T77n2438阿字義
No. 2438
阿字義上
中川上人 阿聲字實相名體事（一） 阿聲字為一切聲字之本體事（二） 阿聲遍一切定惠等聲字事（三） 一切文字無非阿字事（四） 阿字悉遍一切情非情法而為其第一命事（五） 阿字為一切真言之心亦生處住處亦最上又為一切法教之本亦所詮事（六） 阿字為一切理之本事（七） 阿字為一切行之要事（八） 以阿字統如來無邊果德事（九） 如來妙感妙應皆不出阿字門事（十） 于阿聲字相辨能所詮事（十一） 阿聲字實相之法然隨緣事（十二） 阿聲字實相之迷悟損益事（十三） 阿字之字相字義實相之有相無相事（十四）
阿字義（私集）
阿聲字實相名體事 聲字實相義云。內外風氣才發心響名曰聲也○聲發不虛。必表物名號曰字也。名必招體。名之實相（云云）。 聲之字聲有字。字則聲。聲字異如次。依主有財持業相違四釋。立聲字名。聲字之實相。聲字實相互有。聲字則實相。聲字實相極近。聲字與實相異如次。依主有財持業鄰近相違五釋。得聲字實相名。而五名中相違約淺略。持業鄰近據深秘。依主有財通二。具見本文。 又云。四大相觸音響
【現代漢語翻譯】 現代漢語譯本 No. 2438
阿字義上
中川上人
阿聲字實相名體事（一） 阿聲字為一切聲字之本體事（二） 阿聲遍一切定惠等聲字事（三） 一切文字無非阿字事（四） 阿字悉遍一切情非情法而為其第一命事（五） 阿字為一切真言之心亦生處住處亦最上又為一切法教之本亦所詮事（六） 阿字為一切理之本事（七） 阿字為一切行之要事（八） 以阿字統如來（Tathagata）無邊果德事（九） 如來（Tathagata）妙感妙應皆不出阿字門事（十） 于阿聲字相辨能所詮事（十一） 阿聲字實相之法然隨緣事（十二） 阿聲字實相之迷悟損益事（十三） 阿字之字相字義實相之有相無相事（十四）
阿字義（私集）
阿聲字實相名體事 聲字實相義云：內外風氣才發心響名曰聲也。聲發不虛，必表物名號曰字也。名必招體，名之實相（云云）。 聲之字聲有字。字則聲。聲字異如次。依主有財持業相違四釋。立聲字名。聲字之實相。聲字實相互有。聲字則實相。聲字實相極近。聲字與實相異如次。依主有財持業鄰近相違五釋。得聲字實相名。而五名中相違約淺略。持業鄰近據深秘。依主有財通二。具見本文。 又云：四大相觸音響
【English Translation】 English version No. 2438
On the Meaning of the 'A' Syllable
By Shonin Nakagawa
The 'A' sound-syllable is the reality of name and substance (1) The 'A' sound-syllable is the essence of all sound-syllables (2) The 'A' sound pervades all sound-syllables such as meditation and wisdom (3) All letters are none other than the 'A' syllable (4) The 'A' syllable completely pervades all sentient and non-sentient dharmas and is their primary life (5) The 'A' syllable is the heart of all mantras, also the place of birth and dwelling, and is supreme; moreover, it is the origin of all Dharma teachings and what is expressed (6) The 'A' syllable is the essence of all principles (7) The 'A' syllable is the key to all practices (8) The 'A' syllable unifies the boundless meritorious virtues of the Tathagata (9) The wondrous inspiration and response of the Tathagata (Tathagata) do not go beyond the gate of the 'A' syllable (10) Discriminating between the expresser and the expressed in the aspect of the 'A' sound-syllable (11) The suchness of the 'A' sound-syllable's reality follows conditions (12) The delusion and enlightenment, gain and loss, of the 'A' sound-syllable's reality (13) The form and meaning of the 'A' syllable, the form and formlessness of reality (14)
Meaning of the 'A' Syllable (Private Collection)
The 'A' sound-syllable is the reality of name and substance The meaning of the reality of sound-syllable says: The sound is named when the internal and external winds first produce a mental sound. The sound is not produced in vain; it must represent the name of an object, which is called a syllable. The name must invoke the substance, the reality of the name (etc.). The sound of the syllable has a syllable. The syllable is the sound. The sound and syllable are different in order. Based on the four explanations of dependency, possession, identity, and opposition, the name of the sound-syllable is established. The reality of the sound-syllable. The sound-syllable mutually possesses reality. The sound-syllable is reality. The sound-syllable and reality are extremely close. The sound-syllable and reality are different in order. Based on the five explanations of dependency, possession, identity, proximity, and opposition, the name of the sound-syllable's reality is obtained. Among the five names, opposition is shallow and brief. Identity and proximity are based on deep secrets. Dependency and possession are common to both. See the main text for details. It also says: The sound of the four great elements touching each other
必應名聲也（云云）又云。一切音聲不離五大。五大即是聲之本體（云云）大日經疏第十九云。依喉舌腭等眾緣相觸而有聲生（云云）智度論第六云。若深山夾谷中。若深絕澗中。若空大舍中。若語聲。若打聲。從聲有聲。名為響。無智人謂為有人語聲。智者心念是聲無人作。但以聲觸故名為響。響事空能誑耳根。如人慾語時。口中風名憂陀那還入至臍觸臍響出。響出時觸七處退。是名語言。如說偈。風名憂檀那。觸臍而上去。是風七處。觸頂及龂齒唇舌咽及胸。是中語言生。愚人不解此。或著起瞋癡中。中有智慧。不瞋亦不著。亦復不愚癡。但隨諸法相（云云）。 私案。大日經疏第三云。腭者龂腭近故也。又第二十云。齒喉咽唇舌臍等眾緣者。臍及七處也。然悉曇藏第二云。智度論云。憂陀那風觸七處而成聲。謂臍心頂喉腭舌唇者。恐謬談歟。臍為七處之內故也。 聲字義云。法身如來說偈頌曰。等正覺真言。言名成立相○若作深秘釋者○等正覺者。平等法身之身密是也。此是身密其數無量。如即身義中釋。此身密則實相也。次真言者。則是聲。聲則語密。次言名者。即是字也。因言名顯。名即字故。是則一偈中聲字實相而已。若約一部中顯此義。且就大日經釋。此中經所說諸尊真言即是聲也。●字門等
【現代漢語翻譯】 現代漢語譯本： 必應名聲也是如此（此處省略）。又說：一切音聲不離五大（地、水、火、風、空）。五大即是聲音的本體（此處省略）。《大日經疏》第十九卷說：『依靠喉嚨、舌頭、上顎等眾多因緣相互接觸而產生聲音（此處省略）。』《智度論》第六卷說：『如果在深山峽谷中，或在深邃的斷澗中，或在空曠的大屋中，無論是說話的聲音，還是敲打的聲音，都是從聲音產生聲音，這叫做響。沒有智慧的人認為這是有人說話的聲音，有智慧的人心裡明白這只是聲音，沒有人為製造，只是因為聲音的觸碰而產生響聲。響這種現象是虛空的，能夠迷惑耳根。』比如人在想要說話的時候，口中的風叫做憂陀那（Udāna，上升風），它會返回到臍部，觸碰臍部而發出響聲。響聲發出時，會觸碰七個部位然後退回，這叫做語言。就像偈頌所說：『風名為憂檀那，觸臍而向上去。這風觸碰七個部位，頂、齒齦、牙齒、嘴唇、舌頭、咽喉以及胸部。語言就是這樣產生的。愚昧的人不理解這個道理，或者執著於此而生起嗔恨和愚癡。有智慧的人，既不嗔恨也不執著，也不會愚癡，只是隨順諸法的實相（此處省略）。』 私人的考證。《大日經疏》第三卷說：『上顎，是因為它靠近齒齦和上顎的緣故。』第二十卷又說：『牙齒、喉嚨、咽喉、嘴唇、舌頭、臍部等眾多因緣，指的是臍部和七個部位。』然而，《悉曇藏》第二卷說：《智度論》說，憂陀那風觸碰七個部位而形成聲音，這七個部位是臍、心、頂、喉、上顎、舌、唇。這恐怕是謬誤的說法吧？因為臍部是七個部位之內的。』 《聲字義》中說：法身如來說偈頌道：『等正覺真言，言名成立相。』如果作深奧秘密的解釋，『等正覺』指的是平等法身的身體秘密。這是身體的秘密，其數量是無量的，就像在『即身義』中所解釋的那樣。這個身體的秘密就是實相。其次，『真言』就是聲音，聲音就是語言的秘密。再次，『言名』就是文字。因為言語和名稱而顯現，名稱就是文字。因此，這一偈頌中包含了聲音、文字和實相。如果在一整部經中顯現這個意義，就以《大日經》為例來解釋。這部經中所說的諸尊真言就是聲音。字門等（此處省略）。
【English Translation】 English version: It is also said about the fame of Bi-ying (omitted). It is also said: All sounds are inseparable from the Five Great Elements (earth, water, fire, wind, and space). The Five Great Elements are the very substance of sound (omitted). The 19th fascicle of the Mahavairocana Sutra Commentary says: 'Sound arises from the mutual contact of numerous conditions such as the throat, tongue, palate, etc. (omitted).' The 6th fascicle of the Mahaprajnaparamita Sastra says: 'If in deep mountains and valleys, or in deep and isolated ravines, or in empty large houses, whether it is the sound of speech or the sound of striking, sound arises from sound, this is called resonance ( xiǎng ). Ignorant people think that it is the sound of someone speaking, but wise people know in their hearts that it is just sound, not made by anyone, but resonance is produced by the contact of sound. The phenomenon of resonance is empty and can deceive the ears. For example, when a person wants to speak, the wind in the mouth is called Udāna (the upward-moving wind), and it returns to the navel, touching the navel and producing a sound. When the sound is produced, it touches seven places and then retreats, and this is called language.' As the verse says: 'The wind is called Udāna, touching the navel and going upwards. This wind touches seven places: the crown of the head, the gums, the teeth, the lips, the tongue, the throat, and the chest. Language is produced in these places. Ignorant people do not understand this, or they become attached to it and give rise to anger and delusion. Those with wisdom are neither angry nor attached, nor are they ignorant, but simply follow the characteristics of all dharmas (omitted).' Private investigation. The 3rd fascicle of the Mahavairocana Sutra Commentary says: 'The palate is so called because it is close to the gums and palate.' The 20th fascicle also says: 'The numerous conditions such as teeth, throat, pharynx, lips, tongue, and navel refer to the navel and the seven places.' However, the 2nd fascicle of the Siddham Samgraha says: 'The Mahaprajnaparamita Sastra says that the Udāna wind touches seven places and forms sound, these seven places being the navel, heart, crown of the head, throat, palate, tongue, and lips. Is this perhaps a mistaken statement? Because the navel is within the seven places.' The Meaning of Sound and Letter says: The Dharmakaya Tathagata speaks in verse: 'Equal and Correct Enlightenment Mantra, speech and name establish the form.' If one makes a profound and secret explanation, 'Equal and Correct Enlightenment' refers to the body secret of the equal Dharmakaya. This is the secret of the body, and its number is immeasurable, as explained in the 'Meaning of Becoming Buddha in This Very Body'. This body secret is reality itself. Secondly, 'Mantra' is sound, and sound is the secret of speech. Thirdly, 'Speech and name' are letters. They are manifested through speech and names, and names are letters. Therefore, this verse contains sound, letters, and reality. If this meaning is manifested in an entire sutra, let us take the Mahavairocana Sutra as an example to explain. The mantras of the various deities mentioned in this sutra are sounds. Syllable gates, etc. (omitted).
諸字門及字輪品等即是字。無相品及說諸尊相文並是實相。複次約一字中釋此義者。目梵本初阿字開口呼時。有阿聲即是聲。阿聲呼何名。表法身名字。即是聲字也。法身何義。所謂法身者。諸法本不生義。即是實相（云云）又頌曰。五大皆有響。十界具言語。六塵悉文字。法身是實相。釋曰。頌文分四。初一句竭聲體。次頌極真妄文字。三盡內外文字。四窮實相（云云）。 阿聲字為一切聲字之本體事 大日經疏第七云。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（云云。字母釋吽字義俱舍同之）聲字義云。開口呼時有阿聲（云云）念持真言理觀啟白文云。世出世間凡開口音無非阿字（云云）疏第十云。若離阿聲則無餘字。即是諸字之母。即一切真言生處也（云云）第十二云。復阿字是開口聲也。若無阿聲即不能開口。若不開者一切字皆無。是故阿字為一切字之種子（云云）阿阇梨真實智品云。所謂阿字者一切真言心（云云）疏第十七釋云。所謂一切心者即阿字也。以一切言音皆從此字為首。若無此阿聲則離一切之語無有可說。當知但開口出聲。即是阿字之聲也。上文俄若那拏么並●且如言迦字時。但于喉中作短誡聲。未成迦字。何有阿字。通釋云。假令迦字作喉中短誡聲。不道迦字
【現代漢語翻譯】 現代漢語譯本： 『諸字門及字輪品等』，這些就是字本身。『無相品』以及描述諸尊形象的文字，都是實相（真實不虛的本體）。進一步說，如果從一個字的角度來解釋這個道理，梵文的第一個字母『阿』字，在開口發音時，會發出『阿』的聲音，這個『阿』聲就是聲音。『阿』聲代表什麼呢？它代表法身（佛的真身）的名字，也就是聲字。法身是什麼意思呢？所謂的法身，是指諸法（一切事物）原本不生不滅的意義，這就是實相。（云云）還有頌文說：『五大（地、水、火、風、空）皆有響，十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）具言語，六塵（色、聲、香、味、觸、法）悉文字，法身是實相。』解釋說：頌文分為四個部分。第一句窮盡聲音的本體，第二句窮盡真實和虛妄的文字，第三句窮盡內外一切文字，第四句窮盡實相。（云云） 『阿』聲字是一切聲字（所有聲音和文字）的本體。 《大日經疏》第七卷說：『凡是最初開口發出的聲音都帶有『阿』聲。如果離開了『阿』聲，就沒有一切言語。所以『阿』聲是所有聲音的母親。（云云。《字母釋》中『吽』字的意義與《俱舍論》相同。）』《聲字義》中說：『開口發音時，會有『阿』聲。（云云）』唸誦真言、進行理性觀想的啟白文中說：『世間和出世間，凡是開口發出的聲音，沒有不是『阿』字的。（云云）』《疏》第十卷說：『如果離開了『阿』聲，就沒有其他字。『阿』字是所有字的母親，也是一切真言產生的地方。（云云）』第十二卷說：『『阿』字是開口的聲音。如果沒有『阿』聲，就不能開口。如果不能開口，就沒有一切字。所以『阿』字是一切字的種子。（云云）』《阿阇梨真實智品》中說：『所謂的『阿』字，是一切真言的心。（云云）』《疏》第十七卷解釋說：『所謂的一切心，就是『阿』字。因為一切言語都從此字開始。如果沒有這個『阿』聲，離開了所有的語言，就沒有什麼可以說的。應當知道，只要開口發出聲音，就是『阿』字的聲音。』上文的俄、若、那、拏、么以及●，比如說到『迦』字時，只是在喉嚨中發出短促的警告聲，還沒有形成『迦』字，哪裡有『阿』字呢？通用的解釋是：即使『迦』字在喉嚨中發出短促的警告聲，也不說是『迦』字。
【English Translation】 English version: 『The chapter on letters and the wheel of letters, etc.』, these are the letters themselves. 『The chapter on no-form』 and the texts describing the forms of various deities are all the true reality (the real and unfalse essence). Furthermore, if we explain this principle from the perspective of a single letter, the first letter of the Sanskrit alphabet, 『A』, when pronounced with an open mouth, produces the sound 『A』. This 『A』 sound is sound itself. What does the 『A』 sound represent? It represents the name of the Dharmakaya (the true body of the Buddha), which is the sound-letter. What is the meaning of Dharmakaya? The so-called Dharmakaya refers to the meaning that all dharmas (all things) are originally unborn and unceasing, and this is the true reality. (Etc.) There is also a verse that says: 『The five great elements (earth, water, fire, wind, and space) all have sound, the ten realms (hell, hungry ghosts, animals, asuras, humans, gods, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) possess language, the six dusts (form, sound, smell, taste, touch, and dharma) are all letters, and the Dharmakaya is the true reality.』 The explanation says: The verse is divided into four parts. The first line exhausts the essence of sound, the second line exhausts the true and false letters, the third line exhausts all internal and external letters, and the fourth line exhausts the true reality. (Etc.) The sound-letter 『A』 is the essence of all sound-letters (all sounds and letters). The seventh volume of the Mahavairocana Sutra Commentary says: 『All sounds initially produced with an open mouth contain the sound 『A』. If one departs from the sound 『A』, there is no speech. Therefore, the sound 『A』 is the mother of all sounds. (Etc. The meaning of the letter 『Hum』 in Explanation of Letters is the same as in the Abhidharmakosa.)』 The Meaning of Sound-Letter says: 『When a sound is produced with an open mouth, there is the sound 『A』. (Etc.)』 The statement in the invocation for reciting mantras and engaging in rational contemplation says: 『In the world and beyond the world, all sounds produced with an open mouth are none other than the letter 『A』. (Etc.)』 The tenth volume of the Commentary says: 『If one departs from the sound 『A』, there are no other letters. The letter 『A』 is the mother of all letters and the place where all mantras arise. (Etc.)』 The twelfth volume says: 『The letter 『A』 is the sound of opening the mouth. If there is no sound 『A』, one cannot open the mouth. If one cannot open the mouth, there are no letters. Therefore, the letter 『A』 is the seed of all letters. (Etc.)』 The Chapter on the True Wisdom of the Acarya says: 『The so-called letter 『A』 is the heart of all mantras. (Etc.)』 The seventeenth volume of the Commentary explains: 『The so-called all-heart is the letter 『A』. Because all speech begins with this letter. If there is no sound 『A』, and one departs from all language, there is nothing that can be said. One should know that as long as one opens the mouth and produces a sound, it is the sound of the letter 『A』. In the preceding text, regarding the letters o, ra, na, na, ma, and ●, for example, when saying the letter 『ka』, one only produces a short warning sound in the throat, and the letter 『ka』 has not yet been formed. Where is the letter 『A』? The common explanation is: Even if the letter 『ka』 produces a short warning sound in the throat, it is not said to be the letter 『ka』.
即迦等體不得成。須要加阿字迦字方得成就。又假令喉中短誡聲字亦不離喉中短聲阿字。故知一切字因阿字發起也（云云）。 私案。疏或本作誡。傳寫之錯也。作裓為正。玉篇裓古來反。鈔作誡亦不違。音近裓故。而今裓者可由岐音。猶如計用●音。雞用●音等也。通釋之音可知。 悉曇藏第三云。短裓聲者●字是也。此迦加半體短聲呼裓。此迦字等以阿字為頭者。是●等以●為頭（云云）疏第十九云。若無阿聲在中即不開口。亦自無有聲也（云云）悉曇藏第四云。吽字玉篇云。去牛反。或真言注云。牛鳴聲也。故據師承世皆云吽不開口呼之。大日義釋云。若無阿聲在中（云云）。 義釋之文具同上。疏文引阿阇梨真實智品義釋意。成吽字有喉中阿聲也。 吽字義云。阿聲即是一切字之母。一切聲之體（云云）大日經開題云。一切字門以初阿字為本體故（云云）疏第四云。又以一切語言中皆帶阿聲故。一一字門皆具一切字門（云云）。 第七云。又一切語言中帶阿聲者。皆阿字門所攝（云云）下聲雖云離阿聲。然阿有內外。若外聲雖無然不得離阿字內聲。內聲即謂喉中阿聲也（云云）。 並下聲三字十四十卷兩本義釋俱云。並上聲而為註文。悉曇藏第三引義釋。此文云。並平聲而云持明禁
【現代漢語翻譯】 現代漢語譯本： 即使是『迦』(ka)等字，如果只有半個音節，也無法單獨成立。必須加上『阿』(a)字，『迦』字才能完整發音。又比如，喉嚨中發出的短促的『裓』(ge)聲，也離不開喉嚨中發出的短促的『阿』(a)聲。因此，可以知道一切字音都是由『阿』(a)字引發的。（以上省略） 私案：疏文中或許原本寫作『誡』，這是傳抄的錯誤。寫作『裓』才是正確的。《玉篇》中，『裓』字讀作古來反。鈔本寫作『誡』也不算錯，因為發音接近『裓』。而現在『裓』字的讀音可能是由於岐音導致的，就像『計』字用●音，『雞』字用●音等一樣。通過解釋可以明白其發音。 《悉曇藏》第三卷說：短促的『裓』(ge)聲就是●字。這是『迦』(ka)字加上半個音節，發出短促的『裓』(ge)聲。這些『迦』(ka)字等以『阿』(a)字為開頭，就像●等以●為開頭一樣。（以上省略）疏文第十九卷說：如果沒有『阿』(a)聲在其中，就無法張口發音，也自然沒有聲音。（以上省略）《悉曇藏》第四卷說：『吽』(hūṃ)字，《玉篇》中說讀作去牛反。或者真言的註釋中說，是牛鳴叫的聲音。所以根據師承，世人都說發『吽』(hūṃ)字時不要張口。《大日義釋》中說：如果沒有『阿』(a)聲在其中（以上省略）。 《義釋》中的文字與上面完全相同。疏文引用了阿阇梨（Ācārya，導師）真實智品《義釋》的含義，說明『吽』(hūṃ)字中包含喉嚨中發出的『阿』(a)聲。 『吽』(hūṃ)字的含義是：『阿』(a)聲就是一切字之母，一切聲音的本體。（以上省略）《大日經開題》中說：一切字門以最初的『阿』(a)字為本體。（以上省略）疏文第四卷說：又因為一切語言中都帶有『阿』(a)聲，所以每一個字門都具備一切字門。（以上省略）。 第七卷說：又一切語言中帶有『阿』(a)聲的，都屬於『阿』(a)字門所包含的。（以上省略）下聲雖然說離開了『阿』(a)聲，但是『阿』(a)有內外之分。如果說外在的聲音沒有『阿』(a)聲，但卻不能離開『阿』(a)字的內在聲音。內在的聲音就是指喉嚨中發出的『阿』(a)聲。（以上省略）。 並下聲三字十四十卷兩本《義釋》都說是並上聲而作為註文。《悉曇藏》第三卷引用《義釋》的這段文字說：並平聲而說是持明禁咒。
【English Translation】 English version: Even 'ka' (迦) and other syllables, if they are only half-syllables, cannot be established independently. It is necessary to add the syllable 'a' (阿) for the syllable 'ka' to be pronounced completely. Furthermore, for example, the short 'ge' (裓) sound produced in the throat cannot be separated from the short 'a' (阿) sound produced in the throat. Therefore, it can be known that all sounds originate from the syllable 'a' (阿). (Omission above) Private note: In the commentary, it may have originally been written as 'jie' (誡), which is a mistake in transcription. Writing it as 'ge' (裓) is correct. In the 'Yupian' (玉篇), the character 'ge' (裓) is pronounced as 'gu lai fan'. Writing 'jie' (誡) in the manuscript is not wrong either, because the pronunciation is close to 'ge' (裓). And the current pronunciation of 'ge' (裓) may be due to different pronunciations, just like the character 'ji' (計) uses ● sound, and the character 'ji' (雞) uses ● sound, etc. The pronunciation can be understood through explanation. 'Siddham Collection' (悉曇藏) Volume 3 says: The short 'ge' (裓) sound is the ● syllable. This is the 'ka' (迦) syllable plus a half-syllable, producing the short 'ge' (裓) sound. These 'ka' (迦) syllables, etc., take the 'a' (阿) syllable as their beginning, just like ●, etc., take ● as their beginning. (Omission above) Commentary Volume 19 says: If there is no 'a' (阿) sound in it, one cannot open the mouth to pronounce, and there is naturally no sound. (Omission above) 'Siddham Collection' (悉曇藏) Volume 4 says: The syllable 'hūṃ' (吽), the 'Yupian' (玉篇) says it is pronounced as 'qu niu fan'. Or the commentary on the mantra says it is the sound of a cow's cry. Therefore, according to the lineage of teachers, everyone says not to open the mouth when pronouncing 'hūṃ' (吽). 'Mahavairocana Sutra Commentary' (大日義釋) says: If there is no 'a' (阿) sound in it (Omission above). The text in the 'Commentary' (義釋) is exactly the same as above. The commentary quotes the meaning of Ācārya's (阿阇梨, teacher) True Wisdom Chapter 'Commentary' (義釋), explaining that the syllable 'hūṃ' (吽) contains the 'a' (阿) sound produced in the throat. The meaning of the syllable 'hūṃ' (吽) is: The 'a' (阿) sound is the mother of all syllables, the essence of all sounds. (Omission above) The opening chapter of the 'Mahavairocana Sutra' (大日經開題) says: All syllable-doors take the initial 'a' (阿) syllable as their essence. (Omission above) Commentary Volume 4 says: Also, because all languages contain the 'a' (阿) sound, each syllable-door possesses all syllable-doors. (Omission above). Volume 7 says: Also, all languages that contain the 'a' (阿) sound are included in the 'a' (阿) syllable-door. (Omission above) Although the lower sound is said to be separated from the 'a' (阿) sound, 'a' (阿) has inner and outer aspects. If the external sound does not have the 'a' (阿) sound, it cannot be separated from the internal sound of the 'a' (阿) syllable. The internal sound refers to the 'a' (阿) sound produced in the throat. (Omission above). Both the two versions of the 'Commentary' (義釋) in volumes 14 and 10, which include the three characters 'bing xia sheng' (並下聲), say that they are commenting on the rising tone. Volume 3 of the 'Siddham Collection' (悉曇藏) quotes this passage from the 'Commentary' (義釋), saying: It is said that the level tone is the mantra of the knowledge-holder.
戒品義釋。私案。準悉曇字記並字母釋。可依兩本義釋下平傳寫之錯也。又安和尚品名謬也。 演密鈔第九云。疏上文俄若拏那麼等者。釋妨難也。謂因上言一切言音皆以阿字為首等。遂有疑妨。若一切言音無此阿聲則無有可說者。即如俄若拏那麼五字即當大空之點。又是離藏之音。何開阿字而言一切言音皆從此字為首等耶。今釋先縱上文俄若拏那麼雖云離阿聲。奪云然阿有內外二種之聲。其俄等五字于阿字外聲雖無。而不得離於喉中內聲之阿字也（云云）又第十七云。然迦字等若口無阿字之聲則不成字。當知此字本無言說名字。因阿字而得有也。如人無頭而一切支分皆死。此迦字等亦如是。若不以阿字為頭即不成（兩本俱云。即不成聲）亦不名字也。故阿字為命也。哩比得伊伊等三昧聲亦因（二本俱云。亦因阿字）發起也。假令迦字若無阿。但于喉中作短裓聲道迦□不成也。以加阿字即成迦故。當知阿字不生迦。是無作（云云）鈔第九云。假令迦字等者。謂有難云。若凡開口皆帶阿聲。即一切言音由阿字得成者。又云。故悉曇阿字亦為眾字之母（云云）第十七云。要因此阿字生一切世間之語言。然此語言不離阿字。以不離阿字故。即知是不離於法體不生（云云。以不離以下可用字義）又云。從字有聲。如從一阿
【現代漢語翻譯】 現代漢語譯本： 《戒品義釋》私案：參照悉曇字記以及字母釋，可以依據兩本《義釋》下平傳來勘正傳寫錯誤。另外，安和尚的品名也有謬誤。
《演密鈔》第九卷說：疏解上文的『俄(o)若(rua)拏(na)那麼(ma)』等字，是爲了解釋妨難。因為前面說一切言音都以阿(a)字為首等，所以有人產生疑問：如果一切言音沒有這個阿(a)聲，就沒有可以說的了。那麼像『俄(o)若(rua)拏(na)那麼(ma)』這五個字，就相當於大空之點，又是脫離藏文的音，為什麼還要說一切言音都從此阿(a)字為首等呢？現在解釋說，先假設上文的『俄(o)若(rua)拏(na)那麼(ma)』雖然說是脫離阿(a)聲，但仍然說阿(a)有內外兩種聲音。這『俄(o)』等五個字，在阿(a)字的外聲雖然沒有，但不能脫離喉嚨中的內聲阿(a)字（云云）。
又第十七卷說：如果『迦(ka)』字等口中沒有阿(a)字的聲音，就不能成字。應當知道這個字本來沒有言說的名字，因為阿(a)字才得以存在。就像人沒有頭，一切肢體都會死亡一樣。這『迦(ka)』字等也是如此，如果不以阿(a)字為頭，就不能成（兩本都說：就不能成聲），也不能有名字。所以阿(a)字是命根。『哩(ri)比(bi)得(de)伊(i)伊(i)』等三昧聲也是因為（兩本都說：也是因為阿(a)字）發起的。假設『迦(ka)』字如果沒有阿(a)，只是在喉嚨中發出短促的『裓(ge)』聲道，『迦(ka)』字就不能成立。因為加上阿(a)字才能成為『迦(ka)』，所以應當知道阿(a)字不是生出『迦(ka)』字，而是無作（云云）。
《鈔》第九卷說：假設『迦(ka)』字等，是說有人提出疑問：如果凡是開口都帶有阿(a)聲，那麼一切言音都是由阿(a)字得成的。又說：所以悉曇阿(a)字也是眾字之母（云云）。第十七卷說：一定要因為這個阿(a)字才能產生一切世間的語言，然而這些語言不能脫離阿(a)字。因為不脫離阿(a)字，就知道是不脫離於法體，不生（云云。以不離以下可以用字義）。又說：從字有聲，如從一阿(a)。
【English Translation】 English version: Private Notes on the Meaning of the Chapter on Precepts: Based on the Siddham script records and explanations of letters, errors in transmission and writing can be corrected according to the two versions of the 'Meaning Explanation' passed down in the Lower Level. Furthermore, there are errors in the chapter title of Venerable An.
The ninth volume of the 'Yanmi Chao' says: Explaining the 'o ru na ma' etc. in the previous text is to resolve objections. Because it was previously stated that all sounds begin with the letter 'a', some people raised the question: If all sounds do not have this 'a' sound, then there would be nothing to say. Then, the five letters 'o ru na ma' are equivalent to the point of great emptiness and are sounds that are separate from the Tibetan script. Why then say that all sounds begin with the letter 'a'? The explanation now is that, assuming the 'o ru na ma' in the previous text are said to be separate from the 'a' sound, it is still said that 'a' has two kinds of sounds, internal and external. Although the five letters 'o' etc. do not have the external sound of the letter 'a', they cannot be separated from the internal sound of the letter 'a' in the throat (etc.).
Also, the seventeenth volume says: If the letter 'ka' etc. does not have the sound of the letter 'a' in the mouth, it cannot form a letter. It should be known that this letter originally has no name to be spoken, and it is because of the letter 'a' that it can exist. Just as when a person has no head, all limbs will die. The letter 'ka' etc. is also like this. If it does not take the letter 'a' as its head, it cannot be formed (both versions say: it cannot form a sound), and it cannot have a name. Therefore, the letter 'a' is the root of life. The samadhi sounds such as 'ri bi de i i' are also initiated because of (both versions say: also because of the letter 'a'). Suppose the letter 'ka' has no 'a', but only makes a short 'ge' sound in the throat, the letter 'ka' cannot be formed. Because adding the letter 'a' makes it 'ka', it should be known that the letter 'a' does not produce the letter 'ka', but is uncreated (etc.).
The ninth volume of the 'Chao' says: Assuming the letter 'ka' etc., it is said that someone raised the question: If all openings of the mouth carry the 'a' sound, then all sounds are formed by the letter 'a'. It is also said: Therefore, the Siddham letter 'a' is also the mother of all letters (etc.). The seventeenth volume says: It is necessary to produce all the languages of the world because of this letter 'a', but these languages cannot be separated from the letter 'a'. Because they are not separated from the letter 'a', it is known that they are not separated from the Dharma body and are not produced (etc. The meaning of the words can be used from 'not separated' onwards). It is also said: There is sound from the letter, like from one 'a'.
字。凡一切語聲中有阿聲者。不得離此字也（云云）。 演密鈔第二云。真言通體即唯阿字。通與一切真言教法而為體。故不唯真言。至如萬類名言皆有此能詮音聲（云云）。 阿聲遍一切定惠等聲字事（三） 阿聲字為一切聲字之本體中。是至要故重別攝之。 具緣品云。云何真言教法。謂阿字門。一切諸法本不生故。迦字門。一切諸法離作業故○婆字門。一切諸法有不可得故。野字門。一切諸法乘不可得故○訶字門。一切諸法因不可得故。秘密主仰惹拏那麼。於一切三昧。自在速能成辨諸事。所為義利皆悉成就（云云）疏第七云。經云。謂阿字門一切諸法本不生故者。經云。秘密主仰壤儜曩莽。於一切三昧。自在速能成辨諸事。所為義利皆悉成就者。于迦遮吒多波五類聲中。復各有五字。其第一至第四字皆是惠門也。已如前說。第五字皆是證門。今合說之。梵書以此五字皆同圓點。且如迦佉哦伽四字。增伽至第十一聲。皆于首上安點。若欲除去此點。而於次後字上累加仰字等。其字即與有點不殊。又梵字十二聲中。第一是本體故名為空。即次第二字是行。第三以去以諸畫增加者。皆名三昧。第十一其上安點是證。第十二傍置二點是般涅槃。若此仰字。能遍智慧三昧聲故。當知即是大空義。是故別
【現代漢語翻譯】 現代漢語譯本 字。凡一切語聲中有阿聲者，都不能離開這個字（等等）。 《演密鈔》第二卷說：『真言的整體就是阿字。』阿字普遍與一切真言教法相通，作為其本體。所以不僅是真言，甚至萬物的名稱言語都具有這種能詮釋的音聲（等等）。 阿聲遍及一切定、慧等音聲文字之事（三） 阿聲字作為一切音聲文字的本體，是最重要的，所以再次特別地收攝它。 《具緣品》說：『什麼是真言教法？』就是阿字門，代表一切諸法本來不生；迦字門，代表一切諸法遠離造作；婆字門，代表一切諸法有不可得性；野字門，代表一切諸法乘不可得性；訶字門，代表一切諸法因不可得性。秘密主，仰惹拏那麼，在一切三昧中，能自在迅速地成就各種事情，所要達成的義利都能成就（等等）。』《疏》第七卷說：『經文說：阿字門代表一切諸法本來不生。』經文說：『秘密主，仰壤儜曩莽，在一切三昧中，能自在迅速地成就各種事情，所要達成的義利都能成就。』在迦、遮、吒、多、波五類聲中，又各有五個字，其中第一到第四個字都是慧門，已經如前面所說。第五個字都是證門，現在合起來說。梵文用這五個字都用圓點表示。比如迦、佉、哦、伽四個字，增加伽到第十一聲，都在首部上方安點。如果要除去這個點，而在後面的字上累加仰字等，那麼這個字就和有點沒有區別。另外，梵文字的十二個聲中，第一個是本體，所以叫做空。第二個字是行。第三個字開始，用各種筆畫增加的，都叫做三昧。第十一個字，其上方安點是證。第十二個字，旁邊放置兩個點是般涅槃。如果這個仰字，能夠遍及智慧三昧之聲，那麼應當知道它就是大空的含義。因此特別說明。
【English Translation】 English version letter. All vocal sounds containing the 'A' sound cannot be separated from this letter (etc.). The second volume of the 'Yenmi Chao' says: 'The entire body of mantra is just the 'A' letter.' It universally connects with all mantra teachings and serves as its essence. Therefore, it's not just mantras; even the names and languages of all things possess this expressive sound (etc.). The 'A' sound pervades all aspects of concentration, wisdom, and other sound-letter matters (3). The 'A' sound-letter, as the essence of all sound-letters, is of utmost importance, so it is specifically included again. The 'Guye Yuan Pin' says: 'What are the mantra teachings?' They are the 'A' letter gate, representing that all dharmas are originally unborn; the 'Ka' letter gate, representing that all dharmas are free from action; the 'Bha' letter gate, representing that all dharmas have unobtainability; the 'Ya' letter gate, representing that all dharmas ride on unobtainability; the 'Ha' letter gate, representing that all dharmas have cause unobtainability. Secret Lord, Ang Jra Na Mah, in all samadhis, can freely and quickly accomplish all things, and all intended benefits will be achieved (etc.).' The seventh volume of the 'Commentary' says: 'The sutra says: The 'A' letter gate represents that all dharmas are originally unborn.' The sutra says: 'Secret Lord, Ang Rang Ning Nang Mang, in all samadhis, can freely and quickly accomplish all things, and all intended benefits will be achieved.' Among the five categories of sounds—Ka, Cha, Ta, Da, Pa—each has five letters. The first to fourth letters are all wisdom gates, as previously mentioned. The fifth letter is the gate of realization, which will now be discussed together. In Sanskrit, these five letters are all represented by a dot. For example, the four letters Ka, Kha, Ga, Gha, adding Gha to the eleventh sound, all have a dot placed above them. If you want to remove this dot and add the 'Ang' letter, etc., to the subsequent letter, then the letter is no different from having the dot. Furthermore, among the twelve sounds of Sanskrit letters, the first is the essence, so it is called emptiness. The second letter is practice. From the third letter onwards, those with various strokes added are all called samadhi. The eleventh letter, with a dot above it, is realization. The twelfth letter, with two dots placed beside it, is parinirvana. If this 'Ang' letter can pervade the sounds of wisdom and samadhi, then it should be known that it is the meaning of great emptiness. Therefore, it is specifically explained.
說。不與前字相合論也。涅槃經此五字亦具明字義。今毗盧遮那宗。寄此五字以明大空。大空是證處無法可說。故但以圓點表之（云云）。 二本義釋大同之。 尋云。疏云。又梵字（二本義釋俱云。又凡諸字）。十二聲中第一是本體故名為空。若爾第一字空與十一點空如何別耶。答。空體雖同因果為別。初因後果故也。問。其空體同爲初因。後果為別之意云何。答。大空體中有菩提心菩提果二義。心為初字。果為後點。是其同別之意也。 字輪品云。秘密主有遍一切處法門。秘密主若菩薩住此字門。一切事業皆得成就（云云）。 初阿娑嚩。次迦等二十字。次野等九字。次伊等十二字。次仰壤拏曩么莽五字也。疏第十四云。第一阿字。即是菩提心體。次有迦佉俄伽等五音。皆取四字（各除第五聲）次又取也啰乃至乞叉。皆是男聲○凡字輪文為三分。初阿字為一分。次迦乃至二十字為第二分。次也字乃至訶字為第三分。除去乞叉字。由此字已重故也（謂有迦娑二聲故重也）次上皆是智慧字也。次有伊（上）伊鄔（上）烏翳愛惡奧八字。加此八字即成就三昧。皆是三昧聲也○次有我（魚可）若（而可）吒曩（上）莫（慕可）此字遍一切處。謂遍於定惠中也○即同上頭之點也（云云）二本同之。阿阇梨真
【現代漢語翻譯】 現代漢語譯本： 說，不與前字相合來討論。涅槃經中的這五個字也完全闡明了字的意義。現在毗盧遮那宗，借用這五個字來闡明大空。大空是證悟之處，無法用語言描述，所以只用圓點來表示（如上所述）。 兩種版本的《本義釋》大體相同。 尋云，《疏》中說：『另外，梵字（兩種版本的《本義釋》都說：『另外，所有的字』），在十二個聲音中，第一個是本體，所以稱為空。』如果這樣，第一個字『空』與十一點的『空』有什麼區別呢？答：空的本體雖然相同，但因果不同。初是因，后是果。問：空的本體相同，作為初因，後果不同的意思是什麼呢？答：大空的本體中有菩提心和菩提果兩種含義。心是初字，果是後點，這就是它們相同和不同的意思。 《字輪品》中說：『秘密主（Guhyapati，金剛手菩薩的別名）有遍及一切處的法門。秘密主，如果菩薩安住于這個字門，一切事業都能成就（如上所述）。』 首先是阿（a）、娑（sa）、嚩（va）。其次是迦（ka）等二十個字。其次是野（ya）等九個字。其次是伊（i）等十二個字。其次是仰（aṃ）、壤（raṃ）、拏（ṇaṃ）、曩（naṃ）、么（maṃ）、莽（māṃ）五個字。《疏》第十四中說：『第一個阿（a）字，就是菩提心的本體。其次有迦（ka）、佉（kha）、俄（ga）、伽（gha）等五個音，都取四個字（各自除去第五個音）。其次又取也（ya）、啰（ra）乃至乞叉（kṣa），都是男聲。』凡是字輪文分為三部分。最初的阿（a）字為一部分。其次迦（ka）乃至二十個字為第二部分。其次也（ya）字乃至訶（ha）字為第三部分。除去乞叉（kṣa）字，因為這個字已經重複了（因為有迦（ka）、娑（sa）兩個音，所以重複了）。以上都是智慧字。其次有伊（i）（上）、伊（ī）、鄔（u）（上）、烏（ū）、翳（e）、愛（ai）、惡（o）、奧（au）八個字。加上這八個字就成就三昧，都是三昧的聲音。其次有我（nga）（魚可）、若（nya）（而可）、吒（ṇa）（上）、莫（ma）（慕可），這些字遍及一切處，意思是遍及定慧之中。也就是和上頭的點相同（如上所述）。兩種版本相同。阿阇梨（ācārya，導師）真言。
【English Translation】 English version: It says, do not discuss it in relation to the preceding character. These five characters in the Nirvana Sutra also fully clarify the meaning of the characters. Now, the Vairocana sect borrows these five characters to elucidate the Great Emptiness (Mahasunyata). The Great Emptiness is the place of enlightenment, which cannot be described in words, so it is only represented by a dot (as mentioned above). The two versions of 'Original Meaning Explanation' are largely the same. Xunyun, the commentary says: 'Also, the Sanskrit characters (both versions of 'Original Meaning Explanation' say: 'Also, all the characters'), among the twelve sounds, the first is the essence, so it is called emptiness.' If so, what is the difference between the first character 'emptiness' and the ten-one-point 'emptiness'? Answer: Although the essence of emptiness is the same, the cause and effect are different. The beginning is the cause, and the end is the effect. Question: What is the meaning of the same essence of emptiness as the initial cause and the different subsequent effects? Answer: In the essence of the Great Emptiness, there are two meanings: Bodhicitta (the mind of enlightenment) and Bodhi fruit (the fruit of enlightenment). The mind is the initial character, and the fruit is the subsequent point. This is the meaning of their similarity and difference. The 'Chapter on the Wheel of Letters' says: 'The Guhyapati (secret lord, another name for Vajrapani) has the Dharma gate that pervades all places. Guhyapati, if a Bodhisattva dwells in this letter gate, all undertakings can be accomplished (as mentioned above).' First are a, sa, va. Next are the twenty characters such as ka. Next are the nine characters such as ya. Next are the twelve characters such as i. Next are the five characters am, ram, nam, nam, mam, mam. The fourteenth section of the commentary says: 'The first character a is the essence of Bodhicitta. Next, there are five sounds such as ka, kha, ga, gha, all taking four characters (each excluding the fifth sound). Next, ya, ra, and even ksa are taken, all of which are masculine sounds.' Generally, the text of the wheel of letters is divided into three parts. The initial character a is one part. Next, the twenty characters from ka onwards are the second part. Next, the character ya to ha is the third part. The character ksa is removed because this character has already been repeated (because it has two sounds, ka and sa, so it is repeated). The above are all wisdom characters. Next, there are eight characters: i (above), ī, u (above), ū, e, ai, o, au. Adding these eight characters accomplishes samadhi, all of which are the sounds of samadhi. Next, there are nga (fish-like), nya (like that), ṇa (above), ma (admiring), these characters pervade all places, meaning they pervade both samatha and vipassana. That is, it is the same as the dot at the top (as mentioned above). The two versions are the same. Ācārya (teacher) mantra.
實智品云（云云）疏第十七云。然字者梵有二音。一名阿剎羅也。是根本字也。二者哩比鞞。是增加字也。根本者即是本字。如阿字最初二音。是根本也。次從伊（上）伊至烏奧凡十二字。是從生增加之字。悉皆是女聲。其根本字是男聲也。男聲是惠義。女聲是定義也。其根本字遍一切處。次諸增加字亦有遍一切處。根本增加不相異也。皆以根本字型有本而加點畫。是故根本增加不一不異。猶如器中盛水。因器持水。水不離器。此亦如是。更相依持能遍內外也。相應者梵音瑜祇。即阿字義。相應即是瑜祇之義也。非但阿字遍一切處。從迦佉等乃至沙訶。亦遍一切處。何以故。此等皆是根本音。甚其根本音即同於阿字。如迦字等。各各有從生增加之字。如迦字中即有計雞矩俱雞蓋。俱皆是女聲也。然迦字型上加於畫。則成增加之字。體是惠。而加是定。定惠相依持。合而爲一。其體不失。止觀雙行亦遍一切地也。增加遍於根本。根本于增加。滋生遍於種子。種子亦遍於滋生也（云云）。 二本義釋俱云。即有●計●雞●矩●俱●雞●蓋●俱●矯。皆是女聲也（云云）唯此疏脫矯字。又贊可依皆字。 百字成就持誦品云。阿娑嚩迦佉哦伽遮車若社吒吒拏茶多他娜馱波頗摩婆野啰羅嚩奢沙娑訶仰壤拏曩莽（云云）疏
【現代漢語翻譯】 現代漢語譯本： 《實智品云（云云）疏》第十七中說：『然』字在梵語中有兩種發音。一種叫做 Akshara（阿剎羅），是根本字。另一種叫做 Lipi（哩比鞞），是增加字。根本字就是本來的字，比如阿（A）字最初的兩個音，就是根本。其次，從伊（I）（上）伊（I）到烏（U）奧（AU）總共十二個字，是從根本字衍生增加的字，這些都是女聲。根本字是男聲。男聲代表慧義，女聲代表定義。根本字遍佈一切處，其次這些增加字也遍佈一切處。根本字和增加字沒有差別，都是以根本字為本體，然後加上點畫。所以說根本字和增加字既不相同也不相異，就像器皿中盛水，因為有器皿才能盛水，水離不開器皿。這裡也是這樣，互相依存，能夠遍佈內外。相應，梵語是瑜祇（Yogi），就是阿（A）字的含義。相應就是瑜祇（Yogi）的意義。不僅僅是阿（A）字遍佈一切處，從迦（Ka）佉（Kha）等乃至沙（Sha）訶（Ha），也遍佈一切處。為什麼呢？因為這些都是根本音，而且這些根本音等同於阿（A）字。比如迦（Ka）字等，各自都有從根本字衍生增加的字，比如迦（Ka）字中就有計（Ki）雞（Kee）矩（Ku）俱（Koo）雞（Ki）蓋（Kai），這些都是女聲。然而在迦（Ka）字的字型上加上點畫，就成了增加字。本體是慧，增加是定，定慧相互依存，合二為一，本體不會消失。止觀雙運也遍佈一切地。增加遍佈于根本，根本遍佈于增加。滋生遍佈于種子，種子也遍佈于滋生。』 《二本義釋》都說：『即有●計（Ki）●雞（Kee）●矩（Ku）●俱（Koo）●雞（Ki）●蓋（Kai）●俱（Koo）●矯（Kyo），都是女聲。』（云云）只有這部疏漏掉了『矯（Kyo）』字。又贊同可以依據『皆』字。 《百字成就持誦品》說：『阿（A）娑（Sa）嚩（Va）迦（Ka）佉（Kha）哦（Ga）伽（Gha）遮（Ca）車（Cha）若（Ja）社（Jha）吒（Tta）吒（Ttha）拏（Dda）茶（Ddha）多（Ta）他（Tha）娜（Da）馱（Dha）波（Pa）頗（Pha）摩（Ma）婆（Bha）野（Ya）啰（Ra）啰（Ra）嚩（Va）奢（Sha）沙（Sa）娑（Sa）訶（Ha）仰（Ang）壤（Ah）拏（Na）曩（Na）莽（Ma）。』（云云）疏
【English Translation】 English version: The 17th section of the Commentary on the Chapter of True Wisdom (Shi Zhi Pin Yun (Yun Yun) Shu) states: 'The word 'Ran' has two pronunciations in Sanskrit. One is called Akshara (阿剎羅) [fundamental character], which is the root character. The other is Lipi (哩比鞞) [additional character], which is an augmenting character. The root character is the original character, such as the initial two sounds of the letter A (阿). The subsequent twelve letters, from I (伊) [upper] I (伊) to U (烏) AU (奧), are derived and augmented from the root character, and these are all feminine sounds. The root character is a masculine sound. The masculine sound represents wisdom, while the feminine sound represents definition. The root character pervades all places, and the augmenting characters also pervade all places. There is no difference between the root character and the augmenting character; they both use the root character as the basis and then add dots and strokes. Therefore, the root character and the augmenting character are neither the same nor different, just like water in a vessel; the vessel holds the water, and the water cannot be separated from the vessel. It is the same here; they depend on each other and can pervade both internally and externally.' Correspondence, in Sanskrit, is Yogi (瑜祇) [union], which is the meaning of the letter A (阿). Correspondence is the meaning of Yogi (瑜祇). Not only does the letter A (阿) pervade all places, but also Ka (迦), Kha (佉), and so on, up to Sha (沙) and Ha (訶), also pervade all places. Why? Because these are all root sounds, and these root sounds are equivalent to the letter A (阿). For example, the letter Ka (迦) and so on, each has derived and augmenting characters, such as in the letter Ka (迦), there are Ki (計), Kee (雞), Ku (矩), Koo (俱), Ki (雞), Kai (蓋), all of which are feminine sounds. However, when dots and strokes are added to the form of the letter Ka (迦), it becomes an augmenting character. The body is wisdom, and the addition is definition; definition and wisdom depend on each other, combining into one, and the body does not disappear. The dual practice of cessation and contemplation also pervades all places. Augmentation pervades the root, and the root pervades augmentation. Growth pervades the seed, and the seed also pervades growth.' The 'Two Original Meanings Explained' both state: 'There are ●Ki (計) ●Kee (雞) ●Ku (矩) ●Koo (俱) ●Ki (雞) ●Kai (蓋) ●Koo (俱) ●Kyo (矯), all of which are feminine sounds.' Only this commentary omits the character 'Kyo (矯)'. It also agrees that it can be based on the character 'all'. The 'Chapter on the Hundred-Syllable Accomplishment Mantra' states: 'A (阿) Sa (娑) Va (嚩) Ka (迦) Kha (佉) Ga (哦) Gha (伽) Ca (遮) Cha (車) Ja (若) Jha (社) Tta (吒) Ttha (吒) Dda (拏) Ddha (茶) Ta (多) Tha (他) Da (娜) Dha (馱) Pa (波) Pha (頗) Ma (摩) Bha (婆) Ya (野) Ra (啰) Ra (啰) Va (嚩) Sha (奢) Sa (沙) Sa (娑) Ha (訶) Ang (仰) Ah (壤) Na (拏) Na (曩) Ma (莽).' Commentary
第十九云。俄惹拏那麼○此五字遍於定惠中。亦能成三昧。亦能成智慧。能遍成如來八十隨形好也（云云）鈔第十云。疏此五字遍於定惠等者。謂前阿阿暗惡。前一是惠。餘三是定。例下迦佉乃至娑訶定惠亦爾。仰等五字皆遍彼中。故云遍於定惠中。言亦能成三昧者。遍餘三字也。亦能成智慧者。遍於初字也。此義難明。略以字形而顯示之。且將智慧聲中劍字頭者如迦字明之。●迦者作義。若加仰字空點。●乃成劍字。即彰作義是空。佉等例爾。是名遍於智慧之中。又●枳字是迦字之三昧。若於●枳上安置空點。乃成頭字。即此三昧亦屬大空。如枳字者濟底。比乃至呬等亦爾。是名遍於三昧之中。上以義當空點釋之。更以仰等本體辨者。如梵語●●半左。是五若於跛字上不置字點。卻於左字置●壤字。即與跛字上加空點無殊梵法如。是故又如梵語●●僧賀是師子。若於僧字上不加空點。卻于賀字上安置●仰字。即與僧上置點無異。余皆例爾。故云此五字遍於定惠中也。言能遍成如來八十隨形好者。如以●仰字加於牙音。迦等四字。謂迦（短）迦（長）枳雞。上二是惠。下二是定。又加佉誐伽各有四字。共成一十六音。如牙音者齒音十六。舌音十六。喉音十六。臍音十六。如是總有八十。故成如來八十隨形好。其實亦遍
【現代漢語翻譯】 現代漢語譯本：第十九（卷）說，『俄惹拏那麼』（Oja Na Ma，五字真言）。這五個字周遍于定（Samadhi）和慧（Prajna）之中，也能成就三昧，也能成就智慧，能夠普遍成就如來八十隨形好（Asityanuvyanjana）。（云云） 《鈔》第十（卷）說，疏解『此五字遍於定惠等者』，是指前面的『阿阿暗惡』（A A Am Ah）。第一個『阿』（A）是慧，其餘三個是定。例如下面的『迦佉』（Ka Kha）乃至『娑訶』（Sa Ha），定和慧也是這樣。『仰』（Ang）等五個字都周遍于其中，所以說『遍於定惠中』。 說『亦能成三昧者』，是周遍于其餘三個字（暗惡惹）。『亦能成智慧者』，是周遍于第一個字（阿）。這個意義難以明白，略微用字形來顯示它。且將智慧聲中劍字頭者，如『迦』（Ka）字來明白它。『迦』（Ka）是作義。如果加上『仰』（Ang）字空點，乃成劍字，即彰顯作義是空。『佉』（Kha）等字也是這樣。這名叫周遍于智慧之中。 又，『枳』（Ki）字是『迦』（Ka）字之三昧。若於『枳』（Ki）上安置空點，乃成頭字，即此三昧也屬於大空。如『枳』（Ki）字者濟底，比乃至『呬』（Hi）等字也是這樣。這名叫周遍於三昧之中。上面以義當空點來解釋它，更以『仰』（Ang）等本體來辨別它。如梵語『半左』（Pa Nca），是五。若於『跛』（Pa）字上不設定字點，卻于『左』（Ca）字設定『壤』（ং）字，即與『跛』（Pa）字上加空點沒有差別。梵法是這樣的。 所以又如梵語『僧賀』（Simha），是師子（獅子）。若於『僧』（Sim）字上不加空點，卻于『賀』（Ha）字上安置『仰』（Ang）字，即與『僧』（Sim）上置點沒有差異。其餘的都可以類推。所以說『此五字遍於定惠中也』。 說『能遍成如來八十隨形好者』，如以『仰』（Ang）字加於牙音，『迦』（Ka）等四個字，謂『迦』（Ka，短音）、『迦』（Ka，長音）、『枳』（Ki）、『雞』（Ke）。上面兩個是慧，下面兩個是定。又加『佉誐伽』（Kha Ga Gha）各有四個字，共成一十六音。如牙音者，齒音十六，舌音十六，喉音十六，臍音十六。這樣總共有八十，所以成就如來八十隨形好。其實也是周遍的。
【English Translation】 English version: The nineteenth (chapter) says, 'Oja Na Ma' (five-syllable mantra). These five syllables pervade Samadhi (concentration) and Prajna (wisdom), can also accomplish Samadhi, can also accomplish wisdom, and can universally accomplish the eighty minor marks (Asityanuvyanjana) of the Buddha. (Etc.) The tenth (chapter) of the Commentary says, explaining 'These five syllables pervade Samadhi and Wisdom, etc.,' refers to the preceding 'A A Am Ah'. The first 'A' is wisdom, and the remaining three are concentration. For example, the following 'Ka Kha' to 'Sa Ha', concentration and wisdom are also like this. The five syllables such as 'Ang' all pervade within them, so it is said 'pervade within Samadhi and Wisdom'. Saying 'can also accomplish Samadhi' means pervading the remaining three syllables (Am Ah Oja). 'Can also accomplish wisdom' means pervading the first syllable (A). This meaning is difficult to understand, so it is briefly shown by the shape of the characters. Let's use the head of the sword character in the sound of wisdom, such as the character 'Ka' to understand it. 'Ka' means 'to do'. If the empty dot of the syllable 'Ang' is added, it becomes the sword character, which shows that the meaning of 'to do' is empty. The characters 'Kha' etc. are also like this. This is called pervading within wisdom. Also, the syllable 'Ki' is the Samadhi of the syllable 'Ka'. If an empty dot is placed on 'Ki', it becomes the head character, which means that this Samadhi also belongs to great emptiness. Like the syllable 'Ki', Jiti, compared to 'Hi' etc. are also like this. This is called pervading within Samadhi. The above explains it with meaning corresponding to the empty dot, and further distinguishes it with the substance of 'Ang' etc. For example, the Sanskrit word 'Pa Nca' means five. If a dot is not placed on the syllable 'Pa', but the syllable 'ং' is placed on the syllable 'Ca', it is no different from adding an empty dot on the syllable 'Pa'. The Brahma Dharma is like this. Therefore, like the Sanskrit word 'Simha' which means lion. If an empty dot is not added to the syllable 'Sim', but the syllable 'Ang' is placed on the syllable 'Ha', it is no different from placing a dot on 'Sim'. The rest can be inferred by analogy. Therefore, it is said 'These five syllables pervade within Samadhi and Wisdom'. Saying 'can universally accomplish the eighty minor marks of the Buddha', such as adding the syllable 'Ang' to the guttural sounds, the four syllables 'Ka' etc., namely 'Ka' (short), 'Ka' (long), 'Ki', 'Ke'. The upper two are wisdom, and the lower two are concentration. Also adding 'Kha Ga Gha' each has four syllables, forming a total of sixteen sounds. Like the guttural sounds, the dental sounds are sixteen, the lingual sounds are sixteen, the laryngeal sounds are sixteen, and the umbilical sounds are sixteen. Thus, there are a total of eighty, so the eighty minor marks of the Buddha are accomplished. In fact, it is also pervasive.
野等八字。今但舉初攝於后。故曰遍成如來等（云云）。 尋曰。阿阇梨真實智品疏云。阿剎羅是根本字。哩比鞞是增加字者。阿剎羅為根本字之梵語。哩比鞞為增加字之梵語耶。 答。全真梵字母釋義云。梵云●阿●乞察（二合）●啰者。唐云父字。義釋云。無異流轉。或云無盡。以句名父身。善能演說諸佛秘密萬德差別。義理無窮故言無盡。或云常住。言常住者。梵字獨得其稱（云云）悉曇藏第三引涅槃灌頂疏道暹記云。梵阿察羅。此方義翻名為無盡（文）故知阿察羅者敵對云父字。義翻云無盡。即是阿字及迦等三十四根本字也（云云）故阿剎羅非根本字之正梵語。而根本字無盡等義勝故。以阿剎羅為其名也。但疏意難知也。演密鈔第九云。哩比此云增加。即當伊伊乃至污奧等。皆是從阿字增加之字故（云云。略鞞字隨義釋文。義釋文。疏文。疏文上抄之）悉曇藏云。哩比鞞者。義翻云從生。即是伊等十二增加字也。此約十六轉故云從伊（上）乃至烏奧凡十二字也（云云）故哩比鞞為增加字之梵語也。 尋云。何故根本字為男聲。增加字為女聲耶。答。疏云。皆以根本字型有本。而加點畫。又第十二釋明妃云。由增長義故女聲呼之。又云。妃者如世女人。能生男女。令種胤不絕（云云）是故字型稱根
【現代漢語翻譯】 現代漢語譯本： 『野』等字。現在只舉出最初的『攝』字在後面，所以說『遍成如來』等等。
問：阿阇梨真實智品疏中說，『阿剎羅』(akshara，字)是根本字，『哩比鞞』(lipi)是增加字。那麼，『阿剎羅』是根本字的梵語，『哩比鞞』是增加字的梵語嗎？
答：全真梵字母釋義說，梵語『阿乞察啰』(akshara)翻譯成漢語是『父字』。義釋說，『無異流轉』，或者說『無盡』。用句子來比喻父身，善於演說諸佛秘密萬德差別，義理無窮所以說『無盡』，或者說『常住』。說『常住』，梵字獨得這個稱呼。悉曇藏第三引用涅槃灌頂疏道暹記說，梵語『阿察羅』，在漢地的意義翻譯為『無盡』。因此可知，『阿察羅』對應著『父字』，意義翻譯為『無盡』，就是阿字以及迦等三十四個根本字。所以『阿剎羅』不是根本字的正梵語，而是根本字『無盡』等意義殊勝，所以用『阿剎羅』作為它的名稱。但是疏文的意義難以理解。演密鈔第九說，『哩比』翻譯成漢語是『增加』，就是指伊伊乃至污奧等，都是從阿字增加的字。悉曇藏說，『哩比鞞』，意義翻譯為『從生』，就是伊等十二個增加字。這是根據十六轉來說的，所以說從伊乃至烏奧共十二個字。因此『哩比鞞』是增加字的梵語。
問：為什麼根本字是男聲，增加字是女聲呢？ 答：疏文說，都是因為根本字型有根本，然後加上點畫。又在第十二釋明妃中說，因為有增長的意義，所以用女聲來稱呼它。又說，『妃』就像世間的女人，能夠生育男女，使種族不絕。因此字型被稱為『根』。
【English Translation】 English version: The character 『ya』 and others. Now, only the initial 『samgraha』 (to gather, to hold) is mentioned later, hence the saying 『Samantabhadra Tathagata』 etc.
Question: The commentary on the 『True Wisdom』 chapter of the Acharya states that 『Akshara』 (imperishable, syllable) is the root syllable, and 『Lipi』 (script, writing) is the added syllable. Is 『Akshara』 the Sanskrit word for root syllable, and 『Lipi』 the Sanskrit word for added syllable?
Answer: The 『Complete and True Explanation of Sanskrit Syllables』 says that the Sanskrit term 『Akshara』 is translated into Chinese as 『father syllable』. The explanation of meaning says, 『No different flow』, or 『Endless』. Using the phrase to represent the father's body, it is good at expounding the secrets and myriad virtues of all Buddhas, and the meaning is infinite, hence the term 『Endless』, or 『Permanent』. Saying 『Permanent』, the Sanskrit syllable uniquely obtains this title. The third volume of the Siddham Collection quotes Daoqian's record from the Nirvana Abhisheka Commentary, saying that the Sanskrit 『Achala』 is translated into Chinese as 『Endless』. Therefore, it is known that 『Achala』 corresponds to 『father syllable』, and its meaning is translated as 『Endless』, which is the syllable 『A』 and the thirty-four root syllables such as 『ka』. Therefore, 『Akshara』 is not the exact Sanskrit word for root syllable, but because the meaning of root syllable such as 『Endless』 is superior, 『Akshara』 is used as its name. However, the meaning of the commentary is difficult to understand. The ninth volume of the 『Yanmi Chao』 says that 『Lipi』 is translated into Chinese as 『addition』, which refers to 『i i』 and even 『u au』, all of which are syllables added from the syllable 『A』. The Siddham Collection says that 『Lipi』 is translated as 『from birth』, which refers to the twelve added syllables such as 『i』. This is based on the sixteen transformations, so it is said that from 『i』 to 『u au』 there are twelve syllables in total. Therefore, 『Lipi』 is the Sanskrit word for added syllable.
Question: Why are the root syllables masculine, and the added syllables feminine? Answer: The commentary says that all root syllables have a foundation, and then dots and strokes are added. Also, in the twelfth explanation of Mingfei (vidya), it is said that because of the meaning of growth, it is called with a feminine voice. It also says, 『Consort』 is like a woman in the world, able to give birth to sons and daughters, so that the lineage is not cut off. Therefore, the syllable is called 『root』.
本。增彼名增加。喻如彼種胤體種胤增長。而種胤體男所成就。種胤增長女所成辨。所以假喻男女。以所成從能成。根本為男聲。增加為女聲。 又聲有甲乙。根本為甲。增加為乙。人有勝劣。丈夫為勝。女人為劣。甲聲譬勝人。根本為男聲。乙聲比劣人。增加為女聲也（已上）尋云。何故男聲是惠義。女聲是定義耶。 答。定惠之寂照。男女之動靜。彼此相以取義。可知。又有多義。不能具之。 尋云。第二長聲●字。定惠聲中何耶。答。疏並兩本義釋俱云。如阿字。最初二音是根本也○其根本字是男聲也。男聲是惠義（云云）故惠聲也。又演密鈔云。餘三是定（具如上抄）悉曇藏第三引義釋此文云。如阿字最初者。即是根本也（云云）又悉曇藏云。其阿（引）暗惡三字亦屬此從生中。若不爾者。豈屬根本（云云）若依此等可為定聲。 問。二義俱有過。若言惠聲者。字既加點。可是增加。若增加字悉皆女聲。何云惠聲。故安和尚所引文云。最初根本。而除第二。若言定聲者。聲既同初。可是智慧。故見行三本皆云最初二音是根本也。根本豈定聲耶。答。先云惠聲。尚無其過。字加傍點。此字本體例如●字。豈增加字。安和尚所引已違見行之諸本。傳寫之錯。何必依乎。設彼非錯但云最初根本。不
【現代漢語翻譯】 現代漢語譯本：本。增加，它的名字是增加（Zēngjiā）。比喻就像那樣的種子的本體，種子增長。而種子的本體由男子成就，種子的增長由女子辨別。所以用男女來做比喻，因為所成就的來自能成就的。根本是男聲，增加是女聲。 又聲音有甲乙之分，根本為甲，增加為乙。人有勝劣之分，丈夫為勝，女人為劣。甲聲比喻勝人，根本是男聲。乙聲比喻劣人，增加是女聲。（以上）尋問說，為什麼男聲是慧義，女聲是定義呢？ 回答：定和慧的寂照，男女的動靜，彼此相互取義，可知。又有很多意義，不能全部列舉。 尋問說，第二個長聲『●』字，在定慧聲中屬於哪個？回答：疏和兩本義釋都說，如『阿』（Ā）字，最初二音是根本。其根本字是男聲。男聲是慧義（云云），所以是慧聲。又《演密鈔》說，其餘三個是定（具體如上抄）。《悉曇藏》第三引用義釋此文說，如『阿』字最初者，就是根本（云云）。又《悉曇藏》說，其『阿』（引）（Ā）、『暗』（Àn）、『惡』（È）三字也屬於此從生中。若不是這樣，難道屬於根本（云云）？若依此等說法，可以認為是定聲。 問：兩種說法都有過失。如果說是慧聲，字既然加點，應該是增加。如果增加的字都是女聲，為什麼說是慧聲？所以安和尚所引用的文說，最初根本，而除去第二。如果說是定聲，聲音既然和最初相同，應該是智慧。所以見行三本都說最初二音是根本。根本難道是定聲？答：先說慧聲，尚且沒有那個過失。字加傍點，此字的本體例如『●』字，難道是增加的字？安和尚所引用的已經違背見行等諸本。是傳抄的錯誤，何必依據它？假設它不是錯誤，但說最初根本，不
【English Translation】 English version: 'Ben'. 'Zengjia' (增加), its name is 'Zengjia' (增加, meaning increase). It's like the essence of a seed, the growth of a seed. The essence of the seed is accomplished by the male, and the growth of the seed is distinguished by the female. Therefore, the analogy of male and female is used because what is accomplished comes from what can accomplish. The root is the male voice, and the increase is the female voice. Furthermore, voices have 'Jia' (甲) and 'Yi' (乙) distinctions. The root is 'Jia', and the increase is 'Yi'. People have superior and inferior distinctions. The husband is superior, and the woman is inferior. 'Jia' voice is likened to a superior person, the root being the male voice. 'Yi' voice is likened to an inferior person, the increase being the female voice. (End of above) The question is, why is the male voice the meaning of wisdom (Hui, 惠), and the female voice the meaning of concentration (Ding, 定)? Answer: The stillness and illumination of concentration and wisdom, the movement and stillness of male and female, mutually derive meaning from each other, which can be understood. There are also many other meanings that cannot be fully listed. The question is, to which of the 'Ding' (定, concentration) and 'Hui' (惠, wisdom) voices does the second long sound '●' belong? Answer: The commentary and the two versions of the 'Yi Shi' (義釋, meaning explanation of meaning) both say that, like the sound 'A' (Ā), the first two sounds are the root. That root sound is the male voice. The male voice is the meaning of wisdom (Hui) (etc.), therefore it is the wisdom voice. Also, the 'Yan Mi Chao' (演密鈔) says that the remaining three are 'Ding' (as copied above). The third volume of the 'Siddham Zang' (悉曇藏) quotes this passage from the 'Yi Shi', saying that the first sound of 'A' is the root (etc.). Also, the 'Siddham Zang' says that the three sounds 'A' (Ā, elongated), 'An' (Àn), and 'E' (È) also belong to this 'from-birth' category. If not, how could they belong to the root (etc.)? If based on these statements, it can be considered a 'Ding' sound. Question: Both explanations have faults. If it is said to be the 'Hui' (wisdom) sound, since the character has a dot added, it should be an increase. If all increased characters are female sounds, why is it said to be the 'Hui' sound? Therefore, the text quoted by Anhe Shang (安和尚) says that the initial root excludes the second. If it is said to be the 'Ding' (concentration) sound, since the sound is the same as the initial, it should be wisdom. Therefore, the 'Jian Xing' (見行) three versions all say that the first two sounds are the root. How can the root be the 'Ding' sound? Answer: Saying it is the 'Hui' sound first does not have that fault. The character has a dot added to the side; the essence of this character is like the character '●'. How could it be an increased character? What Anhe Shang quoted already contradicts the various versions of 'Jian Xing'. It is a mistake in transcription; why rely on it? Even if it is not a mistake, it only says the initial root, not
云第二增加。又云定聲。何有其失。初阿短聲。次字引聲。短引既異。定惠寧同。然云二音是根本者。按十住心論云。各各字有十二轉生字。此各各十二為本。有一合二合三合四合等增加字（云云。各各字●●等也）準此本者非必惠聲。第二●字且望伊等有本義。故云是根本。非欲遂。謂是智惠慧。理實●字遍定惠聲字。具根本增加。●是根本。●是增加。故聲通智惠三昧。阿是智惠。引是三昧故。疏體是惠而加是定者。則此意也。由此以●字表行。行通智慧故。故約惠邊疏云最初二音是根本也。十住心論云。云何真言教法。謂●●●●●●●乃至●●●●等字為本母（云云）又約定邊演密鈔云餘三是定。而安和尚但屬三昧。此難依耳。謂若不爾者。豈屬根本故也。 尋云。疏云。次從伊上乃至烏奧凡十二字。是從生增加之字者。四字如文。餘字何等耶。答。安和尚云。此約十六轉（具如上之）故塢烏哩[口*貍]里貍翳藹。是其餘字也。 尋云。●●二字定惠聲中何耶。答。仰等五字皆同圓點故準五字暗遍定惠證。既通二入當通二。今此二字之具根增聲通定惠。準●可知之。 尋云。疏處處文或云若此仰字遍智慧三昧聲故。或云此字遍一切處。或云此字遍於定惠中（皆具如上）故知●●●●●字遍定惠
【現代漢語翻譯】 現代漢語譯本： 云：第二增加。又說確定聲音，怎麼會有缺失呢？最初的阿（A）是短音，其次的字是長音。短音和長音既然不同，禪定和智慧怎麼會相同呢？然而，說二音是根本，按照《十住心論》所說，每個字都有十二個轉生字，這每個字的十二個轉生字是根本。有一合、二合、三合、四合等增加字（云云，每個字等等）。按照這個根本來說，不一定都是智慧之聲。第二個字且看伊（I）等字有根本的意義，所以說是根本，不是想要說它是智慧。理實上，字遍及禪定和智慧之聲，具備根本和增加。是根本，是增加，所以聲音貫通智慧和三昧。阿（A）是智慧，引（長音）是三昧。疏體的意思是智慧而增加的是禪定，就是這個意思。由此用字表示行，行貫通智慧，所以約智慧方面疏解說最初的二音是根本。《十住心論》說：『什麼是真言教法？就是字等等字為本母（云云）。』又約定方面，《演密鈔》說其餘三個是禪定，而安和尚只歸於三昧，這難以依據。如果不是這樣，難道是歸於根本嗎？ 尋問：疏文中說，其次從伊（I）上乃至烏奧（AU）凡十二個字，是從生增加的字，這四個字如文中所說，其餘的字是什麼呢？回答：安和尚說，這是約十六轉（具體如上所述），所以塢（WU）、烏（U）、哩（RI）、[口*貍]（LI）、里（RI）、貍（LI）、翳（E）、藹（AI），是其餘的字。 尋問：二字在禪定和智慧之聲中是什麼呢？回答：仰（NGA）等五個字都相同于圓點，所以按照這五個字暗中遍及禪定和智慧的證明。既然貫通二入，應當貫通二。現在這兩個字具備根本和增加，聲音貫通禪定和智慧，按照可知。 尋問：疏文中處處說，或者說這個仰（NGA）字遍及智慧三昧之聲，或者說這個字遍及一切處，或者說這個字遍於禪定和智慧之中（都具體如上所述），所以字遍及禪定和智慧。
【English Translation】 English version: It is also said that the second is an addition. It is also said to fix the sound. How can there be a loss? The initial 'A' is a short sound, and the next character is a long sound. Since the short and long sounds are different, how can 'Dhyana' (定, meditation) and 'Prajna' (惠, wisdom) be the same? However, it is said that the two sounds are fundamental. According to the Dasabhūmika-citta-śāstra (十住心論), each character has twelve transformed characters, and these twelve transformed characters of each character are the root. There are additive characters such as one-compound, two-compound, three-compound, and four-compound (etc., each character ●● etc.). According to this root, it is not necessarily the sound of wisdom. The second character should be regarded as having the fundamental meaning like 'I' (伊), so it is said to be fundamental, not wanting to say that it is wisdom. In reality, the character ● pervades the sounds of 'Dhyana' and 'Prajna', possessing both the root and addition. ● is the root, and ● is the addition, so the sound connects wisdom and samadhi (三昧). 'A' is wisdom, and the elongated sound is samadhi. The meaning of the commentary is that wisdom is the substance and 'Dhyana' is the addition, which is the meaning of this. Therefore, the character ● represents practice, and practice connects wisdom, so the commentary explains from the aspect of wisdom that the initial two sounds are fundamental. The Dasabhūmika-citta-śāstra says: 'What is the teaching of mantra (真言)? It is said that characters such as ●●●●●●● and even ●●●● are the root mothers (etc.).' Furthermore, according to the aspect of 'Dhyana', the Yenmitsu-shō (演密鈔) says that the remaining three are 'Dhyana', but Abbot An only attributes them to samadhi, which is difficult to rely on. If it were not so, would it be attributed to the root? Question: The commentary says, 'Next, from 'I' (伊) upwards to 'AU' (奧), a total of twelve characters, are characters that are added from birth.' The four characters are as stated in the text, but what are the remaining characters? Answer: Abbot An said, 'This is about the sixteen transformations (as detailed above), so 'WU' (塢), 'U' (烏), 'RI' (哩), '[口貍]' ([口貍]), 'RI' (里), 'LI' (貍), 'E' (翳), 'AI' (藹) are the remaining characters.' Question: What are the two characters ●● in the sounds of 'Dhyana' and 'Prajna'? Answer: The five characters such as 'NGA' (仰) are all the same as the round dot, so according to these five characters, it secretly pervades the proof of 'Dhyana' and 'Prajna'. Since it connects the two entrances, it should connect the two. Now these two characters possess the root and addition, and the sound connects 'Dhyana' and 'Prajna'. According to ●, it can be known. Question: The commentary says in various places, 'Or it is said that this character 'NGA' (仰) pervades the sound of wisdom samadhi, or it is said that this character pervades all places, or it is said that this character pervades 'Dhyana' and 'Prajna' (all as detailed above), so the character ● pervades 'Dhyana' and 'Prajna'.
