extremely secret. Diligently practice without懈怠(xie dai, laxity) in walking, standing, sitting, and lying down, and one can quickly reveal the pure Bodhi-mind. The above is the secret contemplation.