聲。若爾何故大師但云●等字為本母（具如上之）本母即根本。根本是惠故耶。答。十住心論且論一邊故。疏云從迦佉等乃至沙訶亦遍一切處。何以故。此等皆是根本音。其根本音即同於阿字（云云）悉曇藏第三釋此文云。皆加一字為頭。皆加阿聲為音。故知三十四字母當體。皆是根本阿字之韻（云云。一處文如上也）疏既云。乃至沙訶無所簡故隨加五字云三十四。三十四皆根本。明知五字是惠聲。此又且論一邊而已。若不爾者。豈疏自忘遍定惠中之義乎。問。仰等五字中天南天其音各別。若爾於何云遍定惠耶。答。具緣品疏云。仰壤寧曩莽○若此仰字能遍智慧三昧聲故（具如上也）故於中天而云遍也。謂●字有●●二音。●是惠●是定故也。問。仰等五字於何天音云阿字韻耶。答。于南天云爾也。字輪品疏亦用南天音故（正文如上）又現聞易知耳。 尋云。●字為惠聲。為定聲耶。答。疏云乃至乞叉。是男聲故惠聲也。問。若爾何故次又云除去乞叉○皆智慧字耶。答。此字輪中除。非謂非惠聲。猶如哩等四字字輪中除。而非云不定聲也。 尋云。于迦佉等字十二轉生聲。分別定惠之方云何。答。第一是智惠聲。如上已述。又具緣品義釋云。又凡諸字十二聲中。第一是本體。故名為空。第二字是行。第三字以
【現代漢語翻譯】 現代漢語譯本 問：既然如此，為何大師卻說『●』等字是本母（如上所述），本母即根本。根本是智慧的緣故嗎？ 答：《十住心論》只是論述了一方面。疏文中說，從『迦佉』等乃至『沙訶』也遍及一切處。為什麼呢？因為這些都是根本音，其根本音等同於『阿』字。（云云）《悉曇藏》第三解釋此文說，都加上一個字作為開頭，都加上『阿』聲作為音。所以知道三十四個字母的本體，都是根本『阿』字的韻。（云云。一處文如上也）疏文既然說，乃至『沙訶』沒有省略，所以隨便加上五個字說三十四個。三十四個都是根本，明明知道五個字是智慧之聲。這又是隻論述了一方面而已。如果不是這樣，難道疏文自己忘記了遍、定、惠中的含義嗎？ 問：『仰』等五個字中，天南天的音各不相同。如果是這樣，在什麼情況下說遍、定、惠呢？ 答：《具緣品疏》說，『仰壤寧曩莽○』，如果這個『仰』字能遍及智慧三昧之聲（如上所述）。所以在中天而說遍。意思是『●』字有●●二音，●是惠，●是定。 問：『仰』等五個字在哪個天音中說是『阿』字韻呢？ 答：在南天這樣說。《字輪品疏》也用南天音（正文如上），而且現在聽聞容易知道。 尋問：『●』字是智慧之聲，還是禪定之聲呢？ 答：疏文說，乃至『乞叉』，是男聲，所以是智慧之聲。 問：如果是這樣，為何接著又說除去『乞叉○』，都是智慧字呢？ 答：這個在字輪中除去，不是說不是智慧之聲。猶如『哩』等四個字在字輪中除去，而不是說不是禪定之聲。 尋問：在『迦佉』等字十二轉生聲中，分別禪定智慧的方法是怎樣的？ 答：第一是智慧之聲，如上已經敘述。而且《具緣品義釋》說，凡是所有字的十二聲中，第一是本體，所以名叫空。第二字是行，第三字以
【English Translation】 English version Question: If that is the case, why did the master say that '●' (Siddham letter) and other letters are the root-mothers (as mentioned above), and the root-mother is the root. Is the root because of wisdom? Answer: The Dasabhūmika-śāstra (十住心論) only discusses one aspect. The commentary says that from 'ka kha' etc. to 'ṣa ha' also pervades everywhere. Why? Because these are all fundamental sounds, and their fundamental sound is the same as the letter 'a'. (etc.) The third explanation of this text in the Siddham-saṃgraha (悉曇藏) says that all are added with a letter as the beginning, and all are added with the sound 'a' as the sound. Therefore, it is known that the essence of the thirty-four letters is all the rhythm of the fundamental letter 'a'. (etc. The text in one place is also as above.) Since the commentary says that even 'ṣa ha' is not omitted, so arbitrarily adding five letters says thirty-four. All thirty-four are fundamental, clearly knowing that the five letters are the sound of wisdom. This is again only discussing one aspect. If it is not like this, would the commentary itself forget the meaning of pervasiveness, stability, and wisdom? Question: Among the five letters 'ya', etc., the sounds of the celestial and southern heavens are different. If that is the case, under what circumstances is pervasiveness, stability, and wisdom spoken of? Answer: The commentary on the Kāraṇa-sampatti (具緣品疏) says, 'ya ra la va ṃ'. If this letter 'ya' can pervade the sound of wisdom samadhi (as mentioned above). Therefore, pervasiveness is spoken of in the middle heaven. The meaning is that the letter '●' has two sounds, ●●; ● is wisdom, and ● is stability. Question: In which celestial sound are the five letters 'ya', etc., said to be the rhythm of the letter 'a'? Answer: It is said so in the southern heaven. The commentary on the Akṣara-cakra (字輪品疏) also uses the southern heavenly sound (the main text is as above), and it is easy to know by hearing now. Question: Is the letter '●' the sound of wisdom or the sound of samadhi? Answer: The commentary says that even 'kṣa' is a male sound, so it is the sound of wisdom. Question: If that is the case, why does it then say that removing 'kṣa○' are all wisdom letters? Answer: This is removed in the letter wheel, but it is not said that it is not the sound of wisdom. Just like the four letters 'ṛ', etc., are removed in the letter wheel, but it is not said that they are not the sound of samadhi. Question: Among the twelve transformed sounds of the letters 'ka kha', etc., what is the method of distinguishing between samadhi and wisdom? Answer: The first is the sound of wisdom, as already described above. Moreover, the Kāraṇa-sampatti-artha-nirdeśa (具緣品義釋) says that among the twelve sounds of all letters, the first is the essence, so it is called emptiness. The second letter is action, and the third letter is
去以諸畫增加者。皆名三昧。第十一其上安點是證。第十二傍置二點是般涅槃（云云）故第三以去乃至第十定。第二·十一·十二遍二。其義準●●●可知。問。若言第二遍二者。如何鈔第十云迦（短）迦（長）枳雞上二是惠下二是定（云云）耶。答。既遍二故。且約一邊云第二惠也。問。第八·第十二轉之字。字具根增。聲通定惠。與●●等無別。何彼遍定惠。此但為定聲耶。 答。彼●●等所加點聲皆通定惠。此●●字所加點聲但是三昧。故此二轉但為定聲。不可同彼●等。 尋云。于上一切定惠聲字必阿聲通彼耶。答。爾也。問。通方云何。答。此有三義。約首·約韻·約體是也。問。先約首之義云何。答。疏第七意云。凡最初開口之音皆是阿聲也。離此則無一切言語。故阿聲為眾聲之母（第十·第十二·第十九字母釋·吽字義·聲字義·念持真言等意皆同之。正文皆如上）又第十七云。所謂一切心者。即阿字也。以一切言音皆從此字為首。若無此阿聲則離一切之語無有可說。當知但開口出聲。即是阿字之義也（云云）下文云。然迦字等。若口無阿字之聲則不成字。當知此字本無言說名字。因阿字而得有也。如人無頭即一切支分皆死。此迦字等亦如是。若不以阿字為頭即不成。亦不名字也。故阿字為命
【現代漢語翻譯】 現代漢語譯本： 去除那些通過新增筆畫來增加的字，都稱為三昧（Samadhi，定）。第十一，在上面加點是證（指證悟）。第十二，旁邊放置兩點是般涅槃（Parinirvana，完全的涅槃）（如上所述）。因此，第三到第十是定。第二、十一、十二遍及二者。其含義可以參考●●●得知。問：如果說第二遍及二者，為何鈔本第十說迦（短音）、迦（長音）、枳、雞上面兩個是惠（智慧），下面兩個是定（如上所述）呢？答：既然遍及二者，就只就一邊來說，第二是惠。問：第八、第十二轉寫的字，字本身具有根和增。聲音貫通定和惠。與●●等沒有區別。為何它們遍及定和惠，而這隻作為定的聲音呢？ 答：那些●●等所加的點聲都貫通定和惠。這個●●字所加的點聲只是三昧。因此這兩個轉寫只作為定的聲音。不能與那些●等同等看待。 尋問：對於上面一切定和惠的聲音字，阿（A）聲一定貫通它們嗎？答：是的。問：貫通的方式是怎樣的？答：這有三種含義。約首、約韻、約體是也。問：先說約首的含義是怎樣的？答：疏第七的意思是，凡是最初開口的聲音都是阿聲。離開這個就沒有一切言語。因此阿聲是眾聲之母（第十、第十二、第十九字母釋、吽字義、聲字義、念持真言等意思都相同。正文都如上）。又第十七說：所謂一切心，就是阿字。因為一切言音都從此字開始。如果沒有這個阿聲，那麼離開一切的語言就沒有什麼可以說的。應當知道只要開口出聲，就是阿字的含義（如上所述）。下文說：然而迦字等，如果口中沒有阿字的聲音，就不能成字。應當知道這個字本來沒有言說名字，因為阿字才得以存在。如同人沒有頭，那麼一切肢體都會死亡。這個迦字等也是如此。如果不以阿字為頭，就不能成立，也沒有名字。因此阿字是命。
【English Translation】 English version: Those that are increased by adding strokes are all called Samadhi (定). The eleventh, adding a dot above is 'zheng' (證, realization). The twelfth, placing two dots beside it is Parinirvana (般涅槃, complete Nirvana) (as mentioned above). Therefore, the third to the tenth are 'ding' (定, concentration). The second, eleventh, and twelfth pervade both. Its meaning can be understood by referring to ●●●. Question: If it is said that the second pervades both, how does the tenth of the manuscript say that 'ka' (short), 'ka' (long), 'zhi', 'ji', the two above are 'hui' (惠, wisdom), and the two below are 'ding' (定, concentration) (as mentioned above)? Answer: Since it pervades both, it is only said from one side that the second is 'hui'. Question: The characters transcribed in the eighth and twelfth, the characters themselves have root and increase. The sound penetrates both 'ding' and 'hui'. There is no difference from ●●●, etc. Why do they pervade both 'ding' and 'hui', while this only serves as the sound of 'ding'? Answer: The dot sounds added to those ●●●, etc., all penetrate both 'ding' and 'hui'. The dot sound added to this ●● character is only Samadhi. Therefore, these two transcriptions only serve as the sound of 'ding'. They cannot be regarded as the same as those ●, etc. Inquiry: For all the sound characters of 'ding' and 'hui' above, does the 'A' (阿) sound necessarily penetrate them? Answer: Yes. Question: How does it penetrate? Answer: There are three meanings to this: according to the initial, according to the rhyme, and according to the body. Question: First, what is the meaning according to the initial? Answer: The meaning of the seventh commentary is that all sounds that initially open the mouth are the 'A' sound. Without this, there would be no language. Therefore, the 'A' sound is the mother of all sounds (the meanings of the tenth, twelfth, and nineteenth letter explanations, the meaning of the Hum character, the meaning of sound characters, reciting mantras, etc., are all the same. The main text is all as above). Also, the seventeenth says: What is called all minds is the 'A' character. Because all speech sounds begin with this character. If there is no 'A' sound, then there is nothing that can be said apart from all language. It should be known that as long as one opens their mouth and makes a sound, it is the meaning of the 'A' character (as mentioned above). The following text says: However, the 'ka' character, etc., cannot form a character if there is no 'A' sound in the mouth. It should be known that this character originally had no spoken name, and it was only able to exist because of the 'A' character. Just as if a person has no head, then all limbs will die. This 'ka' character, etc., is also like this. If it does not take the 'A' character as its head, it cannot be established, nor does it have a name. Therefore, the 'A' character is life.
也。哩比得伊伊等三昧聲亦因發起也（云云）此二文意全同。上云一切言音皆此字為首。下云若不阿字為頭不成聲等。是同。又云若無阿聲無有可說。下云此字本無言說名字因阿而有。則同。又云開口出聲即是阿聲。下云若口無阿字之聲等。亦同。而下文云然迦等者。顯阿字遍一切惠聲。哩比等者。彰阿聲遍一切定聲。此皆約首。首者頭首。頭首之中亦有命義及能生義。故諸文中或云一切言音之首。又云為頭。又云為命。或云一切眾聲之母。又云生處。又云種子。謂一切定惠等聲字皆悉無不以阿聲。為頭首壽命及能成也。頭命等義瞼文易知。是謂約首之遍義也。 問。約韻之義云何。答。疏云。其根本音即同於阿字。安然釋云。三十四字母當體皆是根本阿字之韻（具如上之）則諸惠聲皆以阿聲為其韻也。又應定聲。以阿為韻至次當知。 問。約體之義云何。答。約首準始。約韻準終。今約體者該始終也。一切定惠等聲始終皆悉無非阿聲。是故阿聲遍彼一切定惠等聲而為其體。是故疏云。一切語言中皆帶阿聲。又云一切世間之語言○不離阿字。吽字義云。阿聲即是一切聲之體。覺苑。至如萬類名言皆有此能詮音聲（皆具如上）。 問。一切語言皆以阿聲為頭。故云皆帶阿聲不離阿字皆有阿音。如何依皆帶阿
【現代漢語翻譯】 現代漢語譯本： 也。哩比得伊伊等三昧聲也因此而發起（云云）。這兩段文字的意思完全相同。上面說一切言音都以這個『阿』字為首。下面說如果沒有『阿』字開頭就不能成聲等等。這是相同的。又說如果沒有『阿』聲就沒有什麼可以說的。下面說這個字本來沒有言說名字，因為『阿』而有。這相同。又說開口出聲就是『阿』聲。下面說如果口中沒有『阿』字的聲音等等。也相同。而下文說『然迦』等，是顯示『阿』字遍及一切智慧之聲。『哩比』等，是彰顯『阿』聲遍及一切禪定之聲。這些都是就『首』而言的。『首』就是頭首。頭首之中也有命的意義以及能生的意義。所以各種經文中或者說是一切言音之首，又說是為頭，又說是為命，或者說是一切眾聲之母，又說是生處，又說是種子。意思是說一切禪定智慧等聲字，沒有不以『阿』聲為頭首壽命以及能成就的。頭、命等意義，看經文容易明白。這就是所說的就『首』而言的普遍意義。 問：就韻的意義是什麼？答：疏中說，它的根本音就等同於『阿』字。安然解釋說，三十四個字母的當體都是根本『阿』字的韻（具體如上）。那麼各種智慧之聲都以『阿』聲作為它們的韻。又，應該知道禪定之聲也以『阿』為韻。 問：就體的意義是什麼？答：就『首』而言是比照開始，就『韻』而言是比照結尾。現在就『體』而言，是包含始終。一切禪定智慧等聲，從始至終沒有不是『阿』聲的。所以『阿』聲遍及它們一切禪定智慧等聲而作為它們的體。所以疏中說，一切語言中都帶有『阿』聲。又說一切世間的語言都不離『阿』字。『吽』字的意義是，『阿』聲就是一切聲的體。覺苑說，至於萬類的名言都有這種能詮釋的音聲（都具體如上）。 問：一切語言都以『阿』聲為頭，所以說都帶有『阿』聲，不離『阿』字，都有『阿』音。如何依據都帶有『阿』
【English Translation】 English version: Also, the Samadhi sounds such as 'ri bi de yi yi' etc., are also originated from this (etc.). The meanings of these two passages are completely the same. The above says that all speech sounds have this letter 'A' (阿) as their head. The following says that if there is no letter 'A' at the beginning, no sound can be formed, etc. This is the same. It also says that if there is no 'A' sound, there is nothing that can be said. The following says that this letter originally has no name for speech, but it exists because of 'A'. This is the same. It also says that opening the mouth to make a sound is the 'A' sound. The following says that if there is no 'A' sound in the mouth, etc. This is also the same. And the following text says 'ran jia' (然迦) etc., which shows that the letter 'A' pervades all wisdom sounds. 'Ri bi' (哩比) etc., highlights that the 'A' sound pervades all meditative sounds. These are all about the 'head' (首). 'Head' is the beginning. Within the head, there is also the meaning of life and the meaning of being able to generate. Therefore, in various texts, it is said to be the head of all speech sounds, or it is said to be the head, or it is said to be life, or it is said to be the mother of all sounds, or it is said to be the place of birth, or it is said to be the seed. It means that all meditative wisdom and other sound letters are all without exception with the 'A' sound as the head, life, and able to accomplish. The meanings of head, life, etc., are easy to understand by looking at the text. This is what is meant by the pervasive meaning of the 'head'. Question: What is the meaning of 'rhyme' (韻)? Answer: The commentary says that its fundamental sound is the same as the letter 'A'. Anran (安然) explains that the thirty-four letters are all the rhyme of the fundamental letter 'A' (as detailed above). Then all wisdom sounds take the 'A' sound as their rhyme. Also, it should be known that the meditative sound also takes 'A' as the rhyme. Question: What is the meaning of 'body' (體)? Answer: To speak of 'head' is to follow the beginning, to speak of 'rhyme' is to follow the end. Now to speak of 'body' is to encompass the beginning and the end. All meditative wisdom and other sounds, from beginning to end, are all without exception the 'A' sound. Therefore, the 'A' sound pervades all those meditative wisdom and other sounds and serves as their body. Therefore, the commentary says that all languages contain the 'A' sound. It also says that all languages in the world do not depart from the letter 'A'. The meaning of the letter 'Hum' (吽) is that the 'A' sound is the body of all sounds. Jueyuan (覺苑) says that even the names and words of all kinds have this expressive sound (all as detailed above). Question: All languages take the 'A' sound as the head, so it is said that they all contain the 'A' sound, do not depart from the letter 'A', and all have the 'A' sound. How to rely on all containing 'A'
聲等之文。而成一切語言皆以阿聲為其舉體。又若一切語言皆以阿聲為舉體者。如何但言為頭。又●●●●等現非阿聲。豈以阿聲為其舉體耶。答。疏云。要因此阿字生一切世間之語言者。是顯一切語言皆以阿字為頭首。次云然此語言不離阿字者。是顯一切語言皆以阿字為遍體。若不爾者何重言乎。又云最初開口之音皆有阿聲者。是明阿為頭首。又云一切語言中皆帶阿聲者。是明阿為遍體。初中之言其意如此。又大師云。一切字之母者明頭首。次云一切聲之體者明遍體也。然言阿字為頭者。且彰為諸字之本。而非遮為遍體。如彼雖言為體而非遮為頭也。●●等之難不然。若現阿聲者即是阿字。何論為體。夫言一切語言以阿字為體者。●●●●等一切語言顯非阿聲。而隱其中有阿聲為其體。故云阿字為其體也。悉曇●●等以最初●為體。例如●●等。以最初●為體故。疏十七云。如阿字最初二音是根本也。次從伊（上）伊乃至烏奧凡十二字是從生增加之字。悉皆女聲。其根本字是男聲也。其根本字遍一切處。次諸增加字亦有遍一切處。根本增加不相異也。皆以根本字型有本而加點畫。是故根本增加不一不異。猶如器中盛水。因器持水。水不離器。此亦如是。交相依持能遍內外也（云云。具如上也）此文意明悉曇中●●等
【現代漢語翻譯】 現代漢語譯本 聲等文字。構成一切語言都以『阿』聲（Aksara，梵文字母）為其整體。如果一切語言都以『阿』聲為其整體，為何只說是字頭？而且，像●●●●等音明顯不是『阿』聲，難道也以『阿』聲為其整體嗎？回答：疏文中說，『要因此『阿』字產生一切世間的語言』，這是顯示一切語言都以『阿』字為頭。接著說，『然而這些語言不離『阿』字』，這是顯示一切語言都以『阿』字為遍體。如果不是這樣，為何要重複說呢？又說，『最初開口的聲音都有『阿』聲』，這是說明『阿』為頭。又說，『一切語言中都帶有『阿』聲』，這是說明『阿』為遍體。最初的說法就是這個意思。又，大師說，『一切字的母親』，說明是字頭。接著說，『一切聲音的本體』，說明是遍體。然而說『阿』字為字頭，只是彰顯其為諸字的根本，並非否定其為遍體。如同說其為本體，並非否定其為字頭。●●等的疑問是不成立的。如果顯現出『阿』聲，那就是『阿』字，何必討論是否為本體。所謂一切語言以『阿』字為本體，像●●●●等一切語言，雖然明顯不是『阿』聲，但其中隱藏著『阿』聲作為其本體，所以說『阿』字是其本體。悉曇文字（Siddham script，一種古印度文字）中的●●等以最初的●為本體，例如●●等，以最初的●為本體。疏文十七中說，『如『阿』字最初的兩個音是根本。』其次，從伊（I，短音）伊（Ī，長音）乃至烏（U，短音）奧（Au，長音）共十二個字是從根本字生出的增加之字，都屬於女聲。其根本字是男聲。其根本字遍一切處。其次，這些增加字也有遍一切處的性質。根本字和增加字並非不相同。都以根本字型為基礎而增加點畫。所以根本字和增加字並非完全相同，也並非完全不同，就像器皿中盛水，因為器皿才能保持水，水不離開器皿。這裡也是如此。互相依持，能夠遍及內外（云云，具體如上文所述）。』這段文字說明悉曇文字中的●●等。 English version These are the texts of sounds and so on. All languages are formed with the sound 『A』 (Aksara, Sanskrit alphabet) as their entirety. Furthermore, if all languages have the sound 『A』 as their entirety, why is it only said to be the head? Moreover, sounds like ●●●● are clearly not the sound 『A』, so how can they have the sound 『A』 as their entirety? Answer: The commentary states, 『It is because of this letter 『A』 that all languages of the world are produced,』 which shows that all languages have the letter 『A』 as their head. Then it says, 『However, these languages are inseparable from the letter 『A』,』 which shows that all languages have the letter 『A』 as their entirety. If it were not so, why would it be repeated? It also says, 『The initial sound when opening the mouth has the sound 『A』,』 which explains that 『A』 is the head. It also says, 『All languages contain the sound 『A』,』 which explains that 『A』 is the entirety. The initial statement means this. Furthermore, the master says, 『The mother of all letters』 indicates the head. Then, 『The substance of all sounds』 indicates the entirety. However, saying that the letter 『A』 is the head only highlights that it is the root of all letters, and does not deny that it is the entirety. Just as saying it is the substance does not deny that it is the head. The doubts about ●● etc. are not valid. If the sound 『A』 appears, then it is the letter 『A』, so why discuss whether it is the substance. The so-called all languages having the letter 『A』 as their substance, like ●●●● etc., all languages, although clearly not the sound 『A』, but hidden within them is the sound 『A』 as their substance, so it is said that the letter 『A』 is their substance. In Siddham script (Siddham script, an ancient Indian script), ●● etc. have the initial ● as their substance, for example, ●● etc., have the initial ● as their substance. Commentary seventeen says, 『Like the initial two sounds of the letter 『A』 are the root.』 Next, from I (I, short sound), Ī (Ī, long sound) to U (U, short sound), Au (Au, long sound), a total of twelve letters are the added letters produced from the root letter, all belonging to the feminine sound. The root letter is the masculine sound. The root letter pervades everywhere. Next, these added letters also have the nature of pervading everywhere. The root letter and the added letters are not different. All are based on the root letter and have added strokes. Therefore, the root letter and the added letters are not completely the same, nor are they completely different, just like water in a vessel, because of the vessel, the water can be held, and the water does not leave the vessel. This is also the case here. They rely on each other and can pervade both inside and outside (etc., as described above).』 This passage explains ●● etc. in Siddham script.
【English Translation】 English version These are the texts of sounds and so on. All languages are formed with the sound 『A』 (Aksara, Sanskrit alphabet) as their entirety. Furthermore, if all languages have the sound 『A』 as their entirety, why is it only said to be the head? Moreover, sounds like ●●●● are clearly not the sound 『A』, so how can they have the sound 『A』 as their entirety? Answer: The commentary states, 『It is because of this letter 『A』 that all languages of the world are produced,』 which shows that all languages have the letter 『A』 as their head. Then it says, 『However, these languages are inseparable from the letter 『A』,』 which shows that all languages have the letter 『A』 as their entirety. If it were not so, why would it be repeated? It also says, 『The initial sound when opening the mouth has the sound 『A』,』 which explains that 『A』 is the head. It also says, 『All languages contain the sound 『A』,』 which explains that 『A』 is the entirety. The initial statement means this. Furthermore, the master says, 『The mother of all letters』 indicates the head. Then, 『The substance of all sounds』 indicates the entirety. However, saying that the letter 『A』 is the head only highlights that it is the root of all letters, and does not deny that it is the entirety. Just as saying it is the substance does not deny that it is the head. The doubts about ●● etc. are not valid. If the sound 『A』 appears, then it is the letter 『A』, so why discuss whether it is the substance. The so-called all languages having the letter 『A』 as their substance, like ●●●● etc., all languages, although clearly not the sound 『A』, but hidden within them is the sound 『A』 as their substance, so it is said that the letter 『A』 is their substance. In Siddham script (Siddham script, an ancient Indian script), ●● etc. have the initial ● as their substance, for example, ●● etc., have the initial ● as their substance. Commentary seventeen says, 『Like the initial two sounds of the letter 『A』 are the root.』 Next, from I (I, short sound), Ī (Ī, long sound) to U (U, short sound), Au (Au, long sound), a total of twelve letters are the added letters produced from the root letter, all belonging to the feminine sound. The root letter is the masculine sound. The root letter pervades everywhere. Next, these added letters also have the nature of pervading everywhere. The root letter and the added letters are not different. All are based on the root letter and have added strokes. Therefore, the root letter and the added letters are not completely the same, nor are they completely different, just like water in a vessel, because of the vessel, the water can be held, and the water does not leave the vessel. This is also the case here. They rely on each other and can pervade both inside and outside (etc., as described above).』 This passage explains ●● etc. in Siddham script.
十二聲皆以阿聲為其體。體加互遍內外一切處。交相依不一不異也。次文云。然迦字型上加於畫則成增加之字。體是惠而加是定。定惠相依持合而爲一。其體不失。止觀雙行亦遍一切地也。增加遍根本。根本遍於增加。滋生遍於種子。種子亦遍於滋生也（云云）此文意顯●●等出生聲。以●聲為其體。體加互遍一切地相依持也。喻意可知。故阿聲遍●●●等十二聲中而為其體●●二字亦阿為體。約但女聲云。十二字凡開口出聲無非阿聲。又咽口中一切聲。其最初聲無非阿聲。故鈔九云。又假令喉中短聲誡字。亦不離喉中短聲阿字（云云。具如上也）故一切聲皆悉最初無非阿聲。而觸牙齒舌等緣故。轉成●●●等差別之聲。雖成別聲。其一一中不失阿聲。而為其體。故疏十七云。要因此阿字生一切世間之語言。然此語言不離阿字。以不離阿字故。即知是不離於法體不生（云云）故●●●等乃至一切語聲中。皆有阿聲為其體也。 尋云。若言一切語言之中有阿聲者。梵漢俱爾耶。答。爾也。問。其梵漢語言中。阿聲皆名真言耶。答。爾也。問。若爾何故但約梵語而說真言耶。答。疏第七云。一一聲字即是入法界門。故得名為真言法教也。至論真言法教應遍一切隨方諸趣名言。但以如來出世之跡始於天竺。傳法者但約梵
【現代漢語翻譯】 現代漢語譯本 十二種聲音都以『阿』(A)聲作為其本體。本體相互遍佈內外一切處。相互依存，不一也不異。接下來的文字說：『然而，在迦(Ka)字形上加上一筆，就成了增加的字。本體是智慧，增加是禪定。禪定和智慧相互依存，結合爲一。其本體不會消失。止觀雙修也遍佈一切地方。』增加遍佈根本，根本遍佈于增加。滋生遍佈于種子，種子也遍佈于滋生（等等）。這段文字的意思是顯示●●等出生聲，以●聲作為其本體。本體相互遍佈一切地方，相互依存。比喻的意義可以理解。所以，『阿』(A)聲遍佈●●●等十二種聲音中，並作為它們的本體。●●這兩個字也是以『阿』(A)為本體。就但女聲來說，十二個字凡是開口出聲，沒有不是『阿』(A)聲的。又，咽喉口中的一切聲音，其最初的聲音沒有不是『阿』(A)聲的。所以，鈔九中說：『又比如喉嚨中的短促聲音，誡字，也不離開喉嚨中的短促聲音『阿』(A)字（等等，具體如上所述）。』所以，一切聲音最初都無非是『阿』(A)聲，而因為接觸牙齒、舌頭等因緣，才轉變成●●●等不同的聲音。雖然變成了不同的聲音，但每一個聲音中都不會失去『阿』(A)聲，並作為它們的本體。所以，疏十七中說：『要因此『阿』(A)字產生一切世間的語言。然而，這些語言不離開『阿』(A)字。因為不離開『阿』(A)字，就知道是不離開法體，不生不滅（等等）。』所以，●●●等乃至一切語聲中，都有『阿』(A)聲作為其本體。 有人問：『如果說一切語言之中都有『阿』(A)聲，那麼梵語和漢語都是這樣嗎？』回答：『是的。』問：『那麼梵語和漢語中的『阿』(A)聲都叫做真言(Mantra)嗎？』回答：『是的。』問：『如果這樣，為什麼只就梵語而說真言(Mantra)呢？』回答：『疏第七中說：『每一個聲音的字都是進入法界的門，所以可以稱為真言(Mantra)法教。』至於真言(Mantra)法教，應該遍佈一切隨方諸趣的名言。但因為如來(Tathagata)出世的足跡始於天竺（India），傳法者只就梵語而說。
【English Translation】 English version All twelve sounds take the sound 『A』 (阿) as their essence. The essence pervades all places, internal and external. They depend on each other, neither identical nor different. The text continues: 『However, adding a stroke to the character 『Ka』 (迦) creates the character for 『increase』. The essence is wisdom (惠), and the addition is concentration (定). Concentration and wisdom rely on each other, combining into one. The essence is not lost. The dual practice of cessation and contemplation also pervades all places.』 Increase pervades the root, and the root pervades the increase. Growth pervades the seed, and the seed also pervades the growth (etc.). The meaning of this passage is to show that the sounds of birth, such as ●●, take the sound ● as their essence. The essence pervades all places, depending on each other. The meaning of the analogy can be understood. Therefore, the sound 『A』 (阿) pervades the twelve sounds such as ●●● and serves as their essence. The two characters ●● also take 『A』 (阿) as their essence. Regarding the Dan-nyo voice, all twelve characters, whenever the mouth opens and a sound is produced, are none other than the sound 『A』 (阿). Furthermore, all sounds in the throat and mouth initially are none other than the sound 『A』 (阿). Therefore, Note 9 says: 『Moreover, even the short sound in the throat, the character 『injunction』 (誡), does not depart from the short sound 『A』 (阿) in the throat (etc., as detailed above).』 Therefore, all sounds initially are none other than the sound 『A』 (阿), and due to contact with the teeth, tongue, and other conditions, they transform into different sounds such as ●●●. Although they become different sounds, each one does not lose the sound 『A』 (阿) and takes it as their essence. Therefore, Commentary 17 says: 『It is through this character 『A』 (阿) that all worldly languages are produced. However, these languages do not depart from the character 『A』 (阿). Because they do not depart from the character 『A』 (阿), it is known that they do not depart from the essence of the Dharma, and are neither born nor extinguished (etc.).』 Therefore, in ●●● and all other vocal sounds, the sound 『A』 (阿) serves as their essence. Someone asked: 『If it is said that the sound 『A』 (阿) is present in all languages, is this true for both Sanskrit and Chinese?』 The answer is: 『Yes.』 Question: 『Then are the sounds 『A』 (阿) in both Sanskrit and Chinese called mantras (真言)?』 The answer is: 『Yes.』 Question: 『If so, why are mantras (真言) only discussed in relation to Sanskrit?』 The answer is: 『Commentary 7 says: 『Each and every character is a gateway to entering the Dharma realm, and therefore can be called a mantra (真言) teaching.』 As for mantra (真言) teachings, they should pervade all languages and expressions in all directions and realms. However, because the Tathagata's (如來) appearance in the world began in India (天竺), those who transmit the Dharma only speak of it in relation to Sanskrit.
文作一途明義耳（云云）問。若爾如何字母釋云。然梵字梵語於一字聲含無量義。改曰唐言。但得片玉三隅則闕。故道安法師著五失之文。義凈三藏興不翻之嘆。是故傳真言之匠不空三藏等。教授密藏真言悉用梵字耶。答。二說之意不相違也。央漢言中有阿於二音。阿音●也。于音●也。故漢言中諸音所歸是梵音也。皆無非真言。疏依此義邊故云真言法教應隨方諸名言。阿梵語中有無不非等多義。若改唐言或但曰無。或但云不。則得一義而失余義。字母釋依此義邊故云但得片玉三隅則闕。故不違也。 尋云。十界具言語。其中阿聲皆名真言耶。答。爾也。問。若爾何故聲字義云。此十種文字真妄云何。若約豎淺深釋則九界妄也。佛界文字真實。故經云。真語者·實語者·如語者·不誑語者·不異語者。此五種言梵云曼荼羅。此一言中具五種差別。故龍樹名秘密語。此秘密語則名真言也。譯者取五中一種翻耳（云云）言真言者。此但佛界五種言中之一種故耶。答。聲字義次文云。此真言談何物。能呼諸法實相不謬不妄。故名真言。又云。若知實義則名真言。不知根源名妄語（云云）謂有一類聞九界中乃至鬼畜言語中阿等聲。知法實義。不謬不妄。其聞阿等聲則名真言。是即法佛平等語密。故論其言語之起處則屬鬼畜
【現代漢語翻譯】 現代漢語譯本： 問：如果像你所說明義就可以了，那麼為什麼還要解釋字母呢？ 答：梵字（Brahmi script）和梵語（Sanskrit language）的一個字的聲音包含著無量的意義。如果改成唐言（漢語），就只能得到片面的意思，缺失很多方面。所以道安法師（釋道安）寫了『五失』的文章，義凈三藏（義凈）發出了『不翻譯』的嘆息。因此，傳授真言（mantra）的匠師，如不空三藏（不空金剛）等，教授密藏真言時都使用梵字。 答：這兩種說法並不矛盾。在梵語中有『阿』（a）和『于』（u）兩個音，『阿』音代表●，『于』音代表●。所以漢語中各種音的歸宿都是梵音。一切聲音都無非是真言。疏（指經疏）依據這個意義說，真言法教應該隨著地方的各種名言而變化。梵語中的『阿』有『無』、『不』等多種意義。如果改成唐言，或者只說『無』，或者只說『不』，就只能得到一種意義而失去其他的意義。字母的解釋依據這個意義說，只能得到片面的意思，缺失很多方面。所以這兩種說法並不矛盾。 問：十界（the Ten Worlds）都具有語言，其中的『阿』聲都可以稱為真言嗎？ 答：是的。 問：如果是這樣，那麼為什麼《聲字義》（Shōji-gi）中說：這十種文字的真和妄是什麼？如果按照豎向的淺深來解釋，那麼九界（the nine worlds）的文字都是虛妄的，只有佛界（Buddha-realm）的文字才是真實的。所以經中說：『真語者、實語者、如語者、不誑語者、不異語者』。這五種語言在梵語中稱為曼荼羅（mandala），這一個詞中包含了五種差別。所以龍樹（Nāgārjuna）稱之為秘密語。這秘密語就叫做真言。翻譯者只取了五種中的一種來翻譯而已。』（云云）說真言，這只是佛界的五種語言中的一種嗎？ 答：《聲字義》的下文說：『這真言談論的是什麼？能呼喚諸法的實相，不謬不妄，所以叫做真言。』又說：『如果知道真實的意義，就叫做真言；不知道根源，就叫做妄語。』（云云）意思是說，有一類人聽到九界中乃至鬼畜的語言中的『阿』等聲音，知道法的真實意義，不謬不妄，他們聽到的『阿』等聲音就叫做真言。這就是法佛（Dharma Buddha）平等語密。所以如果論及其語言的起始之處，則屬於鬼畜。
【English Translation】 English version: Question: If understanding the meaning is sufficient, then why explain the letters? Answer: A single sound in a Brahmi script (梵字) and Sanskrit language (梵語) character contains limitless meanings. If changed to Tang language (唐言, Chinese), one can only obtain a partial meaning, missing many aspects. Therefore, Master Dao'an (道安法師) wrote the essay 'Five Losses,' and Tripitaka Yijing (義凈三藏) sighed about 'not translating.' Thus, masters who transmit mantras (真言), such as Amoghavajra (不空三藏), all use Brahmi script when teaching esoteric mantras. Answer: These two statements do not contradict each other. In Sanskrit, there are two sounds, 'a' (阿) and 'u' (于). The 'a' sound represents ●, and the 'u' sound represents ●. Therefore, the destination of all sounds in Chinese is Sanskrit. All sounds are none other than mantras. The commentary (疏, referring to sutra commentaries) says based on this meaning that the Dharma teachings of mantras should change according to the various local expressions. The Sanskrit 'a' has multiple meanings such as 'no,' 'not,' and others. If changed to Tang language, one might only say 'no' or 'not,' thus obtaining only one meaning and losing the others. The explanation of letters says based on this meaning that one can only obtain a partial meaning, missing many aspects. Therefore, these two statements do not contradict each other. Question: All Ten Worlds (十界) possess language. Can the 'a' sound within them all be called a mantra? Answer: Yes. Question: If that is the case, then why does the Shōji-gi (聲字義) say: 'What is the truth and falsehood of these ten types of characters? If explained according to the vertical depth, then the characters of the nine worlds (九界) are all false, and only the characters of the Buddha-realm (佛界) are true. Therefore, the sutra says: 'Speaker of truth, speaker of reality, speaker of thusness, speaker of non-deceit, speaker of non-difference.' These five languages are called mandala (曼荼羅) in Sanskrit, and this one word contains five kinds of differences. Therefore, Nāgārjuna (龍樹) calls it secret language. This secret language is called mantra. The translator only takes one of the five to translate.' (etc.) Saying mantra, is this only one of the five languages of the Buddha-realm? Answer: The following text of the Shōji-gi says: 'What does this mantra talk about? It can call forth the true aspect of all dharmas, without error or falsehood, therefore it is called mantra.' It also says: 'If one knows the true meaning, it is called mantra; if one does not know the root source, it is called false speech.' (etc.) It means that there are people who hear the 'a' sound, etc., in the languages of the nine worlds, even the languages of ghosts and animals, and know the true meaning of the Dharma, without error or falsehood. The 'a' sound, etc., that they hear is called mantra. This is the Dharma Buddha's (法佛) equal language secret. Therefore, if one discusses the origin of its language, it belongs to ghosts and animals.
。依此義邊真言通九界。談其音聲之根源則屬佛界。據此義邊真言唯佛界（此約究竟真言論之）若據五種真言。諸天等有自分真言也。聲字義引般若經如來是真語者等之文歟。大日經疏並開題意別聲字義。蓋各述一義也。疏云。真言梵曰曼荼羅。即是真言如語不妄不異之音（云云）開題同之。但音字作義字。意顯真語如語者即是不妄不異之義也。如彼唯識云。真謂真實。顯非虛妄。如謂如常。表無變易。又言龍樹名秘密語者。十住心論同之。疏云。龍樹釋論謂之秘號。開題云。謂之密號（云云）。 尋云。內外五大皆有響。其中阿聲皆名真言耶。答。爾也。問。器界中阿聲名真言之意云何。答。是即法佛語密一類聞之知法實義。故名真言。其義具如上鬼畜也。 一切文字無非阿字事（四） 百字成就持誦品云。或諸法遠離造作故現迦字形（云云）疏第十九云。或一切法中造作離故迦字形現。此即明一阿字門。然欲明一切法本來無作故現此迦字。然此迦字即明阿字義也。如迦字若上置橫畫即不成迦聲。所以不成者。以迦中闕阿聲也。此迦字上頭即有阿形。當知此百字皆爾。下例可解。若無阿聲在中。即不開口亦自無有聲也（云云。十四·十卷兩本義釋大同之也）鈔第十云。疏如迦字若上置橫畫等者。應云如
【現代漢語翻譯】 現代漢語譯本： 因此，依據這個意義，真言可以通達九界。談論其聲音的根源，則屬於佛界。根據這個意義，真言唯有佛界（這是就究竟真言而言）。如果根據五種真言，諸天等也有自己的真言。『聲字義』引用《般若經》中『如來是真語者』等文句。 《大日經疏》和《開題》對『聲字義』的解釋有所不同，大概是各自闡述一個意義。《疏》中說：『真言，梵語叫曼荼羅（Mandala），就是真言，如語不妄不異之音。』《開題》的說法相同，只是『音字』寫作『義字』，意在表明真語如語就是不妄不異的意義。如同唯識學所說：『真，是真實，顯示不是虛妄；如，是如常，表明沒有變易。』又說龍樹（Nagarjuna）被稱為秘密語者，《十住心論》也這樣認為。《疏》中說：『龍樹釋論稱之為秘號。』《開題》說：『稱之為密號。』 有人尋問：『內外五大（地、水、火、風、空）都有響聲，其中的阿（A）聲都稱為真言嗎？』回答：『是的。』問：『器界（宇宙萬物所依止的世界）中的阿聲稱為真言，是什麼意思？』答：『這就是法佛（Dharmabuddha）的語密，一類聽聞之後能知曉法之真實意義的聲音，所以稱為真言。』其中的意義，詳細如上面所說的鬼畜道眾生。 一切文字無非阿字之事（四） 《百字成就持誦品》中說：『或者諸法遠離造作，所以顯現迦（Ka）字形。』《疏》第十九卷說：『或者一切法中，因為造作遠離，所以迦字形顯現。』這正是闡明一阿字門。想要闡明一切法本來沒有造作，所以顯現這個迦字。然而這個迦字，正是闡明阿字的意義。例如迦字如果上面放置橫畫，就不成迦聲。之所以不成迦聲，是因為迦中缺少阿聲。這個迦字上面就有阿形。應當知道這百字都是這樣，下面的例子可以類推理解。如果沒有阿聲在其中，就不開口，自然也就沒有聲音了（《十四·十卷兩本義釋》的意義大致相同）。《鈔》第十卷說：『《疏》中說如迦字如果上面放置橫畫等，應該說如』
【English Translation】 English version: Therefore, according to this meaning, mantra can penetrate the nine realms. Discussing the origin of its sound, it belongs to the Buddha realm. Based on this meaning, mantra belongs only to the Buddha realm (this is in terms of ultimate mantra). If based on the five types of mantra, devas (celestial beings) and others also have their own mantras. The 『Meaning of Sound and Syllable』 quotes the passage from the Prajna Sutra (Perfection of Wisdom Sutra) such as 『Tathagata (Thus Come One) is a speaker of truth.』 The commentaries of the Mahavairocana Sutra and the introductory notes have different interpretations of the 『Meaning of Sound and Syllable,』 probably each expounding one meaning. The commentary says: 『Mantra, in Sanskrit is called Mandala, which is mantra, the sound of truth, non-falsehood, and non-difference.』 The introductory notes say the same, but the 『sound syllable』 is written as 『meaning syllable,』 intending to show that the speaker of truth is the meaning of non-falsehood and non-difference. Just as the Vijnaptimatrata (Consciousness-only) says: 『Truth is reality, showing non-falsity; Suchness is as it always is, indicating no change.』 It is also said that Nagarjuna (Dragon Tree) is called the speaker of secret words, and the Dasabhumi-citta-sastra (Treatise on the Ten Stages of Mind) also thinks so. The commentary says: 『Nagarjuna's commentary calls it a secret title.』 The introductory notes say: 『Call it a secret title.』 Someone asked: 『The inner and outer five great elements (earth, water, fire, wind, and space) all have sounds, are all the 『A』 sounds among them called mantra?』 The answer: 『Yes.』 Question: 『What is the meaning of calling the 『A』 sound in the realm of vessels (the world in which all things rely) a mantra?』 Answer: 『This is the speech secret of Dharmabuddha (Dharma Body Buddha), a kind of sound that, when heard, can know the true meaning of the Dharma, so it is called mantra.』 The meaning of it is detailed as the sentient beings in the realm of ghosts and animals mentioned above. All letters are nothing but the matter of the syllable A (four) The 『Chapter on the Accomplishment of the Hundred Syllables』 says: 『Or because all dharmas (phenomena) are far from fabrication, the shape of the syllable Ka (迦) appears.』 The nineteenth volume of the commentary says: 『Or in all dharmas, because fabrication is far away, the shape of the syllable Ka appears.』 This is precisely explaining the door of one A syllable. It wants to explain that all dharmas are originally without fabrication, so this syllable Ka appears. However, this syllable Ka is precisely explaining the meaning of the syllable A. For example, if a horizontal line is placed above the syllable Ka, it will not become the sound of Ka. The reason why it does not become the sound of Ka is because the syllable Ka lacks the sound of A. There is the shape of A above this syllable Ka. It should be known that all these hundred syllables are like this, and the following examples can be understood by analogy. If there is no syllable A in it, it will not open its mouth, and naturally there will be no sound (the meaning of the two editions of 『Fourteen·Ten Volumes of Meaning Explanation』 is roughly the same). The tenth volume of the notes says: 『The commentary says that if a horizontal line is placed above the syllable Ka, etc., it should say as』
迦字。若不上置橫畫即不成迦聲。以迦中闕阿聲故。此恐難顯。更以梵字釋之。謂迦字上橫畫即是阿聲（阿聲也。●迦字也）若不以上橫畫。安置在下字之上。下字不成迦字。何以故。闕阿聲故。此疏若字下少一不字（云云）悉曇藏第三云。百字位成品義釋云。如迦字若上不置橫畫即不成迦聲（云云。私案。見本義釋如鈔。謂無不字。而安和上所引有不字。蓋本不同歟。但百字位成品者錯也）鈔第二云。真言通體即唯阿字。通與一切真言教法而為體故。不唯真言至如萬類名言皆有此能詮音聲。下文備顯。凡開口之處盡帶阿音。如書一字入一切字中。但初下筆若點若畫。便當阿字。論所表體便是法界本不生性。即與諸法而為實體。由此梵王世界壞時。呑啖眾字于口角邊。唯留阿䧢二字。阿表于無。䧢表于有。即當佛法中真空妙有法界體也。雖成諸字而不壞其本體。如水全波而不失濕之自性。常是隨緣。常是不變（云云。百論）。 念持真言理觀文云。世出世間凡開口音無非阿字○內外一切文字點畫無非阿字（云云）。 尋云。疏云。所以不成者。以迦字中闕阿聲也。又云。下例可解。若無阿聲在中即不開口。亦自無有聲也之意云何。答。所以不成等者。此明●字。若不上置●畫為頭不成●聲。所以然者●字聲中
【現代漢語翻譯】 現代漢語譯本 迦（ka）字。如果不在上面放置橫畫，就不能成為迦（ka）的聲音。因為迦（ka）字中缺少阿（a）的聲音。這裡恐怕難以顯明，再用梵字來解釋它。所謂迦（ka）字上面的橫畫就是阿（a）的聲音（阿（a）聲也。●迦（ka）字也），如果不把上面的橫畫安置在下面的字之上，下面的字就不能成為迦（ka）字。為什麼呢？因為缺少阿（a）的聲音。這篇疏文中『若』字下面少一個『不』字（云云）。《悉曇藏》第三卷說，《百字位成品義釋》說，如迦（ka）字如果上面不放置橫畫，就不能成為迦（ka）的聲音（云云。私下考察，見本義釋如鈔，說沒有『不』字，而安和上人所引用有『不』字，大概版本不同吧。但《百字位成品》是錯誤的）。鈔第二卷說，真言的總體就是阿（a）字，普遍與一切真言教法作為本體。不僅真言，乃至萬類名言都有這種能詮釋的聲音。下文詳細說明，凡是開口的地方都帶有阿（a）音。如書寫一個字進入一切字中，但最初下筆無論是點還是畫，都應當是阿（a）字。論所表達的本體便是法界本不生性，即與諸法作為實體。因此梵王世界壞滅時，吞噬眾字于口角邊，只留下阿（a）和䧢（ra）二字。阿（a）表示無，䧢（ra）表示有，即相當於佛法中的真空妙有法界體。雖然形成各種字，但不破壞它的本體，如水全是波浪而不失去濕潤的自性，常是隨緣，常是不變（云云。《百論》）。 《念持真言理觀文》說，世間和出世間凡是開口的聲音沒有不是阿（a）字的○內外一切文字點畫沒有不是阿（a）字的（云云）。 尋云，疏文說，所以不能成為迦（ka）字，是因為迦（ka）字中缺少阿（a）的聲音。又說，下面的例子可以理解。如果沒有阿（a）的聲音在其中，就不能開口，也就沒有聲音了，這是什麼意思呢？回答，所以不能成為等，這裡說明●字，如果不在上面放置●畫作為頭，就不能成為●聲，為什麼呢●字聲中
【English Translation】 English version The syllable Ka. If a horizontal stroke is not placed above it, it cannot form the sound of Ka (ka). This is because the sound of A (a) is missing in Ka (ka). This might be difficult to understand, so let's explain it further with Sanskrit characters. The horizontal stroke above the syllable Ka (ka) is the sound of A (a) (the sound of A (a). ● The syllable Ka (ka)). If the horizontal stroke above is not placed above the lower syllable, the lower syllable cannot become the syllable Ka (ka). Why? Because the sound of A (a) is missing. In this commentary, the character 『ruo』 [若, if] is missing a character 『bu』 [不, not] below it (etc.). The third volume of the Siddham Collection says, the 『Meaning Explanation of the Hundred Syllable Positions』 says, like the syllable Ka (ka), if a horizontal stroke is not placed above it, it cannot form the sound of Ka (ka) (etc. Private note: See the original meaning explanation as in the commentary, saying there is no 『bu』 [不, not] character, but the citation by Anwa Shangren [安和上人] has the 『bu』 [不, not] character, perhaps the versions are different. But 『Hundred Syllable Positions』 is wrong). The second volume of the commentary says, the entire body of the mantra is only the syllable A (a), universally serving as the essence of all mantra teachings. Not only mantras, but even the names of all things possess this expressive sound. The following text explains in detail that wherever the mouth opens, it carries the sound of A (a). Like writing one character entering into all characters, but the initial stroke, whether a dot or a line, should be the syllable A (a). The essence expressed by the treatise is the unborn nature of the Dharmadhatu, which serves as the entity of all dharmas. Therefore, when the Brahma King's world is destroyed, it devours all the syllables at the corners of its mouth, leaving only the two syllables A (a) and Ra (ra). A (a) represents emptiness, and Ra (ra) represents existence, which corresponds to the true emptiness and wonderful existence of the Dharmadhatu in Buddhism. Although various syllables are formed, its essence is not destroyed, like water being entirely waves without losing its inherent wetness, constantly adapting to conditions, constantly unchanging (etc. The Hundred Treatises [百論]). The 『Text on Contemplating the Principle of Reciting Mantras』 says, all sounds uttered in the mundane and supramundane realms are none other than the syllable A (a). ○ All written characters and strokes, internal and external, are none other than the syllable A (a) (etc.). It further says, the commentary says, the reason it cannot become the syllable Ka (ka) is because the sound of A (a) is missing in the syllable Ka (ka). It also says, the following examples can be understood. If there is no sound of A (a) within, one cannot open the mouth, and there will be no sound, what does this mean? The answer is, the reason it cannot become, etc., this explains the ● syllable, if a ● stroke is not placed above it as a head, it cannot become the ● sound, why is that? The ● syllable sound contains
闕●聲。故不能開口。若不開者可無有聲故也。下例可解等者。此明余●等字如●。若不上置阿畫為頭上不成●等聲。其故如●即不開口等之言其意遠也。此乃色塵諸字阿字為頭首。聲塵諸字阿聲為遍體也。云迦中阿聲。云阿聲在中。其意可知。問。何故聲塵一切文字皆以阿聲為其遍體耶。答。經云。遠離造作故現迦字形。疏云。然欲明一切法本來無作故現此迦字。鈔云。論所詮體便是法界本不生性。即與諸法而為體。此等皆顯諸法妙有必以真空為其實體。夫遠離造作者。即是無作。作是妙有。無是真空。空有互遍成一法故。故疏第十七云。當知阿字不生迦是無作。其義即是相應和合成他放此（云云）既所詮法空空有迭遍。亦能詮聲有空可齊故。一切字皆以阿聲為遍體也。問。若言能詮聲字隨所詮法。有空互遍者。亦色塵文字是能詮故。應隨所詮法有空互遍故。念持真言云。內外一切文字點畫無非阿字。若爾何云色塵文字阿字為頭。非為遍體耶。答。聲塵文字●●等雖是互遍而無雜亂。色塵文字阿迦等點若互遍者。一一點則有雜亂。是故迦等字以阿唯為頭。而顯能詮有空相備之義也。念持真言就頭為言。如彼鈔云。但初下筆若點若畫便當阿字。然復雖云。隨所詮故能詮互遍。而所詮能詮有空和合等之義。此又法爾道理
【現代漢語翻譯】 現代漢語譯本 闕●聲，所以不能開口。如果不開口，就可以沒有聲音了。下面的例子可以解釋等等。這說明其餘的●等字，就像●一樣。如果不在上面放置阿（A）畫，作為頭部，就不能成為●等聲音。其中的緣故，就像●就不開口等等的說法，其意義深遠。這乃是色塵諸字以阿字為頭首，聲塵諸字以阿聲為遍體。說『迦』（Ka）中有阿聲，說阿聲在其中，其意義是可以理解的。問：為什麼聲塵的一切文字都以阿聲作為其遍體呢？答：經中說：『遠離造作，所以顯現迦字形。』疏中說：『然而想要說明一切法本來沒有造作，所以顯現這個迦字。』鈔中說：『論所詮釋的本體便是法界本不生性，即與諸法而為一體。』這些都顯示諸法妙有必定以真空作為其實體。所謂遠離造作者，就是沒有造作。作是妙有，無是真空。空有互相遍佈，成為一法，所以疏第十七說：『應當知道阿字不生，迦是無作。』其意義就是相應和合，他方也這樣（云云）。既然所詮釋的法空空有交替遍佈，也能詮釋聲音有空可以齊平，所以一切字都以阿聲為遍體。問：如果說能詮釋的聲音文字隨著所詮釋的法，有空互相遍佈，那麼色塵文字也是能詮釋的，應該隨著所詮釋的法有空互相遍佈，所以念持真言說：『內外一切文字點畫無非阿字。』如果這樣，為什麼說色塵文字阿字為頭，而不是遍體呢？答：聲塵文字●●等雖然是互相遍佈而沒有雜亂，色塵文字阿迦（A Ka）等點如果互相遍佈，一點一點就會有雜亂。所以迦等字以阿唯為頭，而顯示能詮釋的有空相備的意義。念持真言就頭部來說，就像鈔中說：『但初下筆，若點若畫，便當是阿字。』然而又說，隨著所詮釋的緣故，能詮釋互相遍佈，而所詮釋和能詮釋有空和合等等的意義，這又是法爾道理（本來如此的道理）。 English version The sound of '闕' (missing) prevents opening the mouth. If it doesn't open, there would be no sound. The following examples can explain 'etc.'. This clarifies that the remaining characters like '●' are similar to '●'. If the 'A' stroke isn't placed above as the head, it cannot become sounds like '●'. The reason for this, like '●' not opening the mouth, has a profound meaning. This means that for the visual form (色塵, Se Chen) characters, the 'A' character is the head; for the sound form (聲塵, Sheng Chen) characters, the 'A' sound permeates the entire body. Saying that '迦' (Ka) contains the 'A' sound, and that the 'A' sound is within it, the meaning is understandable. Question: Why do all the sound form characters use the 'A' sound as their pervasive essence? Answer: The sutra says: 'Being apart from fabrication, the form of '迦' (Ka) appears.' The commentary says: 'However, wanting to explain that all dharmas are originally without fabrication, this '迦' (Ka) character appears.' The notes say: 'The essence explained by the treatise is the unborn nature of the Dharma Realm, which is one with all dharmas.' These all reveal that the wondrous existence (妙有, Miao You) of all dharmas must take emptiness (真空, Zhen Kong) as its true essence. The so-called being apart from fabrication is without fabrication. Fabrication is wondrous existence, non-being is emptiness. Emptiness and existence pervade each other, becoming one dharma. Therefore, the seventeenth section of the commentary says: 'It should be known that the 'A' character is unborn, and '迦' (Ka) is without fabrication.' Its meaning is corresponding and harmonizing, and other places say the same (etc.). Since the dharma being explained alternates between emptiness and existence, the sound that explains can also have emptiness and existence on par. Therefore, all characters use the 'A' sound as their pervasive essence. Question: If it is said that the sound characters that explain follow the dharma being explained, with emptiness and existence pervading each other, then the visual form characters are also explanatory, and should also follow the dharma being explained with emptiness and existence pervading each other. Therefore, the mantra recitation says: 'All internal and external characters, dots, and strokes are none other than the 'A' character.' If that's the case, why is it said that the visual form characters have 'A' as the head, and not as the pervasive essence? Answer: Although the sound form characters like '●●' pervade each other without confusion, if the visual form characters like '阿迦' (A Ka) pervade each other, there would be confusion with each dot. Therefore, characters like '迦' (Ka) take 'A' only as the head, revealing the meaning of the explanatory having both emptiness and existence. The mantra recitation speaks in terms of the head, just as the notes say: 'But when first putting down the brush, whether dotting or stroking, it should be the 'A' character.' However, it is also said that because of what is being explained, the explanatory pervades each other, and the explained and explanatory have the meaning of emptiness and existence harmonizing, etc. This is also the natural principle (法爾道理, Fa Er Dao Li).
【English Translation】 The sound of '闕' (missing) prevents opening the mouth. If it doesn't open, there would be no sound. The following examples can explain 'etc.'. This clarifies that the remaining characters like '●' are similar to '●'. If the 'A' stroke isn't placed above as the head, it cannot become sounds like '●'. The reason for this, like '●' not opening the mouth, has a profound meaning. This means that for the visual form (色塵, Se Chen) characters, the 'A' character is the head; for the sound form (聲塵, Sheng Chen) characters, the 'A' sound permeates the entire body. Saying that '迦' (Ka) contains the 'A' sound, and that the 'A' sound is within it, the meaning is understandable. Question: Why do all the sound form characters use the 'A' sound as their pervasive essence? Answer: The sutra says: 'Being apart from fabrication, the form of '迦' (Ka) appears.' The commentary says: 'However, wanting to explain that all dharmas are originally without fabrication, this '迦' (Ka) character appears.' The notes say: 'The essence explained by the treatise is the unborn nature of the Dharma Realm, which is one with all dharmas.' These all reveal that the wondrous existence (妙有, Miao You) of all dharmas must take emptiness (真空, Zhen Kong) as its true essence. The so-called being apart from fabrication is without fabrication. Fabrication is wondrous existence, non-being is emptiness. Emptiness and existence pervade each other, becoming one dharma. Therefore, the seventeenth section of the commentary says: 'It should be known that the 'A' character is unborn, and '迦' (Ka) is without fabrication.' Its meaning is corresponding and harmonizing, and other places say the same (etc.). Since the dharma being explained alternates between emptiness and existence, the sound that explains can also have emptiness and existence on par. Therefore, all characters use the 'A' sound as their pervasive essence. Question: If it is said that the sound characters that explain follow the dharma being explained, with emptiness and existence pervading each other, then the visual form characters are also explanatory, and should also follow the dharma being explained with emptiness and existence pervading each other. Therefore, the mantra recitation says: 'All internal and external characters, dots, and strokes are none other than the 'A' character.' If that's the case, why is it said that the visual form characters have 'A' as the head, and not as the pervasive essence? Answer: Although the sound form characters like '●●' pervade each other without confusion, if the visual form characters like '阿迦' (A Ka) pervade each other, there would be confusion with each dot. Therefore, characters like '迦' (Ka) take 'A' only as the head, revealing the meaning of the explanatory having both emptiness and existence. The mantra recitation speaks in terms of the head, just as the notes say: 'But when first putting down the brush, whether dotting or stroking, it should be the 'A' character.' However, it is also said that because of what is being explained, the explanatory pervades each other, and the explained and explanatory have the meaning of emptiness and existence harmonizing, etc. This is also the natural principle (法爾道理, Fa Er Dao Li).
耳。 尋云。聲字義云。 顯形表等色內外依正具（乃至）如是種種色差別即是文字也（云云）爾者于其諸色文字成立。阿文字之方云何。答。聲字義意六。五大色等名顯色。五大形等名形色。取捨屈申業用等名錶色。有情色名內色。器界色名外色。內外非定內外。互為依正。名依正色。又云。如是一切顯形表色（乃至）如是差別即是文字也。各各相則是文故。各各文則有各各名字。故名文字（云云）故如上諸色各各諸相為文。文各各名字為字。而此文字表無不非等。及表本不生。名為阿文字也。問。言諸色各各諸相者。何等相耶。答。上文釋聲塵文云。聲有長短高下音韻屈曲。此名文（云云）準此諸色各有長短等相。是其諸相也。問。言各各名字者。即字耶。答。爾也。問。余教云文即是字為名所依。若爾名是能依。字是所依。何云名即字耶。答。聲字義云。文由名字。名字待文。故諸訓釋者云。文即字者。蓋取其不離相待耳（云云）顯密意別。不可以彼難此。問。若言密意名即字者。阿聲字義云聲之詮名必由文字（云云）豈可言名由名耶。答。上文云。聲發不虛必表物名。號曰字也（云云）意云。於一切法有體有名。謂如熱性為體火稱為名。聲發呼火之時。能呼無能詮名。所呼為所表名。言物名者所詮名
【現代漢語翻譯】 現代漢語譯本 耳。 尋云：『聲字義』云： 『顯形表等色內外依正具（乃至）如是種種色差別即是文字也（云云）。』爾者，于其諸色文字成立，阿（a）文字之方云何？答：聲、字、義意六。五大色等名顯色，五大形等名形色，取捨屈申業用等名錶色，有**名內色，器界色名外色。內外非定，內外互為依正，名依正色。又云：『如是一切顯形表色（乃至）如是差別即是文字也。』各各相則是文故，各各文則有各各名字，故名文字（云云）。故如上諸色各各諸相為文，文各各名字為字。而此文字表無不非等，及表本不生，名為阿（a）文字也。 問：言諸色各各諸相者，何等相耶？答：上文釋聲塵文云：『聲有長短高下音韻屈曲，此名文（云云）。』準此，諸色各有長短等相，是其諸相也。 問：言各各名字者，即字耶？答：爾也。 問：余教云文即是字，為名所依。若爾，名是能依，字是所依。何云名即字耶？答：『聲字義』云：『文由名字，名字待文。故諸訓釋者云，文即字者，蓋取其不離相待耳（云云）。』顯密意別，不可以彼難此。 問：若言密意名即字者，阿（a）聲字義云：『聲之詮名必由文字（云云）。』豈可言名由名耶？答：上文云：『聲發不虛，必表物名，號曰字也（云云）。』意云：於一切法有體有名，謂如熱性為體，火稱為名。聲發呼火之時，能呼無能詮名，所呼為所表名，言物名者所詮名。
【English Translation】 English version Ear. Searching, it is said in 『Sound, Word, Meaning』: 『Manifestation, form, expression, etc., colors, internal, external, dependent, principal, complete (and so on), such various color differences are indeed letters (etc.).』 Then, regarding the establishment of these color letters, how is the method of the A (a) letter? Answer: Sound, letter, meaning, intention, six. The five great colors, etc., are called manifestation colors; the five great forms, etc., are called form colors; taking, discarding, bending, stretching, actions, functions, etc., are called expression colors; having ** is called internal color; the color of the vessel realm is called external color. Internal and external are not fixed; internal and external mutually depend on each other, called dependent and principal colors. It is also said: 『All such manifestation, form, expression colors (and so on), such differences are indeed letters.』 Each aspect is a text, therefore each text has its own name, hence the name 『letter』 (etc.). Therefore, like the various aspects of the above colors are texts, and each name of the text is a letter. And these letters express without exception non-equality, and express the fundamentally unproduced, which is called the A (a) letter. Question: When it is said that the various aspects of all colors, what are these aspects? Answer: The above text explaining the sound dust says: 『Sound has length, shortness, highness, lowness, tone, rhythm, bending, and curving; this is called a text (etc.).』 According to this, each color has aspects such as length and shortness; these are its various aspects. Question: When it is said that each name, is that a letter? Answer: Yes, it is. Question: Other teachings say that a text is a letter, which is what a name relies on. If so, the name is the relier, and the letter is what is relied on. Why is it said that a name is a letter? Answer: 『Sound, Word, Meaning』 says: 『A text is due to a name, and a name depends on a text. Therefore, those who explain say that a text is a letter, taking it as inseparable and mutually dependent (etc.).』 The meanings of exoteric and esoteric are different; one cannot use the former to challenge the latter. Question: If it is said that the esoteric meaning of a name is a letter, 『A (a) Sound, Word, Meaning』 says: 『The explanation of a sound must be through letters (etc.).』 How can it be said that a name is due to a name? Answer: The above text says: 『A sound emitted is not empty; it must express the name of a thing, which is called a letter (etc.).』 The meaning is: In all dharmas, there is a substance and a name, like heat being the substance and fire being the name. When a sound is emitted calling 『fire,』 the caller has no explanatory name; what is called is the name being expressed; the name of a thing is the name being explained.
也。言必表者能表名也。號曰字者。明能表名。即能詮字也。故下文云。聲之詮名。必由文字者。意明聲能詮物名者必由聲。上文名能詮。此為聲詮。所詮物名非離文名。而聲能詮所詮名也。若爾何有名由名之過乎。問。若言諸色各有長短等相名阿文者。其長短等相為必約梵篆隸等字形名阿文。為亦于瓶衣等諸物形名阿文耶。答。亦于諸物形名為阿文也。問。必約●阿等形可名阿文。故聲字義云。又以五色書阿字等。亦名色文字（云云）又云。又彩畫種種有情非情。亦名色文字（云云）豈非八體中蟲書等名阿等文字耶。答。既云諸色之種種相。寧唯梵篆等字形乎。故聲字義云。又于諸色聚中略有十四種。謂地·水·火·風·空色·聲·香·味·觸及眼等五根○又立十種色。具如彼說（瑜伽論第三卷）如是種種色差別即是文字也。又以五色書阿字等五名色文字。又彩畫種種有情非情亦名色文字。錦繡綾羅等亦是色文字也（云云）此顯色文字之種種差別。是故四大·五塵·五根乃至資具不改其形即文字也。種種差別之中不遮梵胡篆隸等形。故云又以五色書阿字等。然言畫情非情等未必篆字。是明彩畫牛馬泉水等即文字也。 問。若爾不改根塵等相。名阿字之意何。答。百字真言法品云。聲從於字出（云云）疏第十七云
【現代漢語翻譯】 現代漢語譯本： 也。所說的『必表』是指能夠表達名稱。稱為『字』，是說明能夠表達名稱，也就是能夠詮釋的字。所以下文說：『聲音的詮釋名稱，必定通過文字』，意思是說聲音能夠詮釋事物的名稱，必定通過聲音。上文說名稱能夠詮釋，這裡說聲音詮釋。所詮釋的事物名稱並非脫離文字名稱，而是聲音能夠詮釋所詮釋的名稱。如果這樣，怎麼會有名稱由名稱造成的過失呢？
問：如果說各種顏色各有長短等相，名稱為『阿文』，那麼這些長短等相是必須依照梵文、篆文、隸書等字形，名稱為『阿文』，還是也可以在瓶子、衣服等各種事物的形狀上，名稱為『阿文』呢？
答：也可以在各種事物的形狀上稱為『阿文』。
問：必須依照●阿（A）等形狀才可以稱為『阿文』，所以《聲字義》中說：『又用五種顏色書寫阿（A）字等，也稱為色文字』（云云）。又說：『又彩繪各種有情和非情之物，也稱為色文字』（云云）。難道不是八體中的蟲書等，也稱為阿（A）等文字嗎？
答：既然說是各種顏色的種種相狀，難道僅僅是梵文、篆文等字形嗎？所以《聲字義》中說：『又在各種顏色聚集之中，略有十四種，即地、水、火、風、空、色、聲、香、味、觸及眼等五根。』又設立十種色，詳細情況如彼處所說（《瑜伽師地論》第三卷）。像這樣各種顏色的差別，就是文字。又用五種顏色書寫阿（A）字等五字，稱為色文字。又彩繪各種有情和非情之物，也稱為色文字。錦繡綾羅等也是色文字（云云）。這顯示了色文字的種種差別。因此，四大、五塵、五根乃至資生之具，不改變其形狀，就是文字。種種差別之中，不排除梵文、胡文、篆文、隸書等形狀。所以說『又用五種顏色書寫阿（A）字等』。然而說彩繪有情非情等，未必是篆字，是說明彩繪牛馬泉水等就是文字。
問：如果這樣，不改變根塵等相，稱為阿（A）字是什麼意思？
答：《百字真言法品》說：『聲音從字而出』（云云）。疏第十七說：
【English Translation】 English version: Also. 'Must express' means being able to express names. Being called 'characters' (字, zi) means being able to express names, which is to say, characters that can interpret. Therefore, the following text says: 'The interpretation of names by sound must be through characters,' meaning that the sound that can interpret the names of things must be through sound. The previous text said that names can interpret, and here it says that sound interprets. The names of things being interpreted are not separate from the names of characters, but rather the sound can interpret the names being interpreted. If that's the case, how can there be a fault of names being caused by names?
Question: If it is said that various colors each have lengths, shapes, etc., and are named 'A-wen' (阿文), are these lengths, shapes, etc., necessarily based on the shapes of Sanskrit, seal script, clerical script, etc., and named 'A-wen,' or can they also be named 'A-wen' based on the shapes of various things such as bottles, clothes, etc.?
Answer: They can also be named 'A-wen' based on the shapes of various things.
Question: It is necessary to follow shapes such as ●A (阿) to be called 'A-wen,' so the 'Meaning of Sound and Characters' says: 'Also, writing the character A (阿) etc. with five colors is also called color characters' (etc.). It also says: 'Also, painting various sentient and non-sentient beings is also called color characters' (etc.). Aren't worm scripts, etc., among the eight styles also called characters such as A (阿)?
Answer: Since it is said that there are various appearances of various colors, are they only the shapes of Sanskrit, seal script, etc.? Therefore, the 'Meaning of Sound and Characters' says: 'Also, among the gatherings of various colors, there are roughly fourteen kinds, namely earth, water, fire, wind, space, form, sound, smell, taste, touch, and the five roots such as the eyes.' Also, ten kinds of colors are established, as described in detail there (Yogacarabhumi-sastra, Volume 3). Such differences in various colors are characters. Also, writing the character A (阿) etc. with five colors is called color characters. Also, painting various sentient and non-sentient beings is also called color characters. Brocade, silk, damask, etc., are also color characters (etc.). This shows the various differences of color characters. Therefore, the four great elements, the five dusts, the five roots, and even the means of sustenance, without changing their shapes, are characters. Among the various differences, the shapes of Sanskrit, Hu script, seal script, clerical script, etc., are not excluded. Therefore, it is said, 'Also, writing the character A (阿) etc. with five colors.' However, saying that painting sentient and non-sentient beings etc. is not necessarily seal script, it is explaining that painting cattle, horses, springs, etc., are characters.
Question: If that's the case, what is the meaning of calling the unchanging appearances of the roots and dusts the character A (阿)?
Answer: The 'Hundred Syllable Mantra Dharma Chapter' says: 'Sound comes from characters' (etc.). The 17th commentary says:
。凡一切語聲中有阿聲者。不得離此字也。從字表而得有聲生（云云）文意云。于聲塵中阿別能詮不離字。通能詮從字能表。而得阿聲也。重意云。名即字也。是通能詮通阿迦等。故如阿迦等是別。能詮彼此各別故。若人慾顯字之所詮。無等義時則發阿聲。此則從字能表得阿聲生。而別阿聲在通字所（為言）聲塵既爾。色塵亦然。從文字能表而立阿等稱。若文字能表無等義時。則字通詮所立阿別稱。當知如來為機宜以根塵相表無等義機宜。亦于根塵相悟無等義之時。則以根塵文字所立阿稱也。問。以根塵相表無等義。又悟其義之意云何。答。且論一物可準諸法。若見一瓶之時。解繩輪等所化性故無常。解四塵和合假有故不無解。雖不無而假有故非實。說者令如是解名錶。見者能如是解名悟。此約淺略能表能悟阿字相也。 疏第七云。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（云云）第十七云。見彼生表之時即解本不生也。是故聲出之時理性即顯本不生。與一切從緣生法互相能生互相表解也（云云）故見瓶從緣生之時則知本不生際。見瓶生表之時解生即不生理。如是合知解為表。如是能知解為悟。此于深秘能表能悟阿字義也。問。若言一切色表無等
【現代漢語翻譯】 現代漢語譯本： 所有語音聲中包含『阿』音的，都不能脫離這個字（阿字）。從文字的表達而產生聲音。（以上是）文中的意思說，在聲音的塵境中，『阿』作為個別的能詮（能表達意義的），不能脫離文字；普遍的能詮，是從文字的表達而得到『阿』音的。更深一層的意思是，名稱就是文字，是普遍的能詮，普遍指代『阿迦』（Akasha，空間）等。因此，像『阿迦』等是個別的能詮，彼此各有區別。如果有人想要顯示文字所詮釋的，沒有同等意義的時候，就發出『阿』音。這就是從文字的表達而得到『阿』音的產生，而個別的『阿』音存在於普遍的文字所（表達的）聲音塵境中。既然聲音塵境是這樣，色塵也是這樣。從文字的表達而建立『阿』等的稱謂。如果文字的表達沒有同等意義的時候，那麼文字普遍詮釋所建立的『阿』的個別稱謂。應當知道，如來爲了適應眾生的根器和機緣，用根塵相互表達沒有同等意義的機緣。也在根塵相互領悟沒有同等意義的時候，就用根塵文字所建立的『阿』的稱謂。 問：用根塵相互表達沒有同等意義，又領悟其意義，是什麼意思？ 答：且說一個物體，可以以此類推所有法。如果看到一個瓶子的時候，理解繩索、轉輪等所變化產生的性質，所以是無常的；理解由四大（地、水、火、風）和合而成的假有，所以不是沒有；理解雖然不是沒有，但是是假有，所以不是真實的。講述的人使（聽者）這樣理解，叫做表達；看見的人能夠這樣理解，叫做領悟。這是從淺顯的角度來說，能表達、能領悟『阿』字的相。 疏第七說：『從因緣產生的事物，都有開始有根本。現在觀察這能產生的因緣，也是從眾多因緣產生。輾轉從因緣產生，誰是它的根本？』像這樣觀察的時候，就知道根本沒有生起的邊際。（以上是）第十七說：『看見那生起的表達的時候，就理解根本沒有生起。』所以聲音發出的時候，理性就顯現根本沒有生起，與一切從因緣產生的法互相能生、互相表達理解。（以上是）所以看見瓶子從因緣產生的時候，就知道根本沒有生起的邊際；看見瓶子生起的表達的時候，理解生起就是不生起的道理。像這樣合起來知道理解就是表達；像這樣能夠知道理解就是領悟。這是從深奧秘密的角度來說，能表達、能領悟『阿』字的意義。 問：如果說一切色表達沒有同等
【English Translation】 English version: In all vocal sounds that contain the sound 'A,' one cannot separate from this character (the 'A' character). Sound arises from the expression of the character. (The above is) the meaning in the text, saying that in the realm of sound-dust, 'A' as an individual qualifier (able to express meaning), cannot be separated from the character; the universal qualifier is obtained from the expression of the character. A deeper meaning is that the name is the character, which is a universal qualifier, universally referring to 'Akasha' (space) and so on. Therefore, like 'Akasha' etc., are individual qualifiers, each different from the other. If someone wants to show what the character expresses, when there is no equivalent meaning, they emit the 'A' sound. This is how the production of the 'A' sound is obtained from the expression of the character, and the individual 'A' sound exists in the sound-dust (expressed) by the universal character. Since the sound-dust is like this, so is the form-dust. From the expression of the character, the designation of 'A' etc. is established. If the expression of the character has no equivalent meaning, then the individual designation of 'A' established by the universal qualification of the character. It should be known that the Tathagata, in order to adapt to the faculties and opportunities of sentient beings, uses the faculties and objects to express opportunities without equivalent meaning to each other. Also, when the faculties and objects mutually understand without equivalent meaning, they use the designation of 'A' established by the faculties, objects, and characters. Question: What does it mean to use the faculties and objects to express non-equivalent meanings to each other, and to understand their meaning? Answer: Let's talk about one object, and all dharmas can be inferred by analogy. If you see a bottle, understand the nature produced by the changes of ropes, wheels, etc., so it is impermanent; understand that it is a temporary existence composed of the four elements (earth, water, fire, wind), so it is not non-existent; understand that although it is not non-existent, it is a temporary existence, so it is not real. The speaker makes (the listener) understand in this way, which is called expression; the person who sees is able to understand in this way, which is called understanding. This is from a superficial point of view, the aspect of the 'A' character that can express and can understand. Commentary 7 says: 'Things that arise from conditions all have a beginning and a root. Now observe this condition that can produce, it also arises from many conditions. Arising from conditions in turn, who is its root?' When observing like this, one knows that the root has no boundary of arising. (The above is) Commentary 17 says: 'When you see the expression of arising, you understand that there is no fundamental arising.' Therefore, when the sound comes out, reason manifests that there is no fundamental arising, and all dharmas arising from conditions mutually produce and mutually express understanding. (The above is) Therefore, when you see a bottle arising from conditions, you know that there is no boundary of fundamental arising; when you see the expression of the bottle arising, you understand that arising is the principle of non-arising. Knowing understanding as expression in this way; being able to know understanding as understanding in this way. This is from a profound and secret point of view, the meaning of the 'A' character that can express and can understand. Question: If you say that all forms express no equivalent
義故名阿字者。其諸色全體為是阿字耶。答。爾也。 問。若諸色全體為是阿字者。何●等字但首是阿。而非全體為何耶。答。所望別故不相違也。如隨方字有全體。非阿梵●等字。但首是阿既有此差別。何必齊等乎。其梵●字表無等義。是以形表義。此能表形局●形。故●等諸字以●之省但為其首。而非全阿。顯形表等諸色阿字表無等義。是以義表義。此能表所作性等義。無所限故。諸色全體皆是阿字。以形表義之。聲明悉曇亦能所談。以義表義之字。獨秘密藏之所知也。●等但首為阿者。約形表之字。諸色全體是阿者。約義表之字。所望既別。不可一例。若●等字以所作性等義表無等義之時。一一舉體皆亦為阿。且據形表邊。而云但首為阿也。 阿字悉遍一切情非情法而為其第一命事（五） 阿阇梨真實智品云。我即同心位一切處自在。普遍於種種有情及非情阿字第一命（云云）疏第十七云。我心住一切遍自在。我皆遍種種有情非有情阿字第一命者。謂即以阿字為心故。遍於一切自在。而成言此阿字不異我。我不異阿字也。乃悉遍於一切情非情法。此諸法即以阿字而為第一命也。猶如人有出入息。以此為命。息絕即命不續。此阿字亦爾。一切法有情以為命也（云云。十四本同之）。 鈔第九云。
【現代漢語翻譯】 現代漢語譯本：問：因為意義的緣故而稱為『阿』字，那麼所有的顏色全體都是這個『阿』字嗎？答：是的。 問：如果所有顏色全體都是這個『阿』字，那麼像『阿梵』（Ab梵文，指梵天）等字，只是開頭是『阿』，而不是全體，這是為什麼呢？答：因為所指望的不同，所以不相違背。比如隨方字有全體，而『阿梵』等字只是開頭是『阿』，既然有這種差別，何必齊等呢？『梵』字表示無等等的意義，因此用形來表示義。這個能表示的形侷限於某種形狀，所以『梵』等字用『梵』字的省略形式，只是作為它的開頭，而不是整個『阿』字。顯形表等顏色，『阿』字表示無等等的意義，因此用義來表示義。這個能表示所作性等的意義，沒有限制，所以所有顏色全體都是『阿』字。用形來表示義的聲明悉曇（Siddham，古印度文字），也能談論所要表達的內容。用義來表示義的字，只有秘密藏才能知曉。『梵』等字只是開頭為『阿』，是就形表而言的字。所有顏色全體是『阿』，是就義表而言的字。所指望的既然不同，就不能一概而論。如果『梵』等字用所作性等義來表示無等等義的時候，一一舉體也都是『阿』。且根據形表方面來說，才說只是開頭為『阿』。 『阿』字普遍存在於一切有情和非有情法中，並且是它們的第一生命。 《阿阇梨真實智品》說：『我即同心位，一切處自在，普遍於種種有情及非情，阿字第一命。』（云云）疏第十七說：『我心住一切遍自在，我皆遍種種有情非有情阿字第一命者，謂即以阿字為心故，遍於一切自在。而成言此阿字不異我，我不異阿字也。乃悉遍於一切情非情法。此諸法即以阿字而為第一命也。猶如人有出入息，以此為命。息絕即命不續。此阿字亦爾。一切法有情以為命也。』（云云。十四本同之）。 鈔第九說。
【English Translation】 English version: Question: Is it because of the meaning that it is called the 'A' syllable? Are all colors entirely this 'A' syllable? Answer: Yes. Question: If all colors entirely are this 'A' syllable, then why are words like 'Ab梵' (Ab梵, Sanskrit for Brahma) only beginning with 'A' and not the whole? Answer: Because the intended meaning is different, so there is no contradiction. For example, the word 'direction' has a whole, while words like 'Ab梵' only begin with 'A'. Since there is this difference, why must they be equal? The word '梵' represents the meaning of 'unequaled', so it uses form to represent meaning. This representable form is limited to a certain shape, so words like '梵' use the abbreviated form of '梵' only as its beginning, not the entire 'A' syllable. Manifest forms represent colors, and the 'A' syllable represents the meaning of 'unequaled', so it uses meaning to represent meaning. This representable meaning of 'created nature' etc., has no limitations, so all colors entirely are the 'A' syllable. The Siddham (Siddham, ancient Indian script) which uses form to represent meaning, can also discuss what is to be expressed. The syllable that uses meaning to represent meaning is only known by the secret treasury. The words like '梵' only begin with 'A', which are words that refer to form. All colors entirely are 'A', which are words that refer to meaning. Since the intended meaning is different, they cannot be generalized. If words like '梵' use the meaning of 'created nature' etc. to represent the meaning of 'unequaled', then each and every entity is also 'A'. However, according to the aspect of form, it is said that it only begins with 'A'. The 'A' syllable pervades all sentient and non-sentient dharmas and is their primary life force. The 'Acharya Real Wisdom Chapter' says: 'I am in the same mind position, free in all places, pervading all kinds of sentient and non-sentient beings, the 'A' syllable is the primary life.' (Etc.) Commentary 17 says: 'My mind dwells everywhere, freely. I pervade all kinds of sentient and non-sentient beings, the 'A' syllable is the primary life, which means that the 'A' syllable is the mind, so it pervades all freedom. It is said that this 'A' syllable is not different from me, and I am not different from the 'A' syllable. It pervades all sentient and non-sentient dharmas. These dharmas take the 'A' syllable as their primary life. Just like humans have inhalation and exhalation, which is their life. If breathing stops, life will not continue. This 'A' syllable is also like that. All dharmas and sentient beings take it as their life.' (Etc. The 14th version is the same). Commentary 9 says.
疏乃悉遍於一切情等者。情謂曼荼諸位。非情謂門界幢標也（云云）同品上文云。故此遍一切身生種種德（云云）疏云。然此阿字非直遍於身份。然一切非身亦皆遍滿。是故從此阿字之心生種種功德門也（云云）。 鈔云。然一切非身亦皆遍等者。不但遍佈於行者身。諸支分亦遍於漫荼羅故云非身。又遍曼荼羅諸支分中故云非身（云云）。 尋云。言阿字遍一切情非情者。為能詮字遍為字所詮遍耶。答。二俱可遍。問。其意云何。答。能詮遍義準上可知。所詮之義亦易知耳。本不生等是所詮故。問。若爾能詮所詮可遍一切。何限曼荼諸位門界幢標耶。答。鈔釋且約曼荼。理實可遍諸法。經疏之意其義明也。 尋云。即身成佛義意云。我即同心位者。識大阿字第一命者。地大中三句表六大自在用無礙德（可見正文）何以六大無礙之德。而成阿字悉遍之義耶。答。阿字悉遍之義。疏釋既明鏡也。不可依彼舍此。何況大日經開題云。六字則能造之體（云云）此云阿等六字即六大體也。又今耶身義意以阿字為地大。寧不以地大德成阿字義乎。 尋云。遍身非身者。此說行者所觀也。不可同情非情之說耶。答。爾也。然本遍故今亦能觀。所以遂同耳（或本有之）。 阿字為一切真言之心。亦生處亦住處亦最
【現代漢語翻譯】 現代漢語譯本： 疏文中說，『悉遍於一切情等者』，這裡的『情』指的是曼荼羅（Mandala，壇城）中的諸位。『非情』指的是門、界、幢、標等等。（云云）同品上文說，『故此遍一切身生種種德（云云）』。疏文中說，『然此阿字非直遍於身份。然一切非身亦皆遍滿。是故從此阿字之心生種種功德門也（云云）』。 鈔文中說，『然一切非身亦皆遍等者』，不僅僅是遍佈于修行者的身體，也遍佈于各個支分，也遍佈于曼荼羅，所以說是『非身』。又因為遍佈于曼荼羅的各個支分之中，所以說是『非身』（云云）。 尋問說，『言阿字遍一切情非情者』，是能詮釋的字遍佈，還是被字所詮釋的遍佈呢？回答：二者都可以遍佈。問：這是什麼意思呢？答：能詮釋的遍佈，其意義可以參照上文得知。所詮釋的意義也很容易理解，因為『本不生』等等就是所詮釋的。問：如果這樣，能詮釋的和所詮釋的都可以遍佈一切，為什麼只侷限於曼荼羅的諸位、門、界、幢、標呢？答：鈔文的解釋只是就曼荼羅而言，實際上在道理上是可以遍佈一切法的。經文和疏文的意思已經很明顯了。 尋問說，『即身成佛』的意義是說，『我即同心位者，識大阿字第一命者，地大中三句表六大自在用無礙德（可見正文）』，為什麼六大無礙的功德，能成就阿字悉遍的意義呢？答：阿字悉遍的意義，疏文的解釋已經像鏡子一樣清楚了，不能因為其他的解釋而捨棄疏文的解釋。更何況《大日經》的開題中說，『六字則能造之體（云云）』，這裡說阿字等六字就是六大的本體。而且，今耶身的意義是以阿字為地大，難道不是用地大的功德來成就阿字的意義嗎？ 尋問說，『遍身非身者』，這是說修行者所觀想的，不能等同於情非情的說法吧？答：是的。因為本來就遍佈，所以現在才能觀想，因此才相同（或者本來就有）。 阿字是一切真言（Mantra，咒語）的心，也是生處，也是住處，也是最……
【English Translation】 English version: The commentary says, 'Siddha pervades all sentient beings, etc.' Here, 'sentient beings' refers to the various positions within the Mandala (sacred diagram). 'Non-sentient beings' refers to gates, boundaries, banners, markers, etc. (and so on). The preceding text in the same chapter says, 'Therefore, this pervades all bodies, generating various virtues (and so on).' The commentary says, 'However, this 'A' syllable not only pervades the body itself, but also completely fills all that is not the body. Therefore, from the heart of this 'A' syllable, various gates of merit and virtue arise (and so on).' The sub-commentary says, 'However, 'all that is not the body' also pervades, etc.' It not only pervades the practitioner's body, but also pervades all its parts, and also pervades the Mandala, hence it is called 'not the body.' Furthermore, because it pervades all the parts of the Mandala, it is called 'not the body' (and so on). The inquiry says, 'When it is said that the 'A' syllable pervades all sentient and non-sentient beings, does the word that expresses it pervade, or does that which is expressed by the word pervade?' Answer: Both can pervade. Question: What does this mean? Answer: The meaning of that which expresses it pervading can be understood by referring to the above. The meaning of that which is expressed is also easy to understand, because 'originally unborn,' etc., is what is expressed. Question: If that is the case, and both that which expresses and that which is expressed can pervade everything, why limit it to the various positions, gates, boundaries, and markers of the Mandala? Answer: The sub-commentary's explanation is only in terms of the Mandala, but in principle, it can pervade all dharmas (teachings). The meaning of the sutra and commentary is already clear. The inquiry says, the meaning of 'attaining Buddhahood in this very body' is, 'I am in the same position as the mind, recognizing the great 'A' syllable as the first life, the three phrases within the earth element represent the unobstructed virtue of the six great elements' free and unhindered functioning (as seen in the main text). How can the unobstructed virtue of the six great elements accomplish the meaning of the 'A' syllable's complete pervasion? Answer: The commentary's explanation of the meaning of the 'A' syllable's complete pervasion is already as clear as a mirror. One should not abandon that explanation for others. Moreover, the opening chapter of the Mahavairocana Sutra says, 'The six syllables are the substance that can create (and so on).' Here, it says that the six syllables, such as the 'A' syllable, are the very substance of the six great elements. Furthermore, the meaning of the present kaya (body) is that the 'A' syllable is the earth element. Does it not use the virtue of the earth element to accomplish the meaning of the 'A' syllable? The inquiry says, 'Pervading the body and not the body,' this refers to what the practitioner contemplates, and cannot be equated with the saying of sentient and non-sentient beings, right? Answer: That is correct. Because it originally pervades, one can now contemplate it, and therefore they are the same (or it is inherent). The 'A' syllable is the heart of all Mantras (sacred utterances), it is also the place of birth, also the place of dwelling, also the most...
上。又為一切法教之本。亦所詮事（六） 疏第七云。若見本不際者。即是如實知自心。如實知同心即是一切智智。故毗盧遮那唯以此一字為真言也（云云）普通真言藏品云。是中一切真言之心。汝當諦聽。所謂阿字門（云云。是中者上所說之中也）疏第十云。次毗盧遮那說真言心者。以如上諸真言等隨一一中。則有根本真言心真言隨心真言。如是等無量無邊不可知數。今總說諸真言之心。即此阿字是也。此是諸法本不生義（云云。第七卷疏同之）鈔第二云。真言通體即唯阿字。通與一切真言教法而為體故（云云）阿阇梨真實智品云。所謂阿字者一切真言心○安住諸支分（云云）疏第十七云。謂雖加諸字亦有阿字在中也。又遍住于支分阿字為心。如人有心能遍支分。是心皆受苦樂。阿字亦遍一切支分也（云云。兩本義釋俱云。如人有心能遍支分。分轉之心皆受苦樂。云云）鈔第九云。梵云阿伽羅。是身支分。質多是心。即里比等字是支分。阿字是心。是故有身支分定有心有里比等。眾字定有阿字。不得相離也（云云）。 尋云。若言心遍支分。皆受苦樂者。如何秘藏記云眼等諸識在心花所（具見正文）耶。答。私有二義。一者義釋疏云。分轉之心皆受苦樂。故知心體雖在心花。而分轉用遍支分也。二者心體遍
【現代漢語翻譯】 現代漢語譯本： 上。阿字也是一切佛法教義的根本，也是所要表達的事物。 《疏》第七卷說：『如果能見到本不際（萬法的本源），那就是如實地瞭解了自己的心。如實地瞭解自己的心，也就是了解了一切智智（佛的智慧）。』所以，毗盧遮那佛（Vairocana，光明遍照）只用這一個『阿』字作為真言。 《普通真言藏品》中說：『這裡面包含了一切真言的心，你們應當仔細聽。那就是所謂的阿字門。』（這裡面指的是上面所說的內容）《疏》第十卷說：『接下來，毗盧遮那佛宣說了真言心，就像上面所說的各種真言一樣，每一個真言中都有根本真言、心真言、隨心真言等等，數量無量無邊，不可計數。現在總的說來，一切真言的心，就是這個阿字。』這就是諸法本不生的含義。 《鈔》第二卷說：『真言的整體就是阿字。』因為阿字普遍與一切真言教法相通，並作為它們的本體。 《阿阇梨真實智品》中說：『所謂的阿字，是一切真言的心，安住在各個支分（身體的各個部分）。』 《疏》第十七卷說：『即使加上其他的字，其中也包含著阿字。』而且，阿字普遍存在於各個支分中，作為心。就像人有心，能夠遍及全身，感受到苦樂一樣，阿字也遍及一切支分。 《鈔》第九卷說：『梵語中，阿伽羅（akara）是身體的支分，質多（citta）是心。也就是說，里比（lipih）等字是支分，阿字是心。所以，有身體的支分，就一定有心，有里比等字，就一定有阿字，它們是不能分離的。』 有人問：如果說心遍及支分，都能感受到苦樂，那麼《秘藏記》中為什麼說眼等諸識在心花（心臟部位）呢？ 回答：我個人有兩種解釋。第一種解釋是，《義釋疏》中說：『分轉之心都能感受到苦樂。』所以可知，心體雖然在心花，但它的作用卻遍及全身。第二種解釋是，心體遍及全身。
【English Translation】 English version: Above. Moreover, the 'A' syllable is the root of all Dharma teachings and also the object to be expressed. The seventh fascicle of the Commentary states: 'If one sees the original non-origination (the source of all dharmas), it is to truly know one's own mind. To truly know one's own mind is to know all-knowing wisdom (Buddha's wisdom).' Therefore, Vairocana (the light that shines everywhere) uses only this one 'A' syllable as a mantra. The 'Ordinary Mantra Treasury Chapter' says: 'Within this are contained the hearts of all mantras; you should listen carefully. That is the so-called 'A' syllable gate.' (Within this refers to the content mentioned above.) The tenth fascicle of the Commentary states: 'Next, Vairocana Buddha proclaims the heart of the mantra, just like the various mantras mentioned above, each mantra contains the root mantra, the heart mantra, the accompanying mantra, and so on, in immeasurable and countless numbers. Now, to speak generally, the heart of all mantras is this 'A' syllable.' This is the meaning of the non-origination of all dharmas. The second fascicle of the Notes states: 'The entirety of the mantra is just the 'A' syllable.' Because the 'A' syllable is universally connected to all mantra teachings and serves as their essence. The 'Acharya's True Wisdom Chapter' says: 'The so-called 'A' syllable is the heart of all mantras, residing in all limbs (parts of the body).' The seventeenth fascicle of the Commentary states: 'Even if other syllables are added, the 'A' syllable is contained within them.' Moreover, the 'A' syllable is universally present in all limbs, serving as the heart. Just as a person has a heart that can reach the entire body and experience suffering and joy, the 'A' syllable also pervades all limbs. The ninth fascicle of the Notes states: 'In Sanskrit, 'akara' (阿伽羅) is the limbs of the body, and 'citta' (質多) is the mind. That is to say, syllables like 'lipih' (里比) are the limbs, and the 'A' syllable is the heart. Therefore, if there are limbs of the body, there must be a heart; if there are syllables like 'lipih,' there must be the 'A' syllable; they cannot be separated.' Someone asks: If it is said that the heart pervades the limbs and can experience suffering and joy, then why does the 'Secret Treasury Record' say that the consciousnesses of the eyes, etc., are in the heart flower (the region of the heart)? Answer: I personally have two explanations. The first explanation is that the 'Meaning Explanation Commentary' says: 'The mind that is distributed can experience suffering and joy.' Therefore, it can be known that although the essence of the heart is in the heart flower, its function pervades the entire body. The second explanation is that the essence of the heart pervades the entire body.
支分言在心花者。二俱有過。若言體在心花用遍支分者。阿體既遍里比。心體何局心花。法喻是應齊故。余乘者秘藏記云。據密教凡夫心如合蓮花。聖人心似開蓮花（乃至）在心識所（云云）既云據密教。豈可隨轉耶。答。初義法體喻用難異。俱遍義同。何不比咒。后義據密教者。且謂凡聖心花含開。而心體局心花。隨轉余乘也。六大無礙常瑜伽。識大何局一處乎。二義正不應知。 普通真言藏品云。念此一切諸真言心最為無上。是一切真言所住（云云）疏第十云。若離阿聲則無餘字。即是諸字之母。即一切真言生處也○此字于真言中最為上妙。是故真言行者常當如是受持也。是故一切真言住于阿字。猶住此故誦之即生也（云云）十四卷本云。若悟阿字門。是一切諸真言心者。則悟一切字門。皆是一切真言心。皆是一切真言住處。皆悉最為無上也（云云。十卷本同之）第七卷疏云。猶住此故誦之即生他一切字德（云云。余同疏也）。 疏第十九云。諸聖智中佛為第一。此阿字於一切真言門中最為第一也。由此一字成無量功德故無上也（云云）疏第七云。阿字是一切法教之本。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（云云）字母釋六。內外諸教皆從此字而出生也（云云。此字者阿字也
【現代漢語翻譯】 現代漢語譯本： 如果說支分（肢體）存在於心花（心臟）之中，那麼兩者都有過失。如果說本體存在於心花，而作用遍及支分，那麼阿（A）的本體既然已經遍及里比（一切處），心（意識）的本體為何侷限於心花呢？法（規律）和比喻應該是相等的。其他宗派的秘藏記說，根據密教，凡夫的心就像合攏的蓮花，聖人的心就像開放的蓮花（乃至）存在於心識之中（等等）。既然說是根據密教，怎麼可以隨意轉變呢？回答：第一個意思，法體和比喻的作用難以區分，都是普遍存在的，意義相同。為什麼不比作咒語呢？后一個意思，根據密教，只是說凡夫和聖人的心花有含苞和開放的區別，而心的本體侷限於心花，這是隨意轉變其他宗派的說法。六大（地、水、火、風、空、識）無礙，常瑜伽（常恒相應），識大（識界）怎麼會侷限於一處呢？這兩種說法都不應該知道。 《普通真言藏品》說：『唸誦這所有真言，心是最為無上的，是一切真言所住之處（等等）。』疏第十說：『如果離開阿（A）聲，就沒有其他字，阿（A）就是所有字的母親，就是一切真言產生的地方。』這個字在真言中最為殊勝微妙，所以真言修行者應當經常這樣受持。因此，一切真言都住在阿（A）字中，就像住在這裡一樣，誦唸它就會產生（等等）。十四卷本說：『如果領悟阿（A）字門，就是一切真言的心，那麼就領悟了一切字門，都是一切真言的心，都是一切真言的住處，都是最為無上的（等等。十卷本相同）。』第七卷疏說：『就像住在這裡一樣，誦唸它就會產生其他一切字的功德（等等。其餘與疏相同）。』 疏第十九說：『在所有聖智中，佛為第一。這個阿（A）字在一切真言門中最為第一。』因為這一個字成就無量功德，所以是無上的（等等）。疏第七說：『阿（A）字是一切法教的根本。』凡是最初開口的聲音都有阿（A）聲，如果離開阿（A）聲，就沒有一切言說，所以是眾聲之母（等等）。字母釋六說：『內外所有教法都從此字而出生（等等。這個字指的是阿（A）字）。』
【English Translation】 English version: If one says that the 'zhifen' (limbs) are located within the 'xinhua' (heart-flower), then both are at fault. If one says that the essence is in the 'xinhua' (heart-flower) while its function pervades the 'zhifen' (limbs), then since the essence of 'A' already pervades 'lipi' (everywhere), why is the essence of the mind limited to the 'xinhua' (heart-flower)? The Dharma (law) and the metaphor should be equal. The esoteric records of other schools say that according to the Esoteric teachings, the mind of an ordinary person is like a closed lotus flower, while the mind of a sage is like an open lotus flower (and so on), residing in the consciousness (etc.). Since it is said to be according to the Esoteric teachings, how can it be arbitrarily changed? Answer: In the first meaning, the essence of the Dharma and the function of the metaphor are difficult to distinguish; both are pervasive, and the meaning is the same. Why not compare it to a mantra? In the latter meaning, according to the Esoteric teachings, it only says that the 'xinhua' (heart-flower) of ordinary people and sages have the difference between budding and opening, while the essence of the mind is limited to the 'xinhua' (heart-flower), which is an arbitrary change of other schools' statements. The Six Great Elements (earth, water, fire, wind, space, consciousness) are unobstructed, constantly in 'yoga' (constant correspondence), how can the Great Consciousness (realm of consciousness) be limited to one place? These two meanings should not be known. The 'Ordinary Mantra Treasury Chapter' says: 'Reciting all these mantras, the mind is the most supreme, it is the place where all mantras reside (etc.).' Commentary 10 says: 'If one leaves the 'A' sound, there are no other letters; 'A' is the mother of all letters, the place where all mantras originate.' This letter is the most excellent and subtle in mantras, so practitioners of mantras should always uphold it in this way. Therefore, all mantras reside in the letter 'A', just as residing here, reciting it will produce (etc.).' The 14-volume version says: 'If one understands the 'A' letter gate, which is the heart of all mantras, then one understands all letter gates, all are the heart of all mantras, all are the dwelling place of all mantras, all are the most supreme (etc. The 10-volume version is the same).' Commentary 7 says: 'Just as residing here, reciting it will produce the virtues of all other letters (etc. The rest is the same as the commentary).' Commentary 19 says: 'Among all the wisdom of the sages, the Buddha is the first. This letter 'A' is the most supreme among all mantra gates.' Because this one letter accomplishes immeasurable merits, it is the most supreme (etc.). Commentary 7 says: 'The letter 'A' is the root of all Dharma teachings.' All sounds that are first uttered have the 'A' sound; if one leaves the 'A' sound, there is no speech, so it is the mother of all sounds (etc.). Letter Explanation 6 says: 'All internal and external teachings are born from this letter (etc. This letter refers to the letter 'A').'
）疏第四云。如諸大乘經論約曰悉檀曰不生等。以種種因緣譬喻廣說阿字門。則有無量句義（云云）大曰經開題云。即此阿字大日世尊種子真言也。是經一部始終唯說此一字義。其義無量。略說少分耳（云云）鈔第一云。此經七卷三十一品。從始迄終皆是顯斯三句之義。當知即是阿阿暗惡四字之義也（云云）一字儀軌云。是一切字母。十方三世佛所說一切法無非此字型。才念即同稱一切如來法（云云。說阿字也）。 阿字為一切理之本事（七） 疏第十七云。然此阿字能說一切世間語言。復因此語言得解一切出世之理也。所以者何。要因此阿字生一切世間之語言（云云）吽字義云。阿聲○一切實相之源。又云。以阿字門攝一切真如法界法性實際等理。無所不攝（云云）。 阿字為一切行之要事（八） 住心品云。宣說真言道句法。所謂初發心乃至十地次第。此生滿足（云云）疏一云。複次行者初發心時得入阿字門。即是從如來金剛性生芽。當知此芽一生運運增進更無退義。乃至成辨無行可增。然後停息故云次第。此生滿足。此中次第者。梵音有不住義精進義遍行義。謂初發心欲入菩薩位故。於此真言法要方便修行得至此初地○乃至滿足十地。唯以一行一道。而成正覺（云云）鈔第二云。疏複次行者初
【現代漢語翻譯】 現代漢語譯本： ）《疏》第四卷說，如同各大乘經論所說的『悉檀』（Siddhanta，成就）曰『不生』等，用種種因緣譬喻廣泛地解說『阿』字門，其中有無量句義。（云云）《大日經》開篇說，這個『阿』字就是大日世尊（Mahavairocana，宇宙之根本佛）的種子真言（Bija-mantra，代表佛或菩薩的咒語）。這部經從頭到尾只說這一個字的意義，其意義無量，這裡只略說少部分。（云云）《鈔》第一卷說，這部經七卷三十一品，從始至終都是在闡釋這三句的意義。應當知道，這就是『阿』、『阿』、『暗』、『惡』四個字的意義。（云云）《一字儀軌》說，『阿』字是一切字母，十方三世佛所說的一切法沒有不是這個字型的。才唸誦就等同於稱念一切如來的法。（云云，說的是『阿』字）。 『阿』字是一切理的根本（七） 《疏》第十七卷說，這個『阿』字能夠說一切世間的語言，又因此語言得以理解一切出世間的道理。為什麼呢？因為要通過這個『阿』字才能產生一切世間的語言。（云云）《吽字義》說，『阿』聲是一切實相的根源。又說，用『阿』字門攝取一切真如法界（Tathata-dharmadhatu，真實如是的法界）、法性（Dharmata，諸法的本性）、實際（Bhuta-koti，真如的異名）等道理，沒有不包含的。（云云）。 『阿』字是一切行的重要事情（八） 《住心品》說，宣說真言道句法，所謂初發心乃至十地次第，此生滿足。（云云）《疏》第一卷說，再者，修行者初發心時得以進入『阿』字門，就是從如來金剛性（Vajra-nature，堅固不壞的本性）生出萌芽。應當知道，這個萌芽一生都在不斷增進，再沒有退轉的可能，乃至成就到沒有行可增進，然後才停息，所以說是次第。此生滿足。這裡所說的次第，梵語有不住義、精進義、遍行義。意思是說，初發心想要進入菩薩位，因此對於這個真言法要方便修行，得以到達這初地，乃至滿足十地，唯以一行一道，而成正覺。（云云）《鈔》第二卷說，《疏》又說修行者初
【English Translation】 English version: ) The fourth volume of the Commentary says, 'Like the Mahayana sutras and treatises that speak of 'Siddhanta' (accomplishment) as 'non-arising,' etc., using various causes, conditions, metaphors, and analogies to extensively explain the 'A' syllable gate, which contains countless meanings.' (etc.) The opening of the Mahavairocana Sutra says, 'This 'A' syllable is the seed mantra (Bija-mantra) of Mahavairocana (the fundamental Buddha of the universe). This sutra, from beginning to end, only speaks of the meaning of this one syllable, which is immeasurable. Here, only a small portion is briefly explained.' (etc.) The first volume of the Notes says, 'This sutra, in seven volumes and thirty-one chapters, from beginning to end, elucidates the meaning of these three phrases. It should be known that this is the meaning of the four syllables 'A,' 'A,' 'Am,' and 'Ah'.' (etc.) The One Syllable Ritual says, 'The 'A' syllable is all letters. All dharmas spoken by the Buddhas of the ten directions and three times are none other than this syllable. Reciting it is the same as praising all the Tathagatas' dharmas.' (etc., speaking of the 'A' syllable). The 'A' syllable is the basis of all principles (7) The seventeenth volume of the Commentary says, 'This 'A' syllable can speak all worldly languages, and through this language, one can understand all transcendental principles. Why? Because all worldly languages arise from this 'A' syllable.' (etc.) The meaning of the 'Hum' syllable says, 'The sound of 'A' is the source of all true reality.' It also says, 'The 'A' syllable gate encompasses all suchness-dharmadhatu (Tathata-dharmadhatu, the realm of true suchness), dharmata (Dharmata, the nature of dharmas), bhuta-koti (Bhuta-koti, another name for true suchness), and other principles, without exception.' (etc.). The 'A' syllable is the essential matter of all practices (8) The 'Dwelling Mind Chapter' says, 'Proclaim the mantra path and phrases, from the initial aspiration to the stages of the ten bhumis (Bhumis, stages of bodhisattva development), this life is fulfilled.' (etc.) The first volume of the Commentary says, 'Furthermore, when a practitioner initially aspires to enlightenment, they enter the 'A' syllable gate, which is the sprouting of a seed from the Vajra-nature (Vajra-nature, indestructible nature) of the Tathagata. It should be known that this sprout grows continuously throughout life, with no possibility of regression, until it achieves a state where there is no further practice to increase, and then it ceases, hence the term 'gradual'. This life is fulfilled. The term 'gradual' here, in Sanskrit, has the meanings of 'non-dwelling,' 'diligence,' and 'pervading practice.' It means that the initial aspiration is to enter the bodhisattva stage, and therefore, through skillful practice of this mantra dharma, one can reach the first bhumi, and even fulfill the ten bhumis, achieving perfect enlightenment through one practice and one path.' (etc.) The second volume of the Notes says, 'The Commentary further says that when a practitioner initially
發等者。謂從初發菩提心時便得入于阿字之門。即是從如來金剛性。生金剛性謂如實知堅固性也。言當知芽者菩提芽也。此芽生已中間運運者地地也。地地增進乃至成菩提樹王更無行可增○從初發心入菩薩位。乃至滿足十地。但以一真言之行一真言之道。而成正覺（云云）疏第十二云。入阿字門故即能了知真言行之與果也。若了知彼行及果。即是據得無上大果也（云云。十四本同也）轉字輪曼荼羅行品云。於一切世間出世間。聲聞緣覺靜思惟勤修成就悉地。皆同壽命同種子同依處同救世者（云云）疏第十二云。此阿字門即是世出世間二乘定觀等之惠命也○如上世出世間。一切所作妙業。阿字即為彼命。如人若無命根一切化事皆悉妄廢。一切世出世間功德定惠等亦爾。若離阿字門即不得增益成就。如彼死人無所能為。復阿字是開口聲也。若無阿聲即不能開口。若不開者一切字皆無。是故阿字為一切字之種子。當知一切萬行亦如是。以阿字門而為種子。若離阿字亦不成也（云云。依處等釋可見。正文）第十七云。此心真言即是無量義處遍生一切世出世間之法。離一切戲論。諸戲論永息。而阿妙智生。此智即是奢么他毗缽舍那之智。從此智有無量惠方便生（云云）又云。若舍阿字本自然之智。則一切善不得生。故舍佛即是斷
【現代漢語翻譯】 現代漢語譯本： 『發等者』，指的是從最初發起菩提心的時候，便能夠進入『阿』字（Ā字，梵文字母，代表宇宙萬物的本源）之門。這便是從如來的金剛自性（Vajra-dhātu，堅固不壞的佛性）中產生金剛自性，也就是如實了知堅固不壞的自性。所說的『當知芽者』，指的是菩提芽（Bodhi-aṅkura，覺悟的萌芽）。這菩提芽生出之後，中間不斷地執行增進，指的是各個菩薩的階位（Bhūmi，土地，引申為階位）。各個階位不斷增進，乃至成就菩提樹王（Bodhi-vṛkṣa-rāja，象徵圓滿覺悟的智慧之樹），再也沒有更高的修行可以增加了。從最初發心進入菩薩位，乃至圓滿十地（Daśa-bhūmi，菩薩修行的十個階段），僅僅憑藉一個真言（Mantra，咒語）的修行，一個真言的道路，便能成就正覺（Samyak-saṃbodhi，圓滿的覺悟）。（云云） 《大日經疏》第十二卷說：『進入『阿』字門，就能了知真言的修行與果報。如果了知了那修行和果報，就是掌握了無上的大果報。（云云。第十四本也相同）』 《轉字輪曼荼羅行品》說：『在一切世間和出世間，聲聞（Śrāvaka，聽聞佛法而悟道的修行者）、緣覺（Pratyekabuddha，獨自悟道的修行者）通過靜思惟和勤奮修行成就悉地（Siddhi，成就），都具有相同的壽命、相同的種子、相同的依處、相同的救世者。（云云）』 《大日經疏》第十二卷說：『這『阿』字門就是世間和出世間二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）定觀（Samatha-vipassanā，止觀）等的慧命。』 如上所述，世間和出世間一切所作的妙業，『阿』字就是它們的生命。就像人如果沒有命根，一切作為都會徒勞無功一樣，一切世間和出世間的功德和智慧也是如此。如果離開了『阿』字門，就不能得到增益和成就，就像死人一樣無所作為。而且，『阿』字是開口的聲音。如果沒有『阿』聲，就不能開口。如果不開口，一切字都無法發出。所以『阿』字是一切字的種子。應當知道一切萬行也是如此，以『阿』字門作為種子。如果離開了『阿』字，也無法成就。（云云。依處等的解釋可見正文） 第十七卷說：『這心真言（Citta-mantra，心的咒語）就是無量義處，普遍產生一切世間和出世間之法，遠離一切戲論（Prapañca，虛妄分別），各種戲論永遠止息，而『阿』妙智（Ā-jñāna，『阿』字的智慧）產生。這智慧就是奢摩他（Śamatha，止）和毗缽舍那（Vipaśyanā，觀）的智慧。從此智慧產生無量的智慧和方便。（云云）』 又說：『如果捨棄『阿』字本有的自然之智，那麼一切善法都不能產生。所以捨棄佛就是斷滅。
【English Translation】 English version: 'Those who initiate,' refers to those who, from the very first moment of generating Bodhicitta (the mind of enlightenment), are able to enter the gate of the 'A' syllable (Ā-akṣara, the Sanskrit letter representing the origin of all things in the universe). This is the arising of Vajra-dhātu (diamond nature, the indestructible Buddha-nature) from the Tathagata's (Thus Come One) Vajra-dhātu, which is truly knowing the indestructible nature. What is meant by 'one should know the sprout' is the Bodhi-aṅkura (sprout of enlightenment). After this Bodhi sprout arises, the continuous progression in between refers to the Bhūmis (stages, literally 'lands'). The continuous advancement through each Bhūmi, until the attainment of the Bodhi-vṛkṣa-rāja (king of the Bodhi tree, symbolizing perfect enlightenment), leaves no further practice to increase. From the initial generation of Bodhicitta and entry into the Bodhisattva stage, up to the fulfillment of the Daśa-bhūmi (ten stages of a Bodhisattva's practice), one attains Samyak-saṃbodhi (perfect enlightenment) solely through the practice of one Mantra (sacred utterance), one path of Mantra. (Etc.) The twelfth fascicle of the Mahāvairocana Sūtra Commentary states: 'Entering the gate of the 'A' syllable enables one to understand the practice and result of Mantra. If one understands that practice and result, one has grasped the supreme great result. (Etc. The fourteenth book is the same.)' The Chapter on the Practice of Rotating the Syllable Wheel Mandala states: 'In all worldly and transmundane realms, Śrāvakas (hearers), Pratyekabuddhas (solitary realizers) who achieve Siddhi (accomplishment) through quiet contemplation and diligent practice, all share the same lifespan, the same seed, the same support, the same savior. (Etc.)' The twelfth fascicle of the Mahāvairocana Sūtra Commentary states: 'This gate of the 'A' syllable is the life of wisdom for the Samatha-vipassanā (calm abiding and insight) and other practices of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) in both worldly and transmundane realms.' As mentioned above, for all the wonderful deeds performed in worldly and transmundane realms, the 'A' syllable is their life. Just as a person without a life-force renders all actions futile, so too are all worldly and transmundane merits and wisdom. If one departs from the gate of the 'A' syllable, one cannot gain increase or accomplishment, just like a dead person who can do nothing. Moreover, the 'A' syllable is the sound of opening the mouth. Without the sound of 'A', one cannot open the mouth. If one does not open the mouth, no other syllable can be uttered. Therefore, the 'A' syllable is the seed of all syllables. One should know that all myriad practices are also like this, taking the gate of the 'A' syllable as the seed. If one departs from the 'A' syllable, nothing can be accomplished. (Etc. The explanation of support, etc., can be seen in the main text.) The seventeenth fascicle states: 'This Citta-mantra (mind-mantra) is the place of immeasurable meaning, universally generating all worldly and transmundane dharmas (teachings), free from all Prapañca (conceptual proliferation), with all conceptual proliferations permanently ceasing, and the Ā-jñāna (A-wisdom) arising. This wisdom is the wisdom of Śamatha (calm abiding) and Vipaśyanā (insight). From this wisdom, immeasurable wisdom and skillful means arise. (Etc.)' It also states: 'If one abandons the inherent, natural wisdom of the 'A' syllable, then no good dharma can arise. Therefore, abandoning the Buddha is cutting off.'
一切菩薩之命。與絕其成佛之根（云云）鈔第九云。疏若舍阿字等者。阿字是菩提心。由菩提心故則有阿字大悲地波羅蜜等成佛之根。若舍之者則絕成佛之根。一切萬善而不得生故（云云）又云。若秘釋者。即是阿字法界本不生之體也。此字能生一切諸法。若舍阿字自然之智。則一切善法不得生故（云云）受方便學處品云。秘密主應當諦聽。吾今演說差別道一道法門（云云）疏第十七云。謂一切法不出阿字門。即是一道也。道者謂乘此法而有所至到之義也。一道者即是一切無礙人共出生死。直至道場之道也。而言一者此即如如之道。獨一法界故言一也。於此一道中而分別種種差別。獨如無量岐路皆至寶所。殊街同歸也（云云。上一行一道之意以此可知耳）一字軌云。阿字菩提心種智之本源（云云）。 以阿字統如來無邊果德事（九） 疏第四云。如以阿字五輪統如來無邊內德（云云。兩本義釋如字下有以字）第十二云。入阿字門故即能了知真言行之與果（等。云云。具如上之）。 阿字統如來無邊果德故。入阿字門則能了知真言果也。 如來妙感妙應皆不出阿字門事（十） 妙感妙應雖亦果德。義門殊故別出之耳住心品云。而此一切智智道一味。所謂如來解脫味（云云）疏第一釋云。佛從平等心
【現代漢語翻譯】 現代漢語譯本： 一切菩薩的命脈，與斷絕他們成佛的根本。（云云）《鈔》第九卷說，疏文如果捨棄『阿』字等，『阿』字是菩提心（bodhicitta，覺悟之心）。因為有菩提心的緣故，才會有『阿』字大悲地波羅蜜（paramita，到彼岸）等成佛的根本。如果捨棄它，就斷絕了成佛的根本，一切萬善都不能產生，所以（云云）。又說，如果秘密地解釋，那就是『阿』字法界本不生的本體。這個字能產生一切諸法。如果捨棄『阿』字自然之智，那麼一切善法都不能產生，所以（云云）。《受方便學處品》說，秘密主（Guhyapati，金剛手菩薩的別名）應當仔細聽，我現在演說差別道（Vishesa-marga）一道法門（云云）。疏文第十七卷說，一切法都離不開『阿』字門，這就是一道。道，是指乘坐此法而有所到達的意義。一道，就是指一切無障礙的人共同出生死，直至道場（Bodhimanda，證悟之地）的道路。說『一』，這是如如之道，唯一的法界，所以說『一』。在這『一道』中而分別種種差別，就像無量歧路都通往寶所（Ratnakara，珍寶之地），不同的街道最終都歸於同一處（云云。上一行『一道』的意義可以由此得知）。《一字軌》說，『阿』字是菩提心種智的本源（云云）。 以『阿』字統攝如來無邊果德之事（九） 疏文第四卷說，就像用『阿』字五輪統攝如來無邊內德（云云。兩本義釋『如』字下有『以』字）。第十二卷說，進入『阿』字門，就能了知真言（mantra，咒語）行之與果（等。云云。具體如上所述）。 『阿』字統攝如來無邊果德，所以進入『阿』字門就能了知真言的果報。 如來妙感妙應皆不出『阿』字門之事（十） 妙感妙應雖然也是果德，但義理門徑不同，所以單獨列出。《住心品》說，而這『一切智智道』（Sarvajna-jnana-marga）是一種味道，就是如來解脫味（云云）。疏文第一卷解釋說，佛從平等心
【English Translation】 English version: The life of all Bodhisattvas, and severing their root of becoming a Buddha. (Etc.) The ninth volume of the Commentary says, if the commentary abandons the 'A' syllable, etc., the 'A' syllable is the Bodhicitta (the mind of enlightenment). Because of the Bodhicitta, there are the 'A' syllable Mahakaruna-bhumi Paramita (perfection of crossing over to the other shore), etc., which are the roots of becoming a Buddha. If one abandons it, one severs the root of becoming a Buddha, and all good deeds cannot arise, therefore (etc.). It also says, if one interprets it secretly, it is the 'A' syllable Dharmadhatu (realm of Dharma), the original unborn essence. This syllable can generate all Dharmas. If one abandons the natural wisdom of the 'A' syllable, then all good Dharmas cannot arise, therefore (etc.). The 'Receiving the Vows of Expedient Means' chapter says, Secret Lord (Guhyapati, another name for Vajrapani), you should listen carefully. I will now expound the Dharma gate of the One Vehicle of the Differentiated Path (Vishesa-marga) (etc.). The seventeenth volume of the commentary says, all Dharmas do not go beyond the 'A' syllable gate, which is the One Vehicle. 'Vehicle' means to ride this Dharma and arrive at a certain place. The One Vehicle means that all unobstructed people are born and die together, until the path to the Bodhimanda (place of enlightenment). Saying 'One' means this is the Suchness path, the unique Dharmadhatu, so it is called 'One'. Within this 'One Vehicle', various differences are distinguished, just like countless forks in the road all lead to the Ratnakara (treasure place), different streets returning to the same place (etc. The meaning of 'One Vehicle' in the previous line can be understood from this). The 'One Syllable Ritual' says, the 'A' syllable is the origin of the seed wisdom of Bodhicitta (etc.). The matter of the 'A' syllable encompassing the immeasurable meritorious qualities of the Tathagata (Nine) The fourth volume of the commentary says, just as the five wheels of the 'A' syllable encompass the immeasurable inner virtues of the Tathagata (etc. In both versions, there is the word 'with' after the word 'as'). The twelfth volume says, entering the 'A' syllable gate, one can understand the practice and fruit of the mantra (etc. etc. As above). The 'A' syllable encompasses the immeasurable meritorious qualities of the Tathagata, so entering the 'A' syllable gate one can understand the fruit of the mantra. The matter of the Tathagata's wonderful response and subtle feeling not going beyond the 'A' syllable gate (Ten) Although wonderful response and subtle feeling are also meritorious qualities, they are listed separately because the meaning and approach are different. The 'Dwelling in the Mind' chapter says, and this 'Sarvajna-jnana-marga' is of one flavor, which is the flavor of the Tathagata's liberation (etc.). The first volume of the commentary explains, the Buddha from the equal mind
地開發無盡莊嚴藏大曼荼羅。已還用開發眾生平等地地無不出阿字門。當知盡莊嚴藏大曼荼羅。妙感妙應皆感應。因緣所生方便亦復不出阿字門。譬如大海中波濤相激迭為能所。然亦皆同一味。所謂鹹味也（云云。二本大同之）。
阿字義中
中川上人 于阿聲字相辨能所詮事（十一） 秘藏記云。凈菩提觀○聲字實相順逆往反觀想言聲者。口誦字聲。字者觀字型。實相者觀字義（云云）又云。如何文字。假令有一阿字呼阿。聲則能詮是文也。以呼阿顯無名。阿即無故。是為所詮。是則字（云云）聲字義云。謂實相由聲字顯。則聲字之實相。亦依主得名（云云）又云。若言聲字外無實相。聲字則實相。亦如上名（云云。如上名者釋也）疏第七云。經言。秘密主。云何真言教法者。即謂阿字門等。是真言教相雖相不異體。體不異相。相非造作修成不可示人。而能不離解脫現作聲字。一一聲字而是入法界門。故得名真言法教也（云云）又云。且如阿字門。若聲若字舉體不生。聲字之義即筌舉體不生。若證時還只證此不生。中間文無間雜。亦無異路（云云）第二十云。今如是見聲實相。即知此聲不生滅同於實相。是音聲平等性也（云云）。 私案。秘藏記意。上文聲
【現代漢語翻譯】 現代漢語譯本 開發無盡莊嚴藏大曼荼羅（Mandala，壇城）。已經用開發眾生平等之地，沒有哪個地方不是從阿字門（A字門）出來的。應當知道，整個莊嚴藏大曼荼羅，其微妙的感應都是相互感應的。因緣所生的方便法門，也同樣沒有超出阿字門。比如大海中的波濤相互衝擊，互為能動和所動，然而它們都具有同一種味道，那就是鹹味。（以上內容，兩個版本大同小異）。
阿字義中
中川上人 辨別阿聲字相的能詮和所詮（十一） 《秘藏記》中說：『清凈菩提觀，通過觀想聲字實相的順逆往返，所謂聲，就是口中誦唸的字音；字，就是觀想的字型；實相，就是觀想字義。』（以上內容）又說：『什麼是文字？比如有一個阿字，呼出『阿』的聲音，這個聲音就是能詮的文。因為呼出『阿』的聲音，顯示了無名，阿字本身就是空無，這就是所詮。這就是字。』（以上內容）聲字義說：『所謂實相，是通過聲字來顯現的，那麼聲字的實相，也是依附於主體而得名。』（以上內容）又說：『如果說聲字之外沒有實相，那麼聲字就是實相，也像上面所說的那樣命名。』（以上內容，如上面所說的那樣命名，是解釋。）《疏》第七卷說：『經中說：秘密主，什麼是真言教法呢？就是指阿字門等。這是真言的教相，雖然相狀不同，但本體沒有差異，本體和相狀沒有差異。相狀不是人為造作修成的，無法向人展示，但它能夠不離解脫，顯現為聲字。每一個聲字都是進入法界的門徑，所以才被稱為真言法教。』（以上內容）又說：『比如阿字門，無論是聲音還是文字，其整體都是不生不滅的。聲字的意義，就像捕魚的筌，其整體也是不生不滅的。如果證悟的時候，也只是證悟這個不生不滅。中間沒有其他夾雜，也沒有其他路徑。』（以上內容）第二十卷說：『現在這樣見到聲音的實相，就知道這個聲音是不生不滅的，與實相相同。這就是音聲的平等性。』（以上內容）。 私下認為，《秘藏記》的意思，上文的聲
【English Translation】 English version Developing the endless adorned treasury great Mandala. It has already been used to develop the ground of equality for all beings, and there is no place that does not come from the A-character gate (A-character gate). It should be known that the entire adorned treasury great Mandala, its subtle sensations are all mutually responsive. The expedient means born of causes and conditions also do not go beyond the A-character gate. For example, waves in the ocean collide with each other, acting as both agent and object, yet they all have the same flavor, which is saltiness. (The above content is largely the same in both versions).
In the Meaning of the A-Character
Superior Person Nakagawa Distinguishing the Expressing and Expressed Aspects of the A-sound and Character (11) The Secret Treasury Record says: 'Pure Bodhi contemplation, through contemplating the true aspect of sound and character in forward and reverse order. The so-called sound is the pronunciation of the character; the character is the visualized form of the character; the true aspect is the meaning of the character.' (The above content) It also says: 'What is a character? For example, there is an A-character, and the sound 'A' is uttered. This sound is the expressing text. Because uttering the sound 'A' reveals the nameless, and the A-character itself is emptiness, this is the expressed. This is the character.' (The above content) The meaning of sound and character says: 'The so-called true aspect is revealed through sound and character, then the true aspect of sound and character is also named based on the subject.' (The above content) It also says: 'If it is said that there is no true aspect outside of sound and character, then sound and character are the true aspect, and are named as mentioned above.' (The above content, naming as mentioned above, is an explanation.) Commentary Volume 7 says: 'The sutra says: Secret Lord, what is the teaching of mantra? It refers to the A-character gate, etc. This is the teaching aspect of mantra. Although the aspects are different, the essence is not different. The essence and aspects are not different. The aspects are not artificially created or cultivated, and cannot be shown to others, but it can manifest as sound and character without leaving liberation. Each sound and character is a gateway to enter the Dharma realm, so it is called the teaching of mantra.' (The above content) It also says: 'For example, the A-character gate, whether it is sound or character, its entirety is unborn and unceasing. The meaning of sound and character is like a fish trap, its entirety is also unborn and unceasing. If one realizes it, one only realizes this unborn and unceasing. There is no other mixture in between, and there is no other path.' (The above content) Volume 20 says: 'Now, seeing the true aspect of sound in this way, one knows that this sound is unborn and unceasing, and is the same as the true aspect. This is the equality of sound.' (The above content). Privately, I think the meaning of the Secret Treasury Record, the sound in the above text
字為能詮。實相為所詮。下文字亦所詮也。聲字義意。上文聲字能詮。實相所詮。顯義廣故。下文聲字則實相。故能詮即所詮也。疏意二文聲字即實相。能詮即所詮。後文聲即實相。準上可知。 阿聲字實相之法然隨緣事（十二） 字母釋云。夫梵字悉曇者印度之書之也。西域記云。梵天所制。五天竺國皆用此字。然因地隨人稍有增減。語其當體。以此為本。劫初之時世無法教。梵王下來授。以此悉曇章。根源四十七言。流派餘一萬。世人不解無由。謂梵王所作。若依大毗盧遮那經。云此是文字者。自然道理之所作也。非如來所作。亦非梵王諸天之所作。若雖有能作者。如來不隨喜。諸佛如來以佛眼觀察此法然之文字。即如實而說之。利益眾生。梵王等傳受轉教眾生（云云）具緣品云。複次秘密主。此真言相。非一切諸佛所作。不令他作。亦不隨喜。何以故。以是諸法法如是故。若諸如來出現。若諸如來不生。諸法法爾如是住。謂諸真言。真言法爾故（云云）疏第七云。經中次說真言如實相。故云。複次秘密主。此真言相。非一切諸佛所作。不令他作。亦不隨喜。何以故。以是諸法法如是故。若諸如來出現。若諸如來不出。諸法法爾如是住。謂諸真言。真言法爾故者。以如來身語意畢竟等故。此真言相。聲字
【現代漢語翻譯】 現代漢語譯本： 『字』是能詮釋者，『實相』是所詮釋者。下面的文字也是所詮釋的。『聲字義意』，上面的文字中，『聲字』是能詮釋者，『實相』是所詮釋者，因為顯現的意義廣大。下面的文字中，『聲字』就是『實相』，所以能詮釋的就是所詮釋的。疏文的意思是，這兩段文字中的『聲字』就是『實相』，能詮釋的就是所詮釋的。後面的文字中，『聲』就是『實相』，參照上面的內容就可以理解。 『阿』聲字實相之法自然隨緣之事（十二） 《字母釋》中說：梵字悉曇（Siddham，古代印度文字）是印度的文字。《西域記》中說，是梵天（Brahmā，印度教的創造之神）所創造。五天竺國都使用這種文字，但因為地域和人的不同，稍有增減。說到它的本體，就以此為根本。劫初的時候，世上沒有法教，梵王下來說授，用這悉曇章，根源是四十七個字，流派有一萬多個。世人不理解，沒有途徑，就說是梵王所作。如果依照《大毗盧遮那經》（Mahāvairocana Sūtra）所說，這文字是自然道理所產生的，不是如來（Tathāgata，佛的稱號）所作，也不是梵王諸天所作。即使有能作者，如來也不隨喜。諸佛如來用佛眼觀察這法然的文字，就如實而說，利益眾生。梵王等傳授轉教眾生（云云）。《具緣品》中說：『再次，秘密主（Guhyapati，金剛手菩薩的稱號），這真言（mantra，咒語）的相，不是一切諸佛所作，不令他人作，也不隨喜。為什麼呢？因為這是諸法的法性本來就是這樣的。如果諸如來出現，如果諸如來不生，諸法的法性本來就是這樣安住，就是指諸真言。真言的法性本來就是這樣的（云云）。』疏第七中說：經中接著說真言如實相，所以說：『再次，秘密主，這真言的相，不是一切諸佛所作，不令他人作，也不隨喜。為什麼呢？因為這是諸法的法性本來就是這樣的。如果諸如來出現，如果諸如來不出，諸法的法性本來就是這樣安住，就是指諸真言。真言的法性本來就是這樣的。』因為如來的身語意畢竟平等，這真言的相，聲字
【English Translation】 English version: 'Word' is the expresser, 'Reality' is what is expressed. The following text is also what is expressed. 'Sound, word, meaning, intention', in the above text, 'sound and word' are the expressers, 'Reality' is what is expressed, because the meaning manifested is vast. In the following text, 'sound and word' are 'Reality', so the expresser is what is expressed. The meaning of the commentary is that in these two passages, 'sound and word' are 'Reality', the expresser is what is expressed. In the later text, 'sound' is 'Reality', which can be understood by referring to the above content. The Dharma of 'A' sound-word Reality naturally follows conditions (twelve) The Explanation of Letters says: The Sanskrit Siddham (ancient Indian script) is the writing of India. The Records of the Western Regions says that it was created by Brahmā (the Hindu god of creation). All five regions of India use this script, but there are slight additions and subtractions due to differences in region and people. Speaking of its essence, it takes this as its root. At the beginning of the kalpa, there was no Dharma teaching in the world, and Brahmā came down to impart it, using this Siddham chapter, the root of which is forty-seven letters, and the branches are more than ten thousand. People do not understand and have no way to know, so they say it was made by Brahmā. If according to the Mahāvairocana Sūtra, this writing is produced by natural principles, it is not made by the Tathāgata (title of a Buddha), nor is it made by Brahmā and the devas. Even if there is a maker, the Tathāgata does not rejoice. All Buddhas and Tathāgatas observe this naturally occurring writing with the Buddha-eye, and then speak of it truthfully, benefiting sentient beings. Brahmā and others transmit and teach sentient beings (etc.). The Chapter on Possessing Conditions says: 'Furthermore, Secret Lord (Guhyapati, title of Vajrapani), this form of mantra (sacred utterance) is not made by all Buddhas, nor do they cause others to make it, nor do they rejoice in it. Why? Because the Dharma-nature of all dharmas is thus. Whether the Tathāgatas appear or do not appear, the Dharma-nature of all dharmas abides thus, referring to the mantras. The Dharma-nature of mantras is thus (etc.).' Commentary 7 says: The sutra then says that mantras are like Reality, so it says: 'Furthermore, Secret Lord, this form of mantra is not made by all Buddhas, nor do they cause others to make it, nor do they rejoice in it. Why? Because the Dharma-nature of all dharmas is thus. Whether the Tathāgatas appear or do not appear, the Dharma-nature of all dharmas abides thus, referring to the mantras. The Dharma-nature of mantras is thus.' Because the body, speech, and mind of the Tathāgata are ultimately equal, this form of mantra, sound-word
皆常。常故不流。無有變易。法爾如是。非造作所成。若可造成。即是生法。法若有生。則可破壞。四相遷流。無常無我。何得名為真實語耶。是故佛不自作。不令他作。設令有能作之人。亦不隨喜。是此真言相。若佛出興於世。若不出世。若已說若未說若現說。法住法位性相常住。是故名必定印。眾聖道同。即此大悲漫荼羅一切真言。一一真言之相。皆法爾如是。故重言之也（云云。二本同之）十住心論第十引此釋全文已云。已知法爾而住無人能作。若然誰傳。答。初從大日尊下至青龍阿阇梨。有七葉大阿阇梨耶（云云）又云。如來○自在加持說真言道。雖從機感因緣生。而不動實際（云云）鈔第六云。疏法住法位等者。真如住在諸法之中名為法住。法有澄凈離染得凈分位。顯之故名法位。此約理事差別。或真如法即法位。唯約理明言性相常位者。謂真言如實體相。真言行相有佛無佛而常有故。亦可性是常住。相是無常。既爾云何言性相常爾。答。性相無二故。又性常是常。相常是無常。不由如來出世故。問。常住音聲可爾。無常音聲言說豈非如來說耶。釋曰。法本無常。但由佛顯故（云云）疏同卷下文云。即謂阿字門等是真言教相。雖相不異體體不異相。相非造作修成不可示人（云云。具如上抄）又云。如來一一
【現代漢語翻譯】 皆常（都是永恒的）。因為是永恒的，所以不會流動，沒有變易。法爾如是（本性如此），不是人為造作所能成就的。如果可以人為造作，那就是生法（有生滅變化的法）。法如果有生，就可以被破壞，經歷生、住、異、滅四相的遷流，是無常無我的，怎麼能稱作真實語呢？所以，佛不自己造作，也不讓別人造作。即使有人能造作，佛也不會隨喜讚歎。這就是真言的實相。無論佛出世還是不出世，無論已經說過、未說過還是現在說，法的體性和位置都是恒常不變的。所以稱為必定印。所有聖者的道路都是相同的，就是這大悲漫荼羅（Great Compassion Mandala）的一切真言。每一個真言的相，都是本性如此，所以重複強調（云云。兩本相同）。《十住心論》第十引用這段話解釋全文后說：『已經知道法爾如是，沒有人能造作。』如果這樣，那麼是誰傳下來的呢？回答說：『最初從大日尊（Mahavairocana，宇宙的根本佛）傳到青龍阿阇梨（Qinglong Ajari，唐代密宗大師），有七葉大阿阇梨（seven generations of great Acharyas）。』（云云）又說：『如來以自在的加持力說出真言之道，雖然是從機感因緣而生，但並不動搖實際（Reality）。』（云云）《鈔》第六說：『《疏》中說的『法住法位』等，是指真如（Tathata，如實）住在諸法之中，稱為法住。法有澄凈離染，得到清凈的分位，顯現出來所以稱為法位。這是從理和事兩個方面來區分。或者說真如法就是法位，只是從理上來說明，說體性和位置恒常不變，是指真言的如實體相。真言的行相，無論有佛還是沒有佛，都是常有的。也可以說體性是常住的，相是無常的。既然這樣，為什麼說體性和相都是恒常不變的呢？回答說：體性和相不是二元對立的，而且體性是常，相的常是無常，不是因為如來出世才這樣的。』問：『常住的音聲可以這樣說，無常的音聲言語難道不是如來說的嗎？』解釋說：『法本來是無常的，只是因為佛的顯現才被認識。』（云云）《疏》同卷下文說：『就是說阿字門等是真言的教相，雖然相和體沒有差異，體和相也沒有差異，但相不是造作修成的，不能向人展示。』（云云。具體如上面的抄錄）又說：『如來一一』
【English Translation】 All are constant (eternal). Because they are constant, they do not flow, and there is no change. They are 'Dharmata as such' (naturally so), not created by fabrication. If they could be created, they would be 'born dharmas' (dharmas subject to birth and death). If dharmas have birth, then they can be destroyed, undergoing the flux of the four characteristics (birth, abiding, change, and extinction), being impermanent and without self. How could they be called true words? Therefore, the Buddha does not create them himself, nor does he cause others to create them. Even if there were someone who could create them, the Buddha would not rejoice in it. This is the aspect of true words. Whether the Buddha appears in the world or does not appear, whether he has already spoken, has not yet spoken, or is now speaking, the nature and position of the Dharma abide in their place, eternally unchanging. Therefore, it is called the 'Definite Seal'. The paths of all sages are the same, which is all the 'mantras' (sacred utterances) of this 'Great Compassion Mandala' (a sacred diagram representing compassion). The aspect of each mantra is 'Dharmata as such', hence the repetition (etc., the two versions are the same). The tenth chapter of the 'Treatise on the Ten Stages of Mind' quotes this explanation in full and says: 'Having already known that it is 'Dharmata as such', no one can create it.' If so, who transmitted it? The answer is: 'Initially, from 'Mahavairocana' (the cosmic Buddha) down to 'Qinglong Ajari' (a Tang Dynasty esoteric master), there were seven generations of great 'Acharyas' (teachers).' (etc.) It also says: 'The 'Tathagata' (Buddha) speaks the path of 'mantras' through the power of his unhindered blessing, although it arises from the causes and conditions of sentient beings, it does not move from 'Reality' (ultimate truth).' (etc.) 'Commentary' six says: 'The 'Commentary' says 'Dharma abides in the position of Dharma, etc.', which means that 'Tathata' (suchness) abides within all dharmas, called 'Dharma abides'. Dharma has the purity of being free from defilement, attaining a pure state, which is manifested and therefore called 'position of Dharma'. This is distinguished from the perspective of principle and phenomena. Or, the 'Tathata Dharma' is the 'position of Dharma', only explaining from the perspective of principle, saying that the nature and position are eternally unchanging, referring to the true and real aspect of 'mantras'. The conduct of 'mantras' is always present, whether there is a Buddha or not. It can also be said that the nature is constant, and the aspect is impermanent. Since this is the case, how can it be said that both nature and aspect are eternally unchanging? The answer is: nature and aspect are not two, and the constancy of nature is constant, while the constancy of aspect is impermanent, and it is not because the 'Tathagata' appears in the world that it is so.' Question: 'The constant sound can be said in this way, but are not the impermanent sounds and words spoken by the 'Tathagata'?' Explanation: 'Dharma is originally impermanent, but it is only recognized because of the manifestation of the Buddha.' (etc.) The lower text of the same volume of the 'Commentary' says: 'That is to say, the 'A' syllable gate, etc., are the teaching aspects of 'mantras'. Although the aspect and the essence are not different, and the essence and the aspect are not different, the aspect is not created or cultivated, and cannot be shown to others.' (etc., as detailed in the above excerpt) It also says: 'The 'Tathagata' one by one'
三昧門。聲字實相有佛無佛。法如是故。即是故不流。即是如來本地法身（云云）。 兩本義釋俱云。即是常故不流（云云）準兩本並上疏文中脫常字歟。 鈔同捲雲。疏即是常故不流者。一一三昧門等皆是加持之相。竅其至極但是寂靜涅槃之相。法爾已來恒常如是。即是常故不流。此常不流句是涅槃經。涅槃真常故不可遷流。若有流動即有出生。今既不流。即是無生。以無生故即無盡滅。無生無滅即是本來堅固之體。堅固之體即是法身。此法身者即是涅槃。雖常處生死教化眾生。而不捨涅槃之性。故肇公旋嵐偃岳而常靜。江河競注而不流等（云云）秘藏記云。梵字者性相共本有歟。爾也。性相共本有。性云本有者可然。何相稱本有。若有證文耶。有證文。據密教性相本有不待言也。又顯教之中法花經云。世間相常住之故。若然者相常住者。譬如水性澄靜。是常住也。以風緣波起。波者則相。水者則性。風息者波即水也。據攝相歸性可稱常住。依性相差別何稱常住耶。其者顯教說生滅無常家所論之喻也。密教說如來自受用境界。是處離生滅無常。此喻不用耳。然者不用此喻。何以顯諸法性相常無常之理耶。其者別亦有喻。以顯示耳。然者本來性相各各達立。各各守自性。不同水波相融者。不得六道眾產生佛。
【現代漢語翻譯】 現代漢語譯本 三昧門（Samādhi-gate，通往三昧的法門）：聲字（Śabda，聲音和文字）的實相，無論有佛陀住世與否，法爾如是，所以是『常故不流』。這就是如來本地法身（Tathāgata-svabhāva-kāya，如來本有的法身）。 兩本義釋都說：『即是常故不流』。按照兩本以及上疏的文意，這裡脫漏了一個『常』字嗎？ 《鈔》同卷說：疏文中『即是常故不流』，是指每一個三昧門等都是加持之相（Adhiṣṭhāna，佛菩薩的加持力）。探究其至極之處，不過是寂靜涅槃之相（Śānta-nirvāṇa，寂靜的涅槃）。法爾以來，恒常如此，所以是『常故不流』。這句『常故不流』出自《涅槃經》（Nirvāṇa Sūtra），涅槃是真常的，所以不可遷流。如果有所流動，就會有出生。現在既然不流動，就是無生。因為無生，所以無盡滅。無生無滅就是本來堅固的本體。這堅固的本體就是法身。這法身就是涅槃。雖然常處生死，教化眾生，但不捨棄涅槃的本性。所以肇公說，『旋嵐偃岳而常靜，江河競注而不流』等等。 《秘藏記》（Hizōki）說：梵字（Sanskrit letters）是性相（Svabhāva-lakṣaṇa，自性和現象）共同本有的嗎？是的。性相共同本有。說自性是本有的，可以理解。為什麼說現象也稱作本有？有什麼證據嗎？有證據。根據密教的說法，性相本有是不待言說的。而且顯教之中，《法華經》（Lotus Sūtra）說：『世間相常住』。如果這樣說，現象常住，譬如水的自性澄靜，是常住的。因為風的緣故，波浪生起，波浪是現象，水是自性。風停息了，波浪就是水。根據攝相歸性的說法，可以說常住。但如果依據性相差別，怎麼能稱作常住呢？這是顯教說生滅無常之家所論的比喻。密教說如來自受用境界（Tathāgata-svasaṃvedana-gocara，如來自己體驗的境界），那個地方遠離生滅無常，這個比喻不能用。既然不用這個比喻，那用什麼來顯示諸法性相常與無常的道理呢？另外也有比喻可以用來顯示。既然如此，本來性相各自成立，各自守護自己的自性，不像水和波浪那樣相融，這樣就不能讓六道眾生（Six realms of existence）成佛。
【English Translation】 English version Samādhi-gate (The gate of Samādhi): The true nature of Śabda (sound and letters), whether a Buddha is in the world or not, is thus by nature, so it is 'constant and unflowing'. This is the Tathāgata-svabhāva-kāya (Dharmakaya of the Tathagata's original nature). Both commentaries say: 'It is constant and therefore unflowing.' According to the meaning of both texts and the commentary, is the word 'constant' missing here? The commentary in the same volume says: The phrase 'It is constant and therefore unflowing' in the commentary refers to each Samādhi-gate, etc., as aspects of Adhiṣṭhāna (blessings). Exploring its ultimate point, it is nothing more than the aspect of Śānta-nirvāṇa (peaceful Nirvana). By nature, it has always been like this, so it is 'constant and unflowing.' This phrase 'constant and unflowing' comes from the Nirvāṇa Sūtra (Nirvāṇa Sūtra). Nirvana is truly constant, so it cannot be transferred or flow. If there is flow, there will be birth. Since it does not flow now, it is unborn. Because it is unborn, it is without end and extinction. Unborn and unextinguished is the original firm substance. This firm substance is the Dharmakaya. This Dharmakaya is Nirvana. Although it is always in birth and death, teaching sentient beings, it does not abandon the nature of Nirvana. Therefore, Zhao Gong said, 'The whirlwind flattens the mountains but is always still, the rivers rush but do not flow,' and so on. The Hizōki (Secret Treasury Record) says: Are Sanskrit letters (Sanskrit letters) Svabhāva-lakṣaṇa (inherent nature and characteristics) jointly inherent? Yes. Nature and characteristics are jointly inherent. It is understandable to say that nature is inherent. Why are characteristics also called inherent? Is there any evidence? There is evidence. According to Esoteric Buddhism, the inherent nature and characteristics are self-evident. Moreover, in Exoteric Buddhism, the Lotus Sūtra (Lotus Sūtra) says: 'The characteristics of the world are constant.' If so, the characteristics are constant, like the nature of water being clear and still, which is constant. Because of the wind, waves arise, waves are characteristics, and water is nature. When the wind stops, the waves are water. According to the theory of subsuming characteristics into nature, it can be said to be constant. But if based on the difference between nature and characteristics, how can it be called constant? This is a metaphor discussed by the school that speaks of birth, death, and impermanence in Exoteric Buddhism. Esoteric Buddhism speaks of the Tathāgata-svasaṃvedana-gocara (the realm of the Tathagata's self-experience), a place far from birth, death, and impermanence. This metaphor cannot be used. Since this metaphor is not used, what can be used to show the principle of the constancy and impermanence of the nature and characteristics of all dharmas? There are other metaphors that can be used to show it. If so, the original nature and characteristics are each established and each guards its own nature, not like water and waves merging together, then sentient beings in the Six realms of existence (Six realms of existence) cannot become Buddhas.
佛者化作六道形類。抑喻心如何性之處。性相宛然而本有也。譬如日月與光明。日月者性。光明者相。是性是相不離本有者也。是故曰性相常住。不離佛而眾生有。不離眾生而佛有。如是融入不相離。何故不得六道眾產生佛。佛化作六道形類耶。緣起法皆生滅者也。人眼所明見。何堅執云不破耶。雖凡夫目見破而於聖見常住。抑亦據人喻。四大和合所成身是則體。手足屈申取捨是則用。眼耳鼻等一切好醜是即相。地水火風是則性。性相體用不相離而各各宛然。是故稱性相共本有耳（云云）聲字義云。文字所在六塵其體。六塵之本法佛三密即是也。平等三密遍法界而常恒（云云）又云。所謂聲字實相者。即是法佛平等之三密。眾生本有之曼荼也（云云）全真梵字母釋義云。言常住者。梵字獨得其稱。諸國文字不同。此例何者如東夷·南蠻·西戎·北狄·及諸胡國所有文字。並是小聖睿才隨方語言演說文字。後過劫盡三災起時。悉皆磨滅不得常存者。所謂外道俗書者哉。唯有此聖梵天受在五天竺國。隨梵天王上下前劫后劫六十四種梵音也。同一梵天王所說經百劫亦無差別。故皆從毗盧遮那佛心生也（云云）西域記第二云。詳其文字梵天所制原始垂則四十七言也。寓物合成隨事轉用。流演枝派其源浸廣。因地隨人微有改變。
【現代漢語翻譯】 現代漢語譯本 佛陀化現為六道眾生的形態，這譬喻心性處於何種狀態？心性與現象清晰分明，但原本就存在。好比太陽和光明，太陽是心性，光明是現象。這心性和現象不離原本就存在的本體。因此說心性與現象恒常存在。不能脫離佛而有眾生，也不能脫離眾生而有佛。像這樣融合在一起，互不分離，為什麼六道眾生不能成佛呢？佛陀為什麼化現為六道眾生的形態呢？因緣生起的法都是生滅變化的。人們的眼睛明明能看見，為何還要執著地說它不會壞滅呢？雖然凡夫的眼睛看見了壞滅，但在聖人的眼中卻是恒常存在的。這也只是根據人來打比方。四大和合而成的身體是本體，手腳屈伸取捨是作用，眼耳鼻等一切好醜是現象，地水火風是心性。心性、現象、本體、作用互不分離，但又各自清晰分明。因此才說心性與現象共同原本就存在。（云云） 聲字義中說，文字所在的六塵是它的本體，六塵的根本是法佛（Dharmabuddha）的三密（身語意）。平等的三密遍佈法界而恒常存在。（云云）又說，所謂的聲字實相，就是法佛平等的的三密，是眾生本有的曼荼羅（Mandala）。（云云） 全真梵字母釋義中說，說到常住，只有梵字才獨得這個稱謂。各國的文字不同，這可以什麼為例證呢？比如東夷、南蠻、西戎、北狄以及各胡國的文字，都是小聖的睿智之才根據各地的語言演說而創造的文字。後來經過劫數終盡，三災發生時，都會磨滅消失，不能長久存在。這些就是所謂的外道俗書。只有這神聖的梵天文字流傳在五天竺國，隨著梵天王上下前劫后劫六十四種梵音而流傳。同一個梵天王所說的經典，即使經過百劫也不會有差別。所以都從毗盧遮那佛（Vairocana Buddha）的心中產生。（云云） 《西域記》第二卷中說，詳細考察這些文字，是梵天（Brahma）所創造，最初垂示法則四十七個字母。用事物來組合，隨著事情的變化而使用。流傳演變，枝繁葉茂，它的源頭逐漸擴大。因為地域和人的不同，稍微有些改變。
【English Translation】 English version The Buddha transforms into the forms and categories of the six realms. What state of mind does this metaphor represent? The nature and phenomena are distinct, yet originally existent. It's like the sun and its light; the sun is the nature, and the light is the phenomenon. This nature and phenomenon are inseparable from the original existence. Therefore, it is said that nature and phenomena are eternally abiding. One cannot have sentient beings without the Buddha, nor can one have the Buddha without sentient beings. Like this, they merge together, inseparable. Why can't beings of the six realms attain Buddhahood? Why does the Buddha transform into the forms and categories of the six realms? Phenomena arising from conditions are all subject to birth and death. People can clearly see with their eyes, so why insist that it is indestructible? Although ordinary people see destruction, in the eyes of the sages, it is eternally abiding. This is also just an analogy based on humans. The body formed by the union of the four great elements is the substance (體), the bending and stretching of hands and feet is the function (用), the beauty and ugliness of eyes, ears, nose, etc., are the appearances (相), and earth, water, fire, and wind are the nature (性). Nature, phenomena, substance, and function are inseparable, yet each is distinct. Therefore, it is said that nature and phenomena are originally co-existent. (etc.) In 'The Meaning of Sound and Letters,' it says that the six dusts (六塵) where letters reside are its substance, and the root of the six dusts is the Dharmabuddha's (法佛) Three Mysteries (三密) (body, speech, and mind). The equal Three Mysteries pervade the Dharma realm and are eternal. (etc.) It also says that the true aspect of sound and letters is the Dharmabuddha's equal Three Mysteries, which is the Mandala (曼荼羅) originally inherent in sentient beings. (etc.) The 'Explanation of the Whole Truth of Sanskrit Letters' says that when speaking of permanence, only Sanskrit letters uniquely deserve this title. The letters of various countries are different. What can be used as an example of this? For example, the letters of the Eastern Yi (東夷), Southern Man (南蠻), Western Rong (西戎), Northern Di (北狄), and various Hu (胡) countries are all letters created by the wisdom of minor sages based on the languages spoken in various regions. Later, when the kalpa (劫) ends and the three disasters (三災) arise, they will all be destroyed and disappear, unable to exist permanently. These are the so-called heretical secular writings. Only these sacred Sanskrit letters are transmitted in the five Indias (五天竺國), following the 64 kinds of Brahma sounds (梵音) of Brahma King (梵天王) up and down through previous and subsequent kalpas. The scriptures spoken by the same Brahma King will not differ even after a hundred kalpas. Therefore, they all arise from the mind of Vairocana Buddha (毗盧遮那佛). (etc.) The second volume of the 'Western Regions Records' says that, upon detailed examination of these letters, they were created by Brahma (梵天), initially showing the rules of 47 letters. They are combined with things and used according to the changes of events. They spread and evolved, branching out and flourishing, and their source gradually expanded. Because of the differences in regions and people, there are slight changes.
語其大較未異本源。而中印度特為詳。正辭調和雅與天同音氣韻清高為人軌。則鄰境異國習謬成訓。競趍澆俗莫守淳風（云云）第七卷疏云問。阿誰向本法呼造本不生耶。答。有三種。一秘密釋二秘密中秘釋三秘秘中秘釋。一秘釋者。毗盧遮那佛說本不生故。二秘秘釋者。阿字自說本不生故。三秘秘中秘釋者。本不生理自有理智自覺本不生故（云云）悉曇藏第一云。安然今謂。一行大日經義釋云。有淺略釋也。有深秘釋也。于深秘釋中復有淺深也（抄私檢十四本。第二之阿阇梨所傳皆須作二種釋。一者淺略釋二深秘釋云云。二本同之）又新羅國零妙之寺釋僧不思議大日經供養法疏云深秘釋大日如來說○深秘中深秘釋阿字自說○秘秘中深秘釋真如理智自然說此阿字（抄）合此二文為四釋○吉藏云。造書天造文字。是全淺略釋攝也。如慧均云。過去諸佛通化法門。諸佛去後梵王議要三□下造三行書。梵書加書篆書。又云。光音天造四十二字門。謝靈運云。梵書本由佛造。過去迦葉等佛所說。外道拾得安置已典。又全真云。從大日心出隨梵王上下。又空海云。自然道理所作。大日佛眼觀而說之。梵王傳教眾生。寶性論云。劫盡之時有智慧人。以此教法仰書虛空。劫成之時有明眼之人。觀彼教法取傳世間。華嚴經云。一微塵中
【現代漢語翻譯】 現代漢語譯本 語其大較未異本源，而中印度尤為詳盡。其措辭嚴謹，音調和諧，高雅如同天籟，氣韻清朗高遠，堪為世人典範。然而鄰近各國，因襲謬誤，競相追逐浮華，不守淳樸之風。（云云）第七卷疏中問道：『是誰向本法呼喚，說本不生呢？』回答說：『有三種解釋。一是秘密釋，二是秘密中的秘釋，三是秘秘中的秘釋。』一是秘釋，即毗盧遮那佛（Vairocana Buddha，意為光明遍照佛）說本不生之理。二是秘秘釋，即阿字（A字，代表宇宙萬物的根源）自身宣說本不生之理。三是秘秘中秘釋，即本不生的道理，自有理智自覺本不生之理。（云云）悉曇藏（Siddham，古印度文字）第一卷中說：『安然（An'ran，人名）現在認為，一行（Yi Xing，唐代天文學家、佛學家）的《大日經義釋》（Mahavairocana Sutra Commentary）中說，有淺略的解釋，也有深秘的解釋，在深秘的解釋中又有淺深之分。』（抄私檢十四本。第二之阿阇梨（Acharya，導師）所傳，都必須作兩種解釋。一是淺略釋，二是深秘釋云云。兩本相同。） 又新羅國（Silla，古代朝鮮國家）零妙之寺（Yeongmyo Temple）的釋僧不思議（Buddhist monk Bu-seung）所著《大日經供養法疏》（Mahavairocana Sutra Offering Ritual Commentary）中說：『深秘釋是大日如來（Mahavairocana Tathagata，大日如來的另一種稱謂）所說，深秘中深秘釋是阿字自身宣說，秘秘中深秘釋是真如理智自然宣說此阿字。』（抄）將此二文合起來，共有四種解釋。吉藏（Ji Zang，隋唐時期佛教三論宗創始人）說：『造書天（Deva of Creation）創造文字，這完全屬於淺略釋的範疇。』如慧均（Hui Jun，人名）所說：『過去諸佛通用的教化法門，諸佛離世后，梵王（Brahma，印度教的創造神）商議要點，在三□下創造三行書，即梵書、加書、篆書。』又說：『光音天（Abhasvara，色界第二禪天）創造四十二字門。』謝靈運（Xie Lingyun，南朝宋代詩人）說：『梵書原本由佛創造，是過去迦葉佛（Kasyapa Buddha，過去七佛之一）等佛所說，外道拾得后安置於經典之中。』又全真（Quan Zhen，人名）說：『從大日心（Mahavairocana's heart）中流出，隨著梵王上下。』又空海（Kukai，日本真言宗創始人）說：『是自然道理所作，大日佛眼觀而說之，梵王傳教眾生。』寶性論（Ratnagotravibhāga，又名《究竟一乘寶性論》）中說：『劫盡之時，有智慧之人，以此教法仰書虛空。劫成之時，有明眼之人，觀彼教法取傳世間。』華嚴經（Avatamsaka Sutra）中說：『一微塵中』
【English Translation】 English version In its broad outline, it does not differ from the original source, but Central India is particularly detailed. Its wording is precise, its tone harmonious, elegant like celestial music, and its spirit clear and lofty, serving as a model for the world. However, neighboring countries have inherited errors, competing to pursue superficiality and failing to uphold the pure customs. (etc.) The seventh volume's commentary asks: 'Who calls to the original Dharma, saying that it is unborn?' The answer is: 'There are three kinds of explanations. First, the secret explanation; second, the secret within the secret explanation; and third, the most secret within the secret explanation.' The first, the secret explanation, is that Vairocana Buddha (meaning 'the Buddha who illuminates everywhere') speaks of the principle of non-origination. The second, the secret within the secret explanation, is that the letter 'A' (representing the source of all things in the universe) itself proclaims the principle of non-origination. The third, the most secret within the secret explanation, is that the principle of non-origination itself, with its inherent reason and wisdom, is aware of the principle of non-origination. (etc.) The first volume of the Siddham script (ancient Indian script) states: 'An'ran (person's name) now believes that Yi Xing's (Tang dynasty astronomer and Buddhist scholar) commentary on the Mahavairocana Sutra states that there is a superficial explanation and a profound secret explanation, and within the profound secret explanation, there are degrees of superficiality and profundity.' (Copied from fourteen private manuscripts. The teachings transmitted by the second Acharya (teacher) all require two kinds of explanations: a superficial explanation and a profound secret explanation, etc. The two manuscripts are the same.) Furthermore, the Buddhist monk Bu-seung of Yeongmyo Temple (temple in Silla, ancient Korean kingdom), in his commentary on the Mahavairocana Sutra Offering Ritual, states: 'The profound secret explanation is spoken by Mahavairocana Tathagata (another name for Mahavairocana Buddha), the secret within the profound secret explanation is proclaimed by the letter 'A' itself, and the most secret within the profound secret explanation is the natural proclamation of the true suchness and wisdom of this letter 'A'.' (Copied) Combining these two texts, there are four kinds of explanations. Ji Zang (founder of the Three Treatise School of Buddhism during the Sui and Tang dynasties) says: 'The Deva of Creation creating writing completely belongs to the category of superficial explanation.' As Hui Jun (person's name) said: 'The teaching method commonly used by past Buddhas, after the Buddhas departed, Brahma (the Hindu god of creation) discussed the key points and created three lines of writing under the three □, namely Brahmi script, added script, and seal script.' It is also said: 'The Abhasvara (heaven of the second dhyana in the Form Realm) created the forty-two letter gates.' Xie Lingyun (poet of the Southern Dynasties Song Dynasty) said: 'Brahmi script was originally created by the Buddha, spoken by past Buddhas such as Kasyapa Buddha (one of the past seven Buddhas), and heretics picked it up and placed it in the scriptures.' Furthermore, Quan Zhen (person's name) said: 'It flows out from Mahavairocana's heart, following Brahma up and down.' Furthermore, Kukai (founder of the Shingon sect of Japanese Buddhism) said: 'It is made by natural principles, observed and spoken by the eyes of Mahavairocana Buddha, and Brahma transmits the teachings to sentient beings.' The Ratnagotravibhāga (also known as the 'Treatise on the Jewel Nature of the Ultimately One Vehicle') states: 'At the end of the kalpa, there will be wise people who write this teaching method in the sky. At the beginning of the kalpa, there will be people with clear eyes who observe this teaching method and take it to transmit it to the world.' The Avatamsaka Sutra states: 'In a single dust mote'
有一經卷。大如三千大千界。盡記三千大千世界力業。一心亦爾者。是今深秘釋攝也。大日教云。諸字以為種子。成立器世界及以有情界。出生諸尊身及以眾生身。諸字即是法曼荼羅之身。自性常住。此乃遍一切處善巧法門。能觀字轉以為種子。發生大曼荼羅等者。是今深秘中深秘攝也。楞伽經云。有二種法。一本住法。界法性法證法住。二自證法。譬如驛路能證本法。依此義故我作此說。自得道夜至涅槃夜不說一字者。是今秘秘中深秘釋攝也（云云）菩提心義。 十卷楞伽第五云。大惠菩薩復白佛言。世尊如來說言我何等夜證大菩提。何等夜入般涅槃。我于中間不說一字○佛告大惠言。大悲如來依二種法。說如是言。何者為二○一者依自身內證法。二者依本住法。我依此二法如是言。大惠云何依自身內證諸法。謂○自身內證諸境界行離言語分別相離二種字故。大惠何者本住法。謂本行路平坦。譬如金銀真珠等寶在於彼處。大惠是名法性本住處。大惠諸佛如來出世不出世法性法界法住法相法證常住。如城本道。大惠譬有人行曠野中見向本城。平坦正道即隨入城。入彼城已受種種之樂。作種種之業。大惠于意云何彼人始作是道。隨入城耶。始作種種諸莊嚴耶。大惠白佛。不也。世尊大惠我及過去一切諸佛。法性法界
【現代漢語翻譯】 現代漢語譯本： 有一部經卷，大如三千大千世界（Sahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的最大世界），完整記錄了三千大千世界的力量和業力。如果一心也是如此，這就是現在深奧秘密的解釋和攝持。大日經（Mahavairocana Sutra）說：『諸字（mantra syllables）作為種子，成立器世界（physical world）以及有情世界（sentient beings' world），出生諸尊（various deities）之身以及眾生之身。諸字即是法曼荼羅（Dharma-mandala，法界壇城）之身，自性常住。』這乃是遍一切處的善巧法門。能夠觀想字轉變為種子，發生大曼荼羅等，這是現在深奧秘密中最深奧秘密的攝持。楞伽經（Lankavatara Sutra）說：『有兩種法，一是本住法，包括界法性法證法住；二是自證法。』譬如驛路能夠證得本法。依據此義，我作此說：『自得道之夜至涅槃之夜，不說一字。』這是現在秘密中最秘密的解釋和攝持（云云）。菩提心義。 十卷楞伽經第五卷說：大慧菩薩（Mahamati Bodhisattva）再次稟告佛說：『世尊，如來說「我於何等夜證得大菩提（Anuttara-samyak-sambodhi，無上正等正覺），何等夜入般涅槃（Parinirvana，完全的涅槃）」，我在中間不說一字。』佛告訴大慧說：『大悲如來（Tathagata，如來）依據兩種法，說這樣的話。哪兩種呢？一是依據自身內證法，二是依據本住法。我依據這兩種法這樣說。』大慧問：『如何依據自身內證諸法？』佛說：『自身內證諸境界行，遠離言語分別相，遠離兩種字故。』大慧問：『何者是本住法？』佛說：『是指本行之路平坦。譬如金銀真珠等寶在於彼處。』大慧，這名為法性本住處。大慧，諸佛如來出世不出世，法性法界（Dharmadhatu，法界）法住法相法證常住，如城本道。大慧，譬如有人行走在曠野中，看見通向本城的平坦正道，就沿著道路進入城中。進入城中后，享受種種快樂，做種種事業。大慧，你認為這個人是開始建造這條道路，才得以進入城中嗎？是開始建造種種莊嚴，才得以享受快樂嗎？』大慧稟告佛說：『不是的，世尊。』大慧，我和過去一切諸佛，法性法界（Dharmadhatu，法界）……
【English Translation】 English version: There is a scripture, as large as the Sahasra-Mahasahasra-lokadhatu (the greatest world in Buddhist cosmology), completely recording the power and karma of the Sahasra-Mahasahasra-lokadhatu. If the single mind is also like this, then this is the profound secret explanation and holding. The Mahavairocana Sutra says: 'The syllables (mantra syllables) are taken as seeds, establishing the physical world and the sentient beings' world, giving birth to the bodies of various deities and the bodies of sentient beings. The syllables are the body of the Dharma-mandala (Dharma-mandala), whose self-nature is permanent.' This is a skillful means that pervades all places. Being able to contemplate the syllables transforming into seeds, giving rise to the great mandala and so on, this is the holding of the most profound secret within the profound secret. The Lankavatara Sutra says: 'There are two kinds of Dharma: one is the Dharma of inherent abiding, including the realm of Dharma-nature, the Dharma of Dharma-nature, the Dharma of realization abiding; the other is the Dharma of self-realization.' For example, a post road can realize the original Dharma. Based on this meaning, I make this statement: 'From the night of attaining enlightenment to the night of entering Nirvana, not uttering a single word.' This is the explanation and holding of the most secret within the secret (etc.). The meaning of Bodhicitta. The fifth volume of the ten-volume Lankavatara Sutra says: Mahamati Bodhisattva again reported to the Buddha: 'World Honored One, the Tathagata (Tathagata) said, 'On what night did I attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi), and on what night did I enter Parinirvana (Parinirvana)?' In between, I did not utter a single word.' The Buddha told Mahamati: 'The Tathagata of great compassion speaks in this way based on two kinds of Dharma. What are the two? One is based on the Dharma of self-realization, and the other is based on the Dharma of inherent abiding. I speak in this way based on these two Dharmas.' Mahamati asked: 'How does one rely on self-realization to realize all Dharmas?' The Buddha said: 'Self-realization of all realms of practice, being apart from the characteristics of verbal discrimination, being apart from the two kinds of syllables.' Mahamati asked: 'What is the Dharma of inherent abiding?' The Buddha said: 'It refers to the path of inherent practice being smooth and level. For example, gold, silver, pearls, and other treasures are in that place.' Mahamati, this is called the place of inherent abiding of Dharma-nature. Mahamati, whether the Buddhas and Tathagatas appear in the world or not, the Dharma-nature, the Dharmadhatu (Dharmadhatu), the Dharma of abiding, the Dharma of characteristics, and the Dharma of realization are permanent, like the original road to a city. Mahamati, for example, if someone is walking in the wilderness and sees a smooth and level road leading to the original city, they follow the road and enter the city. After entering the city, they enjoy all kinds of happiness and do all kinds of work. Mahamati, what do you think? Did that person start building this road in order to enter the city? Did they start building all kinds of decorations in order to enjoy happiness?' Mahamati reported to the Buddha: 'No, World Honored One.' Mahamati, I and all the Buddhas of the past, the Dharma-nature, the Dharmadhatu (Dharmadhatu)...
法住法相法證常住亦復如是（云云）。 疏第三云。人慾語時亦因口中有風。名憂陀那。還入至臍。響出時觸頂及斷齒唇舌咽胸七處而退。是名為語。愚人不解而生三毒。智者了知心無所著。但隨諸法實相（云云。兩本大日也。但十四本因字作𡆬。智論云。但隨諸法相云云。具如上之）第二十云。今此語從何有耶。謂從齒喉咽唇古臍等眾緣。心動風牙相觸故得有此聲。猶空谷響都無自性。凡夫不了故聞好生欣。聞逆情生怒耳。今如是見聲實相即知此聲不生不滅同於實相。是音聲平等性也（云云。兩本並云。心動風界○是入音聲平等惠性也。云云。余如疏之）。 第十二云。以一切萬法乃至形顯等色萬類差別莫不從●●●●●心分別。而有分此阿字門。亦不從外來。但從心生無別來處也。所以者何。以有方便修定故其心漸凈。以心凈故阿字現中（云云）聲字義云。法然隨緣有者如上。顯形等色。或法然所成。謂法佛依正是。大日經曰。爾時大日世尊入于等至三昧。即諸佛國土地平如掌○安住其中。此文現顯何義。謂有二義。一明法佛法爾身土。謂法界性身法界標幟故。二明隨緣顯現。謂菩薩隨福所感及如來信解願力所生故。謂大日尊者。梵云摩訶毗盧遮那佛陀。大毗盧遮那佛者。是乃法身如來也。法身依正則法
【現代漢語翻譯】 現代漢語譯本： 『法住法相法證常住亦復如是』（等等）。 《疏》第三卷說：『人想要說話的時候，也是因為口中有風，名叫憂陀那（udana，氣息）。這氣息返回到臍部，發出聲音時觸及頂、斷齒、唇、舌、咽、胸七個部位而退出。這就是所謂的語言。愚昧的人不理解，因此產生貪、嗔、癡三種毒。有智慧的人明白，心中沒有執著，只是隨順諸法的真實相狀。』（等等。兩本《大日經》都是這樣說的。但十四本中『因』字寫作『𡆬』。《智論》說：『只是隨順諸法相』等等，具體如上所述） 第二十卷說：『現在這語言從哪裡來的呢？說是從牙齒、喉嚨、咽喉、嘴唇、古臍等眾多因緣而來。心動，風和牙齒相互觸碰，所以才會有這個聲音。就像空谷迴響一樣，都沒有自性。凡夫不明白，所以聽到好聽的聲音就生歡喜，聽到不順耳的聲音就生憤怒。現在如果這樣看待聲音的真實相狀，就知道這聲音不生不滅，等同於實相。這就是音聲的平等性。』（等等。兩本都說：『心動風界○是入音聲平等惠性也。』等等，其餘的如《疏》中所說）。 第十二卷說：『一切萬法，乃至形顯等色，萬類差別，沒有不是從●●●●●心分別而有的。這個阿（a）字門，也不是從外面來的，只是從心中產生，沒有別的來處。』為什麼這樣說呢？因為有方便修習禪定，所以心逐漸清凈。因為心清凈，所以阿字顯現出來（等等）。 《聲字義》說：『自然隨緣而有的，如上面的顯形等色。或者自然成就的，就是法佛的依報和正報。』《大日經》說：『這時，大日世尊（Mahavairocana Buddha）進入等至三昧（samādhi）。即諸佛國土平坦如手掌○安住在其中。』這段文字顯現什麼意義呢？說是說明兩種意義：一是說明法佛（Dharmakaya Buddha）法爾如是的自身和國土，因為法界是自性的身體，法界是標幟的緣故。二是說明隨緣顯現，說是菩薩隨福報所感以及如來信解願力所生。所謂大日尊者，梵語叫摩訶毗盧遮那佛陀（Mahavairocana Buddha），大毗盧遮那佛（Mahavairocana Buddha），就是法身如來。
【English Translation】 English version: 『The Dharma abides, the Dharma characteristics abide, the Dharma realization abides permanently, and so it is』 (etc.). The third volume of the Commentary says: 『When a person wants to speak, it is also because there is wind in the mouth, called udana (breath). This breath returns to the navel, and when it makes a sound, it touches the crown of the head, broken teeth, lips, tongue, throat, and chest in seven places before retreating. This is what is called language. Ignorant people do not understand, and therefore generate the three poisons of greed, hatred, and delusion. Wise people understand that there is no attachment in the mind, but simply follow the true characteristics of all dharmas.』 (etc. Both versions of the Mahavairocana Sutra say this. However, in the fourteenth version, the character 『因』 (cause) is written as 『𡆬』. The Mahaprajnaparamita Sastra says: 『Simply follow the characteristics of all dharmas,』 etc., as detailed above.) The twentieth volume says: 『Where does this language come from now? It is said to come from the many causes and conditions of teeth, throat, larynx, lips, ancient navel, etc. When the mind moves, the wind and teeth touch each other, so there is this sound. Like an echo in an empty valley, it has no self-nature. Ordinary people do not understand, so they are happy when they hear pleasant sounds and angry when they hear unpleasant sounds. Now, if you see the true nature of sound in this way, you will know that this sound is neither born nor dies, and is equal to reality. This is the equality nature of sound.』 (etc. Both versions say: 『The mind moves the wind element ○ is entering the wisdom nature of sound equality.』 etc., the rest is as described in the Commentary.) The twelfth volume says: 『All dharmas, even forms and colors, and the differences of all kinds, are all from ●●●●● mind discrimination. This A (a) syllable gate does not come from outside, but only arises from the mind, and has no other source.』 Why is this so? Because there is skillful means to cultivate samadhi (meditative absorption), so the mind gradually becomes pure. Because the mind is pure, the A syllable appears in the middle (etc.). The Meaning of Sounds and Syllables says: 『What naturally arises according to conditions is like the manifest forms and colors mentioned above. Or what is naturally accomplished is the dependent and principal rewards of the Dharma Buddha (Dharmakaya Buddha).』 The Mahavairocana Sutra says: 『At that time, the World Honored Mahavairocana Buddha (Mahavairocana Buddha) entered the samadhi (meditative absorption) of equality. That is, all Buddha lands are as flat as the palm of the hand ○ and abide within them.』 What meaning does this passage reveal? It is said to explain two meanings: first, to explain the Dharma Buddha's (Dharmakaya Buddha) own body and land, because the Dharma realm is the body of self-nature, and the Dharma realm is the mark. Second, to explain the manifestation according to conditions, it is said that Bodhisattvas are influenced by the blessings they receive and the Tathagata's (Tathagata) faith, understanding, and vows. The so-called Mahavairocana Buddha (Mahavairocana Buddha), in Sanskrit is called Mahavairocana Buddha (Mahavairocana Buddha), Mahavairocana Buddha (Mahavairocana Buddha), is the Dharmakaya Tathagata (Dharmakaya Tathagata).
爾所成。曰法然有。若謂報佛亦名大日尊。故曰信解願力所生。又云時彼如來一切支分無障閡力。從十智力信解所生無量形色莊嚴之相。此文明報佛身土。若謂應化佛或名大日尊。應化光明普照法界。故得此名。故經云或名釋迦或名毗盧遮那。大日經云。無數百千俱胝那由他劫。六度等功德等所資長身。此明應化佛行愿身土。若謂等流身亦名大日尊。分有此義故。經云即時出現者。此文明等流身等暫現速隱。身既有。土豈無乎。此明等流身身及土。上所說依正土並通四種身。若約豎義有大小粗細。若據橫義平等平等一。如是身及土並有法爾隨緣二義。故曰法然隨緣有。如是諸色皆悉具三種色互為依正。此且約佛邊釋。若約眾生邊釋亦復如是。若謂眾生亦有本覺法身。與佛平等。此身此土法然有而已。三界六道身及與土隨業緣有。是名眾生隨緣。又經云。染彼眾生界以法界味。味則色義。如加沙味。此亦明法然色○如是法爾隨緣種種色等。能造所造云何。能生則五大色。所生則三種世間。此是三種世間有無邊差別。是名法然隨緣文字。已釋色塵文竟（云云）入秘密漫荼羅位品云。爾時大日世尊。入于等至三昧。觀未來世諸眾生故。住于定中。即時諸佛國土。地平如掌。五寶間錯。懸大寶蓋。莊嚴門標。眾色流蘇。其相長
【現代漢語翻譯】 現代漢語譯本： 是您所成就的。如果說法身佛也名為Mahavairocana（大日尊），那麼就是由信解和願力所生。經中又說：『那時，如來的一切肢體都具有無障礙的力量，從十智力（Dasabala-jnana）的信解所生，具有無量形色莊嚴之相。』這說明了報身佛的身和國土。如果說應化身佛也名為Mahavairocana（大日尊），應化身的光明普照法界，因此得此名。所以經中說：『或者名為釋迦（Sakya），或者名為毗盧遮那（Vairocana）。』《大日經》中說：『無數百千俱胝那由他劫（koti-niyuta kalpas），以六度（paramitas）等功德所滋養增長的身。』這說明了應化身佛的行愿身和國土。如果說等流身也名為Mahavairocana（大日尊），這是因為分有此義。所以經中說：『即時出現。』這說明了等流身等暫時顯現，迅速隱沒。既然有身，難道沒有國土嗎？這說明了等流身的身和國土。上面所說的依報和正報國土都通於四種身。如果從豎向意義上說，有大小粗細的差別；如果從橫向意義上說，則是平等平等一如的。像這樣，身和國土都具有法爾（dharma-nature）和隨緣（conditioned arising）兩種意義。所以說是法然有和隨緣有。像這樣，各種色法都完全具備三種色法，互相作為依報和正報。這只是從佛的方面來解釋。如果從眾生的方面來解釋，也是這樣。如果說眾生也有本覺法身，與佛平等，那麼此身此土就是法然有。三界六道的身和國土，隨業緣而有，這叫做眾生的隨緣。經中又說：『以法界的味道，染彼眾生界。』味道就是色的意義，如同加入沙的味道。這也說明了法然色。像這樣，法爾和隨緣的種種色等，能造和所造是什麼呢？能生的是五大色（pancha-mahabhuta），所生的是三種世間（trayo lokah）。這是三種世間有無邊的差別，這叫做法然隨緣文字。已經解釋完色塵文。（云云） 進入秘密曼荼羅位品中說：『那時，Mahavairocana（大日世尊），進入等至三昧（samadhi）。爲了觀察未來世的諸眾生，安住在禪定中。即時，諸佛國土，地平如掌，五寶（pancha-ratna）交錯，懸掛著大寶蓋，莊嚴著門標，各種顏色的流蘇，它的相貌長。』
【English Translation】 English version: That which you have accomplished. If it is said that the Reward Body Buddha is also named Mahavairocana (Great Sun Buddha), then it is born from faith, understanding, vows, and power. Moreover, it is said, 'At that time, all the limbs of the Tathagata (Thus Come One) possess unobstructed power, born from the faith and understanding of the Ten Powers of Wisdom (Dasabala-jnana), possessing immeasurable forms and colors of adorned appearances.' This clarifies the Reward Body Buddha's body and land. If it is said that the Manifestation Body Buddha is also named Mahavairocana (Great Sun Buddha), the light of the Manifestation Body universally illuminates the Dharma Realm, hence obtaining this name. Therefore, the sutra says, 'Sometimes named Sakya (Sakyamuni), sometimes named Vairocana.' The Mahavairocana Sutra says, 'Countless hundreds of thousands of kotis (ten million) of nayutas (hundred thousand) of kalpas (eons), the body nourished and grown by the merits of the Six Perfections (paramitas) and other virtues.' This clarifies the Manifestation Body Buddha's body and land of vows and practices. If it is said that the Emanation Body is also named Mahavairocana (Great Sun Buddha), it is because it shares this meaning. Therefore, the sutra says, 'Appearing immediately.' This clarifies that the Emanation Body, etc., appears temporarily and quickly disappears. Since there is a body, how could there be no land? This clarifies the Emanation Body's body and land. The dependent and principal lands mentioned above all encompass the four bodies. If viewed vertically, there are differences in size and coarseness; if viewed horizontally, they are equal and identical. Thus, both body and land possess the two meanings of dharma-nature (dharma-nature) and conditioned arising (conditioned arising). Therefore, it is said to exist naturally and conditionally. Thus, all colors fully possess the three types of colors, mutually serving as dependent and principal. This is explained from the perspective of the Buddha. If explained from the perspective of sentient beings, it is also the same. If it is said that sentient beings also possess the originally enlightened Dharma Body, equal to the Buddha, then this body and this land exist naturally. The bodies and lands of the Three Realms and Six Paths exist according to karma and conditions; this is called the conditioned arising of sentient beings. Moreover, the sutra says, 'Tainting that realm of sentient beings with the flavor of the Dharma Realm.' Flavor is the meaning of color, like adding the flavor of sand. This also clarifies the natural color. Thus, what are the creators and the created of the various natural and conditioned colors, etc.? What is capable of producing is the Five Great Elements (pancha-mahabhuta); what is produced is the Three Worlds (trayo lokah). These are the boundless differences of the Three Worlds; this is called natural and conditioned words. The explanation of the color dust text is now complete. (etc.) Entering the chapter on the Secret Mandala Position, it says, 'At that time, Mahavairocana (Great Sun World Honored One) entered into the samadhi (meditative absorption) of equanimity. In order to observe the sentient beings of the future world, he abided in concentration. Immediately, the Buddha lands, the ground as flat as the palm of the hand, interspersed with the Five Treasures (pancha-ratna), hanging great jeweled canopies, adorning the gateposts, with tassels of various colors, its appearance long.'
廣。寶鈴白拂·名衣·幡佩·綺絢·垂布。而校飾之。於八方隅。建摩尼幢。八功德水芬馥盈滿。無量眾鳥鴛鴦鵝鵠。出和雅音。種種浴池時花雜樹。敷榮間列芳茂嚴好。八方合系五寶瓔繩。其地柔軟猶如綿纊。觸踐之者皆受快樂。無量樂器自然諧韻。其聲微妙人所樂聞。無量菩薩隨福所感。宮室殿堂意生之座。如來信解願力所生。法界標幟。大蓮華王出現。如來法界性身。安住其中。隨諸眾生種種性慾。令得歡喜。時彼如來一切支分無障閡力。從十智力信解所生。無量形色莊嚴之相。無數百千俱胝那由他劫。佈施·持戒忍辱精進·禪定·智慧。諸度功德所資長。身即時出現（云云）疏第十六釋爾時大日世尊云。如世間之○今法身如來亦復如是（云云）又釋莊嚴門標云。即是大悲胎藏之門標（云云）又釋無量菩薩隨福所感（乃至）願力所生云。於此佈列莊嚴之地。復生無量隨諸菩薩福德。所感意生。之座及宮殿。從如來信解生。其座羅列亦作三重。如上大悲藏生曼荼羅布列次第也。各隨菩薩凈妙功德。五塵樂具而生有種種差別。舉要言之。則有十世界微塵數等。名各不同。而佈列其位也。此等皆在八寶幢柱之內。並從如來信解力生。以如來本願力故。于等至三昧中普門示現也（云云。二本同之）。 鈔第九釋此品
【現代漢語翻譯】 現代漢語譯本 廣闊的場地裝飾著寶鈴、白拂（一種拂塵）、名貴的衣物、幡佩（旗旛和佩飾）、綺麗的綵帶和垂布。在八個方位和角落，豎立著摩尼幢（裝飾有摩尼寶珠的柱子）。八功德水（具有八種功德的水）充滿芬芳，無數的眾鳥，如鴛鴦、鵝、鵠等，發出和諧優雅的聲音。各種各樣的浴池，應時的鮮花和雜樹，繁榮茂盛地排列著，芳香美麗。八個方位連線著五寶瓔珞繩。地面柔軟如棉絮，踩在上面的人都感到快樂。無數的樂器自然地發出和諧的韻律，其聲音微妙，令人喜悅。無數的菩薩隨著福報的感應，出現宮室殿堂和意生之座（由意念化生的座位），這些都是如來信解（信仰和理解）和願力所產生的，是法界的標誌。大蓮華王（巨大的蓮花寶座）出現，如來的法界性身（體現法界本質的身體）安住在其中，隨著各種眾生的不同根器，使他們得到歡喜。這時，如來的一切支分（身體的各個部分）都具有無障礙的力量，從十智力（如來的十種智慧力量）和信解所生，顯現出無數種莊嚴的形象，這些形象是無數百千俱胝那由他劫（極長的時間單位）中，佈施、持戒、忍辱、精進、禪定、智慧等各種功德所滋養增長的。這樣的身體即時顯現。（云云） 疏第十六解釋說，爾時大日世尊（Mahavairocana，摩訶毗盧遮那佛）說：『如同世間的…，現在法身如來（Dharmakaya，體現真理之身的如來）也是如此。（云云）』又解釋莊嚴門標說：『即是大悲胎藏之門標。（云云）』又解釋無量菩薩隨福所感（乃至）願力所生說：『在這佈置莊嚴的場地中，又生出無數隨著菩薩福德所感應的意生之座和宮殿，這些都是從如來的信解而生。這些座位排列成三重，如同上面大悲藏生曼荼羅（Garbhadhatu Mandala，胎藏界曼荼羅）的排列次序。各自隨著菩薩清凈微妙的功德，以及五塵（色、聲、香、味、觸）的快樂之具而產生種種差別。總而言之，則有十世界微塵數等，名稱各不相同，而排列在各自的位置上。』這些都在八寶幢柱之內，並且都是從如來的信解力而生。因為如來的本願力，所以在等至三昧（Samadhi，禪定）中普門示現。（云云。二本同之）。 鈔第九解釋此品
【English Translation】 English version The vast space is adorned with jeweled bells, white whisks, precious garments, banners and pendants, exquisite ribbons, and hanging cloths. Manic columns (columns decorated with Mani jewels) are erected in the eight directions and corners. The waters of the Eight Meritorious Qualities are fragrant and full, and countless birds such as mandarin ducks, geese, and swans emit harmonious and elegant sounds. Various bathing ponds, seasonal flowers, and miscellaneous trees are arranged in flourishing rows, fragrant and beautifully adorned. The eight directions are connected by strings of five-jeweled necklaces. The ground is as soft as cotton, and those who step on it experience joy. Countless musical instruments naturally produce harmonious melodies, and their sounds are subtle and pleasing to the ears. Countless Bodhisattvas, in response to their blessings, manifest palaces, halls, and seats born of intention, which are produced by the Tathagata's (如來) faith, understanding, and vows, and are the emblems of the Dharmadhatu (法界). The Great Lotus King (a great lotus throne) appears, and the Tathagata's Dharmadhatu-nature body (the body embodying the essence of the Dharmadhatu) abides within it, bringing joy to all beings according to their various capacities. At this time, all the limbs of the Tathagata possess unobstructed power, born from the Ten Wisdom Powers (the ten wisdom powers of the Tathagata) and faith and understanding, manifesting countless forms of adornment, which are nourished and grown by the merits of giving, upholding precepts, patience, diligence, meditation, and wisdom over countless hundreds of thousands of kotis of nayutas (extremely long units of time). Such a body appears immediately. (etc.) Commentary 16 explains that at that time, the World Honored Mahavairocana (大日世尊) said: 'Just as in the world..., so too is the Dharmakaya Tathagata (法身如來).' (etc.) It also explains the inscription on the Adornment Gate, saying: 'It is the inscription on the Gate of the Womb Treasury of Great Compassion.' (etc.) It also explains that countless Bodhisattvas appear in response to their blessings (and so on) and are born from vows, saying: 'In this adorned space, countless seats and palaces born of intention also arise in response to the blessings of the Bodhisattvas, born from the Tathagata's faith and understanding. These seats are arranged in three layers, like the arrangement of the Garbhadhatu Mandala (大悲藏生曼荼羅) above. Each arises with various differences according to the pure and subtle merits of the Bodhisattvas and the objects of enjoyment of the five dusts (色、聲、香、味、觸). In short, there are as many as the dust motes of ten world realms, each with different names, and they are arranged in their respective positions.' All of these are within the columns of the Eight Jewels and are born from the power of the Tathagata's faith and understanding. Because of the Tathagata's original vows, they are universally manifested in Samadhi (等至三昧). (etc. Both versions are the same). Commentary 9 explains this chapter.
題云。位者處。上之入字即能入。位是所入。此之位處乃是意生八葉大蓮華王。東方寶幢如來乃至東北方觀自在菩薩。及下持明忿怒等一切諸位。此等諸位是所入。阿阇梨之智而為能入（云云）疏釋此品下。應以意生香花等之文云。意生謂從心生花等（云云）鈔云。疏從如來信解生者。謂從如來因中信解而生。舉果征因○又如來信解力。亦隨果中之德（云云。具可見之）。 疏云。法界標。標幟從法界生。即是法界壇標幟也。標者此中有性義。梵文語含也。標即是性也。法界體性。本來常凈第一無相。還用法界而莊嚴之。中有大蓮花王。此花即同法界。遍一切處自性清凈也。當知彼中如來止住者。花既量同法界。當知佛身亦復如是。此即中臺八葉之花也。然生大蓮華。如來住彼法界第一。隨意解眾生喜悅。此第一。是第一法界身。隨諸眾生信解令得歡喜。極微細之意最難見之性。故極微細也。此第一者。義譯當云性也。隨意者。佛本願力為度一切眾生故。普門示現。各各隨彼所喜見身。應其機道利令得歡喜也（云云）。 私案疏意法界標幟有四意也。一標幟從法界生。二法界壇之標幟。三標幟即法界體性。四用法界而莊嚴之也。此標幟與前門標同異可思之。如來信解願力所生者。準次上疏。上意生座及宮殿也
【現代漢語翻譯】 現代漢語譯本： 題曰：『位』是指處所。『上之入字』意為能夠進入。『位』是所進入之處。此處的『位』指的是意生八葉大蓮華王（從意念中生出的八瓣大蓮花王）。東方寶幢如來（Ratnaketu）乃至東北方觀自在菩薩（Avalokiteśvara），以及下方持明忿怒尊等一切諸位。這些諸位是所進入之處，阿阇梨（Acharya，導師）的智慧是能進入者（如是說）。疏釋此品如下：應以意生香花等之文來說明，意生指的是從心中生出的花等等（如是說）。鈔文說：疏文『從如來信解生者』，指的是從如來因地中的信解而生。這是舉果來證明因。又，如來的信解力，也隨著果地中的功德而增長（如是說，具體可見相關文獻）。 疏文說：『法界標』，標幟從法界（Dharmadhatu，宇宙萬法的本體）而生，即是法界壇的標幟。『標』的意思是此中有『性』的含義。梵文語含此意。標即是『性』。法界的體性，本來常凈，第一無相，還用法界來莊嚴它。中有大蓮花王，此花即同於法界，遍一切處，自性清凈。應當知道彼中如來止住，花既然量同法界，應當知道佛身也同樣如此。這就是中臺八葉之花。然後生出大蓮華，如來住在彼法界第一，隨意解脫眾生喜悅。此『第一』，是第一法界身，隨著諸眾生的信解，令他們得到歡喜。極微細的意念是最難見到的『性』，所以說是極微細。此『第一』，義譯應當說是『性』。『隨意』指的是佛的本願力，爲了度一切眾生，普門示現，各自隨著他們所喜好的身形，應其根機，使他們得到歡喜（如是說）。 私以為，疏文的意思是法界標幟有四重含義：一，標幟從法界而生；二，法界壇的標幟；三，標幟即法界的體性；四，用法界來莊嚴它。此標幟與前文的門標的同異之處可以思考一下。如來信解願力所生者，按照上面的疏文，指的是意生座及宮殿。
【English Translation】 English version: The title says: 'Position' refers to the place. 'Shang zhi ru zi' means being able to enter. 'Position' is the place to enter. The 'position' here refers to the Manasija-Asta-dala-Mahapadma-raja (the eight-petaled great lotus king born from thought). Ratnaketu (Treasure Banner Tathagata) in the east, up to Avalokiteśvara (the Bodhisattva who perceives the sounds of the world) in the northeast, and all the positions such as the Vidyadhara-krodha (wrathful deities holding knowledge) below. These positions are the places to enter, and the wisdom of the Acharya (teacher) is the one who can enter (so it is said). The commentary on this chapter is as follows: It should be explained with the text of Manasija-gandha-puspa (fragrant flowers born from thought), etc. Manasija means flowers, etc., born from the mind (so it is said). The commentary says: The commentary 'born from the faith and understanding of the Tathagata' refers to being born from the faith and understanding of the Tathagata in the causal stage. This is using the result to prove the cause. Also, the power of the Tathagata's faith and understanding also increases with the merits in the result (so it is said, see the relevant literature for details). The commentary says: 'Dharmadhatu-lakshana (mark of the Dharmadhatu)', the mark is born from the Dharmadhatu (the essence of all phenomena in the universe), which is the mark of the Dharmadhatu mandala. 'Lakshana' means that there is the meaning of 'svabhava (nature)' in this. The Sanskrit word contains this meaning. Lakshana is svabhava. The nature of the Dharmadhatu is originally pure, the first without form, and it is adorned with the Dharmadhatu. There is a great lotus king in the middle, and this flower is the same as the Dharmadhatu, pervading all places, with its own nature pure. It should be known that the Tathagata dwells in it, and since the flower is the same in measure as the Dharmadhatu, it should be known that the Buddha's body is also the same. This is the flower of the eight petals in the central platform. Then the great lotus flower is born, and the Tathagata dwells in the first of that Dharmadhatu, freely liberating the joy of sentient beings. This 'first' is the first Dharmadhatu body, causing them to rejoice according to the faith and understanding of all sentient beings. The extremely subtle thought is the 'svabhava' that is most difficult to see, so it is said to be extremely subtle. This 'first', in a free translation, should be said to be 'svabhava'. 'Freely' refers to the original vow power of the Buddha, for the sake of liberating all sentient beings, universally manifesting, each according to the form they like, responding to their capacity, causing them to rejoice (so it is said). I personally think that the meaning of the commentary is that the Dharmadhatu-lakshana has four meanings: First, the mark is born from the Dharmadhatu; second, the mark of the Dharmadhatu mandala; third, the mark is the nature of the Dharmadhatu; fourth, it is adorned with the Dharmadhatu. The similarities and differences between this mark and the door mark in the previous text can be considered. What is born from the faith, understanding, and vow power of the Tathagata, according to the above commentary, refers to the Manasija-asana (seat born from thought) and palace.
。亦可下法界標大蓮華王。故云然生大蓮華也。故依二意可訓經文。譯字十本里書同之。十四本釋字也。 又云。如來支分有無礙力無壞力○由如金剛。故云無礙力也。此無礙力從何生。當知從如來十種智力生也。從佛身支分上中下。為分三分流出種種類形。乃至一一毛孔皆悉出種類。若干形色各異。或方·或圓·三角半月。或青·黃·赤·白·黑。寂心歡喜忿怒等形。其數無量。即是諸本尊等。皆當坐于意生所感之座也。今此十力復從何生。謂從如來無量阿僧祇劫以來。修行六度十度乃至百千萬不可說阿僧祇諸度萬行。即此諸行功德資長也。以功德所資長身出現也。從法身而出現也（云云）。 二本俱云。有無礙力名無壞力（云云）十四本云。即此諸行功德資長法身而出現也（云云）十本云。資長法身（云云）。 尋云。聲字實相俱有法然隨緣二義耶。答。爾也。問。云何聲字實相之法然義耶。答。實相法然如常。應知聲字法然略有二義。以●聲為●形之聲。以●形為●聲之形。自然道理而無能作。是即法然義。五大常故其色聲常。色聲常故其表亦常。聲字本有而無能生。此亦法然義。問。此之二義依何文證耶答。初義依具緣品字母釋等（其文如上）后義依經下之聲字義等（文亦如上）問。具緣品應是
【現代漢語翻譯】 現代漢語譯本： 也可以在下法界標示大蓮華王。所以說自然生出大蓮華。因此，依據這兩種含義可以解釋經文。翻譯的文字在十本里與書寫相同。十四本是解釋文字。
又說，如來的肢體具有無礙力、無壞力，猶如金剛。所以稱為無礙力。這無礙力從何而來？應當知道是從如來的十種智力產生的。從佛身肢體的上中下三部分，流出種種不同的形狀，乃至每一個毛孔都顯現出各種各樣的形態，各不相同，或方、或圓、三角、半月，或青、黃、赤、白、黑，寂靜、歡喜、忿怒等形狀，其數量無量無邊，這些就是諸本尊等，都應當安坐于意念所生的蓮座之上。現在這十力又從何而來？是從如來無量阿僧祇劫（asamkhya kalpa，無數個大劫）以來，修行六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）十度乃至百千萬不可說阿僧祇諸度萬行。就是這些修行功德所滋養增長的。以功德所滋養增長的身體而顯現出來。是從法身而顯現出來的（云云）。
兩本都說，具有無礙力，名為無壞力（云云）。十四本說，就是這些修行功德滋養增長法身而顯現出來（云云）。十本說，滋養增長法身（云云）。
尋問，聲字（sound and letter）的實相（reality）是否同時具有法然（dharman, naturalness）和隨緣（pratityasamutpada, dependent origination）兩種含義？回答：是的。問：什麼是聲字實相的法然義？答：實相的法然如常。應當知道聲字的法然略有二義。以●聲為●形的聲，以●形為●聲的形，自然道理而無能為力，這就是法然義。五大（five great elements, 地、水、火、風、空）常住，所以其色聲常住。色聲常住，所以其表象也常住。聲字本來就有而無能生，這也是法然義。問：這兩種含義依據什麼經文證明？答：初義依據《具緣品》的字母釋等（其文如上），后義依據經文下部的聲字義等（文亦如上）。問：《具緣品》應該是……
【English Translation】 English version: It is also possible to mark the great lotus king in the lower Dharma realm. Therefore, it is said that the great lotus flower is born naturally. Therefore, according to these two meanings, the scriptures can be explained. The translated words are the same as the writing in the ten books. The fourteen books are explanations of the words.
It is also said that the Tathagata's (如來) limbs have unobstructed power and indestructible power, like vajra (金剛). Therefore, it is called unobstructed power. Where does this unobstructed power come from? It should be known that it comes from the ten wisdom powers of the Tathagata. From the upper, middle, and lower parts of the Buddha's body, various shapes flow out, and even every pore manifests various forms, each different, either square, round, triangular, crescent, or blue, yellow, red, white, black, shapes of tranquility, joy, anger, etc., their number is immeasurable. These are the various deities (本尊), etc., who should all be seated on the lotus seat born of intention. Now, where do these ten powers come from? It is from the Tathagata's countless asamkhya kalpas (阿僧祇劫, countless great kalpas) of cultivating the six paramitas (六度, generosity, morality, patience, diligence, meditation, wisdom), ten paramitas, and even hundreds of millions of unspeakable asamkhya of various paramitas and myriad practices. It is these merits of practice that nourish and grow. It appears with the body nourished and grown by merit. It appears from the Dharmakaya (法身) (etc.).
Both books say that having unobstructed power is called indestructible power (etc.). The fourteen books say that it is these merits of practice that nourish and grow the Dharmakaya and appear (etc.). The ten books say, nourish and grow the Dharmakaya (etc.).
Inquiry: Does the reality (實相) of sound and letter (聲字) simultaneously have the two meanings of dharman (法然, naturalness) and pratityasamutpada (隨緣, dependent origination)? Answer: Yes. Question: What is the dharman meaning of the reality of sound and letter? Answer: The dharman of reality is as usual. It should be known that the dharman of sound and letter has roughly two meanings. Taking ● sound as the sound of ● shape, and taking ● shape as the shape of ● sound, the natural principle is powerless, and this is the dharman meaning. The five great elements (五大, earth, water, fire, wind, space) are constant, so their color and sound are constant. Because color and sound are constant, their appearance is also constant. Sound and letter are inherent and cannot be produced, and this is also the dharman meaning. Question: What scriptures prove these two meanings? Answer: The first meaning is based on the explanation of letters in the 'Guan Yuan Pin' (具緣品) etc. (the text is as above), and the second meaning is based on the meaning of sound and letter etc. in the lower part of the scripture (the text is also as above). Question: The 'Guan Yuan Pin' should be...
說實相。疏釋此文云。說真言如實相故。若爾何為聲字法然之證耶。答。具緣品文正說聲字法然之義。云真言法爾故。真言即聲字故。而疏云。真言如實相者。此亦明真言即法爾也。以如實相之言顯法爾之義故。故次文云。此真言相聲字皆常。常故不流。無有變易（云云）又彼經意兼明實相法然之法。故疏又云。法住法位性相常住（云云）問。相常住者依性常故相隨常耶。答。不爾。相自常也。問。疏云。相不異體。體不異相。相非造作修成。苑云。性相無二故（云云）此等豈非言依性故相常耶。 答。疏意明二義。上句明相體不異。下句明性相本有。舉相況性故。故非言依性故相常。故秘藏記云。本來性相各各建立。各各守自性不同（乃至）是性是相不相離本有者也。是故曰性相常住（乃至）性相體用不相離而各各宛然。是故稱性相共本有耳（云云）但苑釋難依耳。問。若言相常住者。隨方文字皆常住耶。答。爾也。問。若爾如何全真云。言常住者。梵字獨得其稱。諸國文字不同。此例等耶。答。全真意東夷·南蠻等之文字。遇劫盡而磨滅。不如梵字四十有七。有佛無佛法然常住故。云諸國文字無常。然論其體非遮五大所成恒有。問。若言梵字漢字俱常住者。又二俱正耶。答。秘藏記云。梵字與漢字何正何邪。
【現代漢語翻譯】 現代漢語譯本： 關於『說實相』，疏釋（對經文的註釋）解釋說：『因為真言是如實相。』如果這樣，那又如何證明聲音和文字是法爾（dharma-nature，事物本來的、自然的狀態）呢？回答：『具緣品』的經文正是爲了說明聲音和文字是法爾的意義，說『真言是法爾的』，因為真言就是聲音和文字。而疏釋說『真言是如實相』，這也是爲了說明真言就是法爾。用『如實相』這個詞來彰顯法爾的意義。所以接下來的經文說：『這真言的相和聲音文字都是常，常所以不流轉，沒有變易。』等等。而且那部經的意義也兼顧說明實相和法爾的法則，所以疏釋又說：『法安住於法的本位，自性與相狀恒常不變。』等等。問：相恒常不變，是依靠自性的恒常，所以相也隨之恒常嗎？答：不是這樣。相自身就是恒常的。問：疏釋說：『相不異於體，體不異於相，相不是造作修成的。』苑（《秘藏記》的作者）說：『因為自性與相沒有差別。』等等。這些難道不是說依靠自性，所以相才是恒常的嗎？ 答：疏釋的意義在於說明兩個方面。前一句說明相與體沒有差別，后一句說明自性與相本來就存在。用相來比況自性，所以不是說依靠自性，所以相才是恒常的。所以《秘藏記》說：『本來，自性與相各自建立，各自守護自己的自性，互不相同（乃至）。』是自性，是相，不相分離，本來就存在。所以說自性與相恒常不變（乃至），自性與相，體與用不相分離，而各自宛然存在。所以才稱自性與相共同本有。』等等。只是苑的解釋難以依據。問：如果說相是恒常不變的，那麼各地的文字都是恒常不變的嗎？答：是的。問：如果這樣，那麼全真（一位佛教人物）為什麼說：『說恒常不變，只有梵字才得到這個稱謂，各國的文字不同，』這是同樣的道理嗎？答：全真的意思是說東夷、南蠻等地的文字，遇到劫難就會消磨殆盡，不如梵字四十七個字母，有佛無佛，法爾恒常存在。所以說各國的文字是無常的。然而就其本質而言，並非遮止五大（地、水、火、風、空）所形成的恒常存在。問：如果說梵字和漢字都是恒常存在的，那麼兩者都是正的嗎？答：《秘藏記》說：『梵字與漢字，何者為正，何者為邪？』
【English Translation】 English version: Regarding 'speaking of true reality', the commentary explains: 'Because mantra is the true reality.' If so, how is it proven that sound and letters are dharma-nature (dharma-nature, the original and natural state of things)? Answer: The text of the 'Kāraṇa-siddhi Chapter' precisely explains the meaning of sound and letters being dharma-nature, saying 'Mantra is dharma-nature', because mantra is sound and letters. And the commentary says 'Mantra is the true reality', this is also to explain that mantra is dharma-nature. Using the term 'true reality' to manifest the meaning of dharma-nature. Therefore, the following text says: 'The aspect, sound, and letters of this mantra are all constant, constant so they do not flow, there is no change.' and so on. Moreover, the meaning of that scripture also takes into account the principles of true reality and dharma-nature, so the commentary also says: 'The dharma abides in the position of dharma, the nature and characteristics are eternally constant.' and so on. Question: Is the constancy of the aspect dependent on the constancy of the nature, so the aspect also follows and is constant? Answer: It is not like that. The aspect itself is constant. Question: The commentary says: 'The aspect is not different from the substance, the substance is not different from the aspect, the aspect is not created or cultivated.' Yuan (the author of 'The Secret Treasury Record') says: 'Because there is no difference between nature and aspect.' and so on. Are these not saying that because of nature, the aspect is constant? Answer: The meaning of the commentary lies in explaining two aspects. The first sentence explains that there is no difference between aspect and substance, the second sentence explains that nature and aspect originally exist. Using aspect to compare nature, so it is not saying that because of nature, the aspect is constant. Therefore, 'The Secret Treasury Record' says: 'Originally, nature and aspect are established separately, each guarding its own nature, different from each other (and so on).' It is nature, it is aspect, inseparable, originally existing. Therefore, it is said that nature and aspect are eternally constant (and so on), nature and aspect, substance and function are inseparable, and each exists distinctly. That is why it is called nature and aspect co-inherent.' and so on. It is just that Yuan's explanation is difficult to rely on. Question: If it is said that the aspect is eternally constant, then are the scripts of all regions eternally constant? Answer: Yes. Question: If so, then why does Quanzhen (a Buddhist figure) say: 'Speaking of eternal constancy, only Sanskrit gets this title, the scripts of various countries are different,' is this the same principle? Answer: Quanzhen means that the scripts of Dongyi, Nanman, and other places will be worn away when they encounter calamities, not like the forty-seven letters of Sanskrit, with or without Buddha, dharma-nature is eternally constant. Therefore, it is said that the scripts of various countries are impermanent. However, in terms of its essence, it does not preclude the constant existence formed by the five great elements (earth, water, fire, wind, space). Question: If it is said that both Sanskrit and Chinese characters are eternally constant, then are both correct? Answer: 'The Secret Treasury Record' says: 'Sanskrit and Chinese characters, which is correct, which is wrong?'
梵字從本有理起。漢字從妄想起。所以梵字正。漢字邪。梵字雖本有起天竺外道等皆用焉。是即惡法。漢字雖從妄想起諸經教皆用焉。是即善法。何可云梵字正漢字邪。梵字從離塵垢本性清凈理起而來。雖外道同用而巨海之一芥也。漢字雖佛教外道共用而從妄想轉轉而來。彼此相望邪正有別（云云）字母釋云。此悉曇章本有自然真實不變常住之字也。三世諸佛皆用此字說法。是名聖語。自餘聲字者是則凡語也（云云）問。就色文字。云何佛邊之法然。云何眾生之法然耶。答。本有四種法身身土。若約如來顯證邊謂之如來法然。若約眾生未顯邊名之眾生法然。其體雖同顯未顯別。顯未雖別本有義同。問。若爾四種法身身土各有法然之義耶。答。爾也。故聲字義云。如是身及土並有法爾隨緣二義（云云）問。云何聲字實相之隨緣義耶。 答。聲字之體雖是本有。依佛等說而得顯現。又風觸七處生聲文字。手心等緣生色文字。又菩薩隨福如來信等生諸文字。此等名為聲字隨緣。吽字義云。佛聲口一切實相之源（云云）聲字義云。聲字明而實相顯（云云）即身義云。三密加持速疾顯（云云）是故別依聲等。總依三密而實相顯。此即名為實相隨緣。問。經云。無量菩薩隨福所感（乃至）如來信解願力所生者。唯說文字之隨緣
【現代漢語翻譯】 現代漢語譯本：梵字從本有的道理而生起，漢字從虛妄的妄想而生起。所以說梵字是正的，漢字是邪的。梵字雖然從本有而起，天竺（India）的外道等也都使用它，這就是惡法。漢字雖然從妄想而起，但各種經教都使用它，這就是善法。怎麼能說梵字是正的，漢字是邪的呢？梵字是從遠離塵垢、本性清凈的道理而生起的，即使外道也一同使用，也只是巨海中的一粒微塵。漢字雖然佛教和外道共同使用，但卻是從妄想輾轉而來。彼此相比較，邪正是有區別的。（云云）《字母釋》中說：『這悉曇章（Siddham script）是本有、自然、真實、不變、常住的文字。三世諸佛都用這些文字說法，這叫做聖語。其餘的聲音和文字，則是凡語。』（云云） 問：就色文字（visible written characters）而言，什麼是佛（Buddha）這邊的法然（Dharmata，事物本來的樣子），什麼是眾生（sentient beings）這邊的法然呢？ 答：本有四種法身（Dharmakaya，法身）、身土（Buddha-land）。如果從如來（Tathagata）顯現證悟的方面來說，就叫做如來法然。如果從眾生尚未顯現的方面來說，就叫做眾生法然。它們的本體雖然相同，但顯現與未顯現有所區別。雖然顯現與未顯現有所區別，但本有的意義是相同的。 問：如果這樣，四種法身和身土各有法然的意義嗎？ 答：是的。所以《聲字義》中說：『這樣的身和土都具有法爾（inherent）和隨緣（dependent origination）兩種意義。』（云云） 問：什麼是聲字（sound and letters）實相（true nature）的隨緣義呢？ 答：聲字的本體雖然是本有的，但依靠佛等的宣說才能顯現。又如風觸七處（seven places of articulation）產生聲音文字，手心等因緣產生顏色文字。又如菩薩（Bodhisattva）隨福報，如來（Tathagata）的信解願力等產生各種文字。這些都叫做聲字的隨緣。吽（Hum）字義中說：『佛的聲音和口是一切實相的根源。』（云云）《聲字義》中說：『聲音和文字明瞭，實相就顯現。』（云云）《即身義》中說：『三密（three mysteries of body, speech, and mind）加持，迅速顯現。』（云云）因此，特別依靠聲音等，總的依靠三密，實相才能顯現。這叫做實相隨緣。 問：《經》中說：『無量菩薩隨福報所感（乃至）如來的信解願力所生』，只是說了文字的隨緣嗎？
【English Translation】 English version: The Sanskrit script arises from the principle of inherent existence, while the Chinese script arises from deluded thoughts. Therefore, it is said that Sanskrit is correct and Chinese is incorrect. Although Sanskrit arises from inherent existence, it is also used by non-Buddhist practitioners in India (Tianzhú), and this is considered an evil practice. Although Chinese arises from deluded thoughts, it is used in various scriptures and teachings, and this is considered a virtuous practice. How can it be said that Sanskrit is correct and Chinese is incorrect? Sanskrit arises from the principle of being free from defilement and having a pure nature. Even though non-Buddhists also use it, it is like a single grain of dust in a vast ocean. Although Chinese is used by both Buddhists and non-Buddhists, it arises from the transformation of deluded thoughts. Comparing the two, there is a distinction between right and wrong. (Etc.) The 『Explanation of Letters』 says: 『These Siddham (Siddham script) letters are inherently existent, natural, true, unchanging, and permanent. All Buddhas of the three times use these letters to teach the Dharma, and this is called sacred speech. Other sounds and letters are ordinary speech.』 (Etc.) Question: Regarding visible written characters (色文字), what is the Dharmata (法然, the true nature of things) on the side of the Buddha (佛), and what is the Dharmata on the side of sentient beings (眾生)? Answer: There are inherently existent four Dharmakayas (法身, the body of the Dharma) and Buddha-lands (身土). If we speak from the perspective of the Tathagata (如來) manifesting and realizing enlightenment, it is called the Dharmata of the Tathagata. If we speak from the perspective of sentient beings who have not yet manifested it, it is called the Dharmata of sentient beings. Although their essence is the same, there is a difference between manifestation and non-manifestation. Although manifestation and non-manifestation are different, the meaning of inherent existence is the same. Question: If that is the case, do the four Dharmakayas and Buddha-lands each have the meaning of Dharmata? Answer: Yes. Therefore, the 『Meaning of Sound and Letters』 says: 『Such bodies and lands both have two meanings: inherent (法爾) and dependent origination (隨緣).』 (Etc.) Question: What is the meaning of dependent origination in the true nature (實相) of sound and letters (聲字)? Answer: Although the essence of sound and letters is inherently existent, it can only be manifested through the teachings of the Buddhas, etc. Furthermore, sound letters arise from the wind touching the seven places of articulation (seven places of articulation), and color letters arise from the conditions of the palm of the hand, etc. Also, Bodhisattvas (菩薩) generate various letters according to their merit, and the Tathagata's (如來) faith, understanding, and vows generate various letters. These are all called the dependent origination of sound and letters. The meaning of the Hum (吽) syllable says: 『The Buddha's voice and mouth are the source of all true nature.』 (Etc.) The 『Meaning of Sound and Letters』 says: 『When sound and letters are clear, true nature is revealed.』 (Etc.) The 『Meaning of Immediate Embodiment』 says: 『The blessings of the three mysteries (三密, of body, speech, and mind) quickly manifest.』 (Etc.) Therefore, true nature is revealed by relying especially on sound, etc., and generally on the three mysteries. This is called the dependent origination of true nature. Question: The Sutra says: 『Immeasurable Bodhisattvas are influenced by their merit (and so on), and the Tathagata's faith, understanding, and vows generate them.』 Does this only speak of the dependent origination of letters?
耶。答。亦說實相之隨緣也。何以知爾。所感生宮殿等是法佛之依果。法佛之依果即實相故也。何以得知。此宮殿等是法佛之依果。聲字義中若謂報佛亦名大日尊。已下此明報佛身土文云。謂有二義。一明法佛法爾身土○二明隨緣顯現。謂菩薩隨福所感及如來信解願力所生故者。明法佛身土故。若爾何故下文云。若謂報佛亦名大日尊故。曰信解願力所生耶。經文初云。大日世尊既含四意。謂四法身。次云如來信解願力所生。此具法佛報佛二意。何可疑乎。 問。第七卷疏阿字秘秘中秘釋者。為說法然。為說隨緣耶。答。說法然也。其意云何。雖阿字自說阿義。若依能詮而所詮顯。此尚隨緣顯現。上秘秘釋意在之耳。今此釋意理自有智（此言智者即理智也。故曰理智）智自覺理（能覺智即所覺理也。故曰自覺）既絕其詮（如彼凈名三階不二）故非隨緣理智自爾。故為法然。問。若其後釋離言詮者。如何安然引彼釋云。真如理智自然說。此阿字耶。答。安意難解。不須會之。 問。若言性相用水波喻。此顯教意。若密教意不用之者。如何演密抄云。雖成諸字而不壞其本體。如水全波而不失濕之自性。常是隨緣。常是不變（具如上之）此釋豈非密教之意耶。答。華嚴探玄記云。理事無礙門者。亦有二義。一謂一切教
【現代漢語翻譯】 現代漢語譯本：問：『亦說實相之隨緣也』是什麼意思？答：這是在說實相的隨緣性。為什麼這麼說呢？因為所感應而生的宮殿等，是法佛（Dharmakaya Buddha，法身佛）的依果（依報所感之果報）。法佛的依果即是實相的體現。為什麼能得知這些宮殿等是法佛的依果呢？在聲字義（關於聲音、文字和意義的解釋）中，如果說報佛（Sambhogakaya Buddha，報身佛）也名為大日尊（Mahavairocana，摩訶毗盧遮那佛），那麼接下來的文字就闡明了報佛的身土（佛的身體和國土），其中說到有兩種含義：一是闡明法佛法爾（本然）的身土，二是闡明隨緣顯現。菩薩隨著福報所感應，以及如來的信解願力所生，這都闡明了法佛的身土。如果這樣，為什麼下文又說：『如果說報佛也名為大日尊，是信解願力所生』呢？經文一開始就說：『大日世尊既含四意』，指的是四法身（四種法身）。接著又說『如來信解願力所生』，這包含了法佛和報佛的兩種含義，有什麼可懷疑的呢？ 問：第七卷疏中，關於阿字（A字，梵文字母）『秘秘中秘』的解釋，是說法然（Dharmata，法性）還是說隨緣呢？答：是說法然。它的意思是什麼呢？即使阿字自身闡述阿義，如果依賴能詮（能表達意義的語言文字），而所詮（所要表達的意義）才得以顯現，這仍然是隨緣顯現。上面『秘秘釋』的含義就在於此。現在這種解釋的含義是，理自有智（這裡的『智』指的是理智，所以說是理智），智自覺理（能覺悟的智就是所覺悟的理，所以說是自覺），既然斷絕了語言文字的表達（如同《維摩詰經》中維摩詰的三階不二法門），所以不是隨緣，而是理智自然如此，因此是法然。問：如果後面的解釋是離開語言文字的，那麼如何安然地引用那個解釋說『真如理智自然說，此阿字耶』呢？答：安意（指作者安澄）的意圖難以理解，不必強行會通。 問：如果說用『性相』（自性與現象）和『水波』來比喻，這是顯教（Exoteric Buddhism，顯宗）的含義。如果密教（Esoteric Buddhism，密宗）不用這種比喻，那麼《演密鈔》中為什麼說：『雖然形成各種文字，但並不破壞其本體，如同水完全變成波浪，但並不失去水的自性，常是隨緣，常是不變』（如上文所說）？這種解釋難道不是密教的含義嗎？答：《華嚴探玄記》中說：『理事無礙門』（事與理之間沒有障礙的法門）也有兩種含義：一是說一切教（一切教法）
【English Translation】 English version: Question: What does 'also speaks of the conditioned arising of true reality' mean? Answer: It refers to the conditioned nature of true reality. How do we know this? Because the palaces and other things that arise from karmic response are the dependent fruits (fruits of dependent retribution) of the Dharmakaya Buddha (法佛, Dharma body Buddha). The dependent fruits of the Dharmakaya Buddha are the manifestation of true reality. How can we know that these palaces and so on are the dependent fruits of the Dharmakaya Buddha? In the explanation of sound, words, and meaning (聲字義), if it is said that the Sambhogakaya Buddha (報佛, Reward body Buddha) is also named Mahavairocana (大日尊, Great Sun Buddha), then the following text clarifies the body and land of the Sambhogakaya Buddha, stating that there are two meanings: first, it clarifies the Dharmakaya Buddha's inherent body and land; second, it clarifies conditioned manifestation. Bodhisattvas responding to the blessings they receive, and the Tathagata's faith, understanding, and vows giving rise to things, all clarify the Dharmakaya Buddha's body and land. If so, why does the following text say: 'If it is said that the Sambhogakaya Buddha is also named Mahavairocana, it is born from faith, understanding, and vows'? The sutra text initially says: 'The World Honored Mahavairocana contains four meanings', referring to the four Dharmakayas (四法身, four Dharma bodies). Then it says 'born from the Tathagata's faith, understanding, and vows', which includes the two meanings of the Dharmakaya Buddha and the Sambhogakaya Buddha. What is there to doubt? Question: In the seventh volume's commentary, regarding the explanation of the 'secret within secrets' of the letter A (阿字, A syllable), does it speak of Dharmata (法然, suchness) or conditioned arising? Answer: It speaks of Dharmata. What does it mean? Even if the letter A itself explains the meaning of A, if it relies on the expresser (language and words that can express meaning) for the expressed (the meaning to be expressed) to be revealed, this is still conditioned manifestation. The meaning of the above 'secret within secrets' lies in this. The meaning of this explanation now is that principle inherently possesses wisdom (here, 'wisdom' refers to principle-wisdom, so it is said to be principle-wisdom), and wisdom self-awakens to principle (the wisdom that can awaken is the principle that is awakened, so it is said to be self-awakening). Since it has severed the expression of language and words (like Vimalakirti's non-duality of the three stages in the Vimalakirti Sutra), it is not conditioned arising, but rather principle-wisdom is naturally so, therefore it is Dharmata. Question: If the later explanation is apart from language and words, how can it be safely quoted to say 'True reality principle-wisdom naturally speaks, is this the letter A'? Answer: An'i's (安意, referring to the author Ancheng) intention is difficult to understand, there is no need to force a connection. Question: If it is said that 'nature and characteristics' (性相, nature and phenomena) and 'water and waves' are used as metaphors, this is the meaning of Exoteric Buddhism (顯教, Exoteric Buddhism). If Esoteric Buddhism (密教, Esoteric Buddhism) does not use this metaphor, then why does the 'Commentary on Elucidating the Esoteric' say: 'Although various letters are formed, their essence is not destroyed, just as water completely becomes waves but does not lose its nature of wetness, it is always conditioned arising, always unchanging' (as mentioned above)? Is this explanation not the meaning of Esoteric Buddhism? Answer: The 'Record of Exploring the Profound in the Avatamsaka Sutra' says: 'The gate of non-obstruction between principle and phenomena' (理事無礙門, the Dharma gate of non-obstruction between principle and phenomena) also has two meanings: first, it speaks of all teachings (一切教, all teachings)
法舉體真如不礙事相歷然差別。二真如舉體為一切法不礙一味湛然平等。前即如波即水不礙動相。后即如水即波不失濕體。當知此中道理亦爾。是故理事混融無礙（云云）苑且依此述淺略義。或可述密教義。苑意本存相無常故。如言相常是無常是也。夫水波喻者波之相激喻生滅動相。濕之不動喻無生靜性。以水即波不失濕體。喻性即相動不失靜。其言雖成諸字等者意在之耳。此雖述密義存相生滅顯網未脫秘藏。何許邪正炳然。取捨可知。 阿聲字實相之迷悟損益事（十三） 聲字義云。此真言詮何物。能呼諸法實相不謬不妄。故名真言（云云）又云。若知實義則名真言。不知根源名妄語。妄語則長業受苦。真言則拔苦與樂。譬如藥毒迷語損益不同（云云）又云。此是文字于愚能著能愛。發貪瞋癡等種種煩惱。具造十惡五逆等故。頌曰能迷。于智則能觀因緣。不取不捨。能建立種種法界曼荼羅。作廣大佛事業。上供諸佛。下利眾生。自利利他因茲圓滿。故曰能悟（云云）又云。如是內外諸色。于愚為毒。于智為藥故曰能迷亦能悟（云云）十住心論第十云。問。悉曇字母者。世間童子皆悉誦習。與此真言教何別。答。今世間所誦習悉曇章者。本是如來所說。梵王等轉轉傳受流佈世間。雖云日用然未曾識字相字義真
【現代漢語翻譯】 現代漢語譯本 法性（Dharmata）的本體（舉體）是真如（Tathata），不妨礙事相（現象）的歷然差別。二真如的本體是一切法，不妨礙一味湛然的平等。前者就像波浪即是水，不妨礙其動相。後者就像水即是波浪，不失去其濕性。應當知道其中的道理也是如此。因此，理體和事相混融無礙。（云云）苑且依據此來闡述淺顯的意義，或者可以闡述密教的意義。苑的本意是認為相是無常的。如說『相常』，即是說『無常』。水波的比喻中，波浪的相激比喻生滅的動相，水的靜止不動比喻無生的靜性。以水即是波浪，不失去其濕性，比喻性體即是現象的動，不失去其靜止。雖然言語上成立了諸字等，但意圖在於此。這雖然闡述了密義，但仍然停留在相的生滅，沒有脫離秘藏的顯網。哪裡能清楚地分辨邪正，從而知道取捨呢？ 阿（A）聲字實相的迷悟損益之事（十三） 聲字義說：『這個真言（Mantra）詮釋什麼呢？』能正確無誤地呼喚諸法的實相，所以名為真言。（云云）又說：『如果知道真實的意義，就名為真言；不知道根源，就名為妄語。妄語則增長業力，遭受痛苦；真言則拔除痛苦，給予快樂。』譬如藥物和毒藥，迷惑的言語，損益不同。（云云）又說：『這些文字，對於愚人來說，會執著和愛戀，引發貪嗔癡等種種煩惱，造作十惡五逆等罪。』頌曰：『能迷惑。』對於智者來說，則能觀察因緣，不取不捨，能建立種種法界曼荼羅（Mandala），作廣大的佛事業，上供諸佛，下利眾生，自利利他因此圓滿。故曰：『能覺悟。』（云云）又說：『像這樣，內外諸色，對於愚人是毒藥，對於智者是藥物，所以說能迷惑也能覺悟。（云云）』十住心論第十說：『問：悉曇（Siddham）字母，世間的兒童都學習誦讀，與此真言教有什麼區別？』答：『現在世間所誦習的悉曇章，本來是如來說的，梵王（Brahma）等輾轉傳授流佈於世間。雖然說是日常使用，但未曾認識字相字義的真諦。』
【English Translation】 English version The substance (舉體) of Dharmata (法舉) is Tathata (真如), which does not hinder the distinct differences of phenomena (事相). The substance of the two Tathatas is all dharmas, which does not hinder the pure and equal taste. The former is like waves being water, which does not hinder the dynamic appearance. The latter is like water being waves, which does not lose its wetness. It should be known that the principle in this is also like this. Therefore, principle and phenomena are mixed and unobstructed. (Etc.) Yuan will elaborate on the superficial meaning based on this, or can elaborate on the meaning of Esoteric Buddhism. Yuan's original intention is that phenomena are impermanent. For example, saying 'phenomena are permanent' is the same as saying 'impermanent'. In the analogy of water and waves, the interaction of waves is like the dynamic appearance of arising and ceasing. The stillness of water is like the unarisen static nature. Water is waves, without losing its wetness, which is like the nature being the movement of phenomena, without losing its stillness. Although the words establish the various letters, the intention lies in this. Although this elaborates on the esoteric meaning, it still remains in the arising and ceasing of phenomena, and has not escaped the manifest net of the secret treasury. How can right and wrong be clearly distinguished, so that one knows what to accept and reject? The matter of delusion and enlightenment, gain and loss, of the sound-syllable A (阿) and the true nature (實相) (Thirteen) The meaning of sound-syllable says: 'What does this Mantra (真言) explain?' It can correctly and without error call out the true nature of all dharmas, so it is called Mantra. (Etc.) It also says: 'If one knows the true meaning, it is called Mantra; if one does not know the root, it is called false speech. False speech increases karma and suffers pain; Mantra removes pain and gives happiness.' For example, medicine and poison, deluded speech, have different gains and losses. (Etc.) It also says: 'These letters, for the foolish, will be attached to and loved, causing various afflictions such as greed, anger, and ignorance, and creating sins such as the ten evils and five rebellious acts.' The verse says: 'Can delude.' For the wise, they can observe the causes and conditions, neither accepting nor rejecting, and can establish various Dharma Realm Mandalas (曼荼羅), do great Buddha deeds, make offerings to all Buddhas above, benefit all beings below, and perfect self-benefit and benefiting others. Therefore, it is said: 'Can enlighten.' (Etc.) It also says: 'Like this, inner and outer phenomena, for the foolish are poison, for the wise are medicine, so it is said that it can delude and also enlighten. (Etc.)' The tenth chapter of the Treatise on the Ten Stages of Mind says: 'Question: The Siddham (悉曇) alphabet, which children in the world all learn to recite, what is the difference between this and the Mantra teaching?' Answer: 'The Siddham chapter that is recited in the world today was originally spoken by the Tathagata (如來), and Brahma (梵王) and others transmitted it and spread it in the world. Although it is said to be used daily, they have never recognized the true essence of the form and meaning of the letters.'
實之句。是故但詮世間四種言語。不得如義之真言。不知義語皆是妄語。妄語則長四種口業為三途苦因。若知真實義則滅一切罪。得一切智。譬如藥毒。知與不知損益立驗（云云）疏第三云。人慾語時亦因口中有風。名憂陀那○愚人不解而生三毒。智者了知心無所著。但隨諸法實相（云云。具如上之）第二十云。凡夫不了故聞好生欣。聞逆情生怒耳。今如是見聲實相即知（云云。具如上也）。 第七云。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（兩行作身）心熾然備受諸苦。如來有智畫師既了知已。即能自在成立大悲曼荼羅。由是而言。所謂甚深秘藏者。眾生自秘之耳。非佛有隱也（云云。第七卷疏同之）字母釋云。此梵字者亙三世而常恒。遍十方以不沒。學之書之定得常住之佛智。誦之觀之必證不壞之法身。諸教之根本。諸智之父母。蓋在此字母乎。所得功德不能縷說。具如華嚴·般若·大毗盧遮那金剛頂·及涅槃經廣說（云云）。 私案。書是身業。誦則語業。觀乃意業。學通三也。 住心品云。此菩薩凈菩提心門名初法明道（云云）疏第一
【現代漢語翻譯】 現代漢語譯本： 真實之句是這樣的。因此，（佛）只是詮釋世間的四種語言。不能像符合真義的真言那樣。（如果）不知道符合真義的語言，那麼所有的言語都是虛妄的。虛妄的言語就會增長四種口業，成為通往三惡道的痛苦之因。如果知道真實的意義，就能滅除一切罪過，獲得一切智慧。譬如藥物和毒藥，知道與不知道，其損害和益處立刻就能驗證。（云云）《疏》第三卷說：『人們想要說話的時候，也是因為口中有風，這風名為憂陀那（Udāna）。愚昧的人不理解，因此產生貪嗔癡三毒。有智慧的人明瞭知曉，心中沒有執著，只是隨順諸法的實相。（云云，具體如上所述）』第二十卷說：『凡夫因為不瞭解，所以聽到好的就產生歡喜，聽到不順心的就產生憤怒。如今像這樣見到聲音的實相，就知道了（云云，具體如上所述）。』 第七卷說：『然而世間的凡夫不觀察諸法的本源，所以錯誤地認為有生。因此隨著生死之流而不能自己解脫。如同那沒有智慧的畫師，自己運用各種色彩，畫出可怕的夜叉（Yaksa）的形象。畫成之後反而自己觀看它，心中產生恐懼，立刻癱倒在地。眾生也是這樣，自己運用諸法的本源，畫出三界，反而把自己淹沒在其中。自身（原文兩行誤作身）心熾熱，備受各種痛苦。如來（Tathāgata）是有智慧的畫師，既然已經瞭解了這些，就能自在地建立大悲曼荼羅（Mandala）。由此而言，所謂的甚深秘藏，是眾生自己隱藏的，不是佛（Buddha）有什麼隱瞞。（云云，《第七卷疏》相同）。』《字母釋》說：『這些梵字，橫亙三世而常恒，遍佈十方而不消失。學習它、書寫它，必定能得到常住的佛智。誦讀它、觀想它，必定能證得不壞的法身。是諸教的根本，諸智的父母，大概就在這些字母中吧。所得的功德不能一一細說，具體如《華嚴經》、《般若經》、《大毗盧遮那金剛頂經》以及《涅槃經》廣說。（云云）。』 私下認為，書寫是身業，誦讀是語業，觀想是意業，學習則貫通身語意三業。 《住心品》說：『此菩薩（Bodhisattva）清凈菩提心（Bodhi-citta）之門，名為初法明道。（云云）』《疏》第一卷
【English Translation】 English version: The true sentence is like this. Therefore, (the Buddha) only explains the four kinds of languages in the world. It cannot be like the true mantra that conforms to the true meaning. (If) one does not know the language that conforms to the true meaning, then all languages are false. False language will increase the four kinds of verbal karma, becoming the cause of suffering leading to the three evil paths. If one knows the true meaning, one can eliminate all sins and obtain all wisdom. For example, medicine and poison, knowing and not knowing, their harm and benefit can be verified immediately. (etc.) The third volume of the Commentary says: 'When people want to speak, it is also because there is wind in the mouth, and this wind is called Udāna (Udāna). Foolish people do not understand, therefore generating the three poisons of greed, anger, and ignorance. Wise people understand and know, and their minds are not attached, but follow the true nature of all dharmas. (etc., as above)' The twentieth volume says: 'Ordinary people do not understand, so they are happy when they hear good things, and angry when they hear unpleasant things. Now, seeing the true nature of sound like this, one knows (etc., as above).' The seventh volume says: 'However, ordinary people in the world do not observe the original source of all dharmas, so they mistakenly think there is birth. Therefore, they follow the stream of birth and death and cannot liberate themselves. It is like that unwise painter who uses various colors to paint a terrifying Yaksa (Yaksa) image. After finishing the painting, he looks at it himself, and fear arises in his heart, and he immediately collapses to the ground. Sentient beings are also like this, using the original source of all dharmas to paint the three realms, and instead drown themselves in them. Their own (the original text mistakenly wrote 'body' in two lines) minds are burning, and they endure all kinds of suffering. The Tathāgata (Tathāgata) is a wise painter, and since he has understood these, he can freely establish the Great Compassion Mandala (Mandala). From this, it can be said that the so-called profound secret treasure is hidden by sentient beings themselves, and it is not that the Buddha (Buddha) has anything to hide. (etc., the same as the seventh volume of the Commentary).' The Explanation of Letters says: 'These Sanskrit letters extend through the three worlds and are constant, and pervade the ten directions without disappearing. Learning it and writing it will surely lead to the attainment of the permanent Buddha wisdom. Reciting it and contemplating it will surely lead to the realization of the indestructible Dharma body. It is the root of all teachings and the parents of all wisdom, probably in these letters. The merits gained cannot be fully described, as detailed in the Avatamsaka Sutra, the Prajna Sutra, the Mahavairocana Vajrasekhara Sutra, and the Nirvana Sutra. (etc.).' Privately, I think that writing is body karma, reciting is speech karma, contemplation is mind karma, and learning encompasses the three karmas of body, speech, and mind. The 'Dwelling Mind Chapter' says: 'This Bodhisattva's (Bodhisattva) pure Bodhi-citta (Bodhi-citta) gate is called the Initial Dharma Illumination Path. (etc.)' The first volume of the Commentary
云。法明者以覺心本不生際。其心凈住生大惠光明。普照無量法性。見諸佛所行之道。故云法明道也（云云）。 私案。法明道者。法者性性無量法性。明者光明大惠光明。道者諸佛所行之道。謂此菩薩凈菩提心。覺自本不生際故。其心能生普照法性。大惠光明而見諸佛所行之道。是故其心名法明道也。凈菩提心及法明道作六種釋。應知得法明道。是覺阿字義之利益也。 具緣品云。行此無上句。真言救世者。止斷諸惡趣。一切苦不生（云云）疏第六云。行此無上句者。即是修行無上菩提句。此阿字門為一切真言之王。猶如世尊為諸法之王。故曰真言救世者。次二句明救世之業。所為（十本作謂）能全行人成金剛性。止斷諸惡趣。一切苦不生也（云云）第十二釋轉字輪曼荼羅品。同救世者云救度亦同者。當知阿字門即是一切世間之大救護也（云云）同品云。真言三昧門圓滿一切愿。所謂諸如來不可思議果（云云）疏第七云。真言三昧門。圓滿一切愿者。具存梵本。應于真言之下更加道字。加行人二緣住于阿字。即名阿字三昧。此阿字三昧。即是開心明道門。餘一切字亦如是。一切愿者。梵云薩嚩奢。是心所祈願之愿。謂諸眾生修此三昧門者。一切志求皆得圓滿。此愿圓滿時。即是諸如來不思議果也。常住之果
【現代漢語翻譯】 現代漢語譯本：云。法明指的是覺悟之心原本不生不滅的境界。當心清凈安住時，便會生出大智慧光明，普遍照耀無量的法性，從而見到諸佛所修行的道路。因此稱為法明道（如上所述）。 私案：法明道，其中『法』指的是體性，即無量的法性；『明』指的是光明，即大智慧光明；『道』指的是諸佛所修行的道路。意思是說，這位菩薩以清凈的菩提心，覺悟到自身原本不生不滅的境界，因此他的心能夠生出普遍照耀法性的大智慧光明，從而見到諸佛所修行的道路。所以，他的心被稱為法明道。清凈菩提心和法明道共有六種解釋，應當明白獲得法明道，是覺悟『阿』字（A字，梵文字母，代表宇宙初始之音）的意義所帶來的利益。 《具緣品》說：『修行這無上的語句，真言救世者，止息斷絕各種惡趣，一切痛苦都不會產生。（如上所述）』《疏》第六卷說：『修行這無上的語句，就是修行無上的菩提句。這『阿』字門（A字門，指以A字為代表的真言法門）是一切真言之王，猶如世尊是諸法之王。』所以說『真言救世者』。接下來的兩句說明救世的事業，所為（有的版本作『謂』）能使修行者完全成就金剛體性，止息斷絕各種惡趣，一切痛苦都不會產生。（如上所述）』第十二釋《轉字輪曼荼羅品》中，『同救世者云救度亦同者』，應當明白『阿』字門就是一切世間的大救護。（如上所述） 同一品中說：『真言三昧門，圓滿一切愿，所謂諸如來不可思議果。（如上所述）』《疏》第七卷說：『真言三昧門，圓滿一切愿，如果儲存梵文字，應該在『真言』之下加上『道』字。加上修行者二緣安住于『阿』字（A字，梵文字母，代表宇宙初始之音），就叫做『阿』字三昧（A字三昧，指觀修A字的禪定）。這『阿』字三昧，就是開啟心智、明白道路的法門。其餘一切字也是這樣。』『一切愿』，梵文是『薩嚩奢』（Sarvaśa），是心中所祈求的願望。意思是說，眾生修習這個三昧門，一切志向追求都能得到圓滿。這個願望圓滿時，就是諸如來不可思議的果位，常住的果位。
【English Translation】 English version: Cloud. 'Dharma Illumination' (法明, Dharma Illumination) refers to the state where the awakened mind is originally unborn and undying. When the mind is pure and dwells in stillness, it generates great wisdom and light, universally illuminating the immeasurable Dharma-nature (法性, Dharma-nature), thereby seeing the path walked by all Buddhas. Therefore, it is called the 'Path of Dharma Illumination' (法明道, Path of Dharma Illumination) (as mentioned above). Private note: The 'Path of Dharma Illumination' (法明道, Path of Dharma Illumination), where 'Dharma' (法, Dharma) refers to the essence, the immeasurable Dharma-nature (法性, Dharma-nature); 'Illumination' (明, Illumination) refers to light, the great wisdom light; 'Path' (道, Path) refers to the path walked by all Buddhas. It means that this Bodhisattva, with a pure Bodhi-mind (菩提心, Bodhi-mind), awakens to the state of being originally unborn and undying, therefore his mind can generate great wisdom light that universally illuminates the Dharma-nature (法性, Dharma-nature), thereby seeing the path walked by all Buddhas. Therefore, his mind is called the 'Path of Dharma Illumination' (法明道, Path of Dharma Illumination). There are six explanations for pure Bodhi-mind (菩提心, Bodhi-mind) and the 'Path of Dharma Illumination' (法明道, Path of Dharma Illumination). It should be understood that obtaining the 'Path of Dharma Illumination' (法明道, Path of Dharma Illumination) is the benefit of awakening to the meaning of the 'A' syllable (阿字, A syllable, the Sanskrit letter representing the primordial sound of the universe). The 'Chapter on Possessing Conditions' (具緣品, Chapter on Possessing Conditions) says: 'Practicing this unsurpassed phrase, the mantra savior, stops and cuts off all evil destinies, all suffering will not arise. (as mentioned above)' The sixth volume of the 'Commentary' (疏, Commentary) says: 'Practicing this unsurpassed phrase is practicing the unsurpassed Bodhi phrase. This 'A' syllable gate (阿字門, A syllable gate, referring to the Dharma gate of mantra represented by the A syllable) is the king of all mantras, just as the World Honored One is the king of all Dharmas.' Therefore, it is said 'mantra savior'. The following two sentences explain the work of saving the world, what (some versions say 'meaning') can enable practitioners to fully achieve the Vajra-nature (金剛性, Vajra-nature), stop and cut off all evil destinies, and all suffering will not arise. (as mentioned above)' In the twelfth explanation of the 'Chapter on Turning the Syllable Wheel Mandala' (轉字輪曼荼羅品, Chapter on Turning the Syllable Wheel Mandala), 'the same as the savior, saying that salvation is also the same', it should be understood that the 'A' syllable gate (阿字門, A syllable gate) is the great protector of all the world. (as mentioned above) The same chapter says: 'The Samadhi gate of mantra, fulfills all wishes, the so-called inconceivable fruit of all Tathagatas. (as mentioned above)' The seventh volume of the 'Commentary' (疏, Commentary) says: 'The Samadhi gate of mantra, fulfills all wishes, if the Sanskrit text is preserved, the word 'path' (道, path) should be added under 'mantra'. Adding the practitioner's two conditions dwelling in the 'A' syllable (阿字, A syllable), it is called 'A' syllable Samadhi (阿字三昧, A syllable Samadhi, referring to the meditation on the A syllable). This 'A' syllable Samadhi (阿字三昧, A syllable Samadhi) is the Dharma gate of opening the mind and understanding the path. All other syllables are the same.' 'All wishes' (一切愿, All wishes), in Sanskrit is 'Sarvaśa' (薩嚩奢, Sarvaśa), which is the wish prayed for in the heart. It means that sentient beings who practice this Samadhi gate can have all their aspirations fulfilled. When this wish is fulfilled, it is the inconceivable fruit of all Tathagatas, the fruit of permanence.
無師之惠。猶能給與眾生。何況世間悉地之愿耶。複次如來一一三昧門。聲字實相。有佛無佛法如是故。即是（二本此有常字）故不流。即是如來本地法身。為欲以此法身遍施眾生故。還以自在神力。加持如是法爾聲字（二本俱有故此聲字四字）即是諸佛加持之身。此加持身即能普作隨類之身。無行不在。當知加持聲字亦復如是。是故行者。但一心諦緣觀此聲字。自當見佛加持身。若見加持身見本地法身。若見本地法身時。即是行者自身。故此一一字門。即是如來不思議果。不從別處來也（云云）鈔第六云。疏即是常故不流者。一一三昧門等皆是加持之相（具如上抄）即是諸佛加持身者。身者積聚。謂此聲字一一皆是入佛三昧之門。而能圓滿一切自地之愿。諸功德法所積聚處故名為身。又從佛加持現起即是諸佛加持身也（云云）。 私案。滿一切愿者。世出間悉地之愿。滿出世愿即是諸佛不思議果。其果者謂常住之果。無師之惠。滿一切愿是阿字三昧之利益也。又行者于自身見佛加持身本地法身。即是諸佛不思議果。見佛二身阿字三昧之利益也。 阿阇梨真實智品云。如相應布已（云云）疏第十七云。若布此者即同諸佛。謂從字（二本作字）有果。果即是佛。能正遍知故名為正覺。由識此字之理性故得如來名
【現代漢語翻譯】 現代漢語譯本： 沒有老師的恩惠，尚且能夠給予眾生利益，更何況是世間一切成就的願望呢？再者，如來一一三昧門，其聲音和文字的實相，無論有佛無佛，其法性都是如此，因此是常住不變的。這便是如來的本地法身。爲了將此法身普遍施予眾生，便以自在的神力，加持這些本然的聲音和文字，這些聲音和文字便是諸佛加持之身。此加持之身便能普遍化現為隨順各類眾生的身形，無所不在。應當知道，加持的聲音和文字也是如此。因此，修行者只需一心專注地觀想這些聲音和文字，自然能夠見到佛的加持身。如果見到加持身，便能見到本地法身。如果見到本地法身，便是修行者自身。因此，這一一字門，便是如來不可思議的果報，不是從別處得來的。（云云）鈔第六說，疏中『即是常故不流』，一一三昧門等都是加持的相貌（如上文所抄），『即是諸佛加持身』，身是積聚的意思，意思是說這些聲音和文字，每一個都是進入佛三昧之門，並且能夠圓滿一切自地的願望，是諸功德法所積聚之處，所以稱為身。又從佛的加持而顯現，便是諸佛加持身。（云云）。 私案：圓滿一切願望，指的是世間和出世間的成就願望。圓滿出世間的願望，便是諸佛不可思議的果報。這果報指的是常住不變的果。沒有老師的恩惠，圓滿一切願望，是阿字三昧的利益。又，修行者在自身見到佛的加持身和本地法身，便是諸佛不可思議的果報，見到佛的二身，是阿字三昧的利益。 阿阇梨真實智品說，如相應佈置完畢（云云）。疏第十七說，如果佈置此法，就等同於諸佛。意思是說，從字（二本作字）有果，果便是佛。能夠正確普遍地知曉，所以稱為正覺（Samyak-saṃbuddha）。由於認識此字的理性，所以得到如來（Tathāgata）的名號。
【English Translation】 English version: The grace without a teacher is still able to bestow benefits upon all beings, how much more so the wishes for all worldly siddhis (achievements)? Furthermore, the Tathāgata's (如來) every single samādhi (三昧) gate, the true nature of sound and letters, whether there is a Buddha (佛) or not, the Dharma (法) is thus, therefore it is constant and does not flow away. This is the Tathāgata's original Dharmakāya (法身). In order to universally bestow this Dharmakāya upon all beings, the Tathāgata uses his unhindered divine power to bless these inherent sounds and letters, these sounds and letters are the body of the Buddhas' blessings. This blessed body can universally manifest bodies that accord with all kinds of beings, there is no action that is not present. One should know that the blessed sounds and letters are also like this. Therefore, practitioners only need to single-mindedly and attentively contemplate these sounds and letters, and they will naturally see the Buddha's blessed body. If one sees the blessed body, one will see the original Dharmakāya. If one sees the original Dharmakāya, it is the practitioner himself. Therefore, each and every letter-gate is the Tathāgata's inconceivable fruit, it does not come from elsewhere. (Etc.) The sixth section of the commentary says, the commentary 'it is constant therefore it does not flow away', every single samādhi gate etc. are all aspects of blessing (as copied above), 'it is the Buddhas' blessed body', body means accumulation, meaning that each and every one of these sounds and letters is a gate to enter the Buddhas' samādhi, and is able to fulfill all the wishes of one's own ground, it is a place where all meritorious Dharmas accumulate, therefore it is called body. Also, arising from the Buddhas' blessing is the Buddhas' blessed body. (Etc.). Private note: Fulfilling all wishes refers to the wishes for worldly and supramundane achievements. Fulfilling supramundane wishes is the inconceivable fruit of the Buddhas. This fruit refers to the constant and abiding fruit. The grace without a teacher, fulfilling all wishes, is the benefit of the A-character samādhi (阿字三昧). Furthermore, when practitioners see the Buddha's blessed body and original Dharmakāya in themselves, it is the inconceivable fruit of the Buddhas, seeing the two bodies of the Buddha is the benefit of the A-character samādhi. The Ācārya's (阿阇梨) chapter on True Wisdom says, when arranged accordingly (etc.). The seventeenth section of the commentary says, if one arranges this Dharma, it is the same as the Buddhas. Meaning that from the letter (two versions say letter) there is fruit, the fruit is the Buddha. Being able to correctly and universally know, therefore it is called Samyak-saṃbuddha (正覺). Because of recognizing the rationality of this letter, one obtains the name Tathāgata (如來).
。此字之性理（十四本同之。十本之理性）者○然即是此心本不生之義（云云。疏有亂脫二本俱無）。 鈔第九云。初阿字菩提心而為種子。從此種子即得暗字菩提之果（云云）。 私案。疏字字錯。可作子字。或不錯字者阿字故也。 同品云。一切如是作即同於我體（云云）疏云。然此布阿字法即是前文所說。先觀其心八葉開敷。置阿字于其上。此阿字即有圓明之照也。將行者染欲之心。與真實惠心而相和合。即同於真而共一味也。如是觀者即是如來。又云彼若如是作者即是我也。我者佛自指也。又復大我者即是如來。故云即是我也。即是我者即是阿阇梨。非但以此瑜伽故得此阿阇梨。亦以此得成弟子也（云云）第七釋真言通相云。且舉三昧耶真言。最初阿字以本不生義故即有息災用。以本不生故一切功德具足無缺。即有增益用。以本不生故無量過失殄滅無餘。即有降伏用。更無一法出此本不生者。故有攝召用。如是本不生中無所（二本俱有不字）有功。即能成辨一切諸事。如阿字者餘一一字亦如是。如一一字者一一名句及成立相皆亦如是。是故當知即此真言中具是一切功用也（云云。私案有不字為善耳）悉地出現品云。置於耳上持之。當得耳根清凈（云云）疏十一釋云。行者若欲耳根清凈者。想布阿
【現代漢語翻譯】 現代漢語譯本：此字的體性與理性（十四個版本相同，十個版本為理性）是，也就是此心原本不生的意義（如此說。疏文有錯亂脫漏，兩個版本都沒有）。 《鈔》第九卷說：最初的阿字（Ā字，梵文字母，代表宇宙初始之聲）是菩提心（bodhicitta，覺悟之心）的種子。從這個種子就能得到暗字（ām字，種子字）菩提的果實（如此說）。 私下認為，疏文的『字』應該是『子』字之誤。或者沒有錯字，因為是阿字（Ā字）的緣故。 同一品中說：一切如是做，就等同於我的體性（如此說）。疏文說：然而，這種布阿字（Ā字）的方法，就是前面所說的。先觀想自己的心，如八葉蓮花般開放，將阿字（Ā字）置於其上。這個阿字（Ā字）就有圓滿光明的照耀。將修行者染欲的心，與真實的智慧心相互融合，就等同於真理而共為一體。如此觀想的人就是如來（Tathāgata，佛的稱號之一）。又說，那人如果這樣做了，就是我。我，是佛自己指代的。而且，大我（Mahātman，偉大的自我）就是如來（Tathāgata）。所以說，就是我。就是我，就是阿阇梨（Ācārya，導師）。不僅僅因為這個瑜伽（Yoga，修行方法）而成為阿阇梨（Ācārya），也因此而成就弟子（Śrāvaka，聽聞佛法的人）（如此說）。第七釋真言通相中說：姑且舉三昧耶（Samaya，誓言）真言（Mantra，咒語）。最初的阿字（Ā字），因為本不生的意義，所以具有息災的作用。因為本不生，所以一切功德具足無缺，就具有增益的作用。因為本不生，所以無量的過失消滅無餘，就具有降伏的作用。再沒有一種法超出這個本不生，所以具有攝召的作用。像這樣，在本不生中無所不有功用，就能成就一切諸事。像阿字（Ā字）一樣，其餘每一個字也是如此。像每一個字一樣，每一個名句以及成立的相也是如此。所以應當知道，就在這真言（Mantra）中具足一切功用（如此說。私下認為有『不』字為好）。《悉地出現品》中說：將它置於耳朵上持誦，就能得到耳根清凈（如此說）。疏文十一解釋說：修行者如果想要耳根清凈，就觀想布阿字（Ā字）。
【English Translation】 English version: The nature and principle of this letter (the same in fourteen versions, the principle of reason in ten versions) is, that is, the meaning of this mind originally not arising (so it is said. The commentary has confused omissions, both versions are missing). The ninth volume of the Commentary says: The initial Ā letter (Ā letter, Sanskrit alphabet, representing the initial sound of the universe) is the seed of Bodhicitta (Bodhicitta, the mind of enlightenment). From this seed, one can obtain the fruit of the ām letter (ām letter, seed syllable) Bodhi (Bodhi, enlightenment) (so it is said). Privately, I think that the 'letter' in the commentary should be a mistake for 'seed'. Or there is no mistake, because it is the Ā letter (Ā letter). The same chapter says: To do everything like this is the same as my nature (so it is said). The commentary says: However, this method of spreading the Ā letter (Ā letter) is what was said earlier. First, contemplate your own mind, opening like an eight-petaled lotus, and place the Ā letter (Ā letter) on it. This Ā letter (Ā letter) has the illumination of perfect brightness. Combining the practitioner's mind of desire with the mind of true wisdom is the same as truth and shares one taste. The person who contemplates in this way is the Tathāgata (Tathāgata, one of the titles of the Buddha). It also says that if that person does this, it is me. I, is what the Buddha himself refers to. Moreover, the Mahātman (Mahātman, the great self) is the Tathāgata (Tathāgata). Therefore, it is said, it is me. It is me, it is the Ācārya (Ācārya, teacher). Not only because of this Yoga (Yoga, practice method) does one become an Ācārya (Ācārya), but also because of this one becomes a Śrāvaka (Śrāvaka, one who hears the Dharma) (so it is said). The seventh explanation of the general characteristics of Mantra (Mantra, mantra) says: Let's take the Samaya (Samaya, vow) Mantra (Mantra, mantra) as an example. The initial Ā letter (Ā letter), because of the meaning of originally not arising, has the function of calming disasters. Because it is originally not arising, all merits are complete and without lack, so it has the function of increasing benefits. Because it is originally not arising, countless faults are extinguished without remainder, so it has the function of subduing. There is no Dharma (Dharma, law) that exceeds this originally not arising, so it has the function of summoning. Like this, in the originally not arising, there is nothing that does not have function, and it can accomplish all things. Like the Ā letter (Ā letter), every other letter is also like this. Like every letter, every name and phrase and the established appearance are also like this. Therefore, it should be known that this Mantra (Mantra) contains all functions (so it is said. Privately, I think it is good to have the word 'not'). The chapter on the appearance of Siddhi (Siddhi, accomplishment) says: Place it on the ear and hold it, and you will obtain purity of the ear root (so it is said). Commentary eleven explains: If the practitioner wants purity of the ear root, he should contemplate spreading the Ā letter (Ā letter).
字于其耳根而復唸誦。即得耳根清凈。聞持不忘。能聞十方佛所說法乃至天等之聲。亦如法花說也（云云）一字儀軌云。于眼觀此字。即能成天眼。餘四悉具足諸根。例可知（云云。此字者阿字也）。 私案。餘四者肉等四眼也。諸根者耳等五根也。 悉地出現品云。以阿字門作出入息。三時思惟。行者爾時能持壽命長劫住世（云云）疏云。經云。以阿字門作出入息。三時思惟。行者爾時能持誦。壽命長劫住世。明阿字菩提心不生不滅門。若欲住壽長久者。想阿字同於出入息（謂以此字作出入息。令出入分明不斷也）若短命者。如是想念。日日三時思惟。即得常壽也說者字及句並本尊為三時也。若欲攝一切毒。想是阿（十本●也）字。或自或他想在身。若如自作在（｜字二本俱無）者。想此字于有毒之處。漸遍身份而馳下之。毒漸漸下字亦逐之。逐出盡即除也。毒有二種。一（二本此有藥字）物之毒。二有情毒。謂龍蛇等毒也。若秘說者。毒謂三毒。三毒盛時欲除。亦如前作。謂逐之令盡也（云云）。 私案。十本●字此書錯歟。既謂此明阿字菩提心等。是當●字故也。 經此文中無攝毒之說。而疏加述之者。攝二種毒是長壽之要故也。 第十七云。猶如人有出入息以此為命。息絕即命不續。此
【現代漢語翻譯】 現代漢語譯本： 將『阿』字放在他的耳根處並反覆唸誦，就能得到耳根清凈，聽聞並記住而不遺忘，能聽到十方諸佛所說的法，乃至天等的聲音，也如《法華經》所說（云云）。《一字儀軌》說：『在眼睛裡觀想此字，就能成就天眼，其餘四種悉地也能使諸根具足。』可以依此類推（云云。此字指的是『阿』字）。 個人見解：其餘四種指的是肉眼等四種眼。諸根指的是耳等五根。 《悉地出現品》說：『以『阿』字門作為出入息，三時思惟，修行者爾時能保持壽命長久住世（云云）。』疏中說：『經中說，以『阿』字門作為出入息，三時思惟，修行者爾時能持誦，壽命長久住世。』說明『阿』字是菩提心不生不滅之門。如果想要住世長久，就觀想『阿』字等同於出入息（即用此字作為出入息，使出入分明不斷）。如果短命，如此想念，每日三時思惟，就能得到長壽。』所說的三時是指字、句和本尊。 『如果想要攝受一切毒，觀想這個『阿』（十本●也）字，或者自己或者他人，觀想在身上。如果像自己作觀想，將此字觀想在有毒之處，逐漸遍佈全身而向下馳走。毒漸漸向下，字也跟隨它。跟隨到毒完全排出就除去了。』毒有兩種，一是（二本此有藥字）物的毒，二是有情毒，指龍蛇等的毒。如果秘密地說，毒指三毒。三毒盛時想要去除，也如前面所作，即追逐它令其消失（云云）。 個人見解：十本●字，這本書錯了嗎？既然說這說明『阿』字菩提心等，那麼應該是●字。 經文中沒有攝毒的說法，而疏中加以敘述，是因為攝受兩種毒是長壽的要訣。 第十七說：『猶如人有出入息以此為命，息絕即命不續。』
【English Translation】 English version: If the syllable 'A' (阿) is placed at the root of his ear and repeatedly recited, one will obtain purity of the ear faculty, hear and remember without forgetting, and be able to hear the Dharma spoken by Buddhas in the ten directions, and even the voices of devas, as described in the Lotus Sutra (etc.). The 'One Syllable Ritual' says: 'By visualizing this syllable in the eyes, one can achieve the divine eye, and the other four siddhis will also enable the completion of all faculties.' This can be inferred by analogy (etc. This syllable refers to the syllable 'A'). Personal note: The other four refer to the four eyes, such as the physical eye. The faculties refer to the five faculties, such as the ear. The 'Chapter on the Appearance of Siddhis' says: 'Using the 'A' syllable gate as the in-breath and out-breath, contemplate at three times of the day, and the practitioner will then be able to maintain longevity and live in the world for a long time (etc.).' The commentary says: 'The sutra says, using the 'A' syllable gate as the in-breath and out-breath, contemplate at three times of the day, and the practitioner will then be able to maintain recitation and live in the world for a long time.' This explains that the 'A' syllable is the gate of the Bodhi-mind that neither arises nor ceases. If one wishes to live long in the world, one should visualize the 'A' syllable as being the same as the in-breath and out-breath (i.e., use this syllable as the in-breath and out-breath, making the in-breath and out-breath distinct and continuous). If one is short-lived, by thinking in this way and contemplating three times a day, one can obtain longevity.' The three times refer to the syllable, the phrase, and the principal deity. 'If one wishes to subdue all poisons, visualize this syllable 'A' (十本●也), either on oneself or on others, visualize it on the body. If one visualizes it on oneself, visualize this syllable at the place of poison, gradually spreading throughout the body and rushing downwards. As the poison gradually goes down, the syllable also follows it. When the poison is completely expelled, it is removed.' There are two kinds of poison, one is the poison of (two editions have the word 'medicine' here) objects, and the other is the poison of sentient beings, referring to the poison of dragons, snakes, etc. If secretly speaking, poison refers to the three poisons. When the three poisons are rampant and one wants to remove them, one should do as before, i.e., chase them away until they disappear (etc.). Personal note: Is the character ● in the ten editions a mistake in this book? Since it says that this explains the Bodhi-mind of the syllable 'A', then it should be the character ●. The sutra does not mention subduing poison in this passage, but the commentary adds it because subduing the two kinds of poison is essential for longevity. The seventeenth says: 'Just as a person has in-breath and out-breath to sustain life, if the breath stops, life will not continue.'
阿字亦爾。一切法有情以為命也（云云。具如上之）又經次文云。愿啰阇等之所愛敬。即以訶字門作所應度者。授與缽頭摩花。自持商佉而互相觀。即生歡喜（云云）疏十一云。愿啰惹等之所愛敬者。即以阿字門作所應度者。謂若欲令人愛念及彼歸依者。想阿字作其自身。想訶字作彼身。自身想持商佉。又想蓮花即彼（●）持（●●●）之。互相觀者心中誦此阿字。設彼忿怒憍慢亦即愛心順伏也。秘說者。若欲攝伏其心。想自作阿字。想心作訶字。心有蓮花。手有商佉。而令相順即能攝伏也。一切難伏者亦可伏之。謂上煩惱及隨也（云云。十本同之。而亂脫。十四本無及隨二字）鈔第八云。梵云啰阇。此名王也。等者等於臣庶也（云云）又云。諸微細煩惱名上煩惱○今以阿訶之字而能伏之（云云）。 尋云。經訶字作所應度者。疏阿字作所應度者。何相違耶。答。經傳寫錯。可依疏耳。所牒經意始終相契也。或經不錯。疏不違也。經以能愛為所應度。疏以所愛為所應度。佛意度二人。梵本含二義。經疏互顯故不相違也。 已上文中聞持·長壽·增益·攝毒·息災·王愛敬愛·伏心·降伏也。 華嚴經入法界品四十二字觀門（不空譯）迦毗羅城善知眾藝童子告善財云。我得菩薩解脫。名善知眾藝。我恒稱持
【現代漢語翻譯】 現代漢語譯本： 『阿』字也是如此。一切法以有情為生命。（云云，具體如上所述）另外，經文接著說，『愿啰阇（rāja，國王）等所愛敬』，即以『訶』字門為所應度化者，授予缽頭摩（padma，蓮花）花，自己手持商佉（śaṅkha，海螺）而互相觀照，即生歡喜。（云云）疏十一說，『愿啰惹（rāja，國王）等所愛敬』，即以『阿』字門為所應度化者，是指如果想要讓人愛念以及歸依自己，就觀想『阿』字作為自身，觀想『訶』字作為對方的身。自身觀想手持商佉（śaṅkha，海螺），又觀想蓮花就是對方，手持（省略部分）。互相觀照，心中誦唸此『阿』字，即使對方忿怒憍慢，也會立即愛心順伏。秘說認為，如果想要攝伏對方的心，觀想自己作為『阿』字，觀想對方的心作為『訶』字，心中有蓮花，手有商佉（śaṅkha，海螺），而令兩者相順，就能攝伏對方。一切難以調伏者也可以調伏，指上煩惱以及隨煩惱。（云云，十個版本相同，但有錯亂脫漏，十四個版本沒有『及隨』二字）鈔第八說，梵語『啰阇（rāja）』，這裡指『王』。『等』字等於臣庶。（云云）又說，各種微細的煩惱名為上煩惱。現在用『阿訶』二字就能調伏它們。（云云）。 有人問，經文說『訶』字為所應度化者，疏文說『阿』字為所應度化者，這有什麼矛盾嗎？回答說，經文傳抄有誤，可以依據疏文。所引用的經文意思始終相契合。或者經文沒有錯誤，疏文也沒有違背經文。經文以能愛者為所應度化者，疏文以所愛者為所應度化者。佛意是度化兩個人，梵文字包含兩種含義，經文和疏文互相顯明，所以不相違背。 以上文中提到了聞持、長壽、增益、攝毒、息災、王愛敬愛、伏心、降伏。 《華嚴經·入法界品》四十二字觀門（不空譯）：迦毗羅城善知眾藝童子告訴善財說：『我得到菩薩解脫，名為善知眾藝。我恒常稱持……』
【English Translation】 English version: The syllable 『A』 is also thus. All dharmas take sentient beings as their life. (Etc., as described above) Furthermore, the sutra continues, 『May Rāja (king) and others love and respect,』 which means using the 『Ha』 syllable-door to bestow a Padma (lotus) flower upon those who should be converted, while holding a Śaṅkha (conch shell) and gazing at each other, thus generating joy. (Etc.) Commentary 11 states, 『May Rāja (king) and others love and respect,』 which means using the 『A』 syllable-door for those who should be converted. This refers to if one wishes to be loved and respected and have others take refuge, one should visualize the syllable 『A』 as oneself and the syllable 『Ha』 as the other person. Visualize oneself holding a Śaṅkha (conch shell), and visualize the lotus flower as the other person, holding (omitted part). By gazing at each other and reciting the syllable 『A』 in one's heart, even if the other person is angry or arrogant, they will immediately be subdued with loving-kindness. The secret teaching says that if one wishes to subdue another's mind, visualize oneself as the syllable 『A』 and the other's mind as the syllable 『Ha』, with a lotus flower in the heart and a Śaṅkha (conch shell) in hand, and by harmonizing them, one can subdue the other. Even those who are difficult to subdue can be subdued, referring to the higher afflictions and the accompanying afflictions. (Etc., ten versions are the same, but there are errors and omissions; fourteen versions do not have the words 『and accompanying』.) Commentary 8 states, the Sanskrit word 『Rāja』 means 『king』 here. 『Others』 refers to ministers and common people. (Etc.) It also says that various subtle afflictions are called higher afflictions. Now, the syllables 『A』 and 『Ha』 can subdue them. (Etc.). Someone asks, the sutra says the syllable 『Ha』 is for those who should be converted, while the commentary says the syllable 『A』 is for those who should be converted. Is there a contradiction? The answer is that the sutra has a transcription error and should be based on the commentary. The meaning of the cited sutra is consistent throughout. Or, the sutra is not wrong, and the commentary does not contradict the sutra. The sutra takes the one who can love as the one to be converted, while the commentary takes the one who is loved as the one to be converted. The Buddha's intention is to convert two people, and the Sanskrit text contains both meanings. The sutra and commentary mutually clarify each other, so there is no contradiction. The above text mentions retention, longevity, increase, neutralizing poison, pacifying disasters, love and respect from kings, subduing the mind, and subjugation. 《Avataṃsaka Sūtra, Entering the Dharma Realm Chapter》, Forty-Two Syllable Contemplation Door (translated by Amoghavajra): The youth Well-Knowing All Arts in Kapilavastu told Sudhana, 『I have attained the Bodhisattva liberation called Well-Knowing All Arts. I constantly recite...』
入此解脫根本之字。稱阿（上）字名時由菩薩威德力。得入無差別境界般若波羅密門。悟一切法本不生故○若菩薩摩訶薩。能聽如是入諸字門。印訶（上）字印。聞已受持。讀誦通利為他解脫。不貪名利。由此因緣得二十種殊勝功德。何等二十。謂得強憶念。得勝慚愧。得堅固力。得法旨趣。得增上覺。得殊勝惠得無礙辨。得想持門。得無礙戒。得違順語不生恚愛。得無高下平等而住。得於有情言音善巧。得蘊善巧處善巧界善巧。得緣起善巧因善巧緣善巧法善巧。得根勝劣智善巧他心智善巧。得觀星曆善巧。得天耳智善巧宿住隨念智善巧神境智善巧死生死善巧。得漏盡智善巧。得說處非處智善巧。得往來等威儀路善巧。是為得二十種殊勝功德。華嚴經第七十品云。時彼童子告善財言。男子我得菩薩解脫。名善知眾藝。我恒唱持此之字母。唱阿字時入般若波羅蜜門。名以菩薩威力入無差別境界○善男子我唯知此善知眾藝菩薩解脫如諸菩薩摩訶薩。能於一切世出世間善巧之法。以智通達到于彼岸。殊方異藝咸綜無遺等（云云。此中不別說二十種）大般若經第五十三云。若菩薩摩訶薩。修行般若波羅蜜多時。以無所得而為方便入𧙃字門。悟一切法本不生故○若菩薩摩訶薩。能聽如是入諸字門。印相印句。聞已受持。讀誦通利
【現代漢語翻譯】 現代漢語譯本： 入此解脫根本之字。稱『阿』（上）字名時，由菩薩威德力，得入無差別境界般若波羅蜜門。悟一切法本不生故。 若菩薩摩訶薩，能聽如是入諸字門，印『訶』（上）字印，聞已受持，讀誦通利，為他解脫，不貪名利，由此因緣得二十種殊勝功德。何等二十？謂得強憶念，得勝慚愧，得堅固力，得法旨趣，得增上覺，得殊勝惠，得無礙辨，得想持門，得無礙戒，得違順語不生恚愛，得無高下平等而住，得於有情言音善巧，得蘊善巧、處善巧、界善巧，得緣起善巧、因善巧、緣善巧、法善巧，得根勝劣智善巧、他心智善巧，得觀星曆善巧，得天耳智善巧、宿住隨念智善巧、神境智善巧、死生死善巧，得漏盡智善巧，得說處非處智善巧，得往來等威儀路善巧。是為得二十種殊勝功德。 《華嚴經》第七十品云：『時彼童子告善財言，男子我得菩薩解脫，名善知眾藝。我恒唱持此之字母，唱『阿』字時入般若波羅蜜門，名以菩薩威力入無差別境界。』 『善男子，我唯知此善知眾藝菩薩解脫，如諸菩薩摩訶薩，能於一切世出世間善巧之法，以智通達到于彼岸，殊方異藝咸綜無遺等（云云。此中不別說二十種）。』 《大般若經》第五十三云：『若菩薩摩訶薩，修行般若波羅蜜多時，以無所得而為方便入『𧙃』字門，悟一切法本不生故。』 『若菩薩摩訶薩，能聽如是入諸字門，印相印句，聞已受持，讀誦通利。』
【English Translation】 English version: Entering this letter which is the root of liberation. When reciting the name of the letter 'A' (above), by the power of the Bodhisattva's majesty, one enters the Prajna Paramita (Perfection of Wisdom) gate of the realm of non-differentiation. Realizing that all dharmas (phenomena) are fundamentally unproduced. If a Bodhisattva-Mahasattva (great being), can hear such entry into the gates of letters, seal the seal of the letter 'Ha' (above), and after hearing it, receive and uphold it, read and recite it fluently, liberate others, and not be greedy for fame and profit, then by this cause and condition, one obtains twenty kinds of supreme merits. What are the twenty? They are: obtaining strong memory, obtaining superior shame and remorse, obtaining firm strength, obtaining the essence of the Dharma, obtaining increasing awakening, obtaining superior wisdom, obtaining unobstructed eloquence, obtaining the gate of retention, obtaining unobstructed precepts, not generating hatred or love towards agreeable or disagreeable words, abiding equally without high or low, being skilled in the languages of sentient beings, obtaining skill in the aggregates (skandhas), skill in the sense bases (ayatanas), skill in the realms (dhatus), obtaining skill in dependent origination, skill in causes, skill in conditions, skill in dharmas, obtaining skill in the knowledge of the superiority or inferiority of faculties (indriyas), skill in the knowledge of others' minds, obtaining skill in observing astrology, obtaining skill in divine hearing, skill in the knowledge of past lives, skill in supernatural powers, skill in the knowledge of death and rebirth, obtaining skill in the knowledge of the exhaustion of outflows (asravas), obtaining skill in the knowledge of what is appropriate and inappropriate, obtaining skill in the dignified conduct of coming and going, etc. These are the twenty kinds of supreme merits obtained. The 70th chapter of the Avatamsaka Sutra (Flower Garland Sutra) says: 'At that time, that youth said to Sudhana, 'Good man, I have obtained the Bodhisattva liberation called 'Skillful Knowledge of Arts'. I constantly chant and uphold these letters. When chanting the letter 'A', I enter the Prajna Paramita gate, which is called entering the realm of non-differentiation by the power of the Bodhisattva.' 'Good man, I only know this Bodhisattva liberation of 'Skillful Knowledge of Arts'. Like all Bodhisattva-Mahasattvas, they can skillfully understand all worldly and supramundane dharmas, and with wisdom, reach the other shore, comprehensively mastering all kinds of arts and skills without omission, etc. (etc. The twenty kinds are not specifically mentioned here).' The 53rd chapter of the Great Prajna Sutra says: 'If a Bodhisattva-Mahasattva, when practicing Prajna Paramita, enters the gate of the letter 'Ra' by means of non-attainment, realizing that all dharmas are fundamentally unproduced.' 'If a Bodhisattva-Mahasattva, can hear such entry into the gates of letters, seal the seal of the characteristics and phrases, and after hearing it, receive and uphold it, read and recite it fluently.'
為他解脫。不貪名利。由此因緣得二十種殊勝功德。何等二十。謂得強憶念。得勝慚愧○得往來等威儀路善巧○當知是為菩薩摩訶薩大乘相（云云。具如字母釋之所引）。 此經中十九功德全同上觀門之所說。但說第九德云得無疑惑。智度論云。得無疑悔心。而下文釋云。無疑悔心者。入諸法實相中。雖未得一切智惠。於一切深法中無疑無悔（云云）準此等。觀門云無礙戒者傳寫錯歟。可尋正本。 智度論第四十八云。若菩薩摩訶薩。是諸字門。印訶字印。若聞若誦。若讀若持若為他說如是。當知得二十功德。何等二十。得強識念。得慚愧○得巧知往來坐起等身威儀。須菩提是陀鄰尼。門字門阿字門等。是名菩薩摩訶薩。摩訶衍論釋曰○問曰。知是陀羅尼門因緣者。應得無量無邊功德。何以但說二十。答曰。佛亦能說諸餘無量無邊功德。但以廢說般若波羅蜜故。但略說二十。得強識念者。菩薩得是陀羅尼。常觀諸字相。修習憶念故得強識念（云云。二十功德一一釋之。而其二十少異新經）疏第四釋灑凈真言云。末句云莎訶。是警覺義。以一切如來從本行菩薩道時。同見如是義故。必定師子吼發誠實言。我要當以此阿字門。遍凈無盡眾生界。若我此誓不虛者。其有一切眾生。誦我誠言不虧法則。則當如其所愿皆
{ "translations": [ "現代漢語譯本：\n為他解脫，不貪圖名利。由此因緣，獲得二十種殊勝功德。是哪二十種呢？就是獲得強大的記憶力，獲得殊勝的慚愧心，獲得往來等威儀的善巧。應當知道這就是菩薩摩訶薩大乘的相（詳細內容如字母釋所引用）。\n\n這部經中的十九種功德完全和上面的觀門所說相同。只是第九種功德說獲得沒有疑惑。智度論說，獲得沒有疑悔的心。而下文解釋說，沒有疑悔的心，是進入諸法實相中，雖然沒有獲得一切智慧，對於一切深奧的佛法中沒有懷疑和後悔（等等）。依照這些，觀門說無礙戒是不是傳抄錯誤呢？可以尋找正本。\n\n智度論第四十八說，如果菩薩摩訶薩，是諸字門，印訶字印，如果聽聞、誦讀、讀、持，或者為他人說這些，應當知道獲得二十種功德。是哪二十種呢？獲得強大的記憶力，獲得慚愧心，獲得巧妙地知道往來坐起等身體的威儀。須菩提，這些是陀羅尼門、字門、阿字門等，這是菩薩摩訶薩。摩訶衍論解釋說：問：知道這是陀羅尼門因緣的人，應該獲得無量無邊的功德，為什麼只說二十種呢？答：佛也能說其他的無量無邊功德，但是因為廢棄了說般若波羅蜜的緣故，所以只簡略地說二十種。獲得強大的記憶力，是菩薩獲得這個陀羅尼，常常觀察諸字的相，修習憶念，所以獲得強大的記憶力（等等，二十種功德一一解釋，而其中的二十種和新經略有不同）。疏第四解釋灑凈真言說，末句說莎訶（Svaha），是警覺的意思。因為一切如來從最初修行菩薩道時，都見到這樣的意義，必定像獅子吼一樣發出誠實的話，我一定要用這個阿字門，遍凈無盡的眾生界。如果我這個誓言不虛假，那麼所有眾生，誦我的誠實之言不違背法則，就應當如他們所愿都", "English version:\nTo liberate him, without being greedy for fame and profit. Due to this cause and condition, one obtains twenty kinds of supreme merits. What are the twenty? They are obtaining strong memory, obtaining supreme shame and remorse, and obtaining skillfulness in the deportment of coming and going, etc. One should know that this is the characteristic of the Mahayana of a Bodhisattva-Mahasattva (details as quoted in the explanation of the letters).\n\nThe nineteen merits in this sutra are completely the same as those mentioned in the above contemplation gate. Only the ninth merit says that one obtains no doubts. The Mahaprajnaparamita-sastra says that one obtains a heart without doubt or regret. And the explanation below says that a heart without doubt or regret means entering the reality of all dharmas, and although one has not obtained all wisdom, one has no doubt or regret in all profound dharmas (etc.). According to these, is the 'unobstructed precepts' mentioned in the contemplation gate a transcription error? One should look for the original text.\n\nThe Mahaprajnaparamita-sastra, chapter 48, says that if a Bodhisattva-Mahasattva is the gate of all letters, the seal of the 'ka' letter, if they hear, recite, read, uphold, or speak of these to others, they should know that they obtain twenty merits. What are the twenty? Obtaining strong memory, obtaining shame and remorse, obtaining skill in knowing the bodily deportment of coming and going, sitting and rising, etc. Subhuti, these are the Dharani gate, the letter gate, the 'a' letter gate, etc. This is called a Bodhisattva-Mahasattva. The Mahayana-sutra explanation says: Question: Those who know that this is the cause and condition of the Dharani gate should obtain immeasurable and boundless merits. Why are only twenty mentioned? Answer: The Buddha can also speak of other immeasurable and boundless merits, but because it would abandon the speaking of the Prajnaparamita, only twenty are briefly mentioned. Obtaining strong memory means that the Bodhisattva obtains this Dharani, constantly observes the characteristics of the letters, and cultivates mindfulness, so they obtain strong memory (etc., each of the twenty merits is explained, and the twenty mentioned here are slightly different from the new sutra). The fourth commentary explains the sprinkling purification mantra, saying that the last sentence says Svaha, which means awakening. Because all Tathagatas, from the time they initially practiced the Bodhisattva path, all saw such meaning, they will certainly roar like a lion and utter truthful words: I must use this 'a' letter gate to purify the endless realm of sentient beings. If my vow is not false, then all sentient beings who recite my truthful words without violating the rules should all, as they wish," ], "english_translations": [ "English version:\nTo liberate him, without being greedy for fame and profit. Due to this cause and condition, one obtains twenty kinds of supreme merits. What are the twenty? They are obtaining strong memory, obtaining supreme shame and remorse, and obtaining skillfulness in the deportment of coming and going, etc. One should know that this is the characteristic of the Mahayana of a Bodhisattva-Mahasattva (details as quoted in the explanation of the letters).\n\nThe nineteen merits in this sutra are completely the same as those mentioned in the above contemplation gate. Only the ninth merit says that one obtains no doubts. The Mahaprajnaparamita-sastra says that one obtains a heart without doubt or regret. And the explanation below says that a heart without doubt or regret means entering the reality of all dharmas, and although one has not obtained all wisdom, one has no doubt or regret in all profound dharmas (etc.). According to these, is the 'unobstructed precepts' mentioned in the contemplation gate a transcription error? One should look for the original text.\n\nThe Mahaprajnaparamita-sastra, chapter 48, says that if a Bodhisattva-Mahasattva is the gate of all letters, the seal of the 'ka' letter, if they hear, recite, read, uphold, or speak of these to others, they should know that they obtain twenty merits. What are the twenty? Obtaining strong memory, obtaining shame and remorse, obtaining skill in knowing the bodily deportment of coming and going, sitting and rising, etc. Subhuti, these are the Dharani gate, the letter gate, the 'a' letter gate, etc. This is called a Bodhisattva-Mahasattva. The Mahayana-sutra explanation says: Question: Those who know that this is the cause and condition of the Dharani gate should obtain immeasurable and boundless merits. Why are only twenty mentioned? Answer: The Buddha can also speak of other immeasurable and boundless merits, but because it would abandon the speaking of the Prajnaparamita, only twenty are briefly mentioned. Obtaining strong memory means that the Bodhisattva obtains this Dharani, constantly observes the characteristics of the letters, and cultivates mindfulness, so they obtain strong memory (etc., each of the twenty merits is explained, and the twenty mentioned here are slightly different from the new sutra). The fourth commentary explains the sprinkling purification mantra, saying that the last sentence says Svaha, which means awakening. Because all Tathagatas, from the time they initially practiced the Bodhisattva path, all saw such meaning, they will certainly roar like a lion and utter truthful words: I must use this 'a' letter gate to purify the endless realm of sentient beings. If my vow is not false, then all sentient beings who recite my truthful words without violating the rules should all, as they wish," "To liberate him, without being greedy for fame and profit. Due to this cause and condition, one obtains twenty kinds of supreme merits. What are the twenty? They are obtaining strong memory, obtaining supreme shame and remorse, and obtaining skillfulness in the deportment of coming and going, etc. One should know that this is the characteristic of the Mahayana of a Bodhisattva-Mahasattva (details as quoted in the explanation of the letters).\n\nThe nineteen merits in this sutra are completely the same as those mentioned in the above contemplation gate. Only the ninth merit says that one obtains no doubts. The Mahaprajnaparamita-sastra says that one obtains a heart without doubt or regret. And the explanation below says that a heart without doubt or regret means entering the reality of all dharmas, and although one has not obtained all wisdom, one has no doubt or regret in all profound dharmas (etc.). According to these, is the 'unobstructed precepts' mentioned in the contemplation gate a transcription error? One should look for the original text.\n\nThe Mahaprajnaparamita-sastra, chapter 48, says that if a Bodhisattva-Mahasattva is the gate of all letters, the seal of the 'ka' letter, if they hear, recite, read, uphold, or speak of these to others, they should know that they obtain twenty merits. What are the twenty? Obtaining strong memory, obtaining shame and remorse, obtaining skill in knowing the bodily deportment of coming and going, sitting and rising, etc. Subhuti, these are the Dharani gate, the letter gate, the 'a' letter gate, etc. This is called a Bodhisattva-Mahasattva. The Mahayana-sutra explanation says: Question: Those who know that this is the cause and condition of the Dharani gate should obtain immeasurable and boundless merits. Why are only twenty mentioned? Answer: The Buddha can also speak of other immeasurable and boundless merits, but because it would abandon the speaking of the Prajnaparamita, only twenty are briefly mentioned. Obtaining strong memory means that the Bodhisattva obtains this Dharani, constantly observes the characteristics of the letters, and cultivates mindfulness, so they obtain strong memory (etc., each of the twenty merits is explained, and the twenty mentioned here are slightly different from the new sutra). The fourth commentary explains the sprinkling purification mantra, saying that the last sentence says Svaha, which means awakening. Because all Tathagatas, from the time they initially practiced the Bodhisattva path, all saw such meaning, they will certainly roar like a lion and utter truthful words: I must use this 'a' letter gate to purify the endless realm of sentient beings. If my vow is not false, then all sentient beings who recite my truthful words without violating the rules should all, as they wish," ] }
死滿之。我今已隨如來三昧耶教說其真言。唯愿不違本誓故。令我道場具足嚴凈。故云莎訶也。以下諸真言云莎訶者。其義大同（云云）又釋持地真言云。第四句阿者麗。是不動義。第五句云微么麗。是無垢義此意言。以一切如來神力正加持之。令得安固不動。非但不動而已。又令離一切垢也。正以第四句初阿字。為真言體。如來以何法加持。能令畢竟不傾動耶。謂以此阿字門故。有如是力用也（云云）第七云。次一偈勸住（二本作信）真諦。然此悉曇字母。幻童皆亦誦持。至於護摩供養等。韋陀世仙亦皆共作。而今此真言門。所以獨成秘密者者。以真實義所（●●●）加持耳。若但口誦真言而不思惟其義。只可成世間義利。豈得成金剛體性乎。故偈云。最勝真實教。真言真言相行者諦思惟。得成不壞句（云云。見行經云當得不壞句。云云）。 第四卷云。設於事相之中。思惟修習亦成世間悉地。切不唐捐三密冥資修成佛果（云云）。 第十四云。然此悉曇字母乃至世間童子亦常修習。何能頓辨如是事耶。然此諸字皆是如來以加持神力。從如來內證體性而流出之。故能有是不思議業用。若人明解此中意趣方便。即是通達三菩提道也（云云。十本云。正遍知道也）鈔第九云。疏然此諸字等者。此釋妨難也。謂有
【現代漢語翻譯】 現代漢語譯本：死滿之。我現在已經遵從如來三昧耶（Samaya，誓言）的教導，說了這個真言。只希望您不要違背您最初的誓言，讓我的道場具備圓滿的莊嚴和清凈。所以說『莎訶（Svāhā，成就）』。以下的各個真言都說『莎訶』，它們的意義大致相同。（云云）又解釋持地真言說，第四句『阿者麗』是不動的意思，第五句說『微么麗』是無垢的意思。這裡的意思是說，用一切如來的神力來加持它，使它能夠安穩不動，不僅僅是不動而已，而且還能夠遠離一切垢染。正是用第四句開頭的『阿』字，作為真言的本體。如來用什麼方法加持，能夠使它最終不傾動呢？就是因為這個『阿』字門，才有這樣的力量和作用。（云云）第七說，其次用一偈來勸人安住（有的版本作『信』）真諦。然而這些悉曇（Siddhaṃ，梵文字母）字母，即使是幻童也都會誦持。至於護摩（Homa，火供）供養等等，韋陀（Veda，吠陀）世仙也都會一起做。而現在這個真言門，之所以能夠獨自成為秘密，是因為用真實義所（●●●）加持的緣故。如果只是口誦真言而不思惟它的意義，只能成就世間的義利，怎麼能夠成就金剛體性呢？所以偈頌說：『最勝真實教，真言真言相，行者諦思惟，得成不壞句。』（云云。見行經說當得不壞句。云云）。 第四卷說，即使在事相之中，思惟修習也能成就世間的悉地（Siddhi，成就），絕不會白白浪費三密（身語意）的冥資，修成佛果（云云）。 第十四卷說，然而這些悉曇字母，乃至世間的童子也常常修習，怎麼能夠立刻辨別這樣的事情呢？然而這些字都是如來用加持神力，從如來內證的體性中流露出來的，所以才能夠有這種不可思議的業用。如果有人明白瞭解其中的意趣方便，就是通達三菩提道了（云云。十本說，正遍知道也）。鈔第九說，疏解『然此諸字等者』，這是解釋妨難。說有人
【English Translation】 English version: 'Sriman Zhi. I have now followed the teachings of the Tathagata's Samaya (vow) and spoken this mantra. I only hope that you will not violate your original vow, so that my Mandala (spiritual arena) will be fully adorned and purified. Therefore, it is said 'Svāhā (accomplishment)'. The various mantras below all say 'Svāhā', and their meanings are roughly the same. (etc.) Also, the explanation of the Earth-Holding Mantra says that the fourth line 'Ajali' means immobility, and the fifth line says 'Vimale' means immaculate. The meaning here is that it is blessed with the divine power of all Tathagatas, so that it can be stable and immobile, not only immobile, but also free from all defilements. It is precisely the 'A' at the beginning of the fourth line that is used as the body of the mantra. What method does the Tathagata use to bless it so that it will ultimately not be tilted? It is because of this 'A' gate that it has such power and function. (etc.) Seventh says, secondly, use a verse to persuade people to abide in (some versions say 'believe') the true meaning. However, these Siddhaṃ (Sanskrit alphabets) letters are recited even by illusionary children. As for Homa (fire offering) offerings, etc., the Vedic (Veda) world immortals also do them together. Now, the reason why this mantra gate can uniquely become a secret is because it is blessed by the true meaning (●●●). If you only recite the mantra without thinking about its meaning, you can only achieve worldly benefits, how can you achieve the Vajra (diamond) nature? Therefore, the verse says: 'The most victorious and true teaching, the mantra and the appearance of the mantra, the practitioner thinks carefully, and attains the indestructible sentence.' (etc. See the Xing Jing saying that one should attain the indestructible sentence. etc.).' The fourth volume says that even in phenomena, thinking and practicing can achieve worldly Siddhi (accomplishment), and will never waste the dark resources of the three secrets (body, speech, and mind) to cultivate and achieve Buddhahood (etc.). The fourteenth volume says that these Siddhaṃ letters are often practiced even by worldly children, how can they immediately discern such things? However, these letters are all emanated by the Tathagata with the power of blessing, from the Tathagata's inner realized nature, so they can have this incredible karmic function. If someone understands the meaning and convenience in it, they will have penetrated the path to complete enlightenment (etc. Ten versions say, correct and universal knowledge). The ninth commentary says, the commentary 'However, these letters, etc.' This is to explain the obstacles. Saying that someone
難云。然此悉曇字母乃至世間童子亦能修習。云何頓能成辨如是世出間不思議事耶。故為釋云。然此諸字豈同世間隨俗之字。此是如來神力加持。從內證體性而流出之。如來若舍加持之力。則十地菩薩尚非其境界。況世間幻童等乃能思議。以加持故能有如是不思議業用。何所疑哉（云云）。 阿字之字相字義實相之有相無相事（十四） 字母釋云。世人但知彼字相。雖日用而未曾解其字義。如來說彼實義。若隨字相而用之。則世間之文字也。若解實義則出世間陀羅尼之文字也（云云）又云。●音阿（去聲上呼）訓無也。不也。非也（云云）吽字義云。若見阿字則知諸法空。無是為阿字字相（云云）又云。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（云云）具緣品云。云何真言教法。謂阿字門。一切諸法本不生故（云云）瑜伽金剛頂經釋字母品云。●字門。一切法本不生故（云云）入法界品四十二字觀門云。稱阿字名時○悟一切法本不生故（云云。具如上也）文殊師利問經卷上字母品第十四云。如說阿字。是出無常聲（云云）大集經卷第十一海惠菩薩品之四云。阿者言無
【現代漢語翻譯】 現代漢語譯本： 難云：然而這些悉曇（Siddham，一種古印度文字）字母，乃至世間的孩童也能學習。為何能立即成就如此世間和出世間不可思議之事呢？所以解釋說：然而這些字母豈能等同於世間隨波逐流的文字？這是如來的神力加持，從內在證悟的體性中流露出來的。如來如果捨棄加持之力，那麼十地菩薩尚且不能達到這種境界，更何況世間的凡夫俗子等能夠思議呢？因為有加持的緣故，才能有如此不可思議的業用，有什麼可懷疑的呢？（云云）。 阿字（A字）的字相、字義、實相的有相無相之事（十四）。 字母解釋說：世人只知道那些字的表象，雖然每天都在用，卻從未理解其字義。如來說彼字的真實意義。如果只按照字的表象來使用它，那就是世間的文字。如果理解了它的真實意義，那就是出世間的陀羅尼（Dharani，總持，咒語）文字（云云）。又說：●音阿（去聲上呼），訓為『無』、『不』、『非』（云云）。吽字義說：如果見到阿字，就知道諸法皆空，『無』就是阿字的字相（云云）。又說：如果執著于非空非有、非常非斷、非一非異等，都包含在阿字的『非』義中。如果執著于不生不滅、不增不減等八種『不』，又包含在阿字的『不』義中。又如果執著于無色無形、無言無說等，也包含在阿字的『無』義中。這些都是沒有領會真實意義，都只是遮蔽情識的片面之見（云云）。具緣品說：什麼是真言（Mantra，咒語）教法？就是阿字門，因為一切諸法的本性是不生的（云云）。瑜伽金剛頂經釋字母品說：●字門，一切法本不生故（云云）。入法界品四十二字觀門說：稱念阿字名時，悟到一切法本不生故（云云，具如上也）。文殊師利問經卷上字母品第十四說：如說阿字，是出無常聲（云云）。大集經卷第十一海惠菩薩品之四說：阿者，言無。
【English Translation】 English version: It is difficult to say: However, these Siddham (Siddham, an ancient Indian script) letters, even worldly children can learn. How can they instantly accomplish such inconceivable things of both the mundane and supramundane realms? Therefore, it is explained: How can these letters be the same as the worldly, conventional letters? This is the empowerment of the Tathagata's (Tathagata, Thus Come One, Buddha) divine power, flowing out from the internally realized essence. If the Tathagata were to abandon the power of empowerment, even the Bodhisattvas (Bodhisattva, enlightened being) of the ten Bhumis (Bhumis, stages) would not be able to reach this state, let alone worldly mortals who can conceive of it? Because of the empowerment, there can be such inconceivable karmic functions, what is there to doubt? (etc.). The matter of the form, meaning, and true nature of the A (A letter) character, with and without form (fourteen). The explanation of the letters says: Worldly people only know the appearance of those letters, and although they use them daily, they have never understood their meaning. The Tathagata speaks of the true meaning of that letter. If it is used only according to the appearance of the letter, then it is a worldly letter. If its true meaning is understood, then it is a supramundane Dharani (Dharani, mantra) letter (etc.). It is also said: ● sound A (departing tone, rising call), meaning 'no', 'not', 'non-' (etc.). The meaning of the Hum (Hum) syllable says: If you see the A syllable, you will know that all dharmas (dharmas, phenomena) are empty, 'no' is the form of the A syllable (etc.). It is also said: If you are attached to non-emptiness and non-existence, non-permanence and non-cessation, non-oneness and non-difference, etc., they are all included in the 'non-' meaning of the A syllable. If you are attached to non-birth and non-death, non-increase and non-decrease, etc., the eight 'non-' are also included in the 'non-' meaning of the A syllable. Also, if you are attached to formlessness, shapelessness, speechlessness, unspeakableness, etc., they are also included in the 'no' meaning of the A syllable. These are all without understanding the true meaning, and are only one-sided views that obscure the emotions (etc.). The Gu Yuan Pin (Chapter on Complete Conditions) says: What is the teaching of Mantra (Mantra, incantation)? It is the A syllable gate, because the nature of all dharmas is unborn (etc.). The Yoga Vajrasekhara Sutra (Yoga Vajrasekhara Sutra) explains the syllable chapter, saying: ● syllable gate, because all dharmas are unborn (etc.). The Entering the Dharma Realm Chapter (Entering the Dharma Realm Chapter), the forty-two syllable contemplation gate says: When reciting the name of the A syllable, one realizes that all dharmas are unborn (etc., as above). The Manjushri Questions Sutra (Manjushri Questions Sutra), Chapter Fourteen on Syllables, says: As said, the A syllable is the sound of impermanence (etc.). The Mahasamghata Sutra (Mahasamghata Sutra), Volume Eleven, Chapter Four of the Sea Wisdom Bodhisattva, says: A means 'no'.
。一切諸法皆悉無常（云云）方廣大莊嚴經第四卷示書品云。唱阿字時出一切諸行無常聲（云云。悉曇藏第六引之）疏第七云。阿字自有三義。謂不生義。空義。有義（云云）。 吽字義云。阿字實義者有三義。謂不生義。空義。有義（云云）陀羅尼義云。問。阿字有幾義耶。解云。且略言之有三義。謂不生義。空義。有義（云云）疏第十釋普通真言藏品彌勒真言云。然此真言以阿字為體。即是本不生義。生者生老病死一切流轉之法。彼即體常自不生。是阿字義也（云云）十住心論第十云。云何知如實義○又阿字諸法性義。因義。果義。不二義。法身義。即是大日如來種子真言（云云）。 守護經卷第九陀羅尼功德軌儀品第九云。阿字者是菩提心義。是諸法門義。亦無二義。亦諸法果義。亦是性義。是自在義。猶如國王黑白善惡隨心自在。又法身義（云云。疏第五云○如意輪）。 十住心論第七云。謂本不生者兼明不生不滅不斷不常不一不異不去不來等（云云）法花儀軌說普賢陀羅尼云。又一一字中皆有阿字義門。詮一切法本不生不滅不有不無不即不異不增不減非凈非不凈（云云）守護經卷第二陀羅尼品第二云。佛告一切法自在王菩薩言。善男子有八陀羅尼門○所謂大清凈自在王陀羅尼門。無盡寶篋陀羅
【現代漢語翻譯】 現代漢語譯本：一切諸法都是無常的。（云云）《方廣大莊嚴經》第四卷示書品說：『唱誦阿（A）字時，發出一切諸行無常的聲音。』（云云。《悉曇藏》第六引用）疏第七說：『阿字本身有三種含義，即不生義、空義、有義。』（云云）。 吽（Hum）字義說：『阿字真實義有三種含義，即不生義、空義、有義。』（云云）《陀羅尼義》說：『問：阿字有幾種含義？答：且簡略地說有三種含義，即不生義、空義、有義。』（云云）疏第十解釋普通真言藏品彌勒真言說：『然而此真言以阿字為本體，即是本不生義。生，指的是生老病死一切流轉之法。它本身是體常，自然不生，這就是阿字的含義。』（云云）《十住心論》第十說：『如何得知如實義？又，阿字是諸法性義、因義、果義、不二義、法身義，即是大日如來（Mahavairocana）種子真言。』（云云）。 《守護經》卷第九陀羅尼功德軌儀品第九說：『阿字是菩提心義，是諸法門義，也是無二義，也是諸法果義，也是性義，是自在義，猶如國王對黑白善惡隨心自在。又是法身義。』（云云。疏第五云：如意輪）。 《十住心論》第七說：『所謂本不生，兼明不生不滅、不斷不常、不一不異、不去不來等。』（云云）《法華儀軌》說普賢（Samantabhadra）陀羅尼說：『又，每一個字中都有阿字義門，詮釋一切法本不生不滅、不有不無、不即不異、不增不減、非凈非不凈。』（云云）《守護經》卷第二陀羅尼品第二說：『佛告訴一切法自在王菩薩（Avalokiteśvara）說：善男子，有八個陀羅尼門，所謂大清凈自在王陀羅尼門、無盡寶篋陀羅。
【English Translation】 English version: All dharmas are impermanent. (Etc.) The fourth volume of the Fang Guang Da Zhuang Yan Jing (Vaipulya-alamkara Sutra) in the 'Showing the Book' chapter says: 'When chanting the 'A' syllable, the sound of impermanence of all phenomena arises.' (Etc. Quoted from the sixth volume of Siddham-samgraha). The seventh commentary says: 'The 'A' syllable itself has three meanings, namely, the meaning of non-origination, the meaning of emptiness, and the meaning of existence.' (Etc.). The meaning of the 'Hum' syllable says: 'The true meaning of the 'A' syllable has three meanings, namely, the meaning of non-origination, the meaning of emptiness, and the meaning of existence.' (Etc.) The Dharani Meaning says: 'Question: How many meanings does the 'A' syllable have? Answer: Briefly speaking, it has three meanings, namely, the meaning of non-origination, the meaning of emptiness, and the meaning of existence.' (Etc.) The tenth commentary explaining the Maitreya mantra in the 'Ordinary Mantra Treasury' chapter says: 'However, this mantra takes the 'A' syllable as its essence, which is the meaning of original non-origination. Origination refers to all phenomena of birth, old age, sickness, and death that flow. It itself is eternally constant and naturally does not originate, which is the meaning of the 'A' syllable.' (Etc.) The tenth volume of the Treatise on the Ten Stages of Mind says: 'How to know the meaning of reality? Also, the 'A' syllable is the meaning of the nature of all dharmas, the meaning of cause, the meaning of effect, the meaning of non-duality, the meaning of Dharmakaya (Dharmakāya), which is the seed mantra of Mahavairocana Tathagata.' (Etc.). The ninth volume of the Guardian Sutra, the ninth chapter on 'Dharani Merit and Ritual' says: 'The 'A' syllable is the meaning of Bodhicitta (Bodhicitta), the meaning of all Dharma gates, also the meaning of non-duality, also the meaning of the fruit of all dharmas, also the meaning of nature, is the meaning of freedom, just like a king is free to do as he pleases with black and white, good and evil. It is also the meaning of Dharmakaya (Dharmakāya).' (Etc. The fifth commentary says: Cintamani-cakra). The seventh volume of the Treatise on the Ten Stages of Mind says: 'The so-called original non-origination also clarifies non-origination and non-cessation, non-permanence and non-constancy, non-oneness and non-difference, non-going and non-coming, etc.' (Etc.) The Ritual of the Lotus Sutra says about the Samantabhadra (Samantabhadra) Dharani: 'Also, in each and every syllable, there is the meaning of the 'A' syllable, explaining that all dharmas are originally non-arising and non-ceasing, non-existent and non-non-existent, non-identical and non-different, non-increasing and non-decreasing, neither pure nor impure.' (Etc.) The second volume of the Guardian Sutra, the second chapter on 'Dharani' says: 'The Buddha told Avalokiteśvara (Avalokiteśvara) Bodhisattva: Good man, there are eight Dharani gates, namely, the Dharani gate of the Great Pure Free King, the Dharani of the Inexhaustible Treasure Casket.'
尼門。無邊漩澓陀羅尼門。海印陀羅尼門。蓮花莊嚴陀羅尼門。能入無著陀羅尼門。漸漸深入四無礙智陀羅尼門。一切諸佛護持莊嚴陀羅尼門。菩薩若能於此八種陀羅尼門。受持修習。即能總持一切如來所說妙法。辨才無盡。亦令眾生愛樂歡喜○云何名為大聲清凈陀羅尼門。若有菩薩修習此陀羅尼門。應以無著清凈妙念。安住真實。心絕動搖。威儀凝清。以決定心說微妙法。令一佛剎所有眾生隨其類音普聞其聲。悉解其義○乃至十方無量無邊俱那由他百千佛剎。其中眾生亦各隨類音普聞其聲。悉解其義○時十方諸佛悉現其前。為此菩薩演說妙法。菩薩聞已。即能以此陀羅尼力。一時聽聞總持不忘。深入義理。現證相應。身心怡暢。一一法中成一境性。一一字句聞無所聞。即于如是聽聞法時。而常演說無有障礙。若諸菩薩深入如是一字聲門。一切諸法悉入此門。即從此門出生。演說一切諸法。且初第一說婀（上短呼下皆準之）字門。出生無邊無數法門。所謂婀字者一切法無來。以一切法體無來故。又婀字者一切法無去。以一切法體無去故○又婀字者一切法寂靜。體大不生亦不滅故。善男子。菩薩如是得此大聲清凈陀羅尼門。入第一婀字時。演說諸法。或雖一年○乃至無礙無數大劫說此法時。不離婀字。如說婀字義無有盡
【現代漢語翻譯】 現代漢語譯本：尼門（Nimen）。無邊漩澓（wú biān xuán fú）陀羅尼門。海印（hǎi yìn）陀羅尼門。蓮花莊嚴（lián huā zhuāng yán）陀羅尼門。能入無著（néng rù wú zhuó）陀羅尼門。漸漸深入四無礙智（jiàn jiàn shēn rù sì wú ài zhì）陀羅尼門。一切諸佛護持莊嚴（yī qiè zhū fó hù chí zhuāng yán）陀羅尼門。菩薩若能於此八種陀羅尼門，受持修習，即能總持一切如來所說妙法，辨才無盡，亦令眾生愛樂歡喜。 云何名為大聲清凈（dà shēng qīng jìng）陀羅尼門？若有菩薩修習此陀羅尼門，應以無著清凈妙念，安住真實，心絕動搖，威儀凝清，以決定心說微妙法，令一佛剎（fó chà）（佛的國土）所有眾生隨其類音普聞其聲，悉解其義。 乃至十方無量無邊俱那由他（jù nà yóu tā）百千佛剎，其中眾生亦各隨類音普聞其聲，悉解其義。時十方諸佛悉現其前，為此菩薩演說妙法。菩薩聞已，即能以此陀羅尼力，一時聽聞總持不忘，深入義理，現證相應，身心怡暢，一一法中成一境性，一一字句聞無所聞，即于如是聽聞法時，而常演說無有障礙。若諸菩薩深入如是一字聲門，一切諸法悉入此門，即從此門出生，演說一切諸法。且初第一說婀（ē）（發音）字門，出生無邊無數法門。所謂婀字者一切法無來，以一切法體無來故。又婀字者一切法無去，以一切法體無去故。 又婀字者一切法寂靜，體大不生亦不滅故。善男子，菩薩如是得此大聲清凈陀羅尼門，入第一婀字時，演說諸法，或雖一年，乃至無礙無數大劫說此法時，不離婀字。如說婀字義無有盡。
【English Translation】 English version: Nimen. The Dharani Gate of Boundless Whirlpool (Wú biān xuán fú). The Dharani Gate of Sea Seal (Hǎi yìn). The Dharani Gate of Lotus Adornment (Lián huā zhuāng yán). The Dharani Gate of Entering Non-Attachment (Néng rù wú zhuó). The Dharani Gate of Gradually Deepening into the Four Unobstructed Wisdoms (Jiàn jiàn shēn rù sì wú ài zhì). The Dharani Gate of All Buddhas' Protection and Adornment (Yī qiè zhū fó hù chí zhuāng yán). If a Bodhisattva can receive, uphold, and practice these eight kinds of Dharani Gates, he will be able to uphold all the wonderful Dharma spoken by all Tathagatas, have inexhaustible eloquence, and also make sentient beings love and rejoice. What is called the Dharani Gate of Great Sound Purity (Dà shēng qīng jìng)? If a Bodhisattva practices this Dharani Gate, he should dwell in reality with pure and wonderful thoughts of non-attachment, his mind should be free from agitation, his demeanor should be dignified and clear, and he should speak the wonderful Dharma with a determined mind, so that all sentient beings in a Buddha-kshetra (fó chà) (Buddha's land) can universally hear his voice according to their respective sounds and understand its meaning. Even in countless, boundless, and immeasurable nayuta (jù nà yóu tā) hundreds of thousands of Buddha-kshetras in the ten directions, the sentient beings therein can also universally hear his voice according to their respective sounds and understand its meaning. At that time, all the Buddhas in the ten directions will appear before him and expound the wonderful Dharma for this Bodhisattva. After hearing it, the Bodhisattva will be able to use the power of this Dharani to hear, uphold, and not forget everything at once, deeply understand the meaning, realize the corresponding manifestation, and feel joyful in body and mind. Each Dharma becomes a state of being, and each word and sentence is heard as if unheard. Thus, while hearing the Dharma, he constantly expounds it without obstruction. If the Bodhisattvas deeply enter such a single sound gate, all Dharmas will enter this gate, and from this gate, they will be born and expound all Dharmas. Let us first talk about the 'A' (ē) (pronunciation) letter gate, which gives rise to boundless and countless Dharma gates. The so-called 'A' letter means that all Dharmas have no coming, because the essence of all Dharmas has no coming. Also, the 'A' letter means that all Dharmas have no going, because the essence of all Dharmas has no going. Also, the 'A' letter means that all Dharmas are tranquil, and their essence is great, neither arising nor ceasing. Good man, when a Bodhisattva obtains this Dharani Gate of Great Sound Purity and enters the first 'A' letter, he expounds the Dharmas, even if it is for a year, or even for countless great kalpas without obstruction, he does not depart from the 'A' letter. Just as the meaning of the 'A' letter is inexhaustible.
說。余諸字亦復如是不可窮盡（云云）。 私案。此中說婀字一百義。謂始從無來至無出（十）無求（●●）至無心意（二十）無高下至補特伽羅（三十）無本空至無相（四十）無業至無濁（五十）無對至無慾（六十）無色至無名（七十）無離至無動（八十）無障礙至無是（九十）無開解至寂靜（一百）第三·三十四·五十五（トハ）同云無行。第四（ト）七十二（●ハ）同云無住。第五·三十九同云無本性。第九·二十五（●ハ）同云無生。第十三十八（●ハ）同云無出。第十七·二十三（●ハ）同云不可說。第三十二·四十（●ハ）同云無相。第三十四·五十九·八十六（●ハ）同云無境界。第五十二·六十一（●ハ）同云無色。而義各別。見經可知。 尋云。此中婀義若一百者如何。十住心論第十云。此一字中具一百二十義。及無數義理者。如守護國經說耶。答。既說如說婀字義無有盡。故云及無數義理但別所出。則是無來乃至寂靜一百義也。而言一百二十義者。檢彼經次文。云菩薩住此陀羅尼故得身清凈。威儀寂靜故○得行清凈。出過所解甚深法故（云云）此中合得二十五清凈（三業六度業六根六境念心行清凈）並前一百則一百二十五義也。故就大數云一百二十耳。問。得二十五清凈。是陀羅尼之德
【現代漢語翻譯】 現代漢語譯本： 說。其餘的字也像這樣，意義無窮無盡（等等）。 私下研究認為，這裡說了『婀』字的一百種含義，即從無來至無出（十），無求至無心意（二十），無高下至補特伽羅（Pudgala，補特伽羅，意為『人』或『有情』）（三十），無本空至無相（四十），無業至無濁（五十），無對至無慾（六十），無色至無名（七十），無離至無動（八十），無障礙至無是（九十），無開解至寂靜（一百）。第三、三十四、五十五（版本符號）相同，都說無行。第四（版本符號）、七十二（版本符號）相同，都說無住。第五、三十九相同，都說無本性。第九、二十五（版本符號）相同，都說無生。第十、三十八（版本符號）相同，都說無出。第十七、二十三（版本符號）相同，都說不可說。第三十二、四十（版本符號）相同，都說無相。第三十四、五十九、八十六（版本符號）相同，都說無境界。第五十二、六十一（版本符號）相同，都說無色。而意義各自不同，檢視經典就知道了。 尋云：這裡『婀』字的含義如果有一百種，那該如何解釋《十住心論》第十中說的，『此一字中具一百二十義，及無數義理』呢？以及《守護國經》中說的呢？回答：既然說如說『婀』字義沒有窮盡，所以說『及無數義理』，只不過是別的出處而已。也就是無來乃至寂靜這一百種含義。而說一百二十義，檢視那部經的下文，說『菩薩住此陀羅尼故得身清凈，威儀寂靜故，得行清凈，出過所解甚深法故（等等）』。這裡總共得到二十五種清凈（三業、六度、五業、六根、六境、念心行清凈），加上前面的一百種，就是一百二十五義了。所以就取大概的數字說一百二十而已。問：得到二十五種清凈，是陀羅尼的功德。
【English Translation】 English version: Said. The remaining characters are also like this, inexhaustible in meaning (etc.). Private note: Here it speaks of one hundred meanings of the character 'a' (婀), namely, from no coming to no going out (ten), no seeking to no intention (twenty), no high or low to Pudgala (補特伽羅, meaning 'person' or 'sentient being') (thirty), no original emptiness to no form (forty), no karma to no turbidity (fifty), no opposition to no desire (sixty), no color to no name (seventy), no separation to no movement (eighty), no obstruction to no right (ninety), no opening to stillness (one hundred). The third, thirty-fourth, fifty-fifth (version symbols) are the same, all saying no action. The fourth (version symbol), seventy-second (version symbol) are the same, all saying no dwelling. The fifth, thirty-ninth are the same, all saying no intrinsic nature. The ninth, twenty-fifth (version symbols) are the same, all saying no birth. The tenth, thirty-eighth (version symbols) are the same, all saying no going out. The seventeenth, twenty-third (version symbols) are the same, all saying unspeakable. The thirty-second, fortieth (version symbols) are the same, all saying no form. The thirty-fourth, fifty-ninth, eighty-sixth (version symbols) are the same, all saying no boundary. The fifty-second, sixty-first (version symbols) are the same, all saying no color. And the meanings are different, as can be seen by examining the scriptures. Question: If there are one hundred meanings of the character 'a' here, how should we explain what is said in the tenth chapter of the 'Treatise on the Ten Abiding Minds' (十住心論), 'This one character contains one hundred and twenty meanings, and countless meanings and principles'? And what about what is said in the 'Sutra of Protecting the Country' (守護國經)? Answer: Since it is said that the meaning of the character 'a' is inexhaustible, therefore it is said 'and countless meanings and principles,' but they are merely from different sources. That is, the one hundred meanings from no coming to stillness. As for saying one hundred and twenty meanings, examine the following text of that sutra, which says, 'Because the Bodhisattva abides in this Dharani, he obtains purity of body, and because his demeanor is still, he obtains purity of conduct, and transcends the profound Dharma that is understood (etc.).' Here, a total of twenty-five purities are obtained (three karmas, six perfections, five karmas, six senses, six objects, mindfulness, mind, and conduct purity), which, added to the previous one hundred, makes one hundred and twenty-five meanings. Therefore, the approximate number of one hundred and twenty is used. Question: Obtaining twenty-five purities is the merit of the Dharani.
也。何云婀字之義耶。答。義既廣。德何非義。陀羅尼德即婀字義。故經說二十五清凈已。結云。如說於此一婀字門。無量無邊不可窮盡。餘一一字亦復如是（云云）。 大集經卷第四陀羅尼自在王菩薩品第一。陀羅尼自在王菩薩語師子幢菩薩言。有八陀羅尼。菩薩摩訶薩。若有得者則能受持一切佛語。凡所演說字句及義而無窮盡。何等為八。一者凈聲光明陀羅尼。二者無盡器陀羅尼。三者無量節陀羅尼。四者大海陀羅尼。五者蓮花陀羅尼。六者入無礙門陀羅尼。七者四無礙陀羅尼。八者佛莊嚴瓔珞陀羅尼。是名為八○菩薩摩訶薩。若得住者。能于無量無邊佛所。具足成就無量功德。得凈四大。以是因緣。其聲微妙。演說時。其聲遍滿一佛世界○乃至百千萬佛世界○設有十方無量諸佛。講演道化普得聞之。受持不忘。善解字句及其義味。自說法時及聽佛說。於是二事各無妨礙。於一字中說一切法。一字者所謂為阿。可者諸字之初。菩薩摩訶薩。說阿字時即能演說一切諸法。阿之言無。無者諸法無根○無識。菩薩摩訶薩。獲得如是凈嚴光明陀羅尼時。於此一字說一切法。菩薩於此一字之中說無量義。無有錯謬。不壞法界。不失字義。菩薩得是陀羅尼。己身口意凈。舉動進上眾生等見。是名身凈○能凈於行。觀察甚深
【現代漢語翻譯】 現代漢語譯本： 問：那麼，『婀』字的含義是什麼呢？ 答：含義非常廣泛，一切功德都可以說是『義』。陀羅尼的功德就是『婀』字的含義。所以經中在說完二十五種清凈之後，總結說：『就像這一個『婀』字門，無量無邊，不可窮盡。』其餘每一個字也是這樣（等等）。
《大集經》卷第四《陀羅尼自在王菩薩品》第一。陀羅尼自在王菩薩對師子幢菩薩說：有八種陀羅尼，菩薩摩訶薩（ महान्तः सत्त्वाः 的音譯，指大菩薩）如果得到它們，就能受持一切佛語，凡是演說的字句和意義都無窮無盡。這八種是什麼呢？一是凈聲光明陀羅尼，二是無盡器陀羅尼，三是無量節陀羅尼，四是大海陀羅尼，五是蓮花陀羅尼，六是入無礙門陀羅尼，七是四無礙陀羅尼，八是佛莊嚴瓔珞陀羅尼。這八種陀羅尼，菩薩摩訶薩如果能夠安住其中，就能在無量無邊的佛所，具足成就無量的功德，得到清凈的四大（地、水、火、風）。因為這個因緣，他的聲音微妙，演說時，聲音遍滿一個佛世界，乃至百千萬佛世界。假如有十方無量諸佛，講演佛法，都能普遍聽到，受持而不忘記，善於理解字句及其意義。自己說法時和聽佛說法時，在這兩件事上都沒有妨礙。於一個字中說一切法，這個字就是『阿』字。『阿』字是所有字的開始。菩薩摩訶薩說『阿』字時，就能演說一切諸法。『阿』的意思是『無』，『無』的意思是諸法沒有根源，沒有識別性。菩薩摩訶薩獲得這樣清凈莊嚴的光明陀羅尼時，就能用這一個字說一切法。菩薩于這一個字之中說無量意義，沒有錯謬，不破壞法界，不失去字的意義。菩薩得到這個陀羅尼，自身、口、意清凈，舉動進退，眾生都能看見，這叫做身凈，能夠凈化行為，觀察非常深刻。
【English Translation】 English version: Q: What is the meaning of the syllable 'A' (婀)? A: The meaning is vast; what virtue is not a meaning? The merit of Dharani is the meaning of the syllable 'A'. Therefore, after the sutra speaks of the twenty-five purities, it concludes: 'Like this one 'A' syllable gate, it is immeasurable, boundless, and inexhaustible.' Each of the remaining syllables is also like this (etc.).
The Great Collection Sutra, Volume 4, Chapter 1, 'Dharani自在王（Dharani-自在王） Bodhisattva'. The Dharani自在王（Dharani-自在王） Bodhisattva said to the Lion Banner Bodhisattva: There are eight Dharanis. If a Bodhisattva-Mahasattva (菩薩摩訶薩, a great being) obtains them, they will be able to uphold all the Buddha's words, and the words, phrases, and meanings they expound will be inexhaustible. What are the eight? First, the Pure Voice Light Dharani; second, the Inexhaustible Vessel Dharani; third, the Immeasurable Section Dharani; fourth, the Great Ocean Dharani; fifth, the Lotus Dharani; sixth, the Entering Unobstructed Gate Dharani; seventh, the Four Unobstructed Dharani; and eighth, the Buddha Adornment Garland Dharani. These are the eight. If a Bodhisattva-Mahasattva abides in them, they can fully accomplish immeasurable merits in the presence of immeasurable and boundless Buddhas and obtain the pure Four Great Elements (四大, earth, water, fire, and wind). Because of this cause, their voice is subtle. When they expound, their voice pervades one Buddha-world, even hundreds of thousands of Buddha-worlds. If there are immeasurable Buddhas in the ten directions lecturing on the Dharma, all can hear it universally, uphold it without forgetting, and understand the words, phrases, and their meanings well. When they themselves preach the Dharma and when they listen to the Buddha preach, there is no hindrance in either case. In one syllable, they speak of all Dharmas. This one syllable is 'A' (阿). 'A' is the beginning of all syllables. When a Bodhisattva-Mahasattva speaks the syllable 'A', they can expound all Dharmas. The meaning of 'A' is 'no' (無). 'No' means that all Dharmas have no root and no cognition. When a Bodhisattva-Mahasattva obtains such a pure and adorned Light Dharani, they can speak of all Dharmas with this one syllable. In this one syllable, the Bodhisattva speaks of immeasurable meanings without error, without destroying the Dharma realm, and without losing the meaning of the syllable. When a Bodhisattva obtains this Dharani, their body, speech, and mind are pure. Their movements and progress are seen by all beings. This is called body purity, which can purify actions and observe deeply.
諸法界故（云云）。 私案。此中有一百四十義。初一百一十五。后二十五也。初者始自無根至無性（十）無出至無覺觀（二十）無說至無主（三十）無有士夫至無句（四十）無字至無數（五十）無身至無計（六十）無狂至無行（七十）無識至無無色（八十）無誘導至無燒（九十）無習至無光（一百）無闇至無識（百十五）後者始自身凈至凈行二十五門。守護經但彼舌清凈。此云凈口。彼心清凈。此云凈意耳。依上諸文阿字字相有無不非三訓。非空不生無色等多義。又于字義有本不生義。亦有無常一義。不生空有三義乃至無根等一百四十義。及無量義。而字相多義。不出三義訓。吽字義云。若執非空等。阿字非義中攝。若執不生等。阿字不義中攝。若執無色等。阿字無義中攝故也。又字義雖多不出不生空有三義。所以然者。疏第七並吽字義意。阿字不生空有三義。即是假空中三諦也。萬假萬空不出假空二諦故。即此假空二諦不遇中諦故。故疏第七云。悉曇阿字亦為眾字之母。當知阿字真實義。亦復如是。遍於一切義之中也（云云）又云。此有此空皆不出法界故。說為中（云云）第十二釋轉字輪漫荼羅品。本寂無有上之句云。此本字中即有阿聲。即不生義。以不生故即是不滅。是故本來寂然（云云）第十七云。此心
【現代漢語翻譯】 現代漢語譯本 諸法界故（等等）。
私下研究認為，這裡面有一百四十種含義。最初有一百一十五種，後面有二十五種。最初的一百一十五種含義開始於無根到無性（十種），無出到無覺觀（二十種），無說到無主（三十種），無有士夫到無句（四十種），無字到無數（五十種），無身到無計（六十種），無狂到無行（七十種），無識到無無色（八十種），無誘導到無燒（九十種），無習到無光（一百種），無暗到無識（一百一十五種）。後面的二十五種含義開始於自身凈到凈行二十五門。
《守護經》中說『彼舌清凈』，這裡說『凈口』。《守護經》中說『彼心清凈』，這裡說『凈意』罷了。依據上面的各種經文，阿（Ā）（種子字，代表諸法本不生）字的字相，有、無、不非三種訓釋。非空、不生、無色等多種含義。而且在字的含義中，有本不生之義，也有無常這一含義。不生、空、有三種含義，乃至無根等一百四十種含義，以及無量含義。而字的相狀的多種含義，不出三種訓釋。
吽（Hūṃ）（種子字，代表空性）字的含義是說，如果執著于非空等，阿（Ā）字就包含在非義之中；如果執著于不生等，阿（Ā）字就包含在不義之中；如果執著于無色等，阿（Ā）字就包含在無義之中。所以說，字的含義雖然多，但不超出不生、空、有這三種含義。之所以這樣說，是因為疏第七以及吽（Hūṃ）字的含義所表達的意思是，阿（Ā）字的不生、空、有三種含義，就是假、空、中三種諦理。萬假、萬空不超出假、空二諦，而這假、空二諦沒有遇到中諦。所以疏第七說，悉曇（Siddhaṃ）字母中的阿（Ā）字也是眾多字母之母。應當知道阿（Ā）字的真實含義，也是這樣，遍在於一切含義之中（等等）。
又說，『此有此空都不出法界』，所以說為中（等等）。第十二品解釋轉字輪漫荼羅（Mandala）（壇城）時，『本寂無有上』這句經文說，『這個本字中就有阿（Ā）聲，就是不生之義。因為不生，所以就是不滅，因此本來寂然（等等）。』第十七品說，『此心』
【English Translation】 English version Zhufa Jie Gu (and so on).
My private research suggests that there are one hundred and forty meanings here. Initially, there are one hundred and fifteen, followed by twenty-five. The initial one hundred and fifteen meanings start from 'no root' to 'no nature' (ten), 'no arising' to 'no observation' (twenty), 'no speaking' to 'no master' (thirty), 'no person' to 'no sentence' (forty), 'no word' to 'no number' (fifty), 'no body' to 'no calculation' (sixty), 'no madness' to 'no action' (seventy), 'no consciousness' to 'no formlessness' (eighty), 'no guidance' to 'no burning' (ninety), 'no habit' to 'no light' (one hundred), 'no darkness' to 'no consciousness' (one hundred and fifteen). The latter twenty-five meanings start from 'self-purity' to 'twenty-five doors of pure conduct'.
The Guardian Sutra says 'his tongue is pure', here it says 'pure mouth'. The Guardian Sutra says 'his mind is pure', here it simply says 'pure intention'. According to the above scriptures, the form of the letter A (Ā) (seed syllable, representing the non-arising of all dharmas) has three interpretations: existence, non-existence, and neither existence nor non-existence. It has multiple meanings such as non-emptiness, non-arising, and formlessness. Moreover, within the meaning of the letter, there is the meaning of 'originally not arising', and also the meaning of 'impermanence'. The three meanings of 'non-arising', 'emptiness', and 'existence', up to one hundred and forty meanings such as 'no root', and countless meanings. And the multiple meanings of the letter's form do not go beyond these three interpretations.
The meaning of the letter Hūṃ (seed syllable, representing emptiness) is that if one clings to non-emptiness, the letter A (Ā) is included in the meaning of 'non-meaning'; if one clings to non-arising, the letter A (Ā) is included in the meaning of 'not meaning'; if one clings to formlessness, the letter A (Ā) is included in the meaning of 'no meaning'. Therefore, although the meanings of the letter are many, they do not go beyond the three meanings of 'non-arising', 'emptiness', and 'existence'. The reason for this is that the meaning expressed in the seventh commentary and the letter Hūṃ is that the three meanings of 'non-arising', 'emptiness', and 'existence' of the letter A (Ā) are the three truths of provisionality, emptiness, and the middle way. The myriad provisionalities and the myriad emptinesses do not go beyond the two truths of provisionality and emptiness, and these two truths of provisionality and emptiness do not encounter the middle truth. Therefore, the seventh commentary says that the letter A (Ā) in the Siddhaṃ alphabet is also the mother of many letters. It should be known that the true meaning of the letter A (Ā) is also like this, pervading within all meanings (and so on).
It is also said, 'This existence and this emptiness do not go beyond the Dharma Realm', therefore it is called the middle way (and so on). In the twelfth chapter explaining the Mandala (Mandala) of the revolving letters, the sentence 'originally quiescent and without superior' says, 'This original letter contains the sound of A (Ā), which is the meaning of non-arising. Because of non-arising, it is non-cessation, therefore it is originally quiescent (and so on).' The seventeenth chapter says, 'This mind'
真言即是無量義處。遍生一切世出世間之法（云云）秘藏記云。是有是空不出鏡體。體即中（云云）。 尋云。非空不生無色等既云阿字中義。何為字相耶。答。以云執非空等。則知愚夫所執之字相。又云非不無義。則是字相之中三訓也。問。覺心不生之八不未會真言實義。尚是遮情邊也。何為阿字實義耶。答。於八不義有淺略深秘。且約深秘為阿字實義。故十住心論釋深秘云。證大空惠時。能知一切諸法本來不生不滅不斷不常不一不異不去不來（云云）大空惠者真言實智。此智所知豈非真言之實義乎。又疏第七云。大品經及花嚴入法界品皆說四十二字門。涅槃文字品。文殊所問經。大集陀羅尼自在王品。各釋悉曇字母。與此經所說其義或同（二本俱云或異或同）若得此意則諸經冷然。懸會無所違妨也（云云）大品經卷第八四念處品第十八說四十二字。花嚴經卷第七十六入法界品第三十九說四十二字。涅槃經卷第八文字品第十三說十四音等。文殊問經卷上字母品第十四說悉曇字母五十字。大集陀羅尼自在王說二十八字。此明顯教所說有淺略深秘。而淺略異真言之實義。深秘同真言之實義。顯密無違妨也。問。若言涅槃等經帶深秘者。何十住心論第十云。花嚴般若所說字門者是末也。涅槃所說雖是本母。然但說淺略
【現代漢語翻譯】 現代漢語譯本 真言即是無量義之處。普遍產生一切世間和出世間的法（如前所述）。《秘藏記》中說，『是有是空，都不出離鏡體的範圍，鏡體即是中道』（如前所述）。 有人問：『如果說非空不生，無色等等，既然說阿字中含有深義，那麼什麼是阿字的字相呢？』回答說：『因為說執著于非空等等，就知道這是愚夫所執著的字相。』又說『非不無義』，這就是字相之中的三重訓釋。 有人問：『覺悟之心不生的八不中道，尚未領會真言的真實意義，仍然是遮情的一面。那麼什麼是阿字的真實意義呢？』回答說：『在八不中道義中，有淺略和深秘之分。且以深秘來作為阿字的真實意義。』所以《十住心論》解釋深秘說：『證悟大空智慧時，能知一切諸法本來不生不滅、不斷不常、不一不異、不去不來』（如前所述）。大空智慧就是真言的真實智慧。此智慧所知，難道不是真言的真實意義嗎？ 又《疏》第七中說：『《大品經》及《華嚴經·入法界品》都說了四十二字門。《涅槃經·文字品》、《文殊所問經》、《大集陀羅尼自在王品》各自解釋悉曇字母，與此經所說的意義或者相同（兩本都說或者不同或者相同）。如果懂得這個意思，那麼各部經典自然貫通，懸空會合，沒有什麼違背妨礙了』（如前所述）。《大品經》卷第八《四念處品》第十八說四十二字，《華嚴經》卷第七十六《入法界品》第三十九說四十二字，《涅槃經》卷第八《文字品》第十三說十四音等，《文殊問經》捲上《字母品》第十四說悉曇字母五十字，《大集陀羅尼自在王》說二十八字。這些顯教所說的有淺略和深秘之分，而淺略不同於真言的真實意義，深秘等同於真言的真實意義，顯教和密教沒有違背妨礙。 有人問：『如果說《涅槃經》等經帶有深秘的意義，為什麼《十住心論》第十說，《華嚴經》、《般若經》所說的字門是末呢？《涅槃經》所說的雖然是本母，然而只是說了淺略的意義。』
【English Translation】 English version Mantra is the place of immeasurable meaning. It universally generates all Dharmas of the mundane and supramundane realms (as mentioned before). The Hizoki (Secret Treasury Record) says, 'Being and non-being do not go beyond the scope of the mirror-body; the body is the Middle Way' (as mentioned before). Someone asks: 'If it is said that non-emptiness does not arise, and there is no form, etc., and since it is said that the letter A contains profound meaning, then what is the form of the letter A?' The answer is: 'Because it is said to cling to non-emptiness, etc., it is known that this is the form of the letter as clung to by foolish people.' It is also said 'not not without meaning,' which is the threefold interpretation within the form of the letter. Someone asks: 'The Eightfold Negation of the unarising of the awakened mind has not yet grasped the true meaning of mantra and is still on the side of emotional obscuration. Then what is the true meaning of the letter A?' The answer is: 'Within the meaning of the Eightfold Negation, there are shallow and profound secrets. Let us take the profound secret as the true meaning of the letter A.' Therefore, the Jujushinron (Treatise on the Ten Stages of Mind) explains the profound secret, saying: 'When realizing the wisdom of great emptiness, one can know that all Dharmas are originally unborn and unceasing, neither discontinuous nor constant, neither one nor different, neither going nor coming' (as mentioned before). The wisdom of great emptiness is the true wisdom of mantra. Is what is known by this wisdom not the true meaning of mantra? Also, So (Commentary) 7 says: 'The Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) and the Gandavyuha Sutra (Flower Garland Sutra, Entering the Dharma Realm Chapter) both speak of the forty-two letter gates. The Nirvana Sutra (Nirvana Sutra, Chapter on Letters), the Manjushri Questions Sutra, and the Mahasamghata Dharani Self-Mastery King Sutra each explain the Siddham alphabet, and their meanings are either the same as what is said in this sutra (both versions say either different or the same). If you understand this meaning, then the various sutras will naturally be connected, and there will be no contradiction or hindrance' (as mentioned before). The Mahaprajnaparamita Sutra, Chapter 18, 'Chapter on the Four Foundations of Mindfulness,' speaks of forty-two letters; the Gandavyuha Sutra, Chapter 39, 'Entering the Dharma Realm Chapter,' speaks of forty-two letters; the Nirvana Sutra, Chapter 13, 'Chapter on Letters,' speaks of fourteen sounds, etc.; the Manjushri Questions Sutra, Chapter 14, 'Chapter on Letters,' speaks of fifty Siddham letters; and the Mahasamghata Dharani Self-Mastery King speaks of twenty-eight letters. What is said in these exoteric teachings has shallow and profound secrets, and the shallow is different from the true meaning of mantra, while the profound secret is the same as the true meaning of mantra. There is no contradiction or hindrance between the exoteric and esoteric teachings. Someone asks: 'If it is said that sutras such as the Nirvana Sutra contain profound secrets, why does the Jujushinron, Chapter 10, say that the letter gates spoken of in the Avatamsaka Sutra (Flower Garland Sutra) and the Prajnaparamita Sutra are the end? Although what is said in the Nirvana Sutra is the original mother, it only speaks of the shallow meaning.'
義秘之深密義耶。答。此顯彼等諸經顯。但說淺略密。而帶深秘非謂。都無深密義也。問。若言顯經帶深秘者。一一文句必帶耶。答。爾也。問。若爾如何秘鍵中科心經文為七宗行果。而其經文各別。此豈可非顯經淺略深秘。一經之內雖兼。一一文句不爾耶。答。秘鍵意且就經文顯相與七宗義相順。各別相配。而非遮盡理則一一文句各具七宗之義。故總歸持明分經文下勝空者。如應者俱出自義。既知深秘之處有淺略。何疑淺略之處兼深秘。問。二師尚在顯網。若是不知深謬述耶。答。護法已佛。清辨非凡（香象角力非香象何）雖知淺略下之深秘。且演深秘上之淺略。大師云。傳法聖者非不知秘而傳顯。知而相讓良有知也者。蓋斯之謂也。問。若言顯經一一文句帶深秘者。其證云何耶。答。法花開題云。此經梵名九字。即是胎藏九佛種子真言。而其初字觀音種子。以為經體。自下八字經內一切文義。只說此一字義。又云。今意一一句句一一字字。皆是諸尊法曼陀羅身。法然而有無人造作（云云）是經如此。余經可爾。密印品云。乃至身份舉動住止。應知皆是密印。無相所轉眾多其說。應知皆是真言（云云）疏第十四釋云。若阿阇梨明解瑜伽深達秘密之趣。能凈菩提之心。以心凈通達秘密法故。凡有所作。皆為利益調伏眾
【現代漢語翻譯】 現代漢語譯本 問：義秘（含義深刻隱秘）的深密義是怎樣的呢？ 答：這體現在那些顯經（直接闡述佛理的經典）中。但它們只是說了淺顯的隱秘，並非說完全沒有深密的意義。 問：如果說顯經帶有深秘，那麼每一句、每一字都帶有深秘嗎？ 答：是的。 問：如果是這樣，為什麼《秘鍵》中將《心經》的文句分為七宗（佛教的七個宗派）的修行和結果，而《心經》的經文各不相同呢？這難道不是顯經淺顯而帶有深秘嗎？一部經雖然兼具多種含義，但不是每一句都這樣吧？ 答：《秘鍵》的意圖在於，經文的顯相與七宗的意義相順應，各自對應，而不是說完全否定了每一句都具備七宗的意義。所以總歸於持明（一種修行方法）的部分經文，如勝空（一種境界）等，都出自於這個意義。既然知道深秘之處有淺顯，為何懷疑淺顯之處兼具深秘呢？ 問：二師（指兩位有學問的法師）尚在顯教的網路中，如果他們不知道深秘而妄加敘述，那該怎麼辦？ 答：護法（Dharmapala，佛教護法神）已成佛，清辨（Bhavaviveka，中觀派論師）也非凡人（就像香象用角力，而不是用身體）。他們雖然知道淺顯之下的深秘，也闡述深秘之上的淺顯。大師（指宗喀巴）說：『傳法的聖者並非不知道隱秘而只傳顯教，而是知道后相互謙讓，這才是真正的知。』大概就是這個意思。 問：如果說顯經的每一句都帶有深秘，那麼有什麼證據呢？ 答：《法華經》開篇說，這部經的梵文名稱有九個字，就是胎藏界（Garbhadhatu，佛教密宗的根本曼荼羅之一）九佛的種子真言（Bija-mantra，代表佛、菩薩等本尊的梵文字母）。而第一個字是觀音（Avalokiteśvara）的種子字，作為經的本體。下面的八個字，經內的一切文義，都只是在說這一個字的意義。又說，現在的意思是一句一句，一個字一個字，都是諸尊的法曼陀羅身（Dharmamandala-kaya，諸佛菩薩聚集的壇場），自然而有，無人造作（等等）。這部經是這樣，其他的經也可以這樣理解。《密印品》說，乃至身份舉動住止，都應該知道是密印（Mudra，手印），無相所轉，眾多說法，都應該知道是真言（Mantra，咒語）（等等）。疏第十四解釋說，如果阿阇梨（Acharya，導師）明瞭解瑜伽（Yoga，相應），深刻通達秘密的趣味，能夠清凈菩提之心（Bodhi-citta，菩提心），因為心清凈而通達秘密法，凡有所作，都是爲了利益和調伏眾生。
【English Translation】 English version Question: What is the profound and secret meaning of 'Yi Mi' (the profound and hidden meaning)? Answer: It is manifested in those Sutras that explicitly expound Buddhist principles (Exoteric Sutras). However, they only speak of the superficial secrets, not that there is absolutely no profound meaning. Question: If it is said that the Exoteric Sutras carry profound secrets, does every phrase and every word carry profound secrets? Answer: Yes. Question: If so, why does the 'Secret Key' divide the sentences of the 'Heart Sutra' into the practice and results of the Seven Sects (the seven schools of Buddhism), while the texts of the 'Heart Sutra' are different? Isn't this an example of an Exoteric Sutra being superficial but carrying profound secrets? Although a Sutra has multiple meanings, is it not the case that not every sentence is like that? Answer: The intention of the 'Secret Key' is that the explicit appearance of the Sutra text corresponds to the meaning of the Seven Sects, each corresponding to each other, rather than completely denying that each sentence possesses the meaning of the Seven Sects. Therefore, the part of the Sutra that ultimately belongs to the Vidyadhara (a method of practice), such as Supreme Emptiness (a state of being), etc., all come from this meaning. Since we know that there is superficiality in the profound, why doubt that the superficial also carries the profound? Question: If the two masters (referring to two learned Dharma masters) are still in the network of Exoteric Buddhism, what if they do not know the profound secrets and make false statements? Answer: Dharmapala (Buddhist Dharma protector) has become a Buddha, and Bhavaviveka (a Madhyamaka philosopher) is also no ordinary person (like an elephant using its horns to fight, not its body). Although they know the profound secrets beneath the superficial, they also expound the superficial above the profound secrets. The Great Master (referring to Tsongkhapa) said: 'The holy ones who transmit the Dharma do not transmit only the Exoteric because they do not know the Esoteric, but rather they know it and yield to each other, this is true knowledge.' That is probably what it means. Question: If it is said that every sentence of the Exoteric Sutras carries profound secrets, what is the evidence? Answer: The opening of the 'Lotus Sutra' says that the Sanskrit name of this Sutra has nine syllables, which are the seed mantras (Bija-mantra, Sanskrit letters representing Buddhas, Bodhisattvas, etc.) of the nine Buddhas of the Garbhadhatu (one of the fundamental mandalas of Esoteric Buddhism). And the first syllable is the seed syllable of Avalokiteśvara (the Bodhisattva of Compassion), which is taken as the body of the Sutra. The following eight syllables, all the meanings in the Sutra, are only talking about the meaning of this one syllable. It also says that the present meaning is that each phrase and each word is the Dharmamandala-kaya (the gathering place of Buddhas and Bodhisattvas) of the deities, naturally existing, not created by anyone (etc.). This Sutra is like this, and other Sutras can be understood in the same way. The 'Secret Seal Chapter' says that even the identity, actions, movements, and stops should all be known as Mudras (hand gestures), transformed by the formless, and many sayings should all be known as Mantras (spells) (etc.). The fourteenth commentary explains that if the Acharya (teacher) clearly understands Yoga (correspondence) and deeply understands the interest of the secret, and can purify the Bodhi-citta (the mind of enlightenment), because the mind is pure and understands the secret Dharma, everything that is done is for the benefit and subjugation of sentient beings.
生。隨所施為無不隨順佛之威儀。是故一切身所有舉動施為無不是印也。何但身業而已。乃至一切所有語言亦復皆是真言也（云云）明解瑜伽阿阇梨尚以如此。何況如來一切語言。寧有非真言深秘。此等皆是其明證也。問。亦于真言有淺深之差別耶。答。爾也。問。有方云何。答。二教論云。問。若如所談者。說法身內證智境名曰秘密。自外曰顯。何故釋尊所說經等有秘密藏名乎。又彼尊所說陀羅尼門何藏攝耶。答。顯密之義重重無數。若以淺望深。深則秘密淺略則顯也。所以外道經書亦有秘藏名。如來所說中顯密重重。若以佛說小教望外人說。即有深密之名。以大比小亦有顯密。一乘以簡三立秘名。總持擇多名得密號。法身說深奧。應化教淺略。所以名秘。所謂秘密且有二義。一眾生秘密。二如來秘密。眾生以無明妄想覆藏本性真覺。故曰眾生自秘。應化說法逗機施業曰不虛故。所以他受用身秘內證而不說其境也。則等覺希夷十地離絕。是名如來秘密。如是秘名重重無數。今謂秘密者究竟最極法身自境。以此為密藏。又應化所說陀羅尼門。雖是同名秘藏。然比法身說。權而不實。秘有權實隨應攝而已（云云）十住心論云。問。毗盧遮那所說名秘密。釋迦所說名顯教者。釋迦說中亦有真言及秘密藏之名與之何別。答。
【現代漢語翻譯】 現代漢語譯本 生。無論做什麼，都順應佛的威儀。因此，一切身體的舉動和行為沒有不是印契的。豈止是身業而已，乃至一切所有的語言也都是真言。（云云）精通瑜伽的阿阇梨尚且如此，更何況如來的一切語言，難道會有不是真言深奧秘密的嗎？這些都是明證啊。 問：真言也有深淺的差別嗎？ 答：是的。 問：有什麼方法說明呢？ 答：《二教論》中說：問：如果像你所說的那樣，法身內在證悟的智慧境界叫做秘密，之外的叫做顯。為什麼釋尊所說的經典等有秘密藏的名稱呢？而且釋尊所說的陀羅尼門屬於哪個藏呢？答：顯和密的意義重重疊疊，數不勝數。如果以淺顯的來看待深奧的，深奧的就是秘密，淺顯的就是顯露。所以外道的經書也有秘藏的名稱。如來所說的經典中，顯和密重重疊疊。如果以佛所說的小乘教義來看待外道所說的，就有了深奧秘密的名稱。以大乘比小乘，也有顯和密。以一乘來簡化三乘，就建立了秘密的名稱。總持選擇多種法門，就得到了秘密的稱號。法身所說的是深奧的，應化身所說的是淺顯的，所以稱為秘密。所謂的秘密且有兩種含義：一是眾生秘密，二是如來秘密。眾生因為無明妄想覆蓋隱藏了本性的真覺，所以說是眾生自身的秘密。應化身說法，適應眾生的根機而施行教化，所以說是不虛妄的，因此他受用身秘密內在的證悟境界而不說出來。那麼等覺、希夷、十地都遠離斷絕了，這叫做如來秘密。像這樣，秘密的名稱重重疊疊，數不勝數。現在所說的秘密，是究竟最極的法身自身的境界，以此作為密藏。而且應化身所說的陀羅尼門，雖然也同樣名為秘藏，但是比法身所說的，是權宜而不真實的。秘密有權宜和真實，隨順相應而攝取而已。（云云）《十住心論》中說：問：毗盧遮那佛所說的叫做秘密，釋迦牟尼佛所說的叫做顯教，那麼釋迦牟尼佛所說的經典中也有真言和秘密藏的名稱，這有什麼區別呢？答：
【English Translation】 English version He lives. Whatever he does, he follows the Buddha's demeanor. Therefore, all bodily actions and behaviors are mudras. It's not just bodily karma; even all words are mantras. (Etc.) Even a Yoga Acharya who is well-versed in Yoga is like this. How much more so are all the words of the Tathagata? Could there be anything that is not a profound and secret mantra? These are all clear proofs. Question: Are there also differences in depth between mantras? Answer: Yes, there are. Question: How can this be explained? Answer: The Two Teachings Treatise says: Question: If it is as you say, the wisdom realm of the Dharmakaya's inner realization is called secret, and what is outside of it is called manifest. Why do the sutras spoken by Shakyamuni, etc., have the name 'Secret Treasury'? And to which treasury does the Dharani-gate spoken by that Honored One belong? Answer: The meanings of manifest and secret are countless and overlapping. If one looks at the profound with the shallow, the profound is secret, and the shallow is manifest. Therefore, even non-Buddhist scriptures have the name 'Secret Treasury'. In the sutras spoken by the Tathagata, manifest and secret overlap. If one compares the Small Vehicle teachings spoken by the Buddha with what is spoken by non-Buddhists, there is the name of profound secret. Comparing the Great Vehicle with the Small Vehicle, there are also manifest and secret. Using the One Vehicle to simplify the Three Vehicles establishes the name 'secret'. Comprehensively holding and selecting many Dharma-gates obtains the title 'secret'. What the Dharmakaya speaks is profound, and what the manifested body teaches is shallow, so it is called secret. The so-called secret has two meanings: one is the secret of sentient beings, and the other is the secret of the Tathagata. Sentient beings cover and hide their inherent true awareness with ignorance and delusion, so it is called the secret of sentient beings themselves. The manifested body speaks the Dharma, adapting to the faculties of sentient beings and applying teachings, so it is said to be not false. Therefore, the Sambhogakaya secretly realizes the inner realm without speaking about it. Then, Equal Enlightenment, Rare Wonder, and the Ten Grounds are all far removed and cut off; this is called the Tathagata's secret. Like this, the names of secret are countless and overlapping. What is now called secret is the ultimate and most supreme realm of the Dharmakaya itself, and this is taken as the Secret Treasury. And the Dharani-gate spoken by the manifested body, although it is also named Secret Treasury, is provisional and not real compared to what the Dharmakaya speaks. Secret has provisional and real, and it is taken in accordance with what is appropriate. (Etc.) The Treatise on the Ten Stages of Mind says: Question: What is spoken by Vairochana Buddha (The Great Sun Buddha) is called secret, and what is spoken by Shakyamuni Buddha is called the manifest teaching. Then, what is the difference between the name of mantra and Secret Treasury in the sutras spoken by Shakyamuni Buddha? Answer:
釋迦所說真言簡多名句得秘名。彼真言義亦逗機根量。法花涅槃律藏等亦有秘名。各隨所望得斯名耳。律藏望世間外道得秘號。法花約引攝二乘有斯名。涅槃據示佛性得之。世間外道經書中亦有斯名。隨各各所愛所珍名之而已。並是小秘。非究竟說。大日經說勝上大受句心淡生之相。諸佛大秘密。約秘密有大小。真言亦有大小。故菩提場經云。我名真言亦名大真言。初真言者應化身所說真言。次大真言者究竟法身所說真言（云云）二論所釋是其淺深差別之意也。尋云。二教論云。彼尊所說陀羅尼門。何藏攝耶之意云何。答。問顯教中真言顯密之中何攝也。問。其答云何。答。有二意。一云。以淺望深淺略則顯。此意顯乘攝。一云。比法身說。權而不實等。此意權密藏攝。十住心論云。並是小秘非究竟說。其意同也。問。十住心論云。彼真言義亦逗機根量之意云何。答。明釋迦真言秘內證而不說也。謂彼真言簡多名句。雖得秘名而但逗機不說自證。故非極秘（為言）二教論云。應化說法逗機施業。等其意同也。問。疏第三云。聲聞經中以毗尼為秘藏。要擇人簡眾方乃授之。若未發律儀。不合聽聞修習。摩訶衍中亦以持明為秘藏。未入漫荼羅者。不合讀誦受持。還同盜聽布薩反招重罪（云云）若依此意。律藏望未發律儀得
【現代漢語翻譯】 現代漢語譯本： 釋迦牟尼所說的真言，因為簡短且包含眾多名句而得到『秘密』之名。那些真言的意義也適應不同根器的眾生。如《法華經》、《涅槃經》、《律藏》等也都有『秘密』之名，各自根據所期望的目標而得到這個名稱。《律藏》希望世間外道也能理解，因此得到『秘密』之號。《法華經》旨在引導和攝受二乘，因此有此名。《涅槃經》根據揭示佛性而得名。世間外道的經書中也有『秘密』之名，只是各自根據所喜愛和珍視的內容來命名而已。這些都只是小秘密，並非究竟之說。《大日經》所說的殊勝廣大領受句，以及心性淡泊的顯現，是諸佛的大秘密。根據秘密的程度有大小之分，真言也有大小之分。所以《菩提場經》說：『我名為真言，也名為大真言。』最初的真言是應化身所說的真言，其次的大真言是究竟法身所說的真言。（以上省略）二論所解釋的是其中淺深差別的含義。 尋云：二教論說：『彼尊所說的陀羅尼門，屬於哪個藏？』意思是問顯教中的真言屬於顯教還是密教所攝？ 問：其回答是什麼？ 答：有兩種解釋。一種認為，以淺顯的視角來看深奧的內容，淺略的內容就是顯教所攝。另一種認為，與法身所說的相比，權宜之說並不真實，因此屬於權宜的密藏所攝。《十住心論》說：『這些都只是小秘密，並非究竟之說。』意思相同。 問：《十住心論》說：『那些真言的意義也適應不同根器的眾生』，是什麼意思？ 答：說明釋迦牟尼的真言是秘密的內在證悟，但沒有完全說出。意思是說，那些真言簡短且包含眾多名句，雖然得到了『秘密』之名，但只是適應不同根器的眾生，沒有說出自身的證悟，所以不是極度的秘密。《二教論》說：『應化身說法適應眾生的根器而施行教化。』意思相同。 問：疏第三說：『聲聞乘的經典中，以毗奈耶（Vinaya，戒律）為秘密藏，需要選擇合適的人，精簡聽眾才能傳授。如果還沒有受持律儀，就不適合聽聞和修習。大乘經典中也以持明（Vidyadhara，咒語）為秘密藏，沒有進入曼荼羅（Mandala，壇城）的人，不適合讀誦和受持，如同偷聽布薩（Posadha，齋戒）反而會招致重罪。』如果按照這個意思，《律藏》希望未受持律儀的人也能理解。
【English Translation】 English version: The mantras spoken by Shakyamuni (釋迦牟尼) are named 'secret' because they are concise and contain many famous phrases. The meanings of those mantras also suit the capacities of different beings. The Lotus Sutra (法華經), Nirvana Sutra (涅槃經), Vinaya Pitaka (律藏), etc., also have the name 'secret', each obtaining this name according to its desired goal. The Vinaya Pitaka hopes that worldly non-Buddhists can also understand it, so it gets the title 'secret'. The Lotus Sutra aims to guide and embrace the Two Vehicles (二乘), so it has this name. The Nirvana Sutra is named based on revealing the Buddha-nature (佛性). The scriptures of worldly non-Buddhists also have the name 'secret', but they are named according to what they love and cherish. These are all just small secrets, not ultimate teachings. The Mahavairocana Sutra (大日經) speaks of the supreme and vast receptive phrase, and the manifestation of a mind of detachment, which are the great secrets of all Buddhas. According to the degree of secrecy, there are differences in size, and mantras also have sizes. Therefore, the Bodhimanda Sutra (菩提場經) says: 'My name is mantra, and also great mantra.' The initial mantra is the mantra spoken by the Transformation Body (應化身), and the next great mantra is the mantra spoken by the Ultimate Dharma Body (究竟法身). (Omission above) The two treatises explain the meaning of the difference between shallow and deep. Searching further: The Two Teachings Treatise (二教論) says: 'To which collection does the Dharani (陀羅尼) gate spoken by that venerable one belong?' The meaning is to ask whether the mantras in the exoteric teachings belong to the exoteric or esoteric teachings? Question: What is the answer? Answer: There are two explanations. One believes that looking at the profound content from a shallow perspective, the shallow content is included in the exoteric teachings. The other believes that compared with what the Dharma Body (法身) says, expedient speech is not true, so it belongs to the expedient esoteric collection. The Ten Stages of Mind Treatise (十住心論) says: 'These are all just small secrets, not ultimate teachings.' The meaning is the same. Question: The Ten Stages of Mind Treatise says: 'The meanings of those mantras also suit the capacities of different beings,' what does it mean? Answer: It explains that Shakyamuni's (釋迦牟尼) mantras are secret inner realizations, but not fully spoken. It means that those mantras are concise and contain many famous phrases, although they have obtained the name 'secret', they only suit the capacities of different beings, and do not speak of their own realization, so they are not extremely secret. The Two Teachings Treatise says: 'The Transformation Body speaks the Dharma and implements teachings according to the capacities of beings.' The meaning is the same. Question: The third commentary says: 'In the scriptures of the Sravaka Vehicle (聲聞乘), the Vinaya (毗奈耶, discipline) is regarded as a secret collection, and it is necessary to select suitable people and simplify the audience before it can be transmitted. If one has not yet received the precepts, it is not suitable to listen to and practice. In the Mahayana scriptures, Vidyadhara (持明, mantra) is also regarded as a secret collection, and those who have not entered the Mandala (曼荼羅, sacred circle) are not suitable to recite and uphold it, just like eavesdropping on Posadha (布薩, fasting) will instead incur serious crimes.' According to this meaning, the Vinaya Pitaka hopes that those who have not received the precepts can also understand it.
秘名。如何十住心論云。律藏望世間外道得秘號耶。答。世間外道即未發律儀。故又如二教論云。佛說小教望外人說有深密名。此意如彼。律藏即小教故。是故律藏得密名。有望未發望外道二義。疏論各依一義。問。律藏亦有大乘。如毗奈耶瞿沙經等。何云律藏即小教耶。答。疏既云聲聞經中等故。今所論且四部律等也。問。二教論明眾生如來二種秘密。其所秘法重重秘中何秘耶。答。論自云。今謂秘密者。究竟最極法身自境（云云）疏第七云。世間凡夫不觀諸法本源故○由是而言。所謂甚深秘藏者。眾生自秘之耳。非佛有隱也（云云）又第三有不授。與干將莫耶之喻。此等亦於法身自境明二種秘也。 問。若爾于余佛法無二種秘耶。答。可有其義。易解耳。問。于外道法有無雲何。答。又有。雖無佛秘說人可秘故。問。真言與大真言云何別（菩提場所說一字頂輪王經第三佛告去曼殊室利言○名轉輪真言名大真言。云云）答。十住心論答此問云。譬如大乘與小乘。若就淺略門說淺深不同。云何不同。且說初阿字釋。世天乃至如來所說真言皆有阿字。是不生義。於此不生有無量不生。世間咒術真言。約除寒熱等病說不生。護世四王真言。約疫癘等不起說不生。帝釋真言約十不善災橫不起明義。梵王真言約欲覺不起說
【現代漢語翻譯】 現代漢語譯本：秘名。如何《十住心論》說，律藏對於世間外道來說是秘號呢？答：世間外道就是未發律儀者。所以又如《二教論》所說，佛說小教對於外人來說有深密之名。此意如此。《律藏》即是小教，所以《律藏》得密名，有對於未發者和對於外道這兩種意義。《疏論》各自依據一種意義。問：《律藏》也有大乘，如《毗奈耶瞿沙經》等，為何說《律藏》即是小教呢？答：《疏》既然說『聲聞經中』等，所以現在所論的只是四部律等。問：《二教論》闡明眾生如來兩種秘密，其所秘之法，重重秘密之中，哪個是真正的秘密呢？答：《論》自己說：『現在所說的秘密，是究竟最極的法身自境』（云云）。《疏》第七說：『世間凡夫不觀察諸法的本源，所以說，所謂的甚深秘藏，是眾生自己隱藏的，不是佛有什麼隱瞞』（云云）。又第三有不授予，用干將莫耶的比喻，這些也是在法身自境中闡明兩種秘密。 問：如果這樣，對於其他的佛法就沒有兩種秘密了嗎？答：可能有這個意義，容易理解。問：對於外道法有沒有秘密呢？答：也有。雖然沒有佛的秘密，但可以說人可以有秘密。問：真言（mantra）與大真言（maha-mantra）有什麼區別（菩提場所說的《一字頂輪王經》第三，佛告訴曼殊室利（Manjushri）說：『名為轉輪真言，名為大真言』云云）？答：《十住心論》回答這個問題說：『譬如大乘與小乘，如果就淺略的方面來說，有淺深的不同。』有什麼不同呢？且說最初的阿（a）字解釋。世間天乃至如來說的真言都有阿字，是不生之義。於此不生有無量的不生。世間咒術真言，是就去除寒熱等病來說不生。護世四王（Four Heavenly Kings）真言，是就疫癘等不起來說不生。帝釋（Indra）真言是就十不善災橫不起明義。梵王（Brahma）真言是就欲覺不起說。
【English Translation】 English version: Secret name. How does the Treatise on the Ten Stages of Mind (十住心論) say that the Vinaya Pitaka (律藏) is a secret title for worldly non-Buddhists? Answer: Worldly non-Buddhists are those who have not yet generated the precepts. Therefore, as the Treatise on the Two Teachings (二教論) says, the Buddha said that the Lesser Vehicle has the name of profound secret for outsiders. This is the meaning. The Vinaya Pitaka is the Lesser Vehicle, so the Vinaya Pitaka obtains the name of secret, having two meanings: for those who have not generated the precepts and for outsiders. The commentaries each rely on one meaning. Question: The Vinaya Pitaka also has the Mahayana, such as the Vinaya-kosa Sutra (毗奈耶瞿沙經), etc. Why is it said that the Vinaya Pitaka is the Lesser Vehicle? Answer: Since the commentary says 'in the Sravaka Sutras (聲聞經中),' etc., what is being discussed now is only the four-part Vinaya, etc. Question: The Treatise on the Two Teachings clarifies the two kinds of secrets of sentient beings and Tathagatas (如來). Among the secret dharmas, which secret is the true secret among the layers of secrets? Answer: The treatise itself says: 'What is now called secret is the ultimate and most extreme Dharmakaya's (法身) own realm' (etc.). The seventh commentary says: 'Worldly ordinary people do not observe the original source of all dharmas, therefore, the so-called profound secret treasure is hidden by sentient beings themselves, not that the Buddha has any concealment' (etc.). Also, the third has non-bestowal, using the analogy of Gan Jiang (干將) and Mo Ye (莫耶). These also clarify the two kinds of secrets in the Dharmakaya's own realm. Question: If so, are there no two kinds of secrets in other Buddha-dharmas? Answer: There may be that meaning, it is easy to understand. Question: Is there a secret in non-Buddhist dharmas? Answer: There is also. Although there is no Buddha's secret, it can be said that people can have secrets. Question: What is the difference between mantra (真言) and maha-mantra (大真言) (In the One-Syllable Crown Wheel King Sutra (一字頂輪王經) spoken at the Bodhi place, the third, the Buddha told Manjushri (曼殊室利): 'It is called the turning wheel mantra, it is called the great mantra,' etc.)? Answer: The Treatise on the Ten Stages of Mind answers this question by saying: 'It is like the Mahayana and the Lesser Vehicle. If speaking from the shallow and simple aspect, there are differences in depth.' What are the differences? Let's talk about the explanation of the first syllable A (阿). The mantras spoken by the worldly heavens and even the Tathagatas all have the syllable A, which is the meaning of non-arising. In this non-arising, there are countless non-arisings. Worldly incantations and mantras speak of non-arising in terms of removing diseases such as cold and heat. The mantras of the Four Heavenly Kings (護世四王) speak of non-arising in terms of preventing epidemics and plagues from arising. Indra's (帝釋) mantra clarifies the meaning of preventing the arising of the ten unwholesome disasters. Brahma's (梵王) mantra speaks of preventing the arising of desires.
不生。大自在真言聲聞真言約盡無生智說不生。緣覺□真言約十二因緣不起說不生。諸菩薩真言約各各所通達說不生。他緣乘約生法二空二障不生明義。覺心不生乘約諸戲論不生說義。一道無為乘約無明不動明不生。游無自性乘（云云。二處文闕多本如之。而大自在者可是摩醯首羅梵天之上故）具緣品云。秘密主汝當諦聽。諸真言相（云云）疏第七云。大判真言略有五種。謂如來說。或菩薩金剛說。或二□□。或諸天說。或地居天說。謂龍鳥修羅之類。又前三種通名聖者真言。第四名諸天眾真言。第五名地居者真言。蘇悉地經供養花品第七云。三部各有三等真言。所謂聖者說。諸天說。地居天說。是為三部。聖者說者。謂佛菩薩聲聞緣覺說者。是為聖者真言。諸天□者。從凈居天乃至三十三天諸天所說。是為諸天真言。地居天說者。從夜叉羅剎阿修羅龍迦樓羅乾闥婆緊那羅摩護羅部多卑舍遮鳩槃荼多所說。是為地居天真言（云云）亦可通名諸神真言也。如聖者真言亦說阿字或啰字等。彼諸世天乃至地居鬼神等□□復說之。彼相有何殊異者。阿阇梨言。若佛菩薩所說。則於一字之中具無量義。且略言之。阿字自有三義。謂不生義。空義。有義。如梵本○又如啰字亦有三義。一者塵義。二者以入阿字門故即是無塵義。又有
【現代漢語翻譯】 現代漢語譯本 不生。大自在真言（Maheśvara mantra，偉大的自在者真言）聲聞真言（Śrāvaka mantra，聲聞乘的真言）約盡無生智說不生。緣覺真言（Pratyekabuddha mantra，緣覺乘的真言）約十二因緣不起說不生。諸菩薩真言（Bodhisattva mantra，菩薩乘的真言）約各各所通達說不生。他緣乘約生法二空二障不生明義。覺心不生乘約諸戲論不生說義。一道無為乘約無明不動明不生。游無自性乘（此處及下文有缺失，多版本如此。而大自在者可能是摩醯首羅梵天之上）。 《具緣品》說：『秘密主，你應當仔細聽。諸真言相（此處省略）。』疏第七說：『大致判斷真言略有五種，即如來說，或菩薩金剛說，或二（此處缺失），或諸天說，或地居天說，如龍、鳥、修羅之類。』又前三種統稱為聖者真言，第四種名為諸天眾真言，第五種名為地居者真言。 《蘇悉地經·供養花品》第七說：『三部各有三等真言，所謂聖者說、諸天說、地居天說，是為三部。聖者說者，謂佛、菩薩、聲聞、緣覺說者，是為聖者真言。諸天（此處缺失）者，從凈居天乃至三十三天諸天所說，是為諸天真言。地居天說者，從夜叉（Yakṣa，夜叉）、羅剎（Rākṣasa，羅剎）、阿修羅（Asura，阿修羅）、龍（Nāga，龍）、迦樓羅（Garuda，迦樓羅）、乾闥婆（Gandharva，乾闥婆）、緊那羅（Kiṃnara，緊那羅）、摩護羅伽（Mahoraga，摩睺羅伽）、部多（Bhūta，部多）、卑舍遮（Piśāca，畢舍遮）、鳩槃荼（Kumbhāṇḍa，鳩槃荼）等所說，是為地居天真言。』（此處省略）也可統稱為諸神真言。如聖者真言也說『阿』字或『啰』字等，彼諸世天乃至地居鬼神等（此處缺失）復說之，彼相有何殊異者？阿阇梨（Ācārya，阿阇梨）言：『若佛菩薩所說，則於一字之中具無量義。且略言之，『阿』字自有三義，謂不生義、空義、有義，如梵本（此處省略）。又如『啰』字亦有三義，一者塵義，二者以入『阿』字門故即是無塵義，又有（此處省略）。』
【English Translation】 English version 'No birth.' The Mahā-Maheśvara mantra (Maheśvara mantra, mantra of the Great Lord) and the Śrāvaka mantra (Śrāvaka mantra, mantra of the Hearer Vehicle) explain 'no birth' in relation to the exhaustion of the wisdom of no-birth. The Pratyekabuddha mantra (Pratyekabuddha mantra, mantra of the Solitary Buddha Vehicle) explains 'no birth' in relation to the non-arising of the twelve links of dependent origination. The Bodhisattva mantra (Bodhisattva mantra, mantra of the Bodhisattva Vehicle) explains 'no birth' in relation to each one's respective understanding. The Other-Condition Vehicle explains the meaning of 'no birth' in relation to the emptiness of both existence and non-existence, and the two obscurations. The Mind of Awakening No-Birth Vehicle explains the meaning of 'no birth' in relation to all fabrications. The One Path Non-Action Vehicle explains 'no birth' in relation to the non-arising of the unmoving light of ignorance. The Vehicle of Wandering Without Self-Nature (text missing in two places, as in many versions. And the Great Lord may be above Maheśvara Brahma). The 'Chapter on Possessing Conditions' says: 'Secret Lord, you should listen carefully. The characteristics of all mantras (omitted here).' The seventh commentary says: 'Generally speaking, there are roughly five kinds of mantras: those spoken by the Thus Come One, or by Bodhisattvas and Vajras, or two (missing here), or by the various devas, or by the earth-dwelling devas, such as nāgas, birds, asuras, and the like.' Furthermore, the first three are collectively called mantras of the sages, the fourth is called mantras of the assemblies of devas, and the fifth is called mantras of the earth-dwellers. The seventh chapter of the Susiddhi Sūtra, 'Chapter on Offering Flowers,' says: 'Each of the three sections has three levels of mantras, namely those spoken by the sages, those spoken by the devas, and those spoken by the earth-dwelling devas; these are the three sections. Those spoken by the sages are those spoken by Buddhas, Bodhisattvas, śrāvakas, and pratyekabuddhas; these are the mantras of the sages. Those of the devas (missing here) are those spoken by the devas from the Pure Abode Heavens up to the Thirty-Three Heavens; these are the mantras of the devas. Those spoken by the earth-dwelling devas are those spoken by yakṣas (Yakṣa, a type of spirit), rākṣasas (Rākṣasa, a type of demon), asuras (Asura, a type of demigod), nāgas (Nāga, serpent beings), garudas (Garuda, mythical bird-like beings), gandharvas (Gandharva, celestial musicians), kiṃnaras (Kiṃnara, mythical beings, half-human and half-horse), mahoragas (Mahoraga, great serpent beings), bhūtas (Bhūta, ghosts), piśācas (Piśāca, flesh-eating demons), kumbhāṇḍas (Kumbhāṇḍa, pot-bellied demons), and so on; these are the mantras of the earth-dwelling devas.' (omitted here) They can also be collectively called mantras of the various spirits. For example, the mantras of the sages also speak of the syllable 'a' or the syllable 'ra,' etc. Those worldly devas and even the earth-dwelling ghosts and spirits (missing here) also speak of them. What is the difference between their characteristics? The ācārya (Ācārya, a spiritual teacher) says: 'If they are spoken by Buddhas and Bodhisattvas, then one syllable contains limitless meanings. To put it briefly, the syllable 'a' itself has three meanings: the meaning of no-birth, the meaning of emptiness, and the meaning of existence, as in the Sanskrit text (omitted here). And the syllable 'ra' also has three meanings: first, the meaning of dust; second, because it enters the gate of the syllable 'a,' it is the meaning of no-dust; and there is also (omitted here).'
波羅蜜義。以究竟到彼岸故。即是本初不生。當知亦具三點。三點即攝一切法。如□啰字者。余諸字義皆然○若諸菩薩真言有阿字者。當知各于自所通達法界門中具一切義。非於普門法界中具一切義。若二乘真言有阿字者。當知只約盡無生智寂滅涅槃明不生義。若梵天所說真言有阿字者。是約出離五欲覺觀不生明義。若帝釋護世真言有阿字者。是約十不善道及災橫不生明義。余皆以類可知也。如上所說皆是隨他意語。明淺略義耳（云云）真言大真言之差別如是應知。問。十住心論明意如何。答。論明其差別有二意。先言譬大乘與小乘者總明。謂真言如小乘。所說淺狹故。大真言如大乘。所□□深廣故。後言若就淺略門說等者。別明謂且就阿字釋五種真言有無量不生義。而如來真言中究竟法身大真言不生。極深極廣。應化化已下真言不生漸淺漸狹。問。論中雖云無量不生。猶未說盡諸乘不生。何況于彼無有極深廣漸淺狹之判。如何云爾耶。答。其義準上十住心中可知故。此文中雖不具明。準上云爾。又疏釋明鏡。故論文推彼不具明。今準疏云爾也。問。準上十住心中之意云何。答。其義可別述之。問。疏意云何。答。疏言若佛菩薩所說等者。明佛菩薩真言字義深廣。後言若二乘真言等者。明二乘已下真言字義漸淺狹。初
【現代漢語翻譯】 現代漢語譯本 波羅蜜的含義，在於究竟到達彼岸的緣故。這就是本初不生。應當知道也具備三點。這三點就攝盡了一切法。例如『□啰』字，其餘諸字的含義也是這樣。如果各位菩薩的真言中有『阿』字，應當知道各自在自己所通達的法界門中具備一切含義，而不是在普門法界中具備一切含義。如果二乘的真言中有『阿』字，應當知道只是依據盡無生智寂滅涅槃來闡明不生的含義。如果梵天所說的真言中有『阿』字，是依據出離五欲覺觀不生來闡明含義。如果帝釋護世真言中有『阿』字，是依據十不善道以及災禍橫事不生來闡明含義。其餘的都可以依此類推得知。以上所說的都是隨順他意的說法，闡明淺顯簡略的含義罷了。（云云）真言、大真言的差別應當這樣理解。 問：『十住心論』闡明的意義如何？ 答：論中闡明其差別有兩層意思。先說譬如大乘與小乘是總的說明，意思是真言如同小乘，所說的淺顯狹隘；大真言如同大乘，所□□深奧廣博。后說如果就淺顯簡略的方面來說等等，是分別說明，意思是暫且就『阿』字解釋五種真言有無量不生的含義。而如來真言中究竟法身大真言的不生，極其深奧極其廣博。應化化已下的真言不生，逐漸淺顯逐漸狹隘。 問：論中雖然說無量不生，仍然沒有說盡諸乘的不生，更何況對於其中沒有極其深廣和逐漸淺狹的判斷，怎麼能這樣說呢？ 答：其中的含義可以根據上面的『十住心』中得知，因此本文中雖然沒有完全闡明，可以根據上面所說的來理解。又因為疏釋是明鏡，所以論文推論其中沒有完全闡明，現在根據疏釋來說明。 問：根據上面的『十住心』中的意思是什麼？ 答：其中的含義可以另外敘述。 問：疏釋的意思是什麼？ 答：疏釋說如果佛菩薩所說等等，是闡明佛菩薩真言字義深廣。後面說如果二乘真言等等，是闡明二乘及以下真言字義逐漸淺顯狹隘。最初
【English Translation】 English version The meaning of Paramita (Perfection): It lies in ultimately reaching the other shore. This is the original non-arising. It should be known that it also possesses three points. These three points encompass all dharmas. For example, the syllable '□啰', the meanings of other syllables are also like this. If the mantras of various Bodhisattvas contain the syllable 'A' (阿, seed syllable representing the unborn), it should be known that each possesses all meanings within their respective Dharma realm gates that they have penetrated, not possessing all meanings within the universal Dharma realm gate. If the mantras of the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) contain the syllable 'A', it should be known that it only explains the meaning of non-arising based on the extinction of the wisdom of non-birth, the quiescence of Nirvana (涅槃, cessation of suffering). If the mantras spoken by Brahma (梵天, creator god in Hinduism) contain the syllable 'A', it explains the meaning based on the non-arising of detachment from the five desires and perceptions. If the mantras of Indra (帝釋, king of the gods) and the world-protectors contain the syllable 'A', it explains the meaning based on the non-arising of the ten non-virtuous paths and calamities. The rest can be known by analogy. All of the above are explanations that follow the intentions of others, explaining shallow and brief meanings. (Et cetera) The differences between mantras and great mantras should be understood in this way. Question: What is the meaning clarified by the 'Treatise on the Ten Stages of Mind' ('十住心論')? Answer: The treatise clarifies the difference with two meanings. First, saying that it is like the Mahayana (大乘, Great Vehicle) and the Hinayana (小乘, Lesser Vehicle) is a general explanation, meaning that mantras are like the Hinayana, what is said is shallow and narrow; great mantras are like the Mahayana, what is □□ profound and vast. Later, saying 'if speaking from the perspective of the shallow and brief', etc., is a separate explanation, meaning that for the time being, explaining the syllable 'A' in the five kinds of mantras has immeasurable meanings of non-arising. And the non-arising of the ultimate Dharmakaya (法身, Dharma Body) great mantra in the Tathagata (如來, Thus Come One) mantra is extremely profound and extremely vast. The non-arising of the mantras below the manifested transformation gradually becomes shallower and narrower. Question: Although the treatise says immeasurable non-arising, it still does not exhaust the non-arising of all vehicles, let alone the judgment of extremely profound and vast and gradually shallow and narrow within them. How can you say that? Answer: The meaning can be known from the above 'Ten Stages of Mind', so although this text does not fully clarify it, it can be understood according to what is said above. Also, because the commentary is a clear mirror, the treatise infers that it is not fully clarified, and now it is explained according to the commentary. Question: What is the meaning according to the above 'Ten Stages of Mind'? Answer: The meaning can be described separately. Question: What is the meaning of the commentary? Answer: The commentary says that if it is spoken by Buddhas and Bodhisattvas, etc., it clarifies that the meaning of the syllables in the mantras of Buddhas and Bodhisattvas is profound and vast. Later, it says that if it is the mantra of the Two Vehicles, etc., it clarifies that the meaning of the syllables in the mantras of the Two Vehicles and below gradually becomes shallower and narrower. Initially
中言若諸菩薩等者。明菩薩真言字義。雖深廣而非極深廣。此中各于自所等者。明菩薩自分字義之非極。非於普門等者。明不及法身自境極深廣。普門法界中具一切義者。是法身自證故。以此還知。上言若佛菩薩所說一字之中具無量義者。則該二意。一究竟法身真言一字普門法界中具一切義故。云具無量義。 二應化佛並菩薩真言一字自通達法界門中具一切義。故云具無量□。所以應化佛菩薩真言同者。說法契機能所化義同故也。是故此文中重重真言淺深等差別之義分明也。問。究竟法身所說普門法界中具一切義。是為最深秘處。如何淺略門中明之耶。答。為明對此最深有淺之深重重。以為淺略。此淺略門中明彼最深秘也。問。疏中雲何明最深秘耶。答。疏云。若就隨自意語明深密義。隨入一門皆具一切法界門。乃至諸世天等悉是毗盧遮那。何有淺深之別。若行者能于無差別中解差別義。差別中解無差別義。當知是人通達二障義。亦滅真言相也（云云。陀羅尼義云。二諦者真諦俗諦。正諦智所證真諦。后得智所知俗諦。是二諦各有四重。云云）疏第二十云。若開實性即世天真言與大日如來何相異耶（云云）。 答。意云。隨入一字門則具普門法界中一切之義。而世天真言乃至究竟法身真言等無淺深之異。以為
【現代漢語翻譯】 現代漢語譯本： 如果說到諸菩薩等，這是在說明菩薩的真言字義。雖然深廣，但並非極其深廣。這裡所說的『各于自所等』，說明菩薩自身所證的字義並非極致。而『非於普門等』，則說明不及法身自證境界的極其深廣。普門法界中具足一切義，是因為那是法身自證的境界。由此可知，前面所說『如果佛菩薩所說的一個字中具足無量義』，則包含兩種含義：一是究竟法身的真言一字，在普門法界中具足一切義，所以說具足無量義。 二是應化佛和菩薩的真言一字，在自身通達的法界門中具足一切義，所以說具足無量義。應化佛和菩薩的真言相同的原因是，他們所說的法契合機宜，能教化和被教化的意義相同。因此，這段文字中重重真言的淺深等差別之義非常分明。問：究竟法身所說的普門法界中具足一切義，是最深秘之處，為什麼在淺略的法門中說明呢？答：爲了說明相對於這種最深，有淺的深重重，所以才認為是淺略。在這個淺略的法門中說明那最深秘之處。問：疏文中如何說明最深秘之處呢？答：疏文中說：『如果就隨自意語來說明深密義，隨入一門都具足一切法界門，乃至諸世天等都是毗盧遮那（Vairochana，光明遍照），哪裡還有淺深的區別？』如果修行者能夠在無差別中理解差別義，在差別中理解無差別義，應當知道這個人通達了二障義，也滅除了真言的相（等等。《陀羅尼義》中說：二諦指的是真諦和俗諦，正諦是智所證的真諦，后得智所知的俗諦，這二諦各有四重，等等）。疏第二十中說：『如果開顯實性，那麼世天真言與大日如來（Mahavairocana，大光明遍照）有什麼不同呢？（等等）』 答：意思是說，隨入一個字門，就具足普門法界中的一切義，而世天真言乃至究竟法身真言等沒有淺深的差異，認為是這樣。
【English Translation】 English version: If we speak of Bodhisattvas, it is to explain the meaning of the mantra syllables of Bodhisattvas. Although profound and vast, they are not extremely profound and vast. The phrase 'each according to their own level' clarifies that the meaning of the syllables realized by the Bodhisattvas themselves is not ultimate. The phrase 'not equal to the Pǔmén (普門, Universal Gate)' clarifies that it does not reach the extremely profound and vast realm of the Dharmakāya's (法身, Dharma Body) self-realization. The Pǔmén Dharmadhātu (法界, Dharma Realm) contains all meanings because it is the realm of the Dharmakāya's self-realization. From this, we can understand that the previous statement 'if a Buddha or Bodhisattva speaks a single syllable that contains limitless meanings' encompasses two meanings: first, the mantra syllable of the ultimate Dharmakāya contains all meanings within the Pǔmén Dharmadhātu, hence it is said to contain limitless meanings. Second, the mantra syllable of the Nirmāṇakāya Buddhas (應化佛, Transformation Body Buddha) and Bodhisattvas contains all meanings within the Dharma Realm gate that they themselves have penetrated, hence it is said to contain limitless meanings. The reason why the mantras of the Nirmāṇakāya Buddhas and Bodhisattvas are the same is that the Dharma they teach aligns with the capacity of beings, and the meaning of what can be taught and what is taught is the same. Therefore, the differences in depth and shallowness among the various mantras in this passage are very clear. Question: The Pǔmén Dharmadhātu, which contains all meanings spoken by the ultimate Dharmakāya, is the most profound and secret place. Why is it explained in a shallow and brief method? Answer: It is to illustrate that relative to this most profound, there are layers of depth and shallowness, which is why it is considered shallow and brief. It is within this shallow and brief method that the most profound and secret place is explained. Question: How does the commentary explain the most profound and secret place? Answer: The commentary says: 'If we explain the profound and secret meaning according to one's own intention, entering any one gate contains all Dharmadhātu gates, and even all the worldly deities are Vairochana (毗盧遮那, the Illuminator), so where is there any difference in depth and shallowness?' If a practitioner can understand the meaning of difference within non-difference, and understand the meaning of non-difference within difference, they should know that this person has penetrated the meaning of the two obscurations and has also extinguished the appearance of mantras (etc. The 'Meaning of Dhāraṇī' says: The two truths refer to the ultimate truth and the conventional truth. The correct truth is the ultimate truth realized by wisdom, and the conventional truth known by subsequent wisdom. These two truths each have four levels, etc.). The twentieth section of the commentary says: 'If we reveal the true nature, then what is the difference between the worldly deity mantra and Mahavairocana (大日如來, Great Sun Buddha)? (etc.)' Answer: The meaning is that entering any one syllable gate contains all the meanings within the Pǔmén Dharmadhātu, and there is no difference in depth and shallowness between the worldly deity mantras and even the ultimate Dharmakāya mantras, it is considered to be so.
隨自意最極深秘也。
阿字義下
中川上人
問。就極深秘門。阿字不生空有三義之意云何。答。疏第七云。阿阇梨言。若佛菩薩所說則於一字之中具無量義。且略言之。阿字自有三義。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。又阿者是無生義。若法攬自緣成則自無有性。是故為空。又不生者即是一實境界。即是中道故。龍樹云。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。即此阿字義也○即是本初不生。當知亦具三點。三點即攝一切法（云云）吽字義云。阿字實義者有三義。謂不生義。空義。有義。如梵本阿字。口作三種名。即此阿字義（云云。具如疏之）問云。如梵本乃至故名。為有之意云何。答。阿字有本初聲者。先標阿聲詮本初義。聲者能詮。本初所詮。謂阿字有詮本初義之聲也。大日金剛頂等顯密經云。阿字門一切法本不生故（云云）此說阿聲字能詮本義及不生義。智度論第四十八說字等語等義中雲。阿字門一切法初不生故（云云）此說阿聲字能詮初義並不生義而統連義。言之從本初來不生
【現代漢語翻譯】 現代漢語譯本： 隨自意是最極深奧秘密的。
阿字義下
中川上人
問：就極深秘門而言，阿字不生、空、有三義的意義是什麼？ 答：疏第七說：『阿阇梨說，如果佛菩薩所說，那麼一個字中就具備無量意義。且略而言之，阿字自有三種意義，謂不生義、空義、有義。』如梵文的阿字，有本初之聲。若有本初，則是因緣之法，故名為有。又阿者是無生義，若法攬自緣成，則自無有性，是故為空。又不生者即是一實境界，即是中道故。龍樹（Nagarjuna）說：『因緣生法亦空亦假亦中。』又《大智度論》說明，薩婆若（Sarvajna，一切智）有三種名稱：一切智與二乘（聲聞乘和緣覺乘）共，道種智與菩薩（Bodhisattva）共，一切種智是佛（Buddha）的不共法。這三種智慧其實在一心中獲得，爲了分別令人容易理解，所以作三種名稱。即此阿字義也。即是本初不生，應當知道也具備三點。三點即攝一切法（云云）。吽字義說：阿字實義者有三義，謂不生義、空義、有義。如梵本阿字，口作三種名，即此阿字義（云云。具如疏之）。 問：如梵本乃至故名，為有之意云何？ 答：阿字有本初聲者，先標阿聲詮本初義。聲者能詮，本初所詮。謂阿字有詮本初義之聲也。《大日經》、《金剛頂經》等顯密經說：『阿字門一切法本不生故（云云）。』此說阿聲字能詮本義及不生義。《智度論》第四十八說字等語等義中說：『阿字門一切法初不生故（云云）。』此說阿聲字能詮初義並不生義而統連義。言之從本初來不生。
【English Translation】 English version: That which accords with one's own intention is the most profound and secret.
Regarding the Meaning of the Letter A
Venerable Shonin Nakagawa
Question: Regarding the gate of utmost profundity and secrecy, what is the meaning of the three aspects of the letter A: non-origination, emptiness, and existence? Answer: The seventh commentary states: 'The Acharya (teacher) says that if it is spoken by Buddhas (Buddha) and Bodhisattvas (Bodhisattva), then one single letter contains limitless meanings. Briefly speaking, the letter A itself has three meanings: the meaning of non-origination, the meaning of emptiness, and the meaning of existence.' Like the Sanskrit letter A, it has a primordial sound. If there is a primordial origin, then it is a dharma (law, teaching) of dependent origination, therefore it is called existence. Furthermore, A means non-origination. If a dharma is formed by gathering its own conditions, then it inherently lacks self-nature, therefore it is emptiness. Moreover, non-origination is the one true realm, which is the Middle Way. Nagarjuna (Nagarjuna) said: 'The dharma produced by conditions is also empty, also provisional, also the Middle Way.' Furthermore, the Mahaprajnaparamita-sastra explains that Sarvajna (Sarvajna, all-knowing) has three names: all-knowing is shared with the two vehicles (Sravakayana and Pratyekabuddhayana), knowledge of the path is shared with Bodhisattvas (Bodhisattva), and all-knowingness is the unique dharma of the Buddha (Buddha). These three wisdoms are actually attained in one mind, but to differentiate them for easy understanding, three names are given. This is the meaning of the letter A. It is the primordial non-origination, and it should be known that it also possesses three points. The three points encompass all dharmas (so it is said). The meaning of the Hum syllable says: The true meaning of the letter A has three aspects: the meaning of non-origination, the meaning of emptiness, and the meaning of existence. Like the Sanskrit letter A, the mouth makes three kinds of names, which is the meaning of the letter A (so it is said. It is fully explained in the commentary). Question: As in the Sanskrit text, 'and therefore it is named,' what is the meaning of existence? Answer: The letter A has a primordial sound, first marking the A sound to explain the meaning of primordiality. Sound is that which can explain, and primordiality is that which is explained. It means that the letter A has the sound that explains the meaning of primordiality. The esoteric and exoteric sutras (sutra) such as the Mahavairocana Sutra and the Vajrasekhara Sutra say: 'Because the gate of the letter A is the original non-origination of all dharmas (so it is said).' This says that the sound of the letter A can explain the original meaning and the meaning of non-origination. The forty-eighth chapter of the Mahaprajnaparamita-sastra says in the meaning of letters and words: 'Because the gate of the letter A is the initial non-origination of all dharmas (so it is said).' This says that the sound of the letter A can explain the initial meaning and the meaning of non-origination, and it connects the meanings together. Speaking of it, it does not originate from the beginning.
義也。故疏云。本初不生。又智論云。得是字陀●尼菩薩。若一切語中聞阿字即時隨義。所謂一切法從初來不生相。阿提秦言初。阿耨波陀秦言不生（云云）然鈔卷第八轉字輪曼荼●行品處云。上第五疏云。如梵本阿字有本初聲。本是一切諸字之本母故。初者在一切諸字之首故（云云）此釋難依。違教理故。若有本初已下正釋因緣所生有義。謂阿所詮之本。初者是即因緣。若法有因緣生則是因緣所生法。故名為假有。如疏下文並秘藏記之意。法雖是空能觀心合本有三密之時。普門海會假有現前。名為假有也」 問。疏云。又阿者是無生義。若法攬因緣成則自無有性。是故為空之意云何。答。阿者是無生義者。標阿字之空義。而言無生者。無生是空義之本故。二本義釋俱但云無。而無生字其義不違無即空故。若法攬（慮敢反。廣雅云。取也）因緣成等者。釋空義之所以。謂法離因緣無有自性。無自性故名為空也。如疏下文云。以種種門推求。都不可得。是名為空（云云。秘藏記意同之。私案種種門者中論四句湛然弘決六十四句等也）問。疏云。又不生者即是一實境界即是中道者。其意云何。答。又不生者者。牒阿字不生義。即是等者明不生體。即一實即中道問。其不生義云何可知耶。答。同卷下文云。悉曇阿字亦為
【現代漢語翻譯】 現代漢語譯本： 這是『義』的解釋。所以《疏》中說：『本初不生。』又《智度論》中說：『得到這個字陀羅尼（dharani，總持）的菩薩，如果在一切語言中聽到『阿』字（a，種子字），立刻就能理解其含義，就是說一切法從一開始就不具有生相。』『阿提』（adi）在秦語中是『初』的意思，『阿耨波陀』（anutpada）在秦語中是『不生』的意思。（云云）然而，《鈔》卷第八轉字輪曼荼羅（mandala，壇場）行品處說：『上面第五疏中說，如同梵文字的『阿』字具有本初之聲，『本』是一切諸字的根本之母，所以稱為『初』，在一切諸字之首。（云云）』這種解釋難以依據，因為它違背了教理。如果說有本初，以下就正確地解釋了因緣所生的『有』的含義。所謂『阿』所詮釋的『本』，『初』就是因緣。如果法是由因緣所生，那麼它就是因緣所生法，所以被稱為假有。如同《疏》的下文以及《秘藏記》的含義，法雖然是空，但當能觀之心與本有的三密（身密、語密、意密）相合時，普門海會（普遍的法門如大海般匯聚）的假有就會顯現，這被稱為假有。 問：《疏》中說：『而且，『阿』是無生之義。如果法是由因緣和合而成，那麼它自身就沒有自性，所以是空。』這是什麼意思？答：『『阿』是無生義』，這是標明『阿』字的空義。說『無生』，是因為無生是空義的根本。兩個『本』義的解釋都只說是『無』，而『無生』這個詞的含義並不違背『無』，因為『無』就是『空』。『如果法由因緣和合而成』等等，這是解釋空義的原因。意思是說，法如果離開了因緣就沒有自性，沒有自性所以被稱為空。如同《疏》的下文所說：『用種種方法推求，都不可得，這叫做空。（云云。《秘藏記》的含義相同。我私下認為，種種方法指的是《中論》的四句、《湛然弘決》的六十四句等等。）』問：《疏》中說：『而且，不生就是一實境界，就是中道。』這是什麼意思？答：『而且，不生』，這是重複『阿』字的不生義。『就是』等等，這是說明不生的本體，就是一實境界，就是中道。問：如何才能知道不生的含義呢？答：同一卷的下文說：『悉曇（siddham，成就體）的『阿』字也作為……』
【English Translation】 English version: This is the explanation of 『義』 (yi, meaning). Therefore, the Commentary says: 『Originally, there is no birth.』 Also, the Mahaprajnaparamita-sastra says: 『A Bodhisattva who obtains this dharani (陀羅尼, dharani, a mnemonic device, a spell) of the letter, if he hears the letter 『A』 (阿, a, seed syllable) in all languages, he will immediately understand its meaning, which is that all dharmas from the beginning do not have the characteristic of birth.』 『Adi』 (阿提, adi) in the Qin language (Chinese) means 『beginning,』 and 『Anutpada』 (阿耨波陀, anutpada) in the Qin language means 『no birth.』 (Etc.) However, the Commentary Excerpts, scroll 8, in the section on the practice of the Mandala (曼荼羅, mandala, sacred diagram) of the Revolving Wheel of Letters, says: 『The fifth Commentary above says that, like the Sanskrit letter 『A,』 it has the sound of the original beginning. 『Origin』 is the fundamental mother of all letters, so it is called 『beginning,』 being at the head of all letters. (Etc.)』 This explanation is difficult to rely on because it contradicts the teachings and principles. If there is an original beginning, then the following correctly explains the meaning of 『existence』 arising from conditions. What 『A』 explains is the 『origin,』 and 『beginning』 is the condition. If a dharma arises from conditions, then it is a dharma arising from conditions, so it is called provisional existence. As the Commentary below and the meaning of the Secret Treasury Record indicate, although the dharma is empty, when the mind capable of contemplation unites with the three inherent mysteries (三密, sanmi, body, speech, and mind), the provisional existence of the Pumen Haihui (普門海會, universal gate assembly, a gathering of universal teachings like an ocean) will manifest, and this is called provisional existence. Question: The Commentary says: 『Moreover, 『A』 is the meaning of no birth. If a dharma is formed by the aggregation of conditions, then it has no self-nature, so it is empty.』 What does this mean? Answer: 『『A』 is the meaning of no birth』 indicates the emptiness of the letter 『A.』 Saying 『no birth』 is because no birth is the root of the meaning of emptiness. The explanations of both 『origin』 meanings only say 『no,』 and the meaning of the word 『no birth』 does not contradict 『no,』 because 『no』 is emptiness. 『If a dharma is formed by the aggregation of conditions,』 etc., explains the reason for the meaning of emptiness. It means that if a dharma is separated from conditions, it has no self-nature, and because it has no self-nature, it is called empty. As the Commentary below says: 『If you investigate using various methods, you cannot obtain it, and this is called emptiness.』 (Etc. The meaning of the Secret Treasury Record is the same. I privately think that the various methods refer to the four sentences of the Madhyamaka-karika, the sixty-four sentences of the Zhanran Hongjue, etc.) Question: The Commentary says: 『Moreover, no birth is the one true realm, which is the Middle Way.』 What does this mean? Answer: 『Moreover, no birth』 repeats the meaning of no birth of the letter 『A.』 『Is』 etc. clarifies the substance of no birth, which is the one true realm, which is the Middle Way. Question: How can the meaning of no birth be known? Answer: The text below in the same scroll says: 『The Siddham (悉曇, siddham, perfected form) letter 『A』 is also used as...』
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。即是如實知自心。如實知自心即是一切智智故。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（云云）言猶如能詮阿字遍一切能詮眾字之中。而為其本。故聞一切能詮語言時。即是聞其本阿聲。如是所詮不生實義遍一切所詮法義之中。而為其本。故見一切所詮法生時。即是見其源本不生際實義。諸法本不生際即是自心實相。故見本不生際即是如實知自心。如實知自心唯佛究竟。故名一切智智。一切智智知此不生大義利故。其能詮一字為自心真言。凡夫迷此本不生故妄見有生也。不生之義如是可知。 問。處處云本不生不可得之意云何。答。疏云。一一字門皆言不可得者。為明中道義故（云云）秘藏記云。夫一切諸法或執空或執有。為除空執說有。為除有執說空。為除空有病說非空非有。是稱中道。言尚留中道。為除其言又說中道不可得。是不可得入阿字
【現代漢語翻譯】 現代漢語譯本 『眾字之母』。應當知曉『阿』字門（A字門，指梵文字母表中的第一個字母，代表一切語言的起源）的真實含義也是如此。它遍及一切法義之中。為什麼這麼說呢？因為一切法都從眾多因緣而生，從因緣而生的事物，都必然有開始和根本。現在觀察這能生之緣，也是從眾多因緣而生。這樣輾轉從緣，誰是它的根本呢？如此觀察時，就能知道本不生際（萬法本源不生不滅的境界）是萬法的根本。猶如聽聞一切語言時，實際上就是聽聞『阿』聲。同樣，見到一切法生起時，實際上就是見到本不生際。如果見到本不生際，就是如實地瞭解自己的心。如實地瞭解自己的心，就是一切智智（佛的智慧）的境界。毗盧遮那佛（宇宙的根本佛）僅僅以此『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，因此隨著生死之流而無法解脫。（云云） 就像能詮釋一切的『阿』字遍及一切能詮釋的眾多文字之中，並且是它們的根本一樣。所以聽聞一切能詮釋的語言時，實際上就是聽聞它的根本『阿』聲。同樣，所詮釋的不生實義遍及一切所詮釋的法義之中，並且是它們的根本。所以見到一切所詮釋的法生起時，實際上就是見到它的源頭——本不生際的真實含義。諸法的本不生際就是自心的真實相狀。所以見到本不生際，就是如實地瞭解自己的心。如實地瞭解自己的心，只有佛才能究竟達到，所以稱為一切智智。一切智智瞭解這不生的大義，因此以能詮釋的『阿』字作為自心的真言。凡夫迷惑于這本不生的道理，所以錯誤地認為有生。不生的含義可以這樣理解。 問：處處說『本不生不可得』是什麼意思？ 答：疏文中說：『每一個字門都說不可得』，是爲了闡明中道（不偏不倚的真理）的含義。（云云） 《秘藏記》中說：一切諸法，有人執著于空，有人執著于有。爲了去除對空的執著，就說有；爲了去除對有的執著，就說空；爲了去除對空有的執著，就說非空非有，這就是所謂的中道。如果言語還停留在中道上，爲了去除對中道的執著，又說中道不可得。這就是通過『不可得』而進入『阿』字門。
【English Translation】 English version 『The Mother of All Letters』. It should be known that the true meaning of the 『A』 syllable (A syllable, referring to the first letter in the Sanskrit alphabet, representing the origin of all languages) is also like this. It pervades all Dharma meanings. Why is this so? Because all dharmas arise from numerous causes and conditions, and things that arise from causes and conditions must have a beginning and a root. Now, observing this cause that gives rise, it also arises from numerous causes and conditions. Thus, revolving from cause to cause, who is its root? When observing in this way, one can know that the unborn origin (the state of non-arising and non-ceasing, the source of all dharmas) is the root of all dharmas. It is like hearing the 『A』 sound when hearing all languages. Similarly, when seeing all dharmas arise, one is actually seeing the unborn origin. If one sees the unborn origin, one is truly understanding one's own mind. Truly understanding one's own mind is the state of All-Knowing Wisdom (Buddha's wisdom). Vairocana Buddha (the fundamental Buddha of the universe) uses only this 『A』 syllable as a mantra. However, ordinary people in the world do not observe the origin of all dharmas, so they mistakenly believe that there is arising, and therefore cannot escape the cycle of birth and death. (etc.) Just as the 『A』 syllable, which can explain everything, pervades all the numerous letters that can explain, and is their root. Therefore, when hearing all languages that can explain, one is actually hearing its root, the 『A』 sound. Similarly, the true meaning of non-arising, which is explained, pervades all the Dharma meanings that are explained, and is their root. Therefore, when seeing all the dharmas that are explained arise, one is actually seeing its source—the true meaning of the unborn origin. The unborn origin of all dharmas is the true nature of one's own mind. Therefore, seeing the unborn origin is truly understanding one's own mind. Only the Buddha can ultimately achieve truly understanding one's own mind, so it is called All-Knowing Wisdom. All-Knowing Wisdom understands the great meaning of this non-arising, therefore it uses the 『A』 syllable that can explain as the mantra of one's own mind. Ordinary people are deluded by this principle of non-arising, so they mistakenly believe that there is arising. The meaning of non-arising can be understood in this way. Question: What does it mean that 『the unborn origin is unattainable』 is mentioned everywhere? Answer: The commentary says: 『Every syllable door says unattainable』 in order to clarify the meaning of the Middle Way (the truth of non-attachment). (etc.) The 『Secret Treasury Record』 says: All dharmas, some people are attached to emptiness, and some people are attached to existence. To remove the attachment to emptiness, existence is spoken of; to remove the attachment to existence, emptiness is spoken of; to remove the attachment to both emptiness and existence, non-emptiness and non-existence is spoken of, which is called the Middle Way. If the language still remains on the Middle Way, in order to remove the attachment to the Middle Way, it is said that the Middle Way is unattainable. This is entering the 『A』 syllable door through 『unattainability』.
門。見者不可得亦不可得。于茲絕言。是一切諸法本不生不可得義（云云）當知諸字皆言不可得者。以入阿字本不生故。皆入阿字本不生者。為明中道義故。本不生即中道義故。是故云不可得云本不生。皆是為明中道義故。為明中道亦不可得故云不可得亦不可得。又云本不生不可得也。問。若言為明中道亦不可得云不可得亦不可得。又云本不生不可得者。但云中道云不可得云本不生。言尚留中道等。非究竟之詮耶。答。不然。例如中論釋空諦云。空亦復空是則空諦。空言顯空亦空而云空諦。而恐愚人留空。故釋云空亦復空。今中道等亦復如是。若中道等留中道等。其中道等非中道等。絕諸戲論名中道等。是故大日經等明究竟法身實義。但云本不生。而恐外人以雲中道等留中道等故。或時重言亦不可得故。中道等究竟詮也。問。絕諸戲論故名中道云不可得。可知如何以本不生之言。得知絕諸戲論耶。答。如先言本不生即中道義故。又生是諸相之源。若遮生相則遮諸相故。若遮諸相則不可得故。故疏十二云。此本字中即有阿聲即不生義。以不生故即是不滅。是故本來寂然（云云）又如常云無生。其義相似耳。問。一實境界者何物耶。答。次文云。即是中道（云云）問。中道即中諦耶。答。爾也。問。疏云。故龍樹云。乃至
【現代漢語翻譯】 現代漢語譯本 門（Dvara，通道、入口）。所見之物不可得，『不可得』本身亦不可得。在此，一切言語皆止息。這就是一切諸法本不生、不可得的意義。（如是說）應當知曉，所有文字都說『不可得』，因為進入『阿』字（A字，梵文字母，代表空性）即本不生之故。一切都歸於『阿』字本不生，是爲了闡明中道之義。本不生即是中道之義。因此說『不可得』、說『本不生』，都是爲了闡明中道之義。爲了闡明中道亦不可得，所以說『不可得亦不可得』。又說本不生是不可得的。問：如果說爲了闡明中道亦不可得，所以說『不可得亦不可得』，又說本不生是不可得的，那麼只說中道、說不可得、說本不生，是否意味著還留有中道等概念，並非究竟的詮釋呢？答：不是的。例如《中論》解釋空諦時說：『空亦復空，是則空諦。』空的言說顯明空本身也是空，所以說是空諦。但又恐怕愚人執著于空，所以解釋說『空亦復空』。現在中道等也是如此。如果執著于中道等，那麼這種中道等就不是真正的中道等。斷絕一切戲論才名為中道等。因此《大日經》等闡明究竟法身真實的意義，只說本不生。但又恐怕外人因為說了中道等而執著于中道等，所以有時重複說『亦不可得』。因此，中道等是究竟的詮釋。問：斷絕一切戲論才名為中道，說『不可得』可以理解，那麼如何通過『本不生』的言說，得知斷絕一切戲論呢？答：如先前所說，本不生即是中道之義。而且，生是諸相的根源。如果遮止生相，就遮止了諸相。如果遮止了諸相，就是不可得。所以疏文十二說：『此本字中即有阿聲，即是不生義。以不生故，即是不滅。是故本來寂然。（如是說）』又如常說的無生，其意義相似。問：一實境界（Ekatva，唯一的真實境界）是什麼呢？答：下文說：『即是中道。（如是說）』問：中道即是中諦（Madhyama-satya，中道的真理）嗎？答：是的。問：疏文說：『所以龍樹（Nagarjuna）說，乃至』
【English Translation】 English version Dvara (Gate, entrance). What is seen cannot be obtained, nor can 'unattainable' itself be obtained. Here, all speech ceases. This is the meaning of the fundamental non-arising and unattainability of all dharmas. (Thus it is said) It should be known that all words say 'unattainable' because entering the letter 'A' (A-kara, the Sanskrit letter representing emptiness) is the reason for fundamental non-arising. All return to the 'A' letter's fundamental non-arising in order to clarify the meaning of the Middle Way. Fundamental non-arising is the meaning of the Middle Way. Therefore, saying 'unattainable' and saying 'fundamentally non-arising' are both for clarifying the meaning of the Middle Way. To clarify that the Middle Way is also unattainable, it is said 'unattainable is also unattainable'. It is also said that fundamental non-arising is unattainable. Question: If it is said that in order to clarify that the Middle Way is also unattainable, it is said 'unattainable is also unattainable', and it is also said that fundamental non-arising is unattainable, then does merely speaking of the Middle Way, speaking of unattainability, speaking of fundamental non-arising, mean that concepts such as the Middle Way are still retained, and that it is not the ultimate explanation? Answer: No. For example, the Madhyamaka-karika explains the truth of emptiness by saying, 'Emptiness is also empty; this is the truth of emptiness.' The speech of emptiness reveals that emptiness itself is also empty, so it is said to be the truth of emptiness. But fearing that foolish people will cling to emptiness, it is explained that 'emptiness is also empty'. Now, the Middle Way, etc., are also like this. If one clings to the Middle Way, etc., then this Middle Way, etc., is not the true Middle Way, etc. Cutting off all conceptual proliferation is called the Middle Way, etc. Therefore, the Mahavairocana Sutra, etc., clarify the ultimate true meaning of the Dharmakaya by only speaking of fundamental non-arising. But fearing that outsiders will cling to the Middle Way, etc., because of speaking of the Middle Way, etc., it is sometimes repeated that 'it is also unattainable'. Therefore, the Middle Way, etc., is the ultimate explanation. Question: It is understood that cutting off all conceptual proliferation is called the Middle Way, and that it is said to be 'unattainable'. How can one know that all conceptual proliferation is cut off through the speech of 'fundamental non-arising'? Answer: As said before, fundamental non-arising is the meaning of the Middle Way. Moreover, arising is the source of all characteristics. If the characteristic of arising is stopped, then all characteristics are stopped. If all characteristics are stopped, then it is unattainable. Therefore, Commentary 12 says: 'Within this original letter, there is the sound of A, which is the meaning of non-arising. Because of non-arising, there is non-cessation. Therefore, it is originally quiescent. (Thus it is said)' Also, as is often said, non-arising has a similar meaning. Question: What is the Ekatva (One Reality Realm)? Answer: The following text says: 'It is the Middle Way. (Thus it is said)' Question: Is the Middle Way the same as the Madhyama-satya (Middle Way Truth)? Answer: Yes. Question: The commentary says: 'Therefore, Nagarjuna says, even'
亦中之意云何。答。中論觀四諦品第二十四云。眾因緣生法。我說即是空。亦為是假名。亦是中道義。未曾有一法。不從因緣生（云云）疏家引此偈明阿字空有不生三義。如次即彼空假中三諦也。問。此宗所謂因緣所生法及三諦之義云何。答。前三義中已明重述之者。疏同卷下云。一一字門皆言不可得者。為明中道義故。今且是寄車字門說之。如觀鏡中面像。以本質為自。凈鏡為緣。有影復（二本俱作像字）現見（二本俱無見字）是為所生之法。妍嗤之相現前不謬。故名為有。以種種方便推求。都不可得。是名為空。此有此空皆不出離鏡體。即一名中三相不同而同。不異而異。是故世間論者不能思議。此真言門亦然。以觀心為因。三密為緣。普門海會現前不謬。故名為有。以種種門推求。都不可得。是名為空。此有此空皆不出法界。故說為中。三諦不同而同。不異而異。一切方便乘人不能思議。余法門例皆如此。不可遍舉也（云云）秘藏記云。以我能觀心。觀本有三身。于中普門海會現前能觀心為因。所觀本有為緣。海會現前為所生法（等云云。具意同疏）鈔第六云。假不異空。空不異假。即是其中○不同而同。不異而異。此兩句各具遮表不同者。三相有別。以遮同而同者。表一體故。不異者遮三體故。而異者表三相
【現代漢語翻譯】 現代漢語譯本 亦中之意云何？答：《中論·觀四諦品》第二十四云：『眾因緣生法，我說即是空，亦為是假名，亦是中道義。未曾有一法，不從因緣生。』（云云）疏家引此偈，明阿字空、有、不生三義，如次即彼空、假、中三諦也。 問：此宗所謂因緣所生法及三諦之義云何？答：前三義中已明，重述之者。疏同卷下云：『一一字門皆言不可得者，為明中道義故。今且是寄車字門說之。如觀鏡中面像，以本質為自，凈鏡為緣，有影復現見，是為所生之法。妍嗤之相現前不謬，故名為有。以種種方便推求，都不可得，是名為空。此有此空皆不出離鏡體，即一名中。三相不同而同，不異而異，是故世間論者不能思議。此真言門亦然，以觀心為因，三密為緣，普門海會現前不謬，故名為有。以種種門推求，都不可得，是名為空。此有此空皆不出法界，故說為中。三諦不同而同，不異而異，一切方便乘人不能思議。余法門例皆如此，不可遍舉也。』（云云）《秘藏記》云：『以我能觀心，觀本有三身，于中普門海會現前，能觀心為因，所觀本有為緣，海會現前為所生法。』（等云云，具意同疏）鈔第六云：『假不異空，空不異假，即是其中。不同而同，不異而異。』此兩句各具遮表。不同者，三相有別，以遮；同而同者，表一體故；不異者，遮三體故；而異者，表三相。
【English Translation】 English version What is the meaning of 'also the Middle Way'? Answer: The twenty-fourth chapter, 'Contemplation on the Four Noble Truths' in the Mūlamadhyamakakārikā (Treatise on the Middle Way), says: 'Whatever arises from dependent origination, I say that is emptiness; it is also a provisional designation; it is also the meaning of the Middle Way. There is not a single thing that does not arise from dependent origination.' (etc.) The commentator uses this verse to explain the three meanings of the syllable A: emptiness, existence, and non-arising, which correspond to the three truths of emptiness, provisional existence, and the Middle Way. Question: What is the meaning of 'phenomena arising from dependent origination' and the 'three truths' in this school? Answer: The previous three meanings have already been explained, so repeating them... The commentary in the same volume says: 'Saying that each syllable is unattainable is to clarify the meaning of the Middle Way. Now, we will use the syllable 'ca' as an example. It is like observing a face in a mirror. The essence is the self, the clear mirror is the condition, and the image appears. This is the phenomenon that arises. The appearance of beauty or ugliness is not mistaken, so it is called existence. When investigated with various means, it is completely unattainable, so it is called emptiness. This existence and this emptiness do not depart from the mirror's substance; that is, they are one in the Middle Way. The three aspects are different yet the same, not different yet different. Therefore, worldly theorists cannot conceive of it. This is also the case with the mantra (真言) gate. Taking the observing mind as the cause and the three mysteries (三密) as the condition, the universal gate and the sea of assemblies appear without error, so it is called existence. When investigated with various gates, it is completely unattainable, so it is called emptiness. This existence and this emptiness do not depart from the dharmadhātu (法界), so it is called the Middle Way. The three truths are different yet the same, not different yet different. All practitioners of expedient vehicles cannot conceive of it. The same applies to other dharma (法) gates, which cannot be enumerated completely.' (etc.) The Hizōki (秘藏記, Secret Treasury Record) says: 'Because I can observe the mind, I observe the three bodies that are originally present. Within them, the universal gate and the sea of assemblies appear. The ability to observe the mind is the cause, the originally present is the condition, and the appearance of the sea of assemblies is the phenomenon that arises.' (etc., the meaning is the same as the commentary) The sixth fascicle of the commentary says: 'Provisional existence is not different from emptiness, and emptiness is not different from provisional existence; that is the Middle Way. Different yet the same, not different yet different.' These two phrases each have both negation and affirmation. 'Different' means that the three aspects are distinct, which negates; 'the same' means that they are one body, which affirms. 'Not different' negates the three bodies; 'different' affirms the three aspects.
故。是名法界不思議中道緣生。非是世間論師等所能思議耳（云云）又疏上文云。娑字門一切諸法一切諦不可得故者。梵云薩跢也。此翻為諦。諦謂如說法真相。而知不倒不謬○乃至分別四諦有無量相及一實諦。如聖行品中說之。是為字門之相。然一切法本不生乃至畢竟無相。無相故。語言斷故。本性寂故。自性鈍故。當知無見無斷無證無修。如是見斷證修。悉是不思議法界。亦空亦假亦中。不實不妄無定相可示故云諦不可得（云云）鈔第六云。疏亦空亦假眾中者。謂娑字門中遠離二諦四諦等相。本來平等。亦空亦假亦中。雖三而一。雖而三不相妨礙。但隨根施說強立三名。入此字門即知一切法即空假即中。無一二三而一二三。無一二三是遮一二三。而一二三是照一二三。若無遮無照。即是娑字門諦不可得（云云）。 問。此宗所謂因緣生者。法體實是本無。今有名生耶。答。不爾。問。不爾之意云何。答。疏第七云。惹字門一切諸法生不可得故者。梵云惹哆也。是生義。如泥團輪繩陶師等。和合故有瓶生○內法因緣亦如是。無明行等各各生因而復生。是故若見惹字門。即知一切諸法無不從緣生。如說偈言。眾因緣生法。是即無自性。若無自性者云何有是法（十二門論觀因緣門。第一文也）是故生不可得也。外道
【現代漢語翻譯】 現代漢語譯本： 因此，這被稱為法界不可思議的中道緣起。這不是世間的論師等所能思議的。（云云）又疏文中說：『娑（Sa，一切）字門，一切諸法一切諦不可得』。梵語『薩跢也』（Satya），翻譯成漢語就是『諦』。諦是指如實宣說法的真相，而知見不顛倒不謬誤。乃至分別四諦有無量相以及一實諦，如《聖行品》中所說。這就是字門的相。然而一切法本來不生，乃至畢竟無相。因為無相，所以語言斷絕；因為本性寂靜，所以自性遲鈍。應當知道無見、無斷、無證、無修。像這樣見、斷、證、修，全部都是不可思議的法界，亦空亦假亦中。不實不妄，沒有固定的相可以指示，所以說諦不可得。（云云）鈔第六中說：『疏文中亦空亦假亦中』，是指娑字門中遠離二諦、四諦等相，本來平等，亦空亦假亦中。雖然是三，但實為一；雖是一，不妨礙三。只是隨著眾生的根器施設教說，勉強立下三個名稱。進入這個字門，就知道一切法即空即假即中，無一二三而一二三，無一二三是遮止一二三，而一二三是照亮一二三。如果沒有遮止，沒有照亮，那就是娑字門諦不可得。（云云）。 問：此宗所說的因緣生，法的本體實際上是本無，現在才有名相產生嗎？答：不是這樣的。問：『不是這樣』是什麼意思？答：疏第七中說：『惹（Ra，生）字門，一切諸法生不可得』。梵語『惹哆也』（Jata），是『生』的意思。比如泥團、輪、繩、陶師等，和合在一起，所以有瓶子的產生。內法因緣也是這樣，無明、行等各自產生因而又產生。所以如果見到惹字門，就知道一切諸法沒有不是從因緣而生的。如偈語所說：『眾因緣生法，是即無自性。若無自性者，云何有是法？』（《十二門論·觀因緣門》第一文）。所以說生不可得。外道
【English Translation】 English version: Therefore, this is called the inconceivable Middle Way of Dependent Origination in the Dharma Realm. It is not something that worldly philosophers and others can conceive. (etc.) Furthermore, the commentary states: 'The 'Sa' (Sa, all) syllable-door means that all dharmas and all truths are unattainable.' The Sanskrit word 'Satya' translates to 'truth'. Truth refers to truthfully explaining the true nature of the Dharma, with knowledge that is not inverted or erroneous. Even distinguishing the Four Noble Truths with countless aspects and the One Real Truth, as described in the 'Chapter on Holy Conduct'. This is the aspect of the syllable-door. However, all dharmas are originally unborn, and ultimately without characteristics. Because they are without characteristics, language is cut off; because their inherent nature is tranquil, their self-nature is dull. It should be known that there is no seeing, no cutting off, no realization, and no cultivation. Thus, seeing, cutting off, realization, and cultivation are all inconceivable Dharma Realms, being both emptiness, provisional existence, and the Middle Way. They are neither real nor false, without fixed characteristics that can be shown, hence it is said that truth is unattainable. (etc.) The sixth commentary states: 'The commentary also says emptiness, provisional existence, and the Middle Way,' which means that the 'Sa' syllable-door is far from the aspects of the Two Truths, the Four Truths, etc., and is originally equal, being both emptiness, provisional existence, and the Middle Way. Although there are three, they are actually one; although they are one, it does not hinder the three. It is only according to the capacity of sentient beings that teachings are given, and three names are provisionally established. Entering this syllable-door, one knows that all dharmas are emptiness, provisional existence, and the Middle Way, without one, two, or three, yet one, two, and three. The one, two, and three are not the negation of one, two, and three, but the one, two, and three illuminate one, two, and three. If there is no negation and no illumination, then that is the 'Sa' syllable-door where truth is unattainable. (etc.). Question: Regarding what this school calls dependent origination, is the substance of the Dharma actually non-existent originally, and now names and forms arise? Answer: It is not like that. Question: What does 'it is not like that' mean? Answer: The seventh commentary states: 'The 'Ra' (Ra, birth) syllable-door means that the birth of all dharmas is unattainable.' The Sanskrit word 'Jata' means 'birth'. For example, clay, wheel, rope, potter, etc., come together, so there is the birth of a pot. The internal Dharma causes and conditions are also like this, ignorance, action, etc., each produces a cause and then produces again. Therefore, if one sees the 'Ra' syllable-door, one knows that all dharmas are born from conditions. As the verse says: 'The dharmas born from various causes and conditions are without self-nature. If there is no self-nature, how can there be these dharmas?' (The first text of the 'Chapter on Contemplating Conditions' in the 'Twelve Gate Treatise'). Therefore, birth is unattainable. Heretics
論師說種種邪因緣。或無因緣生一切法。假法中人亦有失般若方便故。取著因緣生滅相。如中論廣破。複次阿字門是諸法本性不生。惹字門以十喻觀生。雖從緣有而不可得。若生畢竟不可得則不異無生際。又十喻是心之影像（十四卷本重有影像二字）不出法界故。生亦不出無生際也（云云）又云。阿字門一切諸法因不可得故者。梵雲系怛嚩。即是因義。因有六種○若見阿字門。即知一切諸法無不從因緣生。是為字相。以諸法展轉因成故。當知最後無依故。說無住為諸法本。所以然者。如中論以種種門觀諸法因緣悉不生故（中觀論觀因緣品第一云。諸法不自生。亦不從他生。不共不無因。是故知無生）當知萬法唯心云云實相即是一切種智（二本義釋俱重有一切種智四字）即是諸佛法界。法界即是諸法之體。不得為因也。以是言之因亦是法界。緣亦是法界。因緣所生法亦是法界。前說阿字門從本歸末。畢竟到如是處。今亦阿字門亦從本歸末。畢竟到如是處。阿字從本不生生一切法。今亦以無因待為諸法因。終始同歸。則中間旨趣皆可知矣（云云。十四卷本大同之。十卷本為諸法本之次。所以然者。之上加一行許文）吽字義云。訶字實義者。所謂訶字門一切諸法因不可得故。何以故。以諸展轉待因成故。當知最後無依故。說
無住為諸法本。所以然者○心之實相即是一切種智。即是諸法法界○今亦訶字門亦從末歸本。畢竟到如是處○今亦訶字以無因待（云云）具如疏。之疏義釋三本俱云諸佛法界但吽字義之諸法法界。私案其意不違。三本俱云。今亦訶字門亦從本歸末。吽字義云。從末歸本又不違也。終者訶字。始者阿字。中間者二十七字也。最後無依者。此就談云最後。若據法最初。故其無依者。無依住也。故說無住者亦無依住也。謂一切法展轉待因。觀其最初。誰為其本。而其最初無依住故。說無依住為諸法本（為言）其依住者。謂因待也。是故下云。以無因待為諸法因（云云）鈔第六云。疏當知最後無依等者。謂前諸字皆依后字展轉待因成故。當知此最後訶字則無所依。還以訶字無住之體而為其本。過此無字可說。是故更無依住也。言故說無住為諸法本者。謂到此無言說訶字處。則無所住。即此無住名大涅槃。涅槃以無住而為本故（云云）私案。苑釋甚為難依。疏並吽字義意展轉待因最後無住等者。於一切法談之。而於諸字論故既言以無因待為諸法因。而云還為訶字本故。恐似未得阿字訶字畢竟所到之意耳。疏第十四釋如來發生偈云。然諸佛法身離於生滅。若（十四末有于字）如來有生即是著相。夫著相者尚不能離生死。況能成大菩
【現代漢語翻譯】 現代漢語譯本 『無住』是諸法的根本。為什麼這樣說呢？因為心的實相就是一切種智（sarvākāra-jñāna，指佛陀所證悟的對一切事物和現象的全面、徹底的智慧），也就是諸法的法界（dharma-dhātu，指一切事物和現象的本性和根源）。現在說『訶』字門也是從末歸本，最終到達這樣的境界。現在說『訶』字是無因待的（具體內容）詳見疏文。疏文的義釋三本都說諸佛的法界就是『吽』字義的諸法法界。我個人認為這個意思並不矛盾。三本都說，現在說『訶』字門也是從本歸末，『吽』字義說的是從末歸本，這也不矛盾。終結是『訶』字，開始是『阿』字，中間是二十七個字。最後無所依，這是就談論而言的最後。如果從法的角度來說，這是最初。所以說無所依，就是無依住。所以說『無住』也就是無依住。意思是說一切法輾轉依賴因緣，觀察它的最初，誰是它的根本？而它的最初是無依住的，所以說無依住是諸法的根本。（『為』的意思是）它的依住，就是因待。所以下面說，以無因待作為諸法的因。（具體內容）鈔第六說，疏文說『應當知道最後無依』等等，意思是說前面的字都依賴後面的字，輾轉依賴因緣而成就。應當知道這最後的『訶』字是無所依賴的，還是以『訶』字無住的本體作為它的根本。超過這個就沒有字可以說了，所以再沒有依住。說『所以說無住是諸法的根本』，意思是說到達這個沒有言說的『訶』字的地方，就沒有所住，這個無住就叫做大涅槃（mahā-nirvāṇa，指超越生死輪迴的最終解脫境界）。涅槃以無住作為根本。（具體內容）我個人認為，苑的解釋很難依據。疏文和『吽』字義的意思是輾轉依賴因緣，最後無住等等，這是在一切法中談論的，而且是在諸字中論述的，既然說以無因待作為諸法的因，又說還是『訶』字的根本，恐怕是沒有得到『阿』字『訶』字最終所到達的意義。疏文第十四解釋如來發生偈說，然而諸佛的法身（dharma-kāya，指佛陀所證悟的真理之身）是遠離生滅的。如果（十四末有于字）如來有生，那就是執著于相。執著于相的人尚且不能脫離生死，何況能夠成就大菩
【English Translation】 English version 'Non-abiding' is the root of all dharmas (phenomena). Why is this so? Because the true nature of the mind is the all-knowing wisdom (sarvākāra-jñāna, the wisdom of a Buddha that comprehends all aspects of reality), which is the dharma-dhātu (the realm of all dharmas, the fundamental nature of all things). Now, the 'ha' syllable gate is also returning from the end to the origin, ultimately reaching such a state. Now, the 'ha' syllable is without dependence on causes (details are) as explained in the commentary. The three commentaries on the meaning of the commentary all say that the dharma-dhātu of all Buddhas is the dharma-dhātu of all dharmas in the meaning of the 'hum' syllable. I personally think that this meaning is not contradictory. All three commentaries say that the 'ha' syllable gate is also returning from the origin to the end, and the meaning of the 'hum' syllable says it is returning from the end to the origin, which is also not contradictory. The end is the 'ha' syllable, the beginning is the 'a' syllable, and the middle is the twenty-seven syllables. The final non-reliance is the final in terms of discussion. If from the perspective of the Dharma, it is the beginning. Therefore, the non-reliance is non-abiding. Therefore, saying 'non-abiding' is also non-abiding. It means that all dharmas depend on causes and conditions in turn. Observing its origin, who is its root? And its origin is non-abiding, so saying non-abiding is the root of all dharmas. ('For' means) its abiding is dependence on causes. Therefore, it is said below, 'Taking non-dependence on causes as the cause of all dharmas.' (Details are) Chapter six of the commentary says, the commentary says 'One should know that the final non-reliance' etc., meaning that all the preceding syllables depend on the following syllables, relying on causes and conditions in turn to be accomplished. One should know that this final 'ha' syllable is without reliance, and still takes the non-abiding essence of the 'ha' syllable as its root. Beyond this, there is no syllable that can be spoken, so there is no further abiding. Saying 'Therefore, saying non-abiding is the root of all dharmas' means that reaching this place of the 'ha' syllable where there is no speech, there is no abiding. This non-abiding is called the Great Nirvana (mahā-nirvāṇa, the ultimate state of liberation from the cycle of birth and death). Nirvana takes non-abiding as its root. (Details are) I personally think that Yuan's explanation is difficult to rely on. The meaning of the commentary and the 'hum' syllable is that relying on causes and conditions in turn, the final non-abiding etc., is discussed in all dharmas, and is discussed in the syllables. Since it is said that taking non-dependence on causes as the cause of all dharmas, and also saying that it is the root of the 'ha' syllable, I am afraid that the meaning of what the 'a' syllable and 'ha' syllable ultimately reach has not been obtained. Commentary fourteen explains the verse on the arising of the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) saying, 'However, the dharma-kāya (the body of truth, the ultimate nature of the Buddha) of all Buddhas is apart from birth and death. If (fourteen end has '于' character) the Tathagata has birth, that is attachment to form. Those who are attached to form cannot even escape birth and death, how can they achieve great Bodhi (enlightenment)?
提。今言生者是真實離相之生也（云云。諸佛法身即是法界。法界即是諸法體也）又云。諸法雖從因生而生因無相。雖從緣生而此緣無相。雖從緣起而法本不生。雖從緣起滅而無生住之相。是故為常。非同外道之見。故說生滅斷常也（云云。因緣無相法體不生故。殊生滅及斷。雖常不廢假生外道亦別滅故常見）當知因緣者。瑜伽觀前海會境等而得現起。如是一切內外因緣和合之時。諸法現起名為因緣生。而以十喻觀察則假相非實義。若論實義生因緣及所生法。皆是本有諸佛法界。法界即是諸法之體不得為因。是無生際既無因待。都絕能所生滅等相。皆不可得法體實爾。豈有本無今有之義乎。問。若爾如來之應化緣謝即滅機與則生。此猶非實生滅耶。答。非實生滅。如幻事等故。疏第十一釋如來行舞。作廣大成壞果之舞。是戲也（二本俱云是戲論也）復普現色身隨類曲成作種種應。此非真實。但如幻耳。是故名為如來之舞。猶如舞者能悅可眾人之心。雖種種意解不同。皆令心悅。佛亦如是。然非四界之色所作。隨佛心意而生。從心而生。從心而滅。雖（二本俱有非字謬歟）常法而能隨緣生滅。此興廢隨緣故之生滅之果。即謂成壞也。此遮遍於法界廣大無邊故云廣大也。衍已遂滅故云成壞也○此成壞即是變轉義也○即是如
【現代漢語翻譯】 提問：現在所說的『生』，是真實離相的生嗎？（以下省略。諸佛的法身就是法界，法界就是諸法的本體。）又說，諸法雖然從因生，但生的因沒有相；雖然從緣生，但這個緣沒有相；雖然從緣起，但法本身不生；雖然從緣起滅，卻沒有生住的相，所以是常。這不同於外道的見解，所以說生滅斷常。（以下省略。因緣沒有相，法體不生，所以不同於生滅和斷滅。雖然是常，但不廢棄假生，外道也區分滅，所以是常見。）應當知道因緣，如瑜伽觀前海會境等而得以顯現。像這樣一切內外因緣和合的時候，諸法顯現，名為因緣生。而用十種比喻觀察，則是假相，不是實義。如果論實義，生因緣以及所生之法，都是本有的諸佛法界。法界就是諸法的本體，不能作為因。這是無生之際，既然沒有因的對待，就都斷絕了能生、所生、生滅等的相，都是不可得的，法體本來就是這樣。哪裡有本來沒有現在有的意義呢？ 問：如果這樣，如來的應化之緣完結就滅，機緣成熟就生，這仍然不是真實的生滅嗎？ 答：不是真實的生滅，如同幻事等。疏第十一解釋如來行舞，作廣大成壞果之舞，是遊戲。（兩個版本都說是戲論。）又普遍顯現色身，隨順眾生的類別而成就，作種種應化，這不是真實的，但如同幻化而已。所以名為如來之舞，猶如舞者能使眾人之心喜悅，雖然種種理解不同，都使內心喜悅。佛也是這樣。然而不是四大界之色所作，隨順佛的心意而生，從心而生，從心而滅。雖然是常法，卻能隨緣生滅。這興廢隨緣的生滅之果，就叫做成壞。這遮蔽了遍於法界廣大無邊，所以說廣大。衍已遂滅，所以說成壞。這成壞就是變轉的意義。就是如……
【English Translation】 Question: Is the 'birth' now spoken of a real birth that is apart from characteristics? (Omitted below. The Dharmakaya (法身) of all Buddhas is the Dharmadhatu (法界), and the Dharmadhatu is the substance of all dharmas.) It is also said that although all dharmas arise from causes, the cause of birth has no characteristic; although they arise from conditions, these conditions have no characteristic; although they arise from dependent origination, the dharmas themselves do not arise; although they arise and cease from dependent origination, they have no characteristics of arising and abiding, therefore they are constant. This is different from the views of externalists, so it speaks of arising, ceasing, annihilation, and permanence. (Omitted below. Causes and conditions have no characteristics, and the substance of the dharma does not arise, so it is different from arising and ceasing and annihilation. Although it is constant, it does not abandon provisional arising, and externalists also distinguish annihilation, so it is a common view.) It should be known that causes and conditions, such as the appearance of the sea assembly realm in Yoga (瑜伽) contemplation, etc., are able to manifest. When all internal and external causes and conditions come together in this way, the manifestation of all dharmas is called arising from causes and conditions. But observing with ten similes, it is a false appearance, not the real meaning. If we discuss the real meaning, the causes and conditions of birth and the dharmas that are born are all the inherent Dharmadhatu (法界) of all Buddhas. The Dharmadhatu is the substance of all dharmas and cannot be taken as a cause. This is the occasion of no birth, and since there is no dependence on causes, all aspects of the able and the born, arising and ceasing, etc., are cut off, and all are unattainable. The substance of the dharma is truly so. How can there be a meaning of originally not existing but now existing? Question: If that is so, when the conditions for the manifested transformation of the Tathagata (如來) are exhausted, it ceases, and when the opportunity arises, it is born. Is this still not a real arising and ceasing? Answer: It is not real arising and ceasing, like illusory events, etc. The eleventh commentary explains that the Tathagata performs a dance, performing a dance of vast formation and destruction of results, which is a play. (Both versions say it is a play of concepts.) Moreover, universally manifesting the physical body, adapting to the categories of beings, and performing various responses, this is not real, but like an illusion. Therefore, it is called the dance of the Tathagata, just as a dancer can delight the hearts of the people, and although various understandings are different, they all delight the heart. The Buddha is also like this. However, it is not made of the colors of the four elements, but arises according to the Buddha's intention, arising from the mind and ceasing from the mind. Although it is a constant dharma, it can arise and cease according to conditions. This result of arising and ceasing according to the rise and fall of conditions is called formation and destruction. This obscures the vast and boundless expanse of the Dharmadhatu, so it is called vast. The extension has been completed and then extinguished, so it is called formation and destruction. This formation and destruction is the meaning of transformation. It is like...
來妙應從佛法界機感而生。雖生不生雖滅即同於幻不異法界故也。猶所作不實故名為舞。三世諸佛皆化此舞也（云云）私案。然非四界之色者。謂非四大所造之色。是佛心所生之色也。從佛法界機感而生者。謂三力生如次。如來法界行者功德力故。問。如幻事等者等取何物耶。答。金剛界儀軌有五喻。幻焰乾闥婆城旋火輪空谷響。略出經有七喻。陽炎幻化乾闥婆城空中響旋火輪夢妄（別本次第異之而幻為初）法花儀軌有八喻。幻陽焰夢影像響光影水月佛變化。金剛薩埵軌有九喻。幻陽焰夢影像聲響光影水月變化。虛空千手軌有十喻。幻陽焰夢影像谷響光影水月變化。因陀羅網虛空住心品亦說十緣生句。幻陽焰夢影乾闥婆城響水月浮泡虛空花旋火輪。是故隨上諸說。除幻以外陽炎等喻皆等取之。問。今此十緣生句誰人所觀耶。答。住心品云。若真言門修菩薩行諸菩薩。深修觀察十緣生句。當於真言行通達作證（云云）問。若爾此觀于真言門。是最要觀耶。答。疏第三釋上經文云。如下父萬行方便中無不藉此十緣生句。凈除心垢。是故當知最為旨要。真言行者特宜留意思之（云云）問。若爾如何。秘藏記云。如境界中見界會聖眾及餘一切事。皆當入十緣生句。觀察不信而信之。唯當每繫心。于本不生際無留所觀境（云云）
【現代漢語翻譯】 現代漢語譯本 來妙應從佛法界機感而生。雖然顯現出生，但實際上並未真正出生；雖然看似滅去，但其本質如同幻象，與法界並無二致。因此，其所作所為皆非真實，故稱之為『舞』。三世諸佛皆以此『舞』來教化眾生。（云云）私案：然而，它並非由地、水、火、風四大元素所構成的色法，而是由佛陀的心所生起的色法。『從佛法界機感而生』，指的是通過如來、法界、行者這三種力量依次產生。 問：『如幻事等』中的『等』字，指的是什麼？ 答：在金剛界儀軌中有五種比喻：幻、焰、乾闥婆城（海市蜃樓）、旋火輪、空谷響。略出經中有七種比喻：陽炎、幻化、乾闥婆城、空中響、旋火輪、夢、妄（這次序與之前略有不同，但都以『幻』為首）。法華儀軌中有八種比喻：幻、陽焰、夢、影像、響、光影、水月、佛變化。金剛薩埵軌中有九種比喻：幻、陽焰、夢、影像、聲、響、光影、水月、變化。虛空千手軌中有十種比喻：幻、陽焰、夢、影像、谷響、光影、水月、變化、因陀羅網、虛空。 《住心品》中也闡述了十緣生句：幻、陽焰、夢、影、乾闥婆城、響、水月、浮泡、虛空花、旋火輪。因此，根據以上各種說法，除了『幻』之外，陽炎等比喻都可以用『等』字來涵蓋。 問：現在這十緣生句是誰在觀修呢？ 答：《住心品》中說：如果真言門的修行菩薩，深入修習觀察十緣生句，就能通達真言行，並證得相應的果位。（云云） 問：如果是這樣，那麼這種觀修在真言門中是最重要的嗎？ 答：疏第三中解釋上經文說：如下父萬行方便中，沒有哪一項不是藉助這十緣生句來凈除心垢的。因此，應當知道這是最為重要的。真言行者尤其應該留意。（云云） 問：如果是這樣，那麼應該如何觀修呢？ 答：《秘藏記》中說：如果在境界中見到界會聖眾以及其他一切事物，都應當將其納入十緣生句中進行觀察，不要懷疑，要深信不疑。應當始終專注于本不生際，不要在所觀的境界上有所停留。（云云）
【English Translation】 English version The wondrous response arises from the interaction between the Buddha's Dharma realm and sentient beings' potential. Though it appears to be born, it is not truly born; though it seems to cease, its essence is like an illusion, no different from the Dharma realm. Therefore, its actions are not real, hence it is called a 'dance'. All Buddhas of the three times transform this 'dance' to teach sentient beings. (etc.) Private note: However, it is not a form composed of the four great elements (earth, water, fire, wind), but a form arising from the Buddha's mind. 'Arising from the interaction between the Buddha's Dharma realm and sentient beings' potential' refers to its arising through the three powers in sequence: the power of the Tathagata, the Dharma realm, and the practitioner's merit. Question: What does 'etc.' refer to in 'like illusions, etc.'? Answer: In the Vajradhatu Mandala ritual, there are five metaphors: illusion, mirage, Gandharva city (mirage), whirling fire wheel, and echo in an empty valley. In the Abbreviated Sutra, there are seven metaphors: heat haze, illusion, Gandharva city, echo in the air, whirling fire wheel, dream, and delusion (the order is slightly different, but 'illusion' comes first). In the Lotus Sutra ritual, there are eight metaphors: illusion, heat haze, dream, image, echo, light and shadow, moon in water, and Buddha's transformation. In the Vajrasattva ritual, there are nine metaphors: illusion, heat haze, dream, image, sound, echo, light and shadow, moon in water, and transformation. In the Thousand-Armed Avalokiteshvara ritual, there are ten metaphors: illusion, heat haze, dream, image, valley echo, light and shadow, moon in water, transformation, Indra's net, and empty space. The 'Chapter on Abiding in the Mind' also elaborates on the ten conditions of arising: illusion, heat haze, dream, shadow, Gandharva city, echo, moon in water, floating bubble, flower in the sky, and whirling fire wheel. Therefore, according to the above statements, all metaphors such as heat haze, etc., except for 'illusion', can be covered by 'etc.' Question: Who is contemplating these ten conditions of arising now? Answer: The 'Chapter on Abiding in the Mind' says: If Bodhisattvas practicing the mantra path deeply cultivate the contemplation of the ten conditions of arising, they will understand the mantra practice and attain the corresponding fruit. (etc.) Question: If so, is this contemplation the most important in the mantra path? Answer: The third commentary explains the above sutra text, saying: Among the myriad practices and skillful means of the lower father, none does not rely on these ten conditions of arising to purify the defilements of the mind. Therefore, it should be known that this is the most important. Mantra practitioners should pay special attention to it. (etc.) Question: If so, how should one contemplate? Answer: The 'Secret Treasury Record' says: If you see the assembly of the mandala and all other things in the realm, you should include them in the ten conditions of arising for observation, without doubt, and with deep faith. You should always focus on the unborn nature and not dwell on the objects of contemplation. (etc.)
又云。於十喻觀察嚴海會眼前時。現如湯焰。其心如何。若思是至極其意留著。又作悟心。譬如磨鏡時。見現小影像停留時。遂不成實鏡（云云）若此觀旨要一向可信。何云不信而信。又若思至極有過。何云留意思之耶。答。既萬行方便凈除心垢必藉此觀。豈非旨要。而因緣生法即是假相。即是法界。若才見假相不知法界。思假相為至極之時。則有留著慢心過失。故言見所現境不可信。是法界至極但可信是至極之假。勿留假相。當繫心至極也。本不生際即是法界至極故也。問。凡所觀幻有幾種耶。答。總有三種。即空幻即心幻即不思議幻也。問。三種幻何位之所觀耶。答。即空幻初劫。即心第二劫。即不思議第三劫。乃至如來地所觀也。問。初二幻如次初二劫所觀。經文分明。何以得知。第三幻第三乃至如來之所觀耶。答。疏云。今此中雲。深修觀察者。即是意明第三○複次言深修者。謂得凈心已去。從大悲生根。乃至方便究竟。其間一一緣起皆當以十喻觀之。由所證博深故言觀察也○是故唯有如來。乃能窮此十喻。達其源底。此經所以次無垢菩提心即明十喻者。包括始終。綜該諸地（云云。鈔第四云。若修真言行者。上此十六位時。以十緣生句方便。證得暗字大空三昧云云）十六位者。十六大菩薩位也。故知第三重
【現代漢語翻譯】 現代漢語譯本 又說，在用十種比喻觀察嚴海（Vairochana，毗盧遮那佛）的法會顯現在眼前時，（一切）顯現得像湯里的火焰一樣虛幻。這時應該如何用心？如果認為（這些景象）是至高無上的，並且將心意停留在上面，又想以此來開悟，就像打磨鏡子時，看到微小的影像就停留在上面，這樣就不能得到真正的鏡子（等等）。如果這種觀想的宗旨一直可以相信，為什麼又說不要完全相信而要有所保留地相信呢？又如果思慮到了極致反而有過失，為什麼又說要留意思考呢？ 回答：既然要用萬行方便來清除心中的污垢，就必須藉助這種觀想，這難道不是宗旨要點嗎？而因緣所生的法就是假象，也就是法界。如果才看到假象，卻不知道法界，認為假象是至高無上的，就會有執著和傲慢的過失。所以說，所顯現的境界不可完全相信，可以相信的是法界至極的假象，不要執著于假象，應當將心繫于至極之處。本不生之際就是法界至極的境界。 問：通常所觀想的幻象有幾種？ 答：總共有三種，即空幻、即心幻、即不可思議幻。 問：這三種幻象是哪個階段的修行者所觀想的？ 答：即空幻是初劫時所觀想的，即心幻是第二劫時所觀想的，即不可思議幻是第三劫乃至如來地所觀想的。 問：初二種幻象依次是初劫和第二劫的修行者所觀想的，經文已經很明確了。那麼，怎麼知道第三種幻象是第三劫乃至如來地的修行者所觀想的呢？ 答：疏文中說：『現在這裡說，深入修習觀察的人，就是指明第三重。』又說，『所謂深入修習，是指得到清凈心之後，從大悲心生根，乃至方便達到究竟。這期間的每一個緣起都應當用十種比喻來觀察。』由於所證悟的廣博深遠，所以說是觀察。因此，只有如來才能窮盡這十種比喻，通達其根源。這部經之所以在無垢菩提心之後緊接著闡明十種比喻，是因為它包括了始終，涵蓋了各個階段（等等）。』鈔文中第四段說：『如果修習真言行的人，在達到這十六個位次時，用十緣生句的方便，證得暗字大空三昧（Samadhi，三摩地）等等。』十六個位次指的是十六大菩薩的位次。因此可知第三重。
【English Translation】 English version It is also said: When observing the assembly of Vairochana (Vairochana, the Buddha of resplendent light) appearing before one's eyes with the ten similes, it appears like a mirage in boiling water. What should one's mind be like at this time? If one thinks that these appearances are the ultimate truth and dwells on them, trying to attain enlightenment, it is like seeing a small image when polishing a mirror and stopping there, thus failing to obtain a true mirror (etc.). If the essence of this contemplation is always trustworthy, why is it said that one should not believe it completely but believe it with reservation? Furthermore, if excessive contemplation leads to faults, why is it said to contemplate with intention? Answer: Since purifying the defilements of the mind through myriad practices and skillful means necessarily relies on this contemplation, is this not the essential point? The phenomena arising from conditions are illusory appearances, which are also the Dharmadhatu (Dharmadhatu, the realm of all phenomena). If one only sees the illusory appearances and does not understand the Dharmadhatu, considering the illusory appearances to be the ultimate truth, then one will have the faults of attachment and arrogance. Therefore, it is said that the manifested realms should not be completely trusted. What can be trusted is the ultimate illusion of the Dharmadhatu; do not cling to the illusory appearances, but keep the mind focused on the ultimate. The state of non-origination is the ultimate state of the Dharmadhatu. Question: How many kinds of illusions are generally contemplated? Answer: There are three kinds in total: the illusion of emptiness, the illusion of mind, and the illusion of the inconceivable. Question: Which stage of practitioners contemplates these three kinds of illusions? Answer: The illusion of emptiness is contemplated in the first kalpa (kalpa, an aeon), the illusion of mind in the second kalpa, and the illusion of the inconceivable in the third kalpa, and even at the stage of the Tathagata (Tathagata, the 'Thus-Gone One', a title of the Buddha). Question: The first two illusions are contemplated by practitioners in the first and second kalpas respectively, as clearly stated in the scriptures. How do we know that the third illusion is contemplated by practitioners in the third kalpa and even at the stage of the Tathagata? Answer: The commentary states: 'Now, it is said here that those who deeply cultivate observation are referring to the third level.' Furthermore, 'Deep cultivation refers to starting from the root of great compassion after attaining a pure mind, and continuing until the skillful means reach their ultimate point. Every arising condition during this period should be observed with the ten similes.' Because what is realized is vast and profound, it is called observation. Therefore, only the Tathagata can exhaust these ten similes and understand their source. The reason why this sutra immediately explains the ten similes after the stainless Bodhicitta (Bodhicitta, the mind of enlightenment) is because it encompasses the beginning and the end, and covers all the stages (etc.).' The fourth section of the commentary states: 'If a practitioner of mantra (mantra, a sacred utterance) reaches these sixteen stages, they will use the skillful means of the ten causes and conditions to realize the A-character Great Emptiness Samadhi (Samadhi, a state of meditative consciousness) etc.' The sixteen stages refer to the stages of the sixteen great Bodhisattvas. Therefore, it is known to be the third level.
幻第三劫。得凈心已去。乃至佛地之所觀也。言無垢菩提者。上云得凈心已去之凈心也。言十喻者第三重也。謂所以次第六無畏即第三劫凈心。即明第三重十喻者。以凈心包始。以十喻括終。舉所觀顯其地故。始終即諸地故也。又釋大乘句云。此十喻皆是摩訶衍人甚深緣起。非聲聞緣覺安足之處。故名大乘句（云云）又釋漸次大乘生句云。以深修觀故如入大海。漸次轉深。乃至毗盧遮那以上上智觀方能盡其源底。故曰漸次大乘句（云云）文意易知。問。行者何故觀三種幻。又其即空等義之意云何。答。疏云。然統論此品中。十緣生句略有三種。一者以心沒蘊中欲對治實法故。觀此十緣句。如前所說即空之幻是也。二以心沒法中欲對治境界攀緣故。觀此十緣生句。如前所說蘊阿賴耶即心之幻是也。三者以心深著（二本俱無深著二字。有說一字）心實際中欲離有為無為界故。觀此十緣生句。如前所說解脫一切業煩惱。而業煩惱具依即不思議之幻也。摩訶般若中十喻亦具含三意（云云）運和尚云。且約初門有即心幻即蘊幻即不思議幻。即心幻者。以心喻。即蘊幻者。以五蘊喻幻。即不思議幻者。以諸佛聖又皆喻幻（云云）私案。三名義皆不違疏意可思。鈔第四云。第一劫中行者。心沒蘊中欲對治執有實法故觀此十緣生句。如
【現代漢語翻譯】 現代漢語譯本： 第三重幻化之劫。獲得清凈心之後。乃至到達佛的境界所觀察的（內容）。所說的『無垢菩提』，是指上面所說的獲得清凈心之後的清凈心。所說的『十喻』是第三重（的內容）。所說的次第第六無畏，即是第三劫的清凈心。即是說明第三重的十喻，以清凈心開始，以十喻結束。舉出所觀察的（內容），來彰顯其境界，所以始終即是諸地的境界。又解釋『大乘句』說：這十個比喻都是摩訶衍（Mahayana，大乘）之人甚深的緣起，不是聲聞緣覺能夠安身立命的地方，所以叫做大乘句。（云云）又解釋『漸次大乘生句』說：因為深入地修習觀想，就像進入大海一樣，逐漸地深入，乃至用毗盧遮那（Vairocana，光明遍照）佛以上上智來觀察，才能窮盡其源頭和底蘊，所以叫做漸次大乘句。（云云）文意容易理解。問：修行者為什麼要觀察三種幻化？又其即空等等意義的含義是什麼？答：疏中說：總的來說，此品中的十緣生句略有三種。第一種，因為心沉沒在五蘊（Skandhas，構成個體經驗的五種要素：色、受、想、行、識）之中，想要對治執著實法，所以觀察這十緣句，如前面所說，是即空的幻化。第二種，因為心沉沒在法（Dharma，佛法、事物）之中，想要對治對境界的攀緣，所以觀察這十緣生句，如前面所說，蘊和阿賴耶（Ālaya，阿賴耶識，藏識）即是心的幻化。第三種，因為心深深地執著（二本俱無深著二字。有說一字）心實際中，想要脫離有為和無為的界限，所以觀察這十緣生句，如前面所說，解脫一切業和煩惱，而業和煩惱的根本依據，即是不思議的幻化。摩訶般若（Mahā-prajñā，大智慧）中的十喻也包含這三種意思。（云云）運和尚說：且就初門來說，有即心幻、即蘊幻、即不思議幻。即心幻，用心來比喻。即蘊幻，用五蘊來比喻幻化。即不思議幻，用諸佛聖賢都來比喻幻化。（云云）我個人認為，這三個名稱的含義都不違背疏文的意思，可以思考。鈔第四中說：第一劫中的修行者，心沉沒在五蘊之中，想要對治執著有實法，所以觀察這十緣生句，如
【English Translation】 English version: The third kalpa (aeon) of illusion. After obtaining a pure mind, even to the realm observed by the Buddhas. 'Immaculate Bodhi' refers to the pure mind obtained after achieving a pure mind as mentioned above. The 'ten similes' are the third level (of meaning). The successive sixth fearlessness is the pure mind of the third kalpa. Clarifying that the ten similes of the third level begin with a pure mind and end with the ten similes. By presenting what is observed, its realm is revealed; therefore, beginning and end are the realms of all the stages (Bhumis). Furthermore, explaining the 'Mahayana (Great Vehicle) phrase,' it says: These ten similes are all profound dependent origination for Mahayana practitioners, not a place where Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) can settle. Therefore, it is called the Mahayana phrase. (Etc.) Also, explaining the 'gradual Mahayana birth phrase,' it says: Because of deeply cultivating contemplation, it is like entering the great ocean, gradually becoming deeper, until one can exhaust its source and bottom by observing with the supreme wisdom of Vairochana (the Illuminator). Therefore, it is called the gradual Mahayana phrase. (Etc.) The meaning of the text is easy to understand. Question: Why do practitioners observe the three kinds of illusion? And what is the meaning of their being emptiness, etc.? Answer: The commentary says: Generally speaking, in this chapter, the ten phrases of dependent origination have roughly three kinds. First, because the mind is immersed in the Skandhas (aggregates, the five components of individual existence: form, feeling, perception, volition, and consciousness), wanting to counteract the attachment to real dharmas (phenomena), one observes these ten phrases of dependent origination, which, as mentioned before, are the illusion of being emptiness. Second, because the mind is immersed in dharmas, wanting to counteract clinging to objects, one observes these ten phrases of dependent origination, which, as mentioned before, the Skandhas and Alaya (storehouse consciousness) are the illusion of the mind. Third, because the mind is deeply attached (both versions lack the words 'deeply attached.' Some say one word) to the reality of the mind, wanting to be free from the realms of conditioned and unconditioned, one observes these ten phrases of dependent origination, which, as mentioned before, liberate all karma (action) and afflictions, and the basis of karma and afflictions is the inconceivable illusion. The ten similes in the Maha-prajna (Great Wisdom) also contain these three meanings. (Etc.) Abbot Yun said: For example, regarding the initial gate, there is the illusion of the mind, the illusion of the Skandhas, and the illusion of the inconceivable. The illusion of the mind is symbolized by the mind. The illusion of the Skandhas is symbolized by the five Skandhas. The illusion of the inconceivable is symbolized by all Buddhas and sages. (Etc.) I personally believe that the meanings of these three names do not contradict the meaning of the commentary and are worth considering. The fourth chapter of the commentary says: In the first kalpa, the practitioner's mind is immersed in the Skandhas, wanting to counteract the attachment to real dharmas, so one observes these ten phrases of dependent origination, such as
前所說即空之幻。是名為淺。第二劫中對治境界攀緣觀此十緣生句。如前所說蘊阿賴耶即心之幻亦名為淺。今第三劫中欲離有為無為界說不思議幻。故名深觀也（云云。且約最初云第三。約已上觀三種幻之所以也）經云。越世間三妄執出世間心生。謂如是解唯蘊無我（云云）疏云。然就第一重內最初解了唯蘊無我時。即名出世心生也。度世間六十心離我倒所生三毒根本。名越三妄執也（云云）經云。根境界淹留修行（云云）疏云。複次有三妄執。所謂根境界淹留修行○此是三果學人所留滯處故云淹留修行也（云云）經云。拔業煩惱株杌無明種子。生十二因緣（云云）疏云。複次有三妄執。所謂業煩惱株杌及無明種子。即是無學聖人所斷最難斷處。凡有三種三妄執也（云云）私案。經言業者行有二支煩惱。愛取無明初支生者。餘七七事無明種子生十二因緣大樹（云云）當知十二因緣大多羅樹無明為種子。曰支為根本。餘七枝葉花果等也。其中無明等正妄執體也。故疏但云。所謂乃至種子而皆枝者。因已果喪故也（凡有等者兼前結三）又云。學摩訶衍人初得出世初心。與小乘見道適齊。然不墮聲聞正位。所以爾者。猶（二本作由）彼從初發心即知心性○（具可見之）然彼行者有法執當心○（可見）故名掩留修行之也（云云
【現代漢語翻譯】 現代漢語譯本 前面所說的即是空的幻象，這稱為『淺』。在第二劫中，爲了對治境界的攀緣，觀察這十緣生句。如前面所說，蘊、阿賴耶（藏識，佛教唯識宗所說的第八識）即是心的幻象，也稱為『淺』。現在在第三劫中，想要脫離有為（指由因緣和合而成的，生滅變化的現象）和無為（指不生不滅，無造作的境界）的界限，所以說不可思議的幻象，因此稱為『深觀』。（總而言之，大約最初說的是第三，大約是以上觀察三種幻象的原因。） 經文中說：『超越世間的三種虛妄執著，生起出世間的心。』意思是說，這樣理解，只有蘊而沒有我。（總而言之）疏文中說：『然而就第一重內最初理解了只有蘊而沒有我的時候，就叫做生起了出世心。』度過世間的六十心，脫離因我執顛倒所產生的三毒（貪嗔癡）的根本，叫做『超越三種虛妄執著』。（總而言之） 經文中說：『在根、境界上淹留修行。』（總而言之）疏文中說：『再次有三種虛妄執著，所謂根、境界、淹留修行。』這三種是三果（佛教修行果位中的第三個果位，指阿那含）學人所滯留的地方，所以說『淹留修行』。（總而言之） 經文中說：『拔除業、煩惱的樹樁，以及無明的種子，從而生起十二因緣。』（總而言之）疏文中說：『再次有三種虛妄執著，所謂業、煩惱的樹樁，以及無明的種子，這就是無學（指已證得阿羅漢果位，不再需要學習的人）聖人所斷的最難斷的地方。總共有三種三種虛妄執著。』（總而言之） 我個人的看法是，經文中所說的『業』，指的是行有二支（指十二因緣中的行和有）；煩惱，指的是愛、取（指十二因緣中的愛和取）；無明（指對事物真相的迷惑和無知）最初的支生，指的是其餘七七事；無明的種子生起十二因緣的大樹。（總而言之）應當知道，十二因緣的大多羅樹，無明是種子，支是根本，其餘七支是枝葉花果等。其中無明等是真正的虛妄執著的本體。所以疏文中只說：『所謂乃至種子而都是枝條』，是因為因已經結果喪失的緣故。（凡有等字，是兼顧前面總結的三種） 又說：『學習大乘佛法的人，最初得到出世的初心，與小乘見道（指小乘佛教修行者初次證悟真理的階段）差不多。』然而不墮入聲聞（指聽聞佛陀教法而證悟的修行者）的正位。之所以這樣，是因為他們從最初發心就知道了心性。（具體可見）然而這些修行者有法執當心。（可見）所以叫做掩留修行。（總而言之）
【English Translation】 English version What was previously said is the illusion of emptiness, which is called 'shallow'. In the second kalpa (an immense period of time in Hindu and Buddhist cosmology), to counteract clinging to realms, contemplate these ten verses on dependent origination. As previously stated, the skandhas (the five aggregates of existence), Ālaya (storehouse consciousness, the eighth consciousness in Yogācāra Buddhism) are the illusion of the mind, also called 'shallow'. Now, in the third kalpa, wanting to transcend the realms of conditioned (saṃskṛta, phenomena that arise and pass away due to causes and conditions) and unconditioned (asaṃskṛta, phenomena that are not subject to arising and passing away), we speak of the inconceivable illusion, hence it is called 'profound contemplation'. (In short, the initial statement refers to the third, which is about the reason for contemplating the three kinds of illusions.) The sutra says: 'Transcending the three worldly false attachments, the mind of transcendence arises.' This means that understanding in this way, there are only skandhas and no self. (In short) The commentary says: 'However, when one initially understands that there are only skandhas and no self within the first level, it is called the arising of the transcendent mind.' Passing through the sixty minds of the world, and departing from the root of the three poisons (greed, hatred, and delusion) born from the inverted view of self-attachment, is called 'transcending the three false attachments'. (In short) The sutra says: 'Lingering in the roots and realms during practice.' (In short) The commentary says: 'Again, there are three false attachments, namely lingering in the roots, realms, and practice.' These three are the places where the learners of the third fruit (Anāgāmin, one who does not return to the realm of desire) are detained, hence it is said 'lingering in practice'. (In short) The sutra says: 'Uprooting the stumps of karma and afflictions, and the seeds of ignorance, giving rise to the twelve links of dependent origination.' (In short) The commentary says: 'Again, there are three false attachments, namely the stumps of karma and afflictions, and the seeds of ignorance, which are the most difficult places for the non-learners (Arhats, those who have attained enlightenment and no longer need to learn) to sever. There are altogether three kinds of three false attachments.' (In short) My personal view is that the 'karma' mentioned in the sutra refers to the two branches of action and existence (bhava) in the twelve links of dependent origination; afflictions refer to craving (tṛṣṇā) and grasping (upādāna); the initial branch arising from ignorance (avidyā) refers to the remaining seven times seven matters; the seeds of ignorance give rise to the great tree of the twelve links of dependent origination. (In short) It should be known that the great tāla tree of the twelve links of dependent origination has ignorance as its seed, the branches as its root, and the remaining seven branches as its leaves, flowers, and fruits. Among them, ignorance and so on are the true substance of false attachments. Therefore, the commentary only says: 'So-called even the seeds are all branches', because the cause has already resulted in the loss of the fruit. (The word 'all' includes the three previously summarized) It also says: 'Those who study Mahāyāna Buddhism initially attain the initial mind of transcendence, which is almost the same as the path of seeing (darśanamārga, the stage of initial insight) in Hīnayāna Buddhism.' However, they do not fall into the correct position of the Śrāvakas (those who attain enlightenment by hearing the teachings of the Buddha). The reason for this is that they know the nature of the mind from the very beginning of their aspiration. (See for details) However, these practitioners have attachment to dharma in their minds. (Visible) Therefore, it is called concealing and lingering in practice. (In short)
）經云（云云）疏云（云云）經云如是湛寂（云云）疏云○（云云）鈔云。湛即是喻寂。即是法湛寂。即是三乘所得但空之理。證此空故五根本煩惱等皆畢竟不生。故名為寂（云云）疏云。此中有三乘之人。同以無言說道得諸法實相○故同前共一法中中升沉有異也（云云）鈔云。疏此中有三乘等者。此第一劫中說有三乘之人。同以空為門入諸法真實之性。二乘之人自為己得涅槃生滅度想沈也。菩薩能以不住道發起大悲升也。譬如（云云）經云（云云）疏云。然未度法障未名真凈菩提心（云云）經云。彼出世間心住蘊中。有如是惠隨生。若於蘊等發起離著。當觀察聚沬浮泡芭蕉陽焰幻等。而得解脫。謂蘊處界能執所執皆離法性。如是證寂然界。是名出世間心（云云）疏云。以行者于瑜伽中湛寂之心。雖已明顯然涉事時根塵識等由尚當心由厭怖有為故著無為法。然以菩提心勢力自然不由他教也（十四本同之。十本無也字）有如是惠隨生。能于等發起其心修離著方便。於五種譬喻觀察無性空（云云。沬泡炎蕉幻如次喻五蘊。從緣無自性即是本不生也）又云。聲聞經中雖說此五喻。而意明無我。今此中五喻意明諸蘊性空。如觀五蘊者。當知十二入十八界六入（入字二本作火）十二緣等皆應廣分別說。如大般若中說。行者如是觀
察時。從無性門達諸法即空。得離一重法倒了知心性。如是不為蘊界處能執所執之所動搖。故名證寂然界。證此寂然界時。漸過二乘境界如蓮花。雖未開敷而稍出清流之上。行者亦爾。不復心沒蘊中故名出世間。若據正譯當言上世間心也（云云）鈔云。若拔業煩惱根本無明種子。三障盡時名證寂然界。即初劫滿也（云云）經云（云云）疏云。大乘行者。了達諸蘊性空故。於一切法中。都無所取。眾無所舍。雙離違順八心我蘊。兩倒二種業煩惱網（兩倒業煩惱者。我法二執之所生也）是名超越一切瑜祇行○所謂相應者。即是觀行應理之人也。依常途解釋。是菩薩從發心已來。經一大阿僧祇劫。方證如是寂然界。今秘密宗。但度此一重妄執。即是超一阿僧祇劫。行者未過此劫。與辟支佛位齊時。名為極無言說處。爾時心滯無為法相。若失方便。多墮二乘地。證小涅槃。然以菩提心勢力。還能發起悲願。從此已后三乘逕路始分。然所觀人法俱空。與成實諸宗未甚懸絕。由（十本作猶）約偏真之理。作此平等觀耳。故以三乘上中下出世間心。合論一僧祇劫（云云）鈔云。疏極無言說處者。我蘊俱離故稱為極。語路欣絕名無言處也（云云）又云。今此初劫文意兼得藏通二教之意。何以故。有折法成空之義故。有三獸渡河之理故（
【現代漢語翻譯】 現代漢語譯本 觀察時，從無性之門通達諸法皆空，便能脫離一重法執顛倒，了知心性。這樣就不會被五蘊（色、受、想、行、識），十二處（眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法），十八界（眼界、耳界、鼻界、舌界、身界、意界，色界、聲界、香界、味界、觸界、法界，眼識界、耳識界、鼻識界、舌識界、身識界、意識界）的能執與所執所動搖，所以稱為證得寂然界。證得此寂然界時，逐漸超越聲聞、緣覺二乘的境界，如同蓮花，雖然尚未盛開，卻已稍稍超出清凈的水面之上。修行者也是如此，不再沉溺於五蘊之中，所以稱為出世間。如果按照正確的翻譯，應當說是上世間心（等等）。 鈔文說：『如果拔除業和煩惱的根本——無明（無知）的種子，三障（煩惱障、業障、報障）全部消除時，就稱為證得寂然界，也就是初劫圓滿的時候（等等）。』經文說（等等）。疏文說：『大乘修行者，通達諸蘊的自性本空，所以在一切法中，都沒有任何執取，也沒有任何捨棄，同時遠離違背和順從的八種心識，以及我執和五蘊兩種顛倒，兩種由業產生的煩惱之網（兩種顛倒和業煩惱，是由我執和法執產生的）。這稱為超越一切瑜祇行（相應行）。』所謂相應，就是指觀行符合真理的人。 依照通常的解釋，菩薩從發心以來，經過一大阿僧祇劫（極長的時間單位），才能證得這樣的寂然界。現在秘密宗（密宗），只要度脫這一重妄執，就是超越一個阿僧祇劫。修行者未經過此劫，與辟支佛（緣覺）的果位相當時，稱為極無言說處。這時，心停滯在無為法（不生不滅的法）的表相上，如果失去方便，大多會墮入二乘的境界，證得小涅槃（不究竟的涅槃）。然而憑藉菩提心（覺悟之心）的力量，還能發起悲願。從此以後，三乘（聲聞乘、緣覺乘、菩薩乘）的道路才開始分明。然而所觀的人和法都空，與成實宗（佛教宗派）的觀點沒有太大的差別，只是依據偏於真諦的道理，作這種平等觀罷了。所以用三乘的上、中、下出世間心，合起來論述一個阿僧祇劫（等等）。』 鈔文說：『疏文所說的極無言說處，是因為我執和五蘊都已遠離，所以稱為極。語言道路欣然斷絕，稱為無言處（等等）。』又說：『現在這初劫的文意，兼具藏教（小乘教）和通教（大小乘共通的教義）的含義。為什麼呢？因為有折法成空的含義，有三獸渡河的道理（』
【English Translation】 English version Upon observation, when one penetrates the emptiness of all dharmas (phenomena) through the gate of non-self-nature, one can break free from the inverted view of clinging to dharmas and understand the nature of mind. In this way, one will not be swayed by the grasping and the grasped of the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve ayatanas (sense bases: eye, ear, nose, tongue, body, mind, and their corresponding objects: sight, sound, smell, taste, touch, mental objects), and the eighteen dhatus (elements: the six sense organs, the six sense objects, and the six sense consciousnesses). Therefore, it is called attaining the realm of stillness (Nirvana). When one attains this realm of stillness, one gradually transcends the realms of the two vehicles (Shravakas and Pratyekabuddhas), like a lotus flower that, although not yet in full bloom, has already slightly emerged above the clear water. The practitioner is also like this, no longer sinking into the skandhas, so it is called being beyond the world. If translated correctly, it should be called the mind of the world above (etc.). The commentary says: 'If one uproots the seed of ignorance, the root of karma and afflictions, and all three obstacles (affliction obstacle, karma obstacle, retribution obstacle) are eliminated, it is called attaining the realm of stillness, which is the completion of the first kalpa (aeon) (etc.).' The sutra says (etc.). The commentary says: 'A Mahayana practitioner, understanding the emptiness of the nature of the skandhas, therefore has no grasping or abandoning in all dharmas, simultaneously abandoning the eight kinds of consciousness that are contrary and compliant, as well as the two kinds of inverted views and the net of karmic afflictions (the two kinds of inverted views and karmic afflictions are produced by the attachment to self and dharmas). This is called transcending all Yoga practices (corresponding practices).' The so-called correspondence refers to those who practice contemplation in accordance with the truth. According to the usual explanation, a Bodhisattva, from the time of generating the aspiration for enlightenment, must go through a great asamkhyeya kalpa (an extremely long unit of time) to attain such a realm of stillness. Now, the secret school (Tantra) only needs to liberate this one layer of deluded attachment, which is to transcend one asamkhyeya kalpa. When the practitioner has not passed this kalpa and is equivalent to the position of a Pratyekabuddha (Solitary Realizer), it is called the place of extreme non-speaking. At this time, the mind stagnates in the appearance of unconditioned dharmas (dharmas that are not subject to birth and death), and if one loses skillful means, one will mostly fall into the realm of the two vehicles, attaining small Nirvana (incomplete Nirvana). However, relying on the power of the Bodhicitta (mind of enlightenment), one can still generate compassion and vows. From then on, the paths of the three vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) begin to be distinct. However, the person and dharmas that are contemplated are both empty, and there is not much difference from the views of the Satyasiddhi School (a Buddhist school), only based on the principle of leaning towards the truth, making this equalizing contemplation. Therefore, the upper, middle, and lower transcendent minds of the three vehicles are combined to discuss one asamkhyeya kalpa (etc.).' The commentary says: 'The place of extreme non-speaking mentioned in the commentary is called extreme because the attachment to self and the skandhas have been abandoned. The path of language is happily cut off, called the place of non-speaking (etc.).' It also says: 'Now, the meaning of this first kalpa includes the meaning of both the Tripitaka teaching (Hinayana teaching) and the Common teaching (teachings common to both Hinayana and Mahayana). Why? Because it has the meaning of breaking down dharmas to achieve emptiness, and the principle of the three animals crossing the river ('
云云。疏釋湛寂中三獸渡河之喻。私案以折法證三藏以三獸成通教也）又釋第二劫中雲。謂前劫中有通教菩薩。從無性門達諸。諸即空。此則體法空（云云）疏釋法無畏云。爾時幻涅槃等喻觀察諸蘊即空（云云）依上諸文之意。即空幻者。謂即折法體法二空。而論如幻此云即空幻也。經云。大乘行發無緣乘心法無我性。何以故。如彼往昔如是修行。觀察蘊阿賴耶。知自性如幻陽焰影響旋火輪乾闥婆城（云云）疏云。即是明第二重觀法無我性也○此無緣乘心。即是法無我性。以行者初劫修觀行時心沒蘊中故。以五種無性空門。觀法無我。然望緣生中道。由（十本作猶）屬對治悉檀。若失般若方便。即墮于斷滅。名惡取空者。濫方廣道人。今大乘不可得空相（相字二本俱無）空相亦不可得。雖觀諸法無所有。然亦于諸法無所空。故須離有離無道。觀法無我性。為欲凈除智障故。隨順古昔諸菩薩修觀蘊阿賴耶。即楞伽解深密等經。八識三性三無性。皆是此意。經言智自性者。即是智三界唯心也。如幻○婆城六喻。皆是雙辨有無明蘊阿賴耶別緣起義。與前劫上五喻觀無性空意。復有殊矣。阿賴耶○（義云。含藏正翻為室。生諸蘊。于中生滅為名）然阿賴耶有三種義○（分別因緣真實）如大乘莊嚴論求真實偈中雲。彼論明觀察蘊
阿賴耶。了知自性如幻。最與此經符會。故具出之。當知陽炎○婆城。亦應如是廣說。前劫五喻有泡沬芭蕉。此中所以不論者。此三事由帶折。法明無性空。然此中幻焰等喻意。明唯識無境體解之空。即是粗相博融故不論也。行者解諸蘊唯心。即是知法自性○今以如幻等門。照有空不二。而人法二空之相。亦不當心。乃名真入法空。悟唯識性故。經云。秘密主。彼如是舍無我。心主自在覺自心本不生。心主即心王也。以不帶有無心無掛礙。所為妙業隨意能成。故云心主自在。心主自在。明（十四本同之也。十本明字作時）即是凈菩提心。更作一轉開明倍勝於前劫也（云云）鈔云。謂初劫中觀察○五喻從無性門。從無性門達諸法即空。離一重法倒雖不復心沒蘊中。然帶折法故。以三乘合論一阿僧祇劫。今第二劫以○六喻正觀不可得空。兼以體法空觀賴耶法無我性（云云）又云。對前三乘但空故云今大乘不可得空。空亦不可得名不可得空（云云）又云。謂前劫中有通教菩薩○（具如上之）今則不爾。了法緣生故。幻有知緣無性故。真空此則自性不可得空。云與前無性空意復有殊矣（云云）又云。疏舍無我心主等者。離義無我者。謂前劫離我倒時有法執當心故。以五喻達諸法即空。遣彼法倒。雖遣其有仍滯空相。今第二劫以
【現代漢語翻譯】 阿賴耶（Ālaya，藏識）。了知自性如幻，最與此經符會，故具出之。當知陽炎（Mirage）○婆城（Gandharva city，海市蜃樓），亦應如是廣說。前劫五喻有泡沬、芭蕉，此中所以不論者，此三事由帶折，法明無性空。然此中幻焰等喻意，明唯識無境體解之空，即是粗相博融故不論也。行者解諸蘊唯心，即是知法自性○今以如幻等門，照有空不二，而人法二空之相，亦不當心，乃名真入法空，悟唯識性故。經云：『秘密主（Guhyapati，金剛手菩薩），彼如是舍無我，心主自在覺自心本不生，心主即心王也。』以不帶有無心無掛礙，所為妙業隨意能成，故云心主自在。心主自在，明（十四本同之也。十本明字作時）即是凈菩提心。更作一轉開明倍勝於前劫也（云云）。鈔云：『謂初劫中觀察○五喻從無性門，從無性門達諸法即空，離一重法倒雖不復心沒蘊中，然帶折法故，以三乘合論一阿僧祇劫。今第二劫以○六喻正觀不可得空，兼以體法空觀賴耶法無我性（云云）。』又云：『對前三乘但空故云今大乘不可得空，空亦不可得名不可得空（云云）。』又云：『謂前劫中有通教菩薩○（具如上之），今則不爾，了法緣生故，幻有知緣無性故，真空此則自性不可得空，云與前無性空意復有殊矣（云云）。』又云：『疏舍無我心主等者，離義無我者，謂前劫離我倒時有法執當心故，以五喻達諸法即空，遣彼法倒，雖遣其有仍滯空相。今第二劫以
【English Translation】 Ālaya (Ālaya-vijñāna, storehouse consciousness). Understanding that self-nature is like an illusion is most in accordance with this sutra, therefore it is fully explained. Know that mirages (Mirage) and Gandharva cities (Gandharva city, city of celestial musicians, often used to describe mirages) should also be explained in this way. The five metaphors of the previous kalpa (aeon) include foam and banana trees. The reason why these three are not discussed here is that these three things are caused by being broken, and the Dharma reveals emptiness of self-nature. However, the meaning of metaphors such as illusions and flames here is to clarify the emptiness of the mind-only (Vijñānavāda) without objective reality, which is a rough aspect of integration, so it is not discussed. The practitioner understands that all skandhas (aggregates) are mind-only, which means knowing the self-nature of the Dharma. Now, using the gate of 'like an illusion,' illuminate the non-duality of existence and emptiness, and the characteristics of the emptiness of both persons and dharmas are not attached to the mind, which is called truly entering the emptiness of Dharma, realizing the nature of mind-only. The sutra says: 'Secret Lord (Guhyapati, Vajrapani), he thus abandons no-self, the mind-lord freely awakens to the original non-arising of his own mind; the mind-lord is the king of the mind.' Because he does not cling to existence or non-existence, and his mind is without hindrance, the wonderful deeds he performs can be accomplished at will, therefore it is called the mind-lord being free. The mind-lord being free, clarifying (the fourteenth version is the same; the word 'clarifying' in the tenth version is 'time') is pure Bodhi-mind. Making another turn to open up is even better than the previous kalpa (etc.). The commentary says: 'In the first kalpa, observing the five metaphors from the gate of no-self-nature, from the gate of no-self-nature, one attains that all dharmas are empty, and although one is free from a layer of Dharma-delusion and the mind is no longer immersed in the skandhas, it still carries the broken Dharma, so the three vehicles are combined to discuss one asamkhya-kalpa. Now, in the second kalpa, the six metaphors are used to correctly observe the emptiness that cannot be obtained, and also to view the no-self-nature of the Ālaya-dharma with the contemplation of the emptiness of the body of Dharma (etc.).' It also says: 'Compared to the previous three vehicles, which only see emptiness, it is said that the emptiness that cannot be obtained in the Mahayana now is that emptiness is also unobtainable, which is called the emptiness that cannot be obtained (etc.).' It also says: 'In the previous kalpa, there were Bodhisattvas of the common teaching (as above), but now it is not so, because they understand that dharmas arise from conditions, and illusions have the knowledge of conditions and are without self-nature, so true emptiness is the emptiness of self-nature that cannot be obtained, which means that the intention is different from the previous emptiness of no-self-nature (etc.).' It also says: 'The commentary on abandoning the mind-lord of no-self, etc., means that the no-self that is separate from meaning is that in the previous kalpa, when one was separated from the delusion of self, there was attachment to Dharma in the mind, so the five metaphors were used to attain that all dharmas are empty, and the delusion of Dharma was removed. Although its existence was removed, one still clung to the aspect of emptiness. Now, in the second kalpa, with
六喻對治前劫。即空既有去空。已方順不可得空故。疏云。雖觀諸法無所有。然亦於法無所空故。須離有無觀法無我性。既能雙離有無之相。即得心王自在。由是聖教說相為縛令心不得自在（云云）私案。疏言。今以如幻等門。照有空不二。而人法二空之相。亦不當心。乃名真入法空。悟唯識性者。有空不二者。有謂幻有。空謂真空。而此有空相性是異故不一。相性不離故不異。且約不離云不二也。故上文云。唯識無境體法難解之空。即是粗相轉融。唯識無境者幻有。難解之空者真空。轉融者明不二。然帶不一故云粗相。人法二空者。人法謂初二性。二空謂真實性。三性妄假真實有空諸相皆不當於心也。故下文結此第二劫云。然上來原始要終。自發一毫之善。以至於超度人法有無二障（云云）涅槃入等者。入真空故證勝義性。證勝義故了世俗性。故云悟唯識性也。疏釋法無我無畏云。於心外有無影像智。都無所得心王自在覺本不生（云云）故即唯心而論。如幻此云即心幻也。經云。真言門修行菩薩行諸菩薩○所謂空性（一）離於根境（二）無相（三）無境界（四）越諸戲論（五）等虛空無邊一切佛法依此相續生（六）離有為無為界（七）離諸造作（八）離眼耳鼻舌身意（九）極無自性心生秘密主。如是初心佛說成佛因
【現代漢語翻譯】 現代漢語譯本 六喻對治前劫。即空既有，去除空性。已方順應不可得空，所以。《疏》中說：『雖然觀察諸法皆無所有，然而對於法也無所空。』因此必須遠離有無的觀念，觀察法的無我性。既能同時遠離有和無的表象，就能獲得心王自在。因此聖教說表象是束縛，使心不得自在（云云）。私下認為，《疏》中說：『現在用如幻等法門，照見有空不二，而人法二空的表象，也不執著於心，才叫做真正進入法空。』領悟唯識性的人，認為有空不二。有，指幻有；空，指真空。而這有空相性，因為是異所以不一，相性不離所以不異。暫且依據不離來說不二。所以上文說：『唯識無境，體法難以理解的空性，就是粗相的轉變融合。』唯識無境，指幻有；難以理解的空性，指真空；轉變融合，說明不二。然而帶有不一，所以說是粗相。人法二空，人法指最初的二性，二空指真實性。三性妄假真實有空等表象，都不執著於心。所以下文總結這第二劫說：『然而從最初到最終，從發出一絲善念，到超越人法有無二障（云云）。』涅槃入等，進入真空，所以證得勝義性；證得勝義性，所以瞭解世俗性，所以說領悟唯識性。《疏》解釋法無我無畏說：『對於心外有無影像智，都無所得，心王自在，覺悟本不生（云云）。』所以就唯心而論，如幻，這裡說的是即心幻。經中說：『真言門修行菩薩行諸菩薩，所謂空性（śūnyatā）（空性），離於根境（遠離感官和對像），無相（alakṣaṇa）（沒有特徵），無境界（無境界），越諸戲論（超越所有思辨），等虛空無邊，一切佛法依此相續生（一切佛法依此相續而生），離有為無為界（超越有為和無為的界限），離諸造作（遠離所有造作），離眼耳鼻舌身意（遠離眼耳鼻舌身意），極無自性，心生秘密主。』像這樣，初心佛說成佛的因。
【English Translation】 English version The six metaphors counteract the previous kalpa (kalpa). That is, emptiness and existence both exist, removing emptiness. It is already in accordance with the unobtainable emptiness, therefore. The commentary says: 'Although one observes that all dharmas (dharmas) are without anything, yet there is also nothing empty in the dharmas.' Therefore, one must abandon the notions of existence and non-existence, and observe the non-self nature of dharmas. Being able to simultaneously abandon the appearances of existence and non-existence, one can attain the freedom of the mind-king. Therefore, the sacred teachings say that appearances are bonds, causing the mind to be unfree (etc.). I privately think that the commentary says: 'Now, using the gate of illusion and so on, one illuminates the non-duality of existence and emptiness, and the appearances of the two emptinesses of person and dharma are also not attached to the mind, and this is called truly entering the emptiness of dharma.' Those who realize the nature of Vijñānavāda (Vijñānavāda) consider existence and emptiness to be non-dual. Existence refers to illusory existence; emptiness refers to true emptiness. And because the characteristics of this existence and emptiness are different, they are not one; because the characteristics are inseparable, they are not different. For the time being, based on inseparability, it is said to be non-dual. Therefore, the previous text says: 'Vijñāna (Vijñāna) is without object, and the emptiness of the body of dharma is difficult to understand, which is the transformation and fusion of the coarse appearance.' Vijñāna is without object, referring to illusory existence; the emptiness that is difficult to understand refers to true emptiness; transformation and fusion explain non-duality. However, because it carries non-unity, it is called a coarse appearance. The two emptinesses of person and dharma, person and dharma refer to the initial two natures, and the two emptinesses refer to the true nature. The appearances of the three natures, delusion, falsity, reality, existence, emptiness, etc., are not attached to the mind. Therefore, the following text concludes this second kalpa by saying: 'However, from beginning to end, from the initial arising of a single thought of goodness, to transcending the two obstacles of existence and non-existence of person and dharma (etc.).' Nirvāṇa (Nirvāṇa) entry and so on, entering true emptiness, therefore attaining the supreme meaning; attaining the supreme meaning, therefore understanding the mundane meaning, therefore it is said to realize the nature of Vijñāna. The commentary explains the fearlessness of the non-self of dharma by saying: 'Regarding the intelligence of existence and non-existence images outside the mind, there is nothing to be obtained, the mind-king is free, and the awakening is originally unborn (etc.).' Therefore, it is discussed in terms of the only mind, such as illusion, which here refers to the illusion of the mind. The sutra says: 'The mantra gate practices the bodhisattva path, all bodhisattvas, so-called emptiness (śūnyatā) (emptiness), separated from the root and environment (separated from the senses and objects), without characteristics (alakṣaṇa) (without characteristics), without boundaries (without boundaries), beyond all play of thought (transcending all speculation), equal to the boundless void, all Buddha-dharmas arise in continuous succession based on this (all Buddha-dharmas arise in continuous succession based on this), separated from the realm of conditioned and unconditioned (transcending the boundaries of conditioned and unconditioned), separated from all creation (separated from all creation), separated from eye, ear, nose, tongue, body, and mind (separated from eye, ear, nose, tongue, body, and mind), extremely without self-nature, the secret lord of mind arises.' Like this, the initial mind Buddha said is the cause of becoming a Buddha.
故。于業煩惱解脫而業煩惱具依（云云）疏云。已嘆入真言門功德竟。然行者復以何法入此門耶。故經次云。所謂空性。空性即是自心等虛空性○前劫悟萬法唯心心外無法。今觀此心即是如來自然智。亦是毗盧遮那遍一切身。以心如是故。諸法亦如是。根塵皆入阿字門。故曰離於根境。影像不出寂滅光。故曰無相。以心實相智覺心之實相。境智皆是般若婆羅蜜。故曰無境界。以此中十喻望前十喻。覆成戲論。故名諸戲論。第三重微細百六十心。煩惱業壽種除。復有佛樹牙生。故曰等虛空無邊一切佛法。依此相續生。既不壞因緣。即入法界。亦不動法界。即是緣起。當知因緣生滅。即是法界生滅。法界不生滅。即是因緣不生滅。故曰離有為無為界。若如來出世。若不出世。諸法法爾如是住。故曰離諸造作○眼即是第一實際。第一實際中。眼尚不可得。何況趣不趣耶。耳鼻舌身意亦如是。故曰離眼耳鼻舌身意。行者得如是微細慧時。觀一切染凈諸法。乃至少分由如鄰虛。無不從緣生者。若從緣生。即無自性。若無自性。即是本不生。本不生即是心實際。心實際亦復不可得。故曰極無自性心生也。此心望前二劫。由如蓮花盛敷。若望后二心。即果覆成種。故曰。如是初心佛說成佛因。故於業煩惱解脫。而業煩惱具依。此中雲
【現代漢語翻譯】 現代漢語譯本 故，對於從業和煩惱中解脫，而從業和煩惱仍然存在的情況（如前所述）。疏文中說：『已經讚歎了進入真言門的功德。』然而修行者又用什麼方法進入此門呢？所以經文接著說：『所謂空性。』空性就是自心等同於虛空的性質。前一劫已經領悟到萬法唯心，心外無法。現在觀察此心，就是如來的自然智慧，也是毗盧遮那（Vairocana，光明遍照）遍佈一切身。因為心是如此，所以諸法也是如此。根塵（感官及其對像）都進入阿字門（種子字，象徵宇宙本源）。所以說『離於根境』。影像不超出寂滅之光，所以說『無相』。以心實相智覺悟心的真實相狀，境和智都是般若波羅蜜（Prajnaparamita，智慧到彼岸）。所以說『無境界』。用這其中的十個比喻與前面的十個比喻相比，又成了戲論。所以名叫諸戲論。第三重微細的百六十心，煩惱、業、壽命的種子被去除，又有了佛樹的嫩芽生長。所以說『等虛空無邊一切佛法』，依此相續而生。既然不破壞因緣，就進入了法界。也不動法界，這就是緣起。應當知道因緣生滅，就是法界的生滅。法界不生滅，就是因緣不生滅。所以說『離有為無為界』。無論如來出世還是不出世，諸法的法性本來就是這樣安住的。所以說『離諸造作』。眼就是第一實際，在第一實際中，眼尚且不可得，何況趣向或不趣向呢？耳、鼻、舌、身、意也是如此。所以說『離眼耳鼻舌身意』。修行者得到這樣微細的智慧時，觀察一切染凈諸法，乃至極少部分都好像鄰近虛空一樣，沒有不是從因緣而生的。如果從因緣而生，就沒有自性。如果沒有自性，就是本不生。本不生就是心實際。心實際也是不可得的。所以說『極無自性心生也』。此心與前兩個劫相比，就像蓮花盛開一樣。如果與后兩個心相比，就是果又成了種子。所以說：『如此初心佛說成佛因』。所以對於從業和煩惱中解脫，而從業和煩惱仍然存在。這裡說
【English Translation】 English version Therefore, regarding the liberation from karma and afflictions, while karma and afflictions still exist (as mentioned earlier). The commentary says: 'The merit of entering the Mantra gate has already been praised.' However, by what method does the practitioner enter this gate? Therefore, the sutra then says: 'So-called emptiness (空性, kong xing).' Emptiness is the nature of one's own mind being equal to the nature of space. In the previous kalpa, it was realized that all dharmas are only mind, and there is no dharma outside the mind. Now, observing this mind, it is the natural wisdom of the Tathagata (如來, Thus Come One), and it is also Vairocana (毗盧遮那, Light Illuminating Everywhere) pervading all bodies. Because the mind is like this, so are all dharmas. The roots and dusts (根塵, sense organs and their objects) all enter the 'Ah' syllable gate (阿字門, seed syllable symbolizing the origin of the universe). Therefore, it is said 'separate from the roots and realms.' The image does not exceed the light of extinction, so it is said 'without form.' With the wisdom of the true nature of the mind, one awakens to the true nature of the mind, and both the realm and wisdom are Prajnaparamita (般若波羅蜜, Perfection of Wisdom). Therefore, it is said 'without boundaries.' Comparing the ten metaphors in this with the previous ten metaphors, it becomes sophistry again. Therefore, it is called all sophistries. In the third layer of subtle one hundred and sixty minds, the seeds of afflictions, karma, and lifespan are removed, and the sprouts of the Bodhi tree grow again. Therefore, it is said 'equal to the boundless space, all Buddha-dharmas,' and they arise in reliance on this continuity. Since the causes and conditions are not destroyed, one enters the Dharma Realm. And it does not move the Dharma Realm, which is dependent origination. It should be known that the arising and ceasing of causes and conditions is the arising and ceasing of the Dharma Realm. The Dharma Realm does not arise or cease, which means that causes and conditions do not arise or cease. Therefore, it is said 'separate from the realms of conditioned and unconditioned.' Whether the Tathagata appears in the world or does not appear in the world, the Dharma nature of all dharmas abides as it is. Therefore, it is said 'separate from all fabrications.' The eye is the first reality. In the first reality, the eye is not even attainable, let alone approaching or not approaching it? The ear, nose, tongue, body, and mind are also the same. Therefore, it is said 'separate from the eye, ear, nose, tongue, body, and mind.' When the practitioner obtains such subtle wisdom, observing all defiled and pure dharmas, even the slightest part seems to be near emptiness, and there is nothing that does not arise from causes and conditions. If it arises from causes and conditions, it has no self-nature. If it has no self-nature, it is originally unborn. Originally unborn is the actual nature of the mind. The actual nature of the mind is also unattainable. Therefore, it is said 'the mind arises with extreme non-self-nature.' This mind, compared to the previous two kalpas, is like a lotus flower in full bloom. If compared to the latter two minds, the fruit becomes a seed again. Therefore, it is said: 'Such initial mind, the Buddha said, is the cause of becoming a Buddha.' Therefore, regarding liberation from karma and afflictions, while karma and afflictions still exist. Here it says
佛說者。世尊以十方三世佛為證。言以此一事因緣。為眾生開凈知見。其道玄同也。行者解脫一切業煩惱時。即知一切業煩惱無非佛事。本自無有縛令誰解脫耶。如良醫變毒為藥用除眾病。又如虛空出過眾相。而萬像具依。若住此不思議解脫時。即是真阿羅漢。不著于有為無為。一切世間應受廣大供養。故經云。世間宗奉常應供養也（云云）又云。行者初觀空性時。覺一切法。皆入心之實際。下不見眾生可度。上不見諸佛可求。爾時萬行休息。謂為究竟。若住此者。則退不墮二乘地。不進（二本俱云進不）得上菩薩地。名為法愛生。亦名無記心。然以菩提心勢力。及如來加持力。復能發起悲願。爾時十方諸佛。同時現前而勸喻之。以蒙佛教授故。轉生極無自性心。乃至心之實際亦不可得。雖解脫一切業煩惱。而業煩惱具存。至此不思議地。乃名真離二乘地也（云云）鈔云。疏所謂空性等者。言空性者性即實性。即是諸法之實性故。猶如虛空過虛空生過眾生與萬像為依存曰空性。經中以九事顯之。顯之易見（云云）第四云。初劫第二劫十種譬喻乃成戲論。今此今此中十喻后為對治前劫心沒實際。欲合離有為無為界故。觀此十喻亦成戲論。今時等虛空性俱不可得故越諸戲論（云云）又云。若望后二心等者。此心屬八心中第
【現代漢語翻譯】 現代漢語譯本 佛說：世尊以十方三世諸佛為證明，說憑藉這一件事的因緣，為眾生開啟清凈的知見，其道理玄妙而相同。修行者在解脫一切業障煩惱時，就會知道一切業障煩惱無非是佛事，本來就沒有束縛，又何來解脫呢？如同良醫將毒藥轉化為藥物，用來去除各種疾病。又如虛空超越一切表象，而萬象都依賴於它。如果安住于這種不可思議的解脫境界時，就是真正的阿羅漢，不執著于有為法和無為法，在一切世間都應當接受廣大的供養。所以經中說：『世間所尊崇的，應當常常供養。』（云云） 又說：修行者最初觀空性時，覺悟到一切法都進入了心的實際。向下看不到有眾生可度化，向上看不到有諸佛可求。這時，一切修行都停止了，認為這就是究竟。如果安住於此，就會退步，墮入二乘的境界，也不會進步，登上菩薩的境界，這叫做法愛生起，也叫做無記心。然而憑藉菩提心的力量，以及如來的加持力，又能發起悲願。這時，十方諸佛同時顯現在面前勸導開悟他。因為受到佛的教導，轉而生起極無自性的心，乃至心的實際也不可得。雖然解脫了一切業障煩惱，而業障煩惱依然存在。到達這種不可思議的境界，才叫做真正脫離二乘的境界。（云云） 鈔文中說：疏文所說的空性等，空性就是實性，就是諸法的實性。猶如虛空超越虛空，眾生與萬象都依賴於它，這叫做空性。經中用九件事來顯示它，顯示它就容易理解。（云云） 第四段說：初劫、第二劫的十種譬喻乃是戲論。現在，這十種譬喻是爲了對治前劫心沒入實際，想要結合脫離有為和無為的境界。觀察這十種譬喻也成了戲論。現在，虛空性等都不可得，所以超越了一切戲論。（云云） 又說：如果希望后二心等，此心屬於八心中的第...
【English Translation】 English version The Buddha said: The World Honored One takes the Buddhas of the ten directions and three times as witness, stating that through the causal conditions of this one matter, pure knowledge and vision are opened for sentient beings, and the principle is profound and the same. When a practitioner is liberated from all karmic afflictions, they will know that all karmic afflictions are none other than Buddha-deeds. Originally, there was no bondage, so who is being liberated? It is like a skilled physician transforming poison into medicine to remove various diseases. It is also like the void, which transcends all appearances, yet all phenomena rely on it. If one abides in this inconceivable liberation, one is a true Arhat, not attached to conditioned (有為, yǒu wéi) or unconditioned (無為, wú wéi) dharmas, and should receive vast offerings in all realms. Therefore, the sutra says: 'The world reveres and should always make offerings.' (etc.) Furthermore, it says: When a practitioner initially contemplates emptiness (空性, kōng xìng), they realize that all dharmas enter the actuality of the mind. Below, they do not see sentient beings to be delivered; above, they do not see Buddhas to be sought. At this time, all practices cease, and this is considered ultimate. If one abides in this, one will regress and fall into the realm of the Two Vehicles (二乘, èr shèng), nor will one advance and ascend to the level of a Bodhisattva. This is called the arising of love for the Dharma, and it is also called an undifferentiated mind (無記心, wú jì xīn). However, through the power of the Bodhicitta (菩提心, pú tí xīn) and the blessings of the Tathagata (如來, rú lái), one can again arouse compassion and vows. At this time, the Buddhas of the ten directions simultaneously appear and exhort him. Because of receiving the Buddha's teachings, one turns to generate a mind that is extremely devoid of self-nature, to the point that even the actuality of the mind is unattainable. Although one is liberated from all karmic afflictions, the karmic afflictions still exist. Reaching this inconceivable state is called truly leaving the realm of the Two Vehicles. (etc.) The commentary says: What the commentary refers to as emptiness, etc., emptiness is reality, which is the reality of all dharmas. Like the void surpassing the void, sentient beings and all phenomena rely on it, this is called emptiness. The sutra uses nine things to reveal it, and revealing it makes it easy to understand. (etc.) The fourth section says: The ten metaphors of the first kalpa (劫, jié) and second kalpa are mere play. Now, these ten metaphors are to counteract the mind's immersion in actuality in the previous kalpa, wanting to combine the realms of conditioned and unconditioned. Observing these ten metaphors also becomes play. Now, emptiness, etc., are all unattainable, so they transcend all play. (etc.) Furthermore, it says: If one hopes for the latter two minds, etc., this mind belongs to the eighth of the eight minds...
五花種心第六成果心。彼二者第七名受用種子第八嬰童心也。望此二心名果覆成種。復能與彼復心而為種故。又于業煩惱解脫即是如蓮開敷。而業煩惱具依即是果覆成種也。又解。此心即是三心中菩提心。望前來三劫論時當第三劫如蓮花盛敷。望后二心即根與究竟此菩提心劫為因。故云如是初心佛說成佛因也（云云）又云。知一切業煩惱等者。據事則凡情謂之塵北方聖智達為功德。約理則本離塵染。然與一切煩惱為依。故以變毒虛空二喻而相咒爾（云云。私案變毒喻事虛空喻理）又云。初觀空性時等者。謂觀此畢竟空性時。覺知一切諸法皆入心之實際。言心實際者即是入無相海身心寂滅也（云云）又云。十方諸佛○而勸喻之者○依花嚴經明七勸者（云云。一應趣果德勸勸進求故。二愍念眾生勸勸令化故。三令憶本誓勸勸滿本願故。四呵同二字勸勸雙修故。五指事令成勸勸修成故。六勿生止是勸勸令遍修故。七悉應通達勸勸遍知故云云。具可見之）又云。說七勸已彼經結云。若諸佛不與此起智門者。彼時即入究竟涅槃。棄捨一切利益眾生業等（云云）又云。轉生極無自性心者。前劫發無緣乘心以六種譬喻。作唯識了知三性離染等法皆無自性故。唯識云。初即極無性。次無自然性。後由遠離前所執我法性。雖作此觀未得稱
極。今以十緣生句觀自心畢竟空性我之與蘊法及無緣皆同一性。所謂空性名極無自性。此空智生名極無自性心生也（云云。可思）又云。雖解脫一切業煩惱者。行者得此心時即名之為明。明來暗射故。即是無明滅則行滅。乃至生滅則死滅等名為業煩惱解脫（云云）而業煩惱具存者。凈名經云。不斷無明而具明達之智。又云。眾生未成佛。以菩提為菩薩。成佛時以煩惱為菩提故。故花嚴疏顯三毒相普有正法。彼有五義。一當相即空。空故是道。非謂此三即是佛法○（般若）二約幻用攝生亦非即是○（凈名）三在惑用心○觀心為道亦非即道（俗流）四留惑潤生長菩薩道亦非即是○（凈名）五當相即道。不同前曰不思議故。今第五義正。與此同故。無行經云。淫慾即是道。恚癡亦如是。如是三法中具一切佛法。即斯義矣。又如虛空出過眾相。而萬像具依故。下經之虛空無垢無自性（云云。具可見之）疏釋第六無畏云。謂觀自心畢竟空性時。我之與蘊法及無緣。皆同一性。所謂自性無性。此空智生。即是時極無自性心生也。于業煩惱等。都無所縛亦無所脫。故云得一切法自性平等。爾時于有為無為界。二種扼縛得蘇息處。即是真言行者虛空無垢菩薩心也。然此心在纏出纏皆畢竟無相。以如來五眼諦觀。尚不能得其像猊。況餘生
【現代漢語翻譯】 現代漢語譯本： 極（指最高的境界）。現在用十緣生句來觀察自己的心，發現它畢竟是空性，『我』（自我）與五蘊（色、受、想、行、識）以及無緣（沒有因緣）都具有同一的性質。所謂的空性，就是指極端的無自性。這種空性的智慧產生，就叫做極端的無自性心生。（云云，可以思考） 又說，即使是解脫了一切業和煩惱的人，修行者得到這種心的時候，就稱之為『明』（智慧）。光明到來，黑暗就被驅散，所以說無明滅，則行滅，乃至生滅，則死滅等等，這叫做業煩惱的解脫。（云云） 而對於業和煩惱仍然存在的情況，《維摩詰經》（Vimalakirti Sutra）說：『不斷無明而具明達之智。』又說：『眾生未成佛，以菩提為菩薩；成佛時，以煩惱為菩提。』所以《華嚴疏》（Avatamsaka Sutra Commentary）顯示三毒（貪、嗔、癡）的相，普遍具有正法。其中有五種含義：一、當相即空，因為空所以是道，不是說這三毒就是佛法。（般若，Prajna）二、通過幻化的作用來攝受眾生，也不是說三毒就是佛法。（《維摩詰經》，Vimalakirti Sutra）三、在迷惑中用心，觀察心為道，也不是說三毒就是道。（世俗的流俗）四、保留迷惑來滋潤和增長菩薩道，也不是說三毒就是道。（《維摩詰經》，Vimalakirti Sutra）五、當相即道，與前面不同，因為不可思議。現在第五種含義是正確的，與此相同。』 《無行經》（Vimuktimarga）說：『淫慾即是道，嗔恚和愚癡也是如此。』在這三種法中，具備一切佛法，就是這個意思。又如虛空超越了各種現象，而萬象都依靠它存在，所以下文的經文說虛空無垢無自性。（云云，可以詳細閱讀） 《疏釋》（Commentary）第六無畏說：『當觀察自己的心畢竟是空性時，『我』（自我）與五蘊（色、受、想、行、識）以及無緣（沒有因緣），都具有同一的性質。所謂的自性無性，這種空性的智慧產生，就是極端的無自性心生。』對於業和煩惱等等，都沒有束縛也沒有解脫，所以說得到一切法自性平等。這時，對於有為和無為的界限，兩種束縛都得到了休息的地方，這就是真言行者虛空無垢菩薩的心。然而這種心，無論是在纏縛中還是在解脫中，都畢竟沒有相狀。即使如來用五眼仔細觀察，尚且不能得到它的形象，更何況是其他的眾生呢？
【English Translation】 English version: Supreme. Now, using the ten-causation sentence, contemplate one's own mind, realizing that it is ultimately emptiness. 'I' (self), along with the five skandhas (form, feeling, perception, mental formations, consciousness) and causelessness, all share the same nature. This so-called emptiness refers to the ultimate absence of inherent existence. The arising of this wisdom of emptiness is called the arising of the mind of ultimate non-inherent existence. (Etc. Think about it.) Furthermore, it is said that even those who have liberated themselves from all karma and afflictions, when practitioners attain this mind, it is called 'luminosity' (wisdom). When light arrives, darkness is dispelled. Therefore, when ignorance ceases, actions cease, and so on, until birth ceases, then death ceases, etc. This is called liberation from karma and afflictions. (Etc.) Regarding the situation where karma and afflictions still exist, the Vimalakirti Sutra says: 'Without severing ignorance, one possesses the wisdom of clear understanding.' It also says: 'Before sentient beings become Buddhas, they take Bodhi as Bodhisattvas; when they become Buddhas, they take afflictions as Bodhi.' Therefore, the Avatamsaka Sutra Commentary reveals that the characteristics of the three poisons (greed, hatred, delusion) universally possess the Dharma. There are five meanings within this: 1. Their very nature is emptiness; because of emptiness, it is the path. It is not to say that these three poisons are the Buddha-dharma. (Prajna) 2. Using illusory functions to gather sentient beings; it is also not to say that they are the Buddha-dharma. (Vimalakirti Sutra) 3. Using the mind in delusion, contemplating the mind as the path; it is also not to say that they are the path. (Mundane flow) 4. Retaining delusion to nourish and grow the Bodhisattva path; it is also not to say that they are the path. (Vimalakirti Sutra) 5. Their very nature is the path, different from the previous ones because it is inconceivable. Now, the fifth meaning is correct, being the same as this. The Vimuktimarga says: 'Lust is the path, anger and delusion are also like this.' Within these three dharmas, all Buddha-dharma is contained; this is the meaning. Furthermore, just as space transcends all phenomena, and all phenomena rely on it, so the sutra below says that space is stainless and without inherent existence. (Etc. It can be seen in detail.) The sixth Fearlessness in the Commentary says: 'When contemplating one's own mind as ultimately emptiness, 'I' (self), along with the five skandhas (form, feeling, perception, mental formations, consciousness) and causelessness, all share the same nature. This so-called nature is without nature; the arising of this wisdom of emptiness is the arising of the mind of ultimate non-inherent existence.' Regarding karma, afflictions, etc., there is neither bondage nor liberation, so it is said that one attains the equality of the self-nature of all dharmas. At this time, regarding the realms of conditioned and unconditioned, the two kinds of bondage find a place of rest; this is the mind of the stainless Bodhisattva of space of the mantra practitioner. However, this mind, whether in bondage or liberation, is ultimately without characteristics. Even if the Tathagata observes carefully with the five eyes, he still cannot obtain its image, let alone other sentient beings.
滅中人（云云）又釋深修觀察十緣生句云。今此中雲深修觀察者。即是意明第三重。且如行者于瑜伽中。以自心為感。佛心為應。感應因緣。即時毗盧遮那。現所喜見身說所宣聞法然。我心亦畢竟凈。佛心亦畢竟凈。若望我心為自。即佛心為他。今此境界。為從自生耶。他生耶。共生無因生耶。以中論種種門觀之。生不可得。而形聲宛然即是法界。論幻即幻。論法界即法界。論遍一切處即遍一切處論幻。故名不思議幻也。複次言深修者。謂得凈心已去。從大悲生根。乃至方便為究竟。其間一一緣起。皆當以十喻觀之。由所證轉深故。言（二本俱有深字）觀察也（私案。第三即不思議幻等之深觀察有二深義。一望初二幻等云深。二凈心已去所證轉深故云深。即是意明第三重者初義也。謂得凈心已去等等者后義也）○今行者於一念凈心中。通達如是塵沙四諦。空則畢竟不生。有則盡其性相。中則舉體皆常。以三法無定相。故名為不思議幻。如四諦者。餘一切法門例耳（云云）十卷本云。即是即（即字十四本無）法界論幻即幻。論法界即幻。論遍一切處即遍一切處論幻。故名不可思議幻也（云云）鈔第四云。疏即幻論一切等者。如來金剛三乘之幻。即是遍一切法界圓壇。彼法界大曼荼羅中一一本尊皆是法界幖幟。一遍一切名
【現代漢語翻譯】 現代漢語譯本 『滅中人』（如上所述）又解釋了深入修習觀察十緣生句的含義，說：『現在這裡所說的深入修習觀察，就是指明第三重境界。』例如修行者在瑜伽修行中，以自己的心為感應，佛的心為迴應，感應的因緣，即時毗盧遮那佛（Vairocana，意為光明遍照）顯現修行者所喜見的身相，宣說修行者所能聽聞的佛法。這樣，我的心也就畢竟清凈，佛的心也就畢竟清凈。如果以我的心為自身，那麼佛的心就是他者。現在這個境界，是從自身產生呢？還是從他者產生呢？還是共同產生，還是無因而生呢？用《中論》（Mūlamadhyamakakārikā）的種種法門來觀察，『生』是不可得的。然而形和聲宛然存在，這就是法界（Dharmadhatu，意為一切法的本體）。從幻的角度來說，就是幻；從法界的角度來說，就是法界；從遍一切處的角度來說，就是遍一切處。因為是幻，所以名為不可思議幻。再次，所說的『深修』，是指得到清凈心之後，從大悲心生根，乃至以方便為究竟。這期間的每一個緣起，都應當用十種譬喻來觀察。由於所證悟的境界越來越深，所以說是『觀察』。（兩個版本都有『深』字）觀察。（私案：第三重，即不可思議幻等的深入觀察，有兩重含義。一是相對於初二重幻等來說是『深』，二是得到清凈心之後所證悟的境界越來越深，所以說是『深』。『就是指明第三重境界』，是第一重含義。『謂得凈心已去等等者』，是第二重含義。）現在修行者在一念清凈心中，通達如是塵沙般的四諦（Four Noble Truths，意為苦、集、滅、道）。從空的角度來說，畢竟不生；從有的角度來說，窮盡其性相；從中道的角度來說，全體皆常。因為三法沒有定相，所以名為不可思議幻。如四諦，其餘一切法門都可以此類推。（如上所述）十卷本說：『即是即法界，論幻即幻，論法界即幻，論遍一切處即遍一切處論幻，故名不可思議幻也。』（如上所述）鈔第四說：『疏即幻論一切等者，如來金剛三乘之幻，即是遍一切法界圓壇。彼法界大曼荼羅（Mandala，意為壇城）中一一本尊皆是法界幖幟，一遍一切名。』
【English Translation】 English version 『The Person Who Destroys』 (as mentioned above) further explains the meaning of deeply cultivating the observation of the ten conditions of arising, saying: 『Now, the deep cultivation and observation mentioned here refers to clarifying the third level of realization.』 For example, when a practitioner engages in Yoga practice, using their own mind as the sense and the Buddha's mind as the response, due to the causal conditions of this interaction, immediately Vairocana (meaning 'the light that shines everywhere') manifests the form that the practitioner delights in seeing and speaks the Dharma that the practitioner can hear. Thus, my mind becomes ultimately pure, and the Buddha's mind also becomes ultimately pure. If we consider my mind as the self, then the Buddha's mind is the other. Now, does this state arise from the self? Or does it arise from the other? Or does it arise from both, or without cause? Observing with the various methods of the Mūlamadhyamakakārikā (Treatise on the Middle Way), 『arising』 is unattainable. Yet, forms and sounds are clearly present, and this is the Dharmadhatu (the realm of all phenomena). From the perspective of illusion, it is illusion; from the perspective of the Dharmadhatu, it is the Dharmadhatu; from the perspective of pervading all places, it pervades all places. Because it is illusion, it is called inconceivable illusion. Furthermore, the term 『deep cultivation』 refers to, after attaining a pure mind, rooting oneself in great compassion and ultimately reaching skillful means. Each arising in between should be observed with ten similes. Because the realized state becomes increasingly profound, it is called 『observation.』 (Both versions have the word 『deep』) Observation. (Private note: The third level, that is, the deep observation of inconceivable illusions, has two meanings of 『deep.』 First, it is 『deep』 relative to the first two levels of illusion, etc. Second, after attaining a pure mind, the realized state becomes increasingly profound, so it is called 『deep.』 『Refers to clarifying the third level of realization』 is the first meaning. 『Saying, after attaining a pure mind, etc.』 is the second meaning.) Now, in a single moment of pure mind, the practitioner thoroughly understands the Four Noble Truths (suffering, origin, cessation, path) like dust and sand. From the perspective of emptiness, it ultimately does not arise; from the perspective of existence, it exhausts its nature and characteristics; from the perspective of the middle way, the entire body is constant. Because the three dharmas have no fixed characteristics, it is called inconceivable illusion. Like the Four Noble Truths, all other Dharma gates can be inferred by analogy. (As mentioned above) The ten-volume version says: 『It is the Dharmadhatu, discussing illusion is illusion, discussing the Dharmadhatu is illusion, discussing pervading all places is discussing illusion pervading all places, therefore it is called inconceivable illusion.』 (As mentioned above) Commentary Four says: 『The commentary discussing illusion as everything, etc., the illusion of the Tathagata's Vajra Three Vehicles is the round altar that pervades the entire Dharmadhatu. Each deity in that Dharmadhatu Mandala (sacred space) is a symbol of the Dharmadhatu, a name that pervades everything.』
遍一切處遍一切處論幻者。謂遍一切處法界曼荼羅即是如來三密之幻。皆本不生四句求之俱不可得。即不思議之幻也（云云）當知即不思議幻有二義。初義兩本義釋其意全同。謂法界與幻互相即論。亦幻與遍一切處互相即論（鈔決后句）故名不思議幻。疏文雖異其意遂同。如來身語名為幻。空有性即是法界。圓壇為遍一切處。三法一體隨論異名。今即法界遍一切處而論幻故名不思議幻。后義三本皆同。空即畢竟不生者。八不舉初一。有則盡其性相者。十如出初二。中則舉體皆常者。是法界不動也。幻有假諦即餘二諦。而無實相故云即不思議幻也。問。疏釋觀第三幻所以中雲。如前所說解脫一切業煩惱。而業煩惱具依即不思議之幻也之意云何。 答。說第三劫經云。于業煩惱解脫。而業煩惱具依（云云）疏釋意云。極無自性心生故解脫一切業煩惱。解脫一切業煩惱時。即知一切業等皆是佛事本無縛脫。雖知無脫而能解脫。雖能解脫而亦具存（二喻如上）是為不可思議解脫（至乃此不思議解脫地名真離二乘地也）此不思議解脫即是如幻。名即不思議幻。斯文意也。問。若爾可有不思議解脫即是幻。故名即幻之義。如何但云有二義耶。答。且就后一處文但云二義。若並前釋有三義也。問。三種即義如先可知。然言幻者何
【現代漢語翻譯】 現代漢語譯本： 《遍一切處遍一切處論》中關於『幻』的解釋是：遍一切處的法界曼荼羅（Mandala，壇城），即是如來（Tathagata，佛）身、語、意三密的幻化。一切法皆本不生，用四句（有、無、亦有亦無、非有非無）來尋求，都不可得，這就是不可思議的幻化。（云云）應當知道，這不可思議的幻化有二重含義。第一重含義，兩本義疏的解釋其意完全相同，即法界與幻互相即是，或者說幻與遍一切處互相即是（鈔決后句），所以名為不可思議幻。疏文雖然不同，但其意旨相同。如來的身語名為幻，空有之性即是法界，圓壇為遍一切處。三法一體，只是隨論而有異名。現在就法界、遍一切處而論幻，所以名為不可思議幻。第二重含義，三本經書的說法都相同。空，即是畢竟不生（八不中的第一不）；有，則是窮盡其性相（十如是中的最初二如是）；中，則是舉體皆常，這是法界不動的體現。幻有假諦，即其餘二諦，而無實相，所以說即是不可思議幻。問：疏釋《觀》第三幻中說：『如前所說解脫一切業煩惱，而業煩惱具依即不思議之幻也』，這句話是什麼意思？ 答：第三劫經中說：『于業煩惱解脫，而業煩惱具依（云云）』。疏釋的含義是：因為極無自性，心生，所以解脫一切業煩惱。在解脫一切業煩惱時，就知道一切業等都是佛事，本來沒有束縛和解脫。雖然知道沒有脫離，但卻能夠解脫；雖然能夠解脫，但也仍然具存（兩個比喻如上）。這就是不可思議的解脫（乃至這不可思議解脫之地名為真離二乘之地）。這不可思議的解脫就是如幻，名為即不可思議幻。這就是這段文字的含義。問：如果這樣，可以有不可思議解脫即是幻，所以名為即幻的含義。為什麼只說有二重含義呢？答：且就后一處文只說二重含義。如果加上前面的解釋，就有三重含義了。問：三種即的含義如先前可知。然而，『幻』是什麼？
【English Translation】 English version: In the 'Treatise on Pervading All Places Pervading All Places', 'illusion' is explained as follows: The Dharmadhatu (Dharmadhatu, the realm of all phenomena) Mandala (Mandala, sacred diagram) that pervades all places is the illusion of the three secrets of body, speech, and mind of the Tathagata (Tathagata, the Buddha). All dharmas are fundamentally unproduced, and if sought using the fourfold negation (existence, non-existence, both existence and non-existence, neither existence nor non-existence), they cannot be obtained. This is the inconceivable illusion. (Etc.) It should be known that this inconceivable illusion has two meanings. The first meaning, the explanations in both commentaries are completely the same, that is, the Dharmadhatu and illusion are mutually identical, or illusion and pervading all places are mutually identical (latter part of the commentary), hence it is called inconceivable illusion. Although the commentary texts differ, their meaning is the same. The body and speech of the Tathagata are called illusion, the nature of emptiness and existence is the Dharmadhatu, and the round altar is pervading all places. The three dharmas are one entity, only differing in name according to the treatise. Now, discussing illusion in terms of the Dharmadhatu and pervading all places, it is called inconceivable illusion. The second meaning, the statements in all three texts are the same. Emptiness is ultimately unproduced (the first of the eight negations); existence is exhausting its nature and characteristics (the first two of the ten suchnesses); the middle is the entirety being constant, which is the manifestation of the immovability of the Dharmadhatu. Illusion has provisional truth, which is the remaining two truths, but without real characteristics, hence it is said to be the inconceivable illusion. Question: In the commentary on the third illusion in the 'Contemplation', it says: 'As previously said, liberation from all karma and afflictions, and the reliance on karma and afflictions is the inconceivable illusion.' What is the meaning of this statement? Answer: The Sutra of the Third Kalpa says: 'Liberation from karma and afflictions, and the reliance on karma and afflictions (etc.)'. The meaning of the commentary is: Because there is extremely no self-nature, the mind arises, therefore there is liberation from all karma and afflictions. When liberating from all karma and afflictions, it is known that all karma etc. are Buddha-activities, originally without bondage and liberation. Although it is known that there is no escape, one is able to liberate; although one is able to liberate, it still exists (the two metaphors as above). This is inconceivable liberation (even this place of inconceivable liberation is called the land of truly leaving the two vehicles). This inconceivable liberation is like illusion, called the immediate inconceivable illusion. This is the meaning of this passage. Question: If so, there can be inconceivable liberation that is illusion, hence it is called the meaning of immediate illusion. Why is it only said to have two meanings? Answer: For the latter passage, only two meanings are mentioned. If the previous explanation is added, there are three meanings. Question: The meaning of the three immediacies is as previously known. However, what is 'illusion'?
義耶。答。疏引釋論云。佛言若幻空欺誑無實。云何從幻能作伎樂。女言。大德是幻相法耳（云云。二本俱云法爾）鈔第四云。幻者化也。無而忽有之謂也。先無形質假因緣有名為幻化。又幻者詐惑。以不實事惑人眼目。故曰幻也（云云）問。若言無而忽有。此謂幻者幻是有義。何以幻有觀三劫對治實法境界攀緣有為無為界縛耶。答。無而忽有此幻義者。亦論一邊有而忽無亦是幻義。已有還無有為相故。如疏釋求真實偈云。有亦如幻。無亦如幻。何況初劫所治實法。斯有相故。隨能治即空如幻觀。雖但空觀（初劫合論二乘之中。二乘折空。菩薩體空）而復二劫所治境界。攀緣有為無為界縛。非但有故。隨亦能治即蘊幻即不思議幻。二種觀心非唯空觀。既后二所劫治通空故。能治如幻觀亦通有空也。問。何以得知。后二劫之所治能治俱通有空。又其通有空之意云何。答。所問文證義理如上廣攝。重示之者。先第二劫心沒法中境起攀緣以為所治。而法非但有境。是兼空法境既爾。心緣隨然。故能治即心如幻。觀智亦通有空。此為所治俱通有空之義。故經云。觀察蘊阿賴耶。知自性如幻。疏云。知自性者即是知三界唯心也。又云。六喻皆是雙辨有無明蘊阿羅耶別緣起義。又引莊嚴論云。彼論明觀察蘊阿賴耶。了知自性如幻。
【現代漢語翻譯】 現代漢語譯本： 問：這是什麼意思？ 答：疏文引用《釋論》說：『佛說如果幻象是虛假的、欺騙性的、沒有真實的，那麼如何從幻象中產生音樂和舞蹈呢？』 女人說：『大德，這只是幻象的法則罷了。』（兩種版本都說是『法爾』） 《鈔》第四卷說：『幻，是變化的意思，指本來沒有卻突然出現。』 先前沒有形體和實質，憑藉因緣而有名，這叫做幻化。 幻，也是欺騙迷惑的意思，用不真實的事物迷惑人的眼睛，所以叫做幻。 問：如果說是『本來沒有卻突然出現』，這說明幻象是有意義的。 為什麼幻有的觀念要用三個劫來對治真實的法界境界，攀緣有為和無為的界限束縛呢？ 答：『本來沒有卻突然出現』這種幻象的意義，也是說從有到突然消失也是幻象的意義，因為已經存在的還會消失，這就是有為的現象。 就像疏文解釋《求真實偈》所說：『有也像幻象，無也像幻象，何況最初劫所對治的真實法，因為這些都是有相的。』 隨著能對治的即是空如幻的觀想。 雖然只是空觀（最初劫合論二乘，二乘破空，菩薩體悟空），但又對治第二劫所對治的境界，攀緣有為和無為的界限束縛，不僅僅是有，所以也能對治即蘊幻即不可思議幻，這兩種觀心不僅僅是空觀。 既然後面兩個劫所對治的都通達空性，那麼能對治的如幻觀也通達有和空。 問：如何得知後面兩個劫所對治的和能對治的都通達有和空？ 又通達有和空的意義是什麼？ 答：所問的文證和義理如上面廣泛攝取的內容。 再次說明的是，首先第二劫心沉沒在法中，境界生起攀緣，作為所對治的。 而法不僅僅是有境，是兼具空性的法境，既然境界是這樣，心緣也隨之如此。 所以能對治的即心如幻，觀智也通達有和空。 這是所對治的都通達有和空的意義。 所以經文說：『觀察蘊和阿賴耶（Alaya，藏識），知道自性如幻。』 疏文說：『知道自性就是知道三界唯心。』 又說：『六個比喻都是雙重辨析有無，闡明蘊、阿羅耶（Alaya，藏識）不同的緣起意義。』 又引用《莊嚴論》說：『該論闡明觀察蘊和阿賴耶（Alaya，藏識），了知自性如幻。』
【English Translation】 English version: Question: What does this mean? Answer: The commentary quotes the Shìlùn (釋論, Explanation of Treatises) saying: 'The Buddha said, if illusion is false, deceptive, and without reality, how can music and dance be produced from illusion?' The woman said, 'Virtuous one, this is just the law of illusion.' (Both versions say 'Dharmata (法爾, suchness)') The fourth volume of the Chāo (鈔, Excerpt) says: 'Illusion means transformation, referring to something that suddenly appears from nothing.' Previously without form and substance, it is named due to conditions, this is called illusion. Illusion also means deception and bewilderment, using unreal things to deceive people's eyes, so it is called illusion. Question: If it is said that 'suddenly appears from nothing', this indicates that illusion has meaning. Why does the concept of illusion with existence use three kalpas (劫, eons) to counteract the real realm of Dharma, clinging to the boundaries and fetters of conditioned and unconditioned? Answer: The meaning of 'suddenly appears from nothing' in illusion also means that from existence to sudden disappearance is also the meaning of illusion, because what already exists will still disappear, this is the phenomenon of conditioned existence. Just like the commentary explains the 'Seeking Truth Verse' saying: 'Existence is like illusion, non-existence is also like illusion, let alone the real Dharma that is counteracted in the initial kalpa (劫, eon), because these are all with characteristics.' Following what can counteract is the contemplation of emptiness as illusion. Although it is only emptiness contemplation (the initial kalpa (劫, eon) combines the two vehicles, the two vehicles break emptiness, the Bodhisattva embodies emptiness), but it also counteracts the realm that is counteracted in the second kalpa (劫, eon), clinging to the boundaries and fetters of conditioned and unconditioned, it is not just existence, so it can also counteract the illusion of aggregates, that is, the inconceivable illusion, these two kinds of contemplation are not just emptiness contemplation. Since what is counteracted in the latter two kalpas (劫, eons) all penetrate emptiness, then the contemplation of illusion that can counteract also penetrates existence and emptiness. Question: How do we know that what is counteracted and what can counteract in the latter two kalpas (劫, eons) all penetrate existence and emptiness? And what is the meaning of penetrating existence and emptiness? Answer: The textual evidence and meaning of what you asked are as widely included above. To explain again, first, in the second kalpa (劫, eon), the mind sinks into the Dharma, the realm arises clinging, as what is counteracted. And the Dharma is not just the realm of existence, it is the realm of Dharma that combines emptiness, since the realm is like this, the mind's clinging also follows accordingly. So what can counteract is that the mind is like illusion, and the wisdom of contemplation also penetrates existence and emptiness. This is the meaning of what is counteracted all penetrating existence and emptiness. So the scripture says: 'Observe the aggregates and Alaya (阿賴耶, store consciousness), know that self-nature is like illusion.' The commentary says: 'Knowing self-nature is knowing that the three realms are only mind.' It also says: 'The six metaphors are all double analysis of existence and non-existence, clarifying the different arising meanings of aggregates and Alaya (阿賴耶, store consciousness).' It also quotes the Zhuangyan Lun (莊嚴論, Ornament of the Mahayana Sutras) saying: 'That treatise clarifies observing the aggregates and Alaya (阿賴耶, store consciousness), knowing that self-nature is like illusion.'
最與此經符會。又云。然此中幻焰等喻意明唯識無境體法難解之空。又云。今以如幻等門照有空不二（等文）是其證也。第三劫中著心實際及有為無為界以為所治所治。有為無為兼有空故。能治即不思如幻。觀智亦應有空故。經云。離有為界。疏云。既不壞因緣即入法界。亦不動法界即是緣起。當知因緣生滅即是法界生滅。法界不生滅即是因緣不生滅。故曰離有為無為界。又云。即是真阿羅漢不著于有為無為。又云。以中論種種門觀之生不可得。而形聲宛然。即是界○三法無定相（等云云。具如上之）又釋等正覺句云。以此中道正觀離有為無為界。極無自性心生。即是心佛顯現故曰正等覺句。又釋如實遍知一切心相之文○若於一念心中明及十緣生義。則上窮無盡法界。下極無盡眾生界。其中一切心相皆能了了覺知。以皆從緣起即空即假即中故。故曰如實遍知一切心相（云云）第三劫有空義。並證如之問。阿三義中空者為留空相。為空亦空耶。答。空亦空也。問。何故知爾耶。答。是大空故。問。何為大空耶。答。疏第一釋勝迅執金剛云。勝謂大空。大空即是遍一切處故。能起速疾神通也（云云）又第四云。凈菩提心於一切法都無染著。即名蓮花三昧。住是三昧者乃至諸法空相亦不可得。所謂諸佛大空故（云云。鈔第五
【現代漢語翻譯】 最與此經符會。又云：『然此中幻焰等喻意明唯識（唯識，唯識宗，佛教宗派）無境體法難解之空。』又云：『今以如幻等門照有空不二（等文）是其證也。』 第三劫中著心實際及有為（有為，指有生滅變化的事物）無為（無為，指沒有生滅變化的事物）界以為所治所治。有為無為兼有空故。能治即不思如幻。觀智亦應有空故。經云：『離有為界。』疏云：『既不壞因緣（因緣，事物產生和存在的原因和條件）即入法界（法界，諸法的總稱，或指真理的境界）。亦不動法界即是緣起（緣起，佛教基本教義，指一切事物都是由因緣和合而生）。』當知因緣生滅即是法界生滅。法界不生滅即是因緣不生滅。故曰離有為無為界。 又云：『即是真阿羅漢（阿羅漢，佛教修行者達到的最高果位之一）不著于有為無為。』又云：『以中論（中論，佛教重要論著）種種門觀之生不可得。而形聲宛然。即是界○三法無定相（等云云。具如上之）。』 又釋等正覺（等正覺，佛的智慧）句云：『以此中道正觀離有為無為界。極無自性心生。即是心佛顯現故曰正等覺句。』又釋如實遍知一切心相之文○若於一念心中明及十緣生義。則上窮無盡法界。下極無盡眾生界。其中一切心相皆能了了覺知。以皆從緣起即空即假即中故。故曰如實遍知一切心相（云云）。 第三劫有空義。並證如之問。阿三義中空者為留空相。為空亦空耶？答：空亦空也。問：何故知爾耶？答：是大空故。問：何為大空耶？答：疏第一釋勝迅執金剛（勝迅執金剛，佛教護法神）云：『勝謂大空。大空即是遍一切處故。能起速疾神通也（云云）。』又第四云：『凈菩提心（菩提心，追求覺悟的心）於一切法都無染著。即名蓮花三昧（蓮花三昧，一種禪定狀態）。住是三昧者乃至諸法空相亦不可得。所謂諸佛大空故（云云。鈔第五
【English Translation】 This is most in accordance with this sutra. It also says: 'However, the metaphors of illusion and flames in this context clarify the difficult-to-understand emptiness of the Vijnanavada (Vijnanavada, a school of Mahayana Buddhism) which posits consciousness-only without an external world.' It also says: 'Now, using the gateway of illusion, etc., to illuminate the non-duality of existence and emptiness (and so on) is the proof of it.' In the third kalpa (kalpa, an aeon in Buddhist cosmology), attachment to the reality of mind and the realms of conditioned (conditioned, referring to things subject to change and arising) and unconditioned (unconditioned, referring to things not subject to change and arising) is taken as what is to be treated and what treats. Because conditioned and unconditioned both possess emptiness. The ability to treat is non-thinking like illusion. The wisdom of observation should also possess emptiness. The sutra says: 'Separate from the realm of the conditioned.' The commentary says: 'Since it does not destroy the causes and conditions (causes and conditions, the reasons and conditions for the arising and existence of things), it enters the Dharmadhatu (Dharmadhatu, the totality of all dharmas, or the realm of truth). Also, not moving the Dharmadhatu is dependent origination (dependent origination, the fundamental Buddhist doctrine that all things arise from causes and conditions).' It should be known that the arising and ceasing of causes and conditions is the arising and ceasing of the Dharmadhatu. The non-arising and non-ceasing of the Dharmadhatu is the non-arising and non-ceasing of causes and conditions. Therefore, it is said to be separate from the realm of the conditioned and unconditioned. It also says: 'That is a true Arhat (Arhat, one of the highest attainments in Buddhism) who is not attached to the conditioned and unconditioned.' It also says: 'Using the various gates of the Madhyamaka-karika (Madhyamaka-karika, an important Buddhist treatise) to observe, arising is unattainable. Yet forms and sounds are clearly present. That is the realm ○ the three dharmas have no fixed characteristics (and so on. As above).' It also explains the phrase 'perfect enlightenment' (perfect enlightenment, the wisdom of the Buddha) saying: 'Using this Middle Way correct view to separate from the realms of the conditioned and unconditioned. The mind arises with the ultimate absence of self-nature. That is the manifestation of the mind-Buddha, therefore it is called the phrase of perfect enlightenment.' It also explains the text 'truly and completely knowing all aspects of the mind' ○ If one understands the meaning of the ten dependent arisings in a single thought, then reaching up to the endless Dharmadhatu and down to the endless realm of sentient beings, all aspects of the mind within them can be clearly and completely known. Because they all arise from dependent origination, which is emptiness, provisional existence, and the Middle Way. Therefore, it is said to truly and completely know all aspects of the mind (and so on). The third kalpa has the meaning of emptiness. And it proves the question of suchness. Among the three meanings of 'A', does emptiness retain the appearance of emptiness, or is emptiness also empty? Answer: Emptiness is also empty. Question: How is that known? Answer: Because it is great emptiness. Question: What is great emptiness? Answer: The first commentary explains the Swift Vajra-holder (Swift Vajra-holder, a Buddhist protector deity) saying: 'Swift means great emptiness. Great emptiness is pervasive everywhere. Therefore, it can generate swift and rapid supernatural powers (and so on).' Also, the fourth says: 'Pure Bodhicitta (Bodhicitta, the mind of enlightenment) has no attachment to any dharma. That is called the Lotus Samadhi (Lotus Samadhi, a state of meditation). One who dwells in this samadhi cannot even attain the appearance of emptiness of all dharmas. This is what is called the great emptiness of all Buddhas (and so on. Chapter 5
云。諸法空相亦不可得。即是諸佛大空之智云云）又第六云。瑜伽行人。若蒙諸佛威神加被故。乃至於三昧中。具見十佛剎土微塵眾等。無量聖尊三種密印。互不相離。或復一心不亂轉成自身。雖則奇特難思。尚以有相有緣故。名為世間三昧。若此三昧現前時。行者觀察十緣生句。凈除一切妄想戲論。與空寂相應。即悟如是曼荼羅海會。皆悉從眾緣生。如映象水月干城等。觀（二本俱作都字）無性相。是名出世間三昧。然尚以空病未空故。未得名為大空。及坐道場自證心性時。即知如是等加持境界。皆是心之實際。爾時心不住相亦不依空。與照見空與不空。畢竟無相而具一切相。故名大空三昧。住此三昧者。即是住于佛無礙慧。佛說是人一切智智究竟圓滿。所以經云。故說為大空。圓滿薩般若也（云云）百字成就持誦品。觀此為空。空如下數法（云云）疏第十九釋此經文。以下數喻明一切法不離阿字本不生空。又有蟲行喻。具可見之。疏正云。即同彼數之一一遍一切。大空亦爾。具一切法遍一切法（云云）次上云。大般若說十八空○於十八空中最在其上。即是諸佛大空。而實不空也（云云）第七卷疏云。越十八空名為大空。住空之位名為大空（云云）私案。在上即是越義也。十八空中第四大空。名雖同此而義全別。第
【現代漢語翻譯】 現代漢語譯本：云。諸法空相（dharma's empty nature）亦不可得。即是諸佛大空之智云云）又第六云。瑜伽行人（Yogic practitioner）。若蒙諸佛威神加被故。乃至於三昧（Samadhi，禪定）中。具見十佛剎土（Buddha-field）微塵眾等。無量聖尊三種密印（three secret seals）。互不相離。或復一心不亂轉成自身。雖則奇特難思。尚以有相有緣故。名為世間三昧（worldly Samadhi）。若此三昧現前時。行者觀察十緣生句。凈除一切妄想戲論。與空寂相應。即悟如是曼荼羅（Mandala，壇城）海會。皆悉從眾緣生。如映象水月干城等。觀（二本俱作都字）無性相。是名出世間三昧（transcendental Samadhi）。然尚以空病未空故。未得名為大空。及坐道場自證心性時。即知如是等加持境界。皆是心之實際。爾時心不住相亦不依空。與照見空與不空。畢竟無相而具一切相。故名大空三昧（Great Emptiness Samadhi）。住此三昧者。即是住于佛無礙慧。佛說是人一切智智究竟圓滿。所以經云。故說為大空。圓滿薩般若（Sarvajna，一切智）也（云云）百字成就持誦品。觀此為空。空如下數法（云云）疏第十九釋此經文。以下數喻明一切法不離阿字本不生空。又有蟲行喻。具可見之。疏正云。即同彼數之一一遍一切。大空亦爾。具一切法遍一切法（云云）次上云。大般若說十八空（Eighteen aspects of emptiness）○於十八空中最在其上。即是諸佛大空。而實不空也（云云）第七卷疏云。越十八空名為大空。住空之位名為大空（云云）私案。在上即是越義也。十八空中第四大空。名雖同此而義全別。
【English Translation】 English version: Furthermore, the empty nature of all dharmas (Dharma's empty nature) is also unattainable. This is the wisdom of the Great Emptiness of all Buddhas, and so on.) Also, the sixth [section] says: 'If a Yogic practitioner (Yogic practitioner) receives the blessings of the majestic power of all Buddhas, then even in Samadhi (Samadhi, meditative absorption), they will fully see the countless holy beings, like dust motes in ten Buddha-fields (Buddha-field), with the three secret seals (three secret seals) inseparable from each other. Or, with a single, undistracted mind, they may transform into their own body. Although this is wondrous and difficult to conceive, it is still called worldly Samadhi (worldly Samadhi) because it has form and conditions. If this Samadhi manifests, the practitioner observes the ten causal arising sentences, purifies all deluded thoughts and playful fabrications, and corresponds with emptiness and tranquility. Then, they realize that such a Mandala (Mandala, sacred circle) assembly arises entirely from various conditions, like reflections in a mirror, the moon in water, or a mirage. Observing (both versions use the character '都') the absence of inherent nature, this is called transcendental Samadhi (transcendental Samadhi). However, because the sickness of emptiness has not yet been emptied, it is not yet called Great Emptiness. And when sitting at the Bodhi-tree and personally realizing the nature of the mind, they will know that such empowering states are all the actual reality of the mind. At that time, the mind neither dwells on form nor relies on emptiness. It illuminates both emptiness and non-emptiness, ultimately without characteristics but possessing all characteristics. Therefore, it is called Great Emptiness Samadhi (Great Emptiness Samadhi). One who dwells in this Samadhi dwells in the unobstructed wisdom of the Buddha. The Buddha says that such a person's all-knowing wisdom is ultimately complete. Therefore, the sutra says, 'Therefore, it is called Great Emptiness, the complete Sarvajna (Sarvajna, all-knowing wisdom).' (and so on). The chapter on the accomplishment of the hundred syllables through recitation states: 'Observe this as emptiness. Emptiness is like the method of counting below.' (and so on). The nineteenth commentary explains this sutra passage, using the analogy of numbers to illustrate that all dharmas are inseparable from the letter 'A,' which is originally unborn and empty. There is also the analogy of insects crawling, which can be seen in detail. The commentary states directly: 'It is the same as one number pervading all. Great Emptiness is also like this, possessing all dharmas and pervading all dharmas.' (and so on). Further above, it says: 'The Great Prajna (Great Wisdom) speaks of the Eighteen aspects of emptiness (Eighteen aspects of emptiness). Among the eighteen aspects of emptiness, the highest is the Great Emptiness of all Buddhas, which is actually not empty.' (and so on). The seventh volume of the commentary says: 'Transcending the eighteen aspects of emptiness is called Great Emptiness. Dwelling in the position of emptiness is called Great Emptiness.' (and so on). My personal note: 'Being above is the meaning of transcendence. The fourth Great Emptiness among the eighteen aspects of emptiness has the same name as this, but the meaning is entirely different.'
五空空雖有空俱空義尚淺於此。故云越也。義之淺深智者可知。住空位者證空也。謂證道空名為大空也。問。何以得知。阿字空義必是大空耶。答。如上已云。以阿字本不生釋大空故。故其空義即是空諦。故中論釋空諦云。空亦復空。故空亦復空。即是大空故。問。若言大空空與不空畢竟無相者。大空無自性耶。答。爾也。故悉地出現品云。虛空無垢無自效能授種種諸巧智。疏第十一釋云。以如是即彼大空無為亦無自性。故能生一切智智（云云）二本俱云。法爾空寂常無自性（云云）問。若爾如何疏第十九云。此虛空以不可得故。非是都無所有。而實有其自性。所謂空自性者即不空也。當知此不空者。即是虛空等心。虛空等心者。即是凈菩提（二本俱有心字）從此凈菩提心而生大悲心也（云云）此虛空者。謂大空故耶。答。空自性者。非謂約空義邊。別有自性。而顯三諦一體。以中諦為空諦。自性也。故鈔第十釋義釋次上文云。此等空之心是不可得空。非都無所有。而實有其自性。所謂空自性者即不空矣。即此十喻所明緣起甚深中道不思議。畢竟不可得空。非但空而已也（云云。然此疏意義釋云。空自性其空中道也。不可得故名為空也。故鈔又云。疏空空性者即空不空也。上一空即是但空。次言空性即不空之性。而不
【現代漢語翻譯】 現代漢語譯本 五種空和空性，雖然有空的含義，但比起這裡所說的大空，還是比較淺顯的，所以說超過了它們。含義的深淺，有智慧的人自然可以明白。安住于空位的人，是證得了空性。證得道空，就叫做大空。問：如何得知阿字（A字，梵文字母，代表宇宙本初之音）的空性含義必定是大空呢？答：如上所說，因為阿字本不生，闡釋了大空，所以它的空性含義就是空諦（Sunyata-satya，空的真理）。所以《中論》（Madhyamaka-karika）解釋空諦說：『空亦復空』，這個『空亦復空』，就是大空。問：如果說大空、空與不空，畢竟沒有相狀，那麼大空沒有自性嗎？答：是的。所以《悉地出現品》（Siddhi-vyutpatti-nirdeśa）說：『虛空無垢無自性，能授種種諸巧智。』疏第十一解釋說：『因為這樣的大空無為，也沒有自性，所以能生一切智智（Sarvajna-jnana，一切智慧的智慧）。』兩個版本都說：『法爾空寂，常無自性。』問：如果這樣，為什麼疏第十九又說：『此虛空以不可得故，非是都無所有，而實有其自性，所謂空自性者即不空也。當知此不空者，即是虛空等心。虛空等心者，即是凈菩提（Bodhi，覺悟）。』從此凈菩提心而生大悲心。』這裡說的虛空，是指大空嗎？答：空自性，不是說在空義的方面，另外有一個自性，而是顯示三諦（Tri-satya，三種真理，即空諦、假諦、中諦）一體。以中諦（Madhyama-satya，中道的真理）為空諦的自性。所以鈔第十解釋義釋次上文說：『此等空之心是不可得空，非都無所有，而實有其自性，所謂空自性者即不空矣。』這就是十喻所闡明的緣起甚深中道不思議，畢竟不可得空，非但空而已。 然此疏意義釋云。空自性其空中道也。不可得故名為空也。故鈔又云。疏空空性者即空不空也。上一空即是但空。次言空性即不空之性。而不
【English Translation】 English version The fivefold emptiness, though possessing the meaning of emptiness, is still shallower than what is being discussed here. Hence, it is said to surpass them. The depth of meaning can be understood by the wise. Those who dwell in the position of emptiness have realized emptiness. Realizing the emptiness of the Tao (道), is called Great Emptiness. Question: How can we know that the meaning of the emptiness of the letter 'A' (阿字, A-syllable, representing the primordial sound of the universe) is definitely Great Emptiness? Answer: As mentioned above, because the letter 'A' is originally unborn, it elucidates Great Emptiness. Therefore, its meaning of emptiness is the Sunyata-satya (空諦, the truth of emptiness). Hence, the Madhyamaka-karika (中論) explains Sunyata-satya by saying: 'Emptiness is also empty.' This 'Emptiness is also empty' is Great Emptiness. Question: If it is said that Great Emptiness, emptiness and non-emptiness, ultimately have no characteristics, then does Great Emptiness have no self-nature? Answer: Yes. Therefore, the Siddhi-vyutpatti-nirdeśa (悉地出現品) says: 'The void is without defilement and without self-nature, capable of bestowing various skillful wisdoms.' The eleventh commentary explains: 'Because such Great Emptiness is unconditioned and also without self-nature, it can generate Sarvajna-jnana (一切智智, the wisdom of all wisdoms).' Both versions say: 'By nature, it is empty and still, always without self-nature.' Question: If that is the case, why does the nineteenth commentary say: 'This void, because it is unattainable, is not completely non-existent, but actually has its own self-nature, so-called the self-nature of emptiness, which is non-emptiness. Know that this non-emptiness is the mind equal to the void. The mind equal to the void is pure Bodhi (菩提, enlightenment).' From this pure Bodhi mind arises great compassion.' Does the void mentioned here refer to Great Emptiness? Answer: The self-nature of emptiness does not mean that there is another self-nature on the side of the meaning of emptiness, but rather it reveals the unity of the Tri-satya (三諦, three truths, namely, Sunyata-satya, Provisional-satya, and Madhyama-satya). The Madhyama-satya (中諦, the truth of the Middle Way) is the self-nature of Sunyata-satya. Therefore, the tenth commentary explains the meaning of the above text by saying: 'This mind of emptiness is unattainable emptiness, not completely non-existent, but actually has its own self-nature, so-called the self-nature of emptiness, which is non-emptiness.' This is the profound and inconceivable Middle Way of dependent origination, explained by the ten metaphors, ultimately unattainable emptiness, not just emptiness alone. However, this commentary explains the meaning by saying: 'The self-nature of emptiness is the Middle Way within emptiness. It is called emptiness because it is unattainable.' Therefore, the commentary also says: 'Explaining the emptiness of emptiness is the emptiness of non-emptiness. The previous emptiness is just emptiness. The next mention of the nature of emptiness is the nature of non-emptiness, and not'
可得也。謂以不可得故名之為空。非是如上都無所有而實有其自性。自性者即不空矣（云云）私案。疏云空自性之空。是大空非中道也。所以然者。上經云。虛空無垢自性。疏釋其虛空云。大空下疏云。此虛空實有其自性。此虛空之自性名為空自性。而此虛空亦可大空故也）。 問。何故大空云虛空名耶。答。以喻名法故也。問。何以得知虛空是喻耶。答。住心品云。譬如虛空界離一切分別無分別無無分別。如是一切智智離一切分別無分別無無分別（云云。鈔釋可見）疏第一釋云。如此即是毗婆沙義。虛空無過無德。今如來智身離一切過萬德成就。云何得相喻耶。但取其少分相似以大空耳。此中相況有三義。一者虛空畢竟凈故。二者無邊際故。三者無分別故。一切智心性亦如是故（二本俱有以字）世間易解空。譬離解空也（云云）疏第一以世間更無有可以表示凈菩提心相者。除太（十本同之。十四作大）虛空喻少分相似（云云。此釋無相菩提心也。次文之譬如虛空○心相亦爾○永寂無相。云云）秘藏記云。比喻之極莫過虛空（云云。此意同疏。佛地經說清凈法界有十太虛空喻。彼論釋云。皆以虛空為譬喻者。為顯法界一切粗相同虛空故。如契經言。乃至所有施說譬喻喻諸如來戒等功德。一切皆是謗諸如來。唯除一
【現代漢語翻譯】 現代漢語譯本：是可以理解的。之所以稱其為空，是因為它是不可得的。但這並不是說像上面所說的那樣，什麼都沒有，而實際上它具有自性。如果具有自性，那就不是空了。（此處省略）我個人認為，《疏》中說的『空自性之空』，是大空，不是中道。為什麼這麼說呢？因為上面的經文說：『虛空無垢自性。』《疏》解釋這個虛空說：『大空。』下面的《疏》說：『這個虛空實際上具有它的自性。』這個虛空的自性名為『空自性』。而這個虛空也可以說是大空。） 問：為什麼大空被稱為虛空呢？答：因為用比喻來命名法。問：怎麼知道虛空是比喻呢？答：《住心品》說：『譬如虛空界，離一切分別，無分別，無無分別。如是一切智智，離一切分別，無分別，無無分別。』（此處省略，解釋可以在鈔中找到）《疏》第一重解釋說：『這就像是毗婆沙的義理，虛空沒有過失也沒有功德。現在如來的智慧之身，遠離一切過失，成就萬種功德，怎麼能用虛空來比喻呢？』只是取其少部分相似之處，用大空來比喻罷了。這裡面相互比較有三種含義：一是虛空畢竟清凈；二是虛空沒有邊際；三是虛空沒有分別。一切智的心性也是如此。（兩本書都有『以』字）世間容易理解的空，是譬如離開理解的空。（此處省略）《疏》第一重解釋說，世間再也沒有什麼可以表示清凈菩提心相的了，除了用太虛空來比喻少部分相似之處。（此處省略，這是解釋無相菩提心。接下來的文字是『譬如虛空，心相也是這樣，永遠寂靜無相。』）《秘藏記》說：『比喻的極致莫過於虛空。』（此處省略，這個意思和《疏》相同。《佛地經》說清凈法界有十種太虛空的比喻。那部論解釋說：『都用虛空作為比喻，是爲了顯示法界一切粗相都和虛空一樣。』就像契經所說：『乃至所有施設譬喻，比喻諸如來的戒等功德，一切都是誹謗諸如來，除非……』
【English Translation】 English version: It is understandable. It is called 'empty' because it is unattainable. However, it doesn't mean that, as mentioned above, there is nothing at all, but that it actually possesses self-nature (svabhava). If it possesses self-nature, then it is not empty. (Omitted here) I personally believe that the 'emptiness of self-nature of emptiness' mentioned in the Commentary (Shu) is the great emptiness, not the Middle Way. Why is that? Because the sutra above says: 'The void is without defilement, with self-nature.' The Commentary explains this void by saying: 'Great emptiness.' The Commentary below says: 'This void actually possesses its self-nature.' The self-nature of this void is called 'emptiness of self-nature.' And this void can also be said to be great emptiness.) Question: Why is the great emptiness called void? Answer: Because it uses metaphor to name the Dharma. Question: How do we know that void is a metaphor? Answer: The 'Dwelling in Mind' chapter says: 'For example, the realm of void is apart from all discriminations, without discrimination, without non-discrimination. Likewise, all-knowing wisdom (sarvajñāna) is apart from all discriminations, without discrimination, without non-discrimination.' (Omitted here, the explanation can be found in the commentary) The first explanation in the Commentary says: 'This is like the meaning of the Vaibhashika school, the void has neither faults nor merits. Now, the Tathagata's wisdom body is far from all faults and accomplishes ten thousand merits, how can it be compared to the void?' It only takes a small portion of similarity, using the great emptiness as a metaphor. There are three meanings in this comparison: first, the void is ultimately pure; second, the void is without boundaries; third, the void is without discrimination. The nature of all-knowing wisdom is also like this. (Both books have the word '以') The emptiness that is easily understood in the world is like the emptiness that is apart from understanding. (Omitted here) The first explanation in the Commentary says that there is nothing else in the world that can represent the aspect of pure Bodhi mind, except for using the great void as a metaphor for a small portion of similarity. (Omitted here, this is explaining the aspect of non-form Bodhi mind. The following text is 'Like the void, the mind aspect is also like this, eternally silent and without form.') The 'Secret Treasury Record' says: 'The ultimate of metaphors is none other than the void.' (Omitted here, this meaning is the same as the Commentary. The 'Buddha-bhumi Sutra' says that the pure Dharma realm has ten metaphors of great void. That treatise explains: 'All use the void as a metaphor in order to show that all coarse aspects of the Dharma realm are the same as the void.' Just like the sutra says: 'Even all the established metaphors, comparing the merits of the precepts and so on of the Tathagatas, are all slanders of the Tathagatas, unless...'
喻。謂虛空喻如來戒等。無量功德同虛空故。云云。文勢同秘藏也）問。以虛空喻大空。為但三義。亦有餘文耶。答。有也。問。何耶。答。疏第四釋跡凈真言○等同虛空者。即是無等等（二本俱有同字）阿字門。如虛空無邊故。當知阿字門亦無邊。如虛空無染無變無動故。當知阿字門亦無染無變無動。如虛空離一切相而含萬像。離一切作而世間事素因之得成。阿字門亦復如是。無相無作而具足無盡莊嚴。成就普門不思議業。如是當以種種門自在說之。然復有無量無邊未曾有法。非彼虛空所能譬喻。是故阿字門為真言種子。過於譬類也（云云）二本義釋同釋悉地出現品虛空無垢無自性之文云。正說心之實相即是一切法中決定智印也。以無邊際無垢無分別故。少分喻如虛空。而實等虛空心亦復不守自性故。私案。虛空守空自性守無諦礙。自性等虛空心不爾故也。非彼所能譬喻如是義故。雖后等同虛空無相。而具種種不思議權巧。能曲順根緣而道利之（云云）疏第十九云。又喻如虛空非眾生數而眾生所依。非身（二本俱無身字）壽者非摩納婆作者受者等。一切妄想皆除。悉離分別無去無來。然不異眾生界。一切眾生依止作業皆由此成。滋益眾產生種種事。不可以虛空能成一切事故。便謂虛空有為有相也。今此大空曼荼羅亦
【現代漢語翻譯】 現代漢語譯本 比喻。這是說用虛空來比喻如來的戒律等。因為無量的功德如同虛空一樣。（以下省略，文勢與《秘藏》相同）問：用虛空來比喻大空，是隻有三種含義，還是有其他的含義呢？答：有其他的含義。問：是什麼呢？答：《疏》第四解釋跡凈真言說：『等同虛空』，就是『無等等』阿字門。如同虛空沒有邊際，應當知道阿字門也沒有邊際。如同虛空沒有污染、沒有變化、沒有動搖，應當知道阿字門也沒有污染、沒有變化、沒有動搖。如同虛空遠離一切相而包含萬象，遠離一切造作而世間的事情都依靠它才能成就。阿字門也同樣如此，沒有相、沒有造作而具足無盡的莊嚴，成就普遍的不可思議的業。像這樣應當用種種門自在地說它。然而還有無量無邊的未曾有法，不是虛空所能比喻的。所以阿字門是真言的種子，超越了譬喻的範疇。（以下省略） 兩本《義釋》都解釋《悉地出現品》中『虛空無垢無自性』的文句說：『正說心的實相就是一切法中的決定智印。因為無邊際、無垢、無分別的緣故，少部分可以比喻為虛空。而實際上等同虛空的心也不守自性。』（私案：虛空守護空的自性，守護無礙。自性等同虛空的心不是這樣。）不是虛空所能比喻的，就是這個意思。雖然後面說等同虛空無相，但具有種種不可思議的權巧，能夠順應眾生的根器和因緣而引導他們走向利益。（以下省略） 《疏》第十九說：『又比喻如同虛空不是眾生之數，而是眾生所依靠的。不是身、壽者、不是摩納婆（manava，人）作者、受者等。一切妄想都消除，完全脫離分別，沒有去沒有來。然而不異於眾生界，一切眾生依靠它作業，都由此成就，滋養眾產生就種種事情。』不可以因為虛空能成就一切事情，就認為虛空是有為有相的。現在這個大空曼荼羅（mandala，壇城）也是如此。
【English Translation】 English version Metaphor. This refers to using emptiness to symbolize the Tathagata's (如來) precepts, etc., because immeasurable merits are like emptiness. (Omitted below, the style is the same as in the 'Garbha'.) Question: When using emptiness to symbolize great emptiness, are there only three meanings, or are there other meanings? Answer: There are other meanings. Question: What are they? Answer: The fourth explanation in the commentary on the Traces of Purity Mantra (跡凈真言) says: 'Equal to emptiness' is the 'Unequalled' A-syllable gate (阿字門). Just as emptiness has no boundaries, it should be known that the A-syllable gate also has no boundaries. Just as emptiness has no defilement, no change, and no movement, it should be known that the A-syllable gate also has no defilement, no change, and no movement. Just as emptiness is apart from all forms yet contains all phenomena, and is apart from all actions yet worldly affairs rely on it to be accomplished. The A-syllable gate is also like this, without form or action, yet complete with endless adornments, accomplishing universal inconceivable karma. Like this, it should be freely spoken of using various gates. However, there are still immeasurable and boundless unprecedented dharmas that emptiness cannot symbolize. Therefore, the A-syllable gate is the seed of mantra, surpassing the category of metaphors. (Omitted below) Both 'Commentaries' explain the phrase 'emptiness is without defilement and without self-nature' in the 'Siddhi Appearance Chapter' (悉地出現品) saying: 'Correctly speaking, the true aspect of the mind is the decisive wisdom seal in all dharmas. Because it is boundless, without defilement, and without discrimination, a small part can be symbolized as emptiness. But in reality, the mind equal to emptiness also does not guard its own nature.' (Private note: Emptiness guards the self-nature of emptiness, guarding unobstructedness. The mind whose self-nature is equal to emptiness is not like this.) It is not what emptiness can symbolize, that is the meaning. Although it is later said to be equal to emptiness and without form, it possesses various inconceivable skillful means, able to accord with the faculties and conditions of sentient beings and guide them towards benefit. (Omitted below) The 19th section of the commentary says: 'Also, it is symbolized as emptiness, which is not a number of sentient beings, but what sentient beings rely on. It is not a body, a life-span, not a manava (摩納婆, human), an actor, a receiver, etc. All delusions are eliminated, completely detached from discrimination, without going or coming. However, it is not different from the realm of sentient beings, all sentient beings rely on it for actions, all are accomplished by it, nourishing sentient beings to accomplish various things.' It cannot be said that because emptiness can accomplish all things, emptiness is conditioned and has form. Now this great emptiness mandala (曼荼羅, sacred diagram) is also like this.
如是。畢竟清凈無所不為（為字十四作有十本作成）常住寂然而不空成就（云云。鈔釋略之）。問。三義之中有義。是假諦故。有者假有也。不生義是中諦也。其中之有為假有為真有耶。答。亦假有亦真有也。問。何故云爾乎。答。從因緣故假有。是本有故真有也。問。從因緣者可是假諦。何其假有關中諦耶。答。假諦假有即是中諦假有。如言因緣生滅即是法界生滅問。若爾中諦真有即是假諦真有耶。答。爾也。如言法界不生滅即是因緣不生滅。問。若爾假中二諦有何差別耶。答。于相有差別。于體無差別。故云三諦不同而同不異而異（鈔釋如上）由此得知假諦假有即是中諦假有等者。約體論之。同相體同異之義云何。答。如是已云普門海會現前不謬名有。以種種門求不可得為空。此有此空不出法界為中。是其相異之義也。一空一切空無假中非空。一假一切假無空中非假。一中一切中無空假非中。此為體同之義也。問。於三諦中以中為體。余可是相。若爾唯一中一劫一切中可為體同。如何一空一切空一假一切假亦為體同耶。答。三諦者是一法。法舉體不可得為空。舉體從因緣為假。舉體是法界名中。此空假中義門差別為相。克性同一為體。是故克性舉體同空。舉體同假。以為體同。問。若言舉體空亦假中者。三諦無寬
【現代漢語翻譯】 現代漢語譯本： 如是。畢竟清凈，無所不為（「為」字在十四個版本中，有十個版本作「有」）。常住寂然而不空成就（此處省略鈔釋）。 問：三義之中，有一種是假諦，是假有。不生義是中諦。其中的「有」是假有還是真有呢？ 答：亦假有亦真有。 問：為什麼這麼說呢？ 答：從因緣生故是假有，是本有故是真有。 問：從因緣生，應該是假諦，為什麼假有和中諦有關呢？ 答：假諦的假有，即是中諦的假有。如說因緣生滅，即是法界生滅。 問：如果這樣，中諦的真有，就是假諦的真有嗎？ 答：是的。如說法界不生滅，即是因緣不生滅。 問：如果這樣，假諦和中諦有什麼差別呢？ 答：于相有差別，于體無差別。所以說三諦不同而同，不異而異（此處省略鈔釋）。由此得知假諦的假有，即是中諦的假有等等，是從本體上說的。同相、體同、異的意義是什麼呢？ 答：如是，已經說了普門海會現前，不謬名為「有」。以種種門求不可得，是為「空」。此「有」此「空」不出法界，是為「中」。這是相異的意義。 一空一切空，無假、中而非空。一假一切假，無空、中而非假。一中一切中，無空、假而非中。這是體同的意義。 問：在三諦中，以中為體，其餘是相。如果唯一中、一劫、一切中可以為體同，那麼如何一空一切空，一假一切假也為體同呢？ 答：三諦是一法。法舉體不可得，是為「空」。舉體從因緣生，是為「假」。舉體是法界，名為「中」。此空、假、中義門差別是相，克性同一是體。所以克性舉體同空，舉體同假，以為體同。 問：如果說舉體空亦假中，那麼三諦沒有寬
【English Translation】 English version: Thus it is. Ultimately pure, there is nothing that is not done (In fourteen versions, the character '為' (wéi) is replaced with '有' (yǒu) in ten versions). Permanently abiding in stillness, yet not empty in accomplishment (The commentary is omitted here). Question: Among the three meanings, one is the false truth (假諦, jiǎ dì), which is provisional existence (假有, jiǎ yǒu). The meaning of non-arising is the middle truth (中諦, zhōng dì). Is the 'existence' (有, yǒu) within it provisional existence or true existence? Answer: It is both provisional existence and true existence. Question: Why do you say so? Answer: Because it arises from conditions (因緣, yīnyuán), it is provisional existence; because it is inherent existence (本有, běn yǒu), it is true existence. Question: Arising from conditions should be the false truth. Why is provisional existence related to the middle truth? Answer: The provisional existence of the false truth is the provisional existence of the middle truth. For example, saying that the arising and ceasing of conditions is the arising and ceasing of the Dharma Realm (法界, fǎ jiè). Question: If that's the case, is the true existence of the middle truth the true existence of the false truth? Answer: Yes. For example, saying that the Dharma Realm does not arise or cease is the non-arising and non-ceasing of conditions. Question: If that's the case, what is the difference between the false truth and the middle truth? Answer: There is a difference in appearance (相, xiàng), but no difference in essence (體, tǐ). Therefore, it is said that the three truths are different yet the same, not different yet different (The commentary is omitted here). From this, we know that the provisional existence of the false truth is the provisional existence of the middle truth, etc., which is discussed from the perspective of essence. What is the meaning of same appearance, same essence, and difference? Answer: Thus it is, it has already been said that the Universal Gate Assembly (普門海會, Pǔ mén hǎi huì) appears before us, and it is not mistaken to call it 'existence' (有, yǒu). Seeking it through various gates and finding it unattainable is 'emptiness' (空, kōng). This 'existence' and this 'emptiness' do not go beyond the Dharma Realm, which is 'middle' (中, zhōng). This is the meaning of different appearances. One emptiness is all emptiness; without the false and the middle, there is no non-emptiness. One provisional existence is all provisional existence; without the empty and the middle, there is no non-provisional existence. One middle is all middle; without the empty and the false, there is no non-middle. This is the meaning of same essence. Question: Among the three truths, the middle is taken as the essence, and the rest are appearances. If only one middle, one kalpa (劫, jié), and all middles can be the same essence, then how can one emptiness be all emptiness, and one provisional existence be all provisional existence as the same essence? Answer: The three truths are one Dharma (法, fǎ). The Dharma, in its entirety, is unattainable, which is 'emptiness'. In its entirety, it arises from conditions, which is 'provisional existence'. In its entirety, it is the Dharma Realm, which is called 'middle'. The difference in the meaning of emptiness, provisional existence, and middle is the appearance, and the sameness of the inherent nature is the essence. Therefore, the inherent nature is entirely the same as emptiness, and entirely the same as provisional existence, which is taken as the same essence. Question: If it is said that the entirety is emptiness, also provisional existence and middle, then the three truths have no width
狹乎。答。約體無寬狹。約相有寬狹。問。相有寬狹之方云何。答。唯空邊名空。唯假邊名假。故空假俱為狹。而中諦者。若約遮門非空非有非緣起非本有。若約表門亦空亦有亦緣起亦本有。門既廣故為寬也（已上述阿三義即三諦意）問。疏云。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。即此阿字義也（云云）文意云何。答。鈔第六云。疏薩婆若有三種名等者。即天臺四教中彼三教中各有八事。一教。二理。三智。四斷。五行。六位。七因。八果。此薩婆若即當第三智字也。且通教智者。謂同得巧度一切智也。別教智者道種智也。圓教智者一切種智也。言此三種智至即是阿字義者。釋成不二也（云云）私案。智度論第二十七云。雖菩薩摩訶薩欲得具足道種惠。當習行般若波羅蜜論者○（一道乃至十道廣說）乃至一百六十二道。如是等無量道門智。是諸道盡知遍知。是為道種惠○一切諸道亦如是入一相（上云一相。所謂無相）是名道種惠（下云道是行相。又云菩薩行。道智得一切智）雖欲以一道種惠具足一切智。當行習般若波羅蜜。欲以一切智具足一切種智。當習行般若波羅蜜。 論問曰。一切種智有何差別。答曰。有人
【現代漢語翻譯】 現代漢語譯本 狹隘嗎？答：就本體而言，沒有寬狹之分。就現象而言，有寬狹之分。問：現象有寬狹之分，這是什麼意思？答：只執著于空的一面，就稱為『空』。只執著于假的一面，就稱為『假』。所以，空和假都是狹隘的。而中諦，如果從遮詮的角度來說，它既非空、也非有、也非緣起、也非本有。如果從表詮的角度來說，它亦空、亦有、亦緣起、亦本有。因為它所包含的方面很廣，所以是寬廣的（以上所說的『阿』的三種含義，就是三諦的意義）。問：疏文中說：『又，《大智度論》說明薩婆若（Sarvajna，一切智）有三種名稱：一切智是與二乘（聲聞乘和緣覺乘）共有的；道種智是與菩薩共有的；一切種智是佛的不共之法。這三種智慧實際上是在一個心中獲得的，爲了方便理解，所以分為三種名稱，這就是『阿』字的意義。』（云云）這段話是什麼意思？答：鈔第六卷說：『疏文中說薩婆若有三種名稱等等，指的是天臺宗四教中的前三教，每一教中各有八事：一教、二理、三智、四斷、五行、六位、七因、八果。這個薩婆若就相當於第三個『智』字。而且，通教的智慧，指的是共同獲得巧妙地度化一切的智慧。別教的智慧，指的是道種智。圓教的智慧，指的是一切種智。』說這三種智慧就是『阿』字的意義，是爲了解釋它們是不二的。（云云）私下認為，《智度論》第二十七卷說：『即使菩薩摩訶薩想要圓滿具足道種慧，也應當修習般若波羅蜜。』（一道乃至十道，廣為解說）乃至一百六十二道。像這樣無量道的法門智慧，對於這些道都能完全知曉、普遍知曉，這就是道種慧。一切諸道也像這樣進入一相（上面說的一相，就是無相）。這叫做道種慧（下面說『道』是行相，又說菩薩行，道智獲得一切智）。即使想要用一道種慧圓滿具足一切智，也應當修習般若波羅蜜。想要用一切智圓滿具足一切種智，也應當修習般若波羅蜜。 《智度論》提問說：一切種智有什麼差別？回答說：有人...
【English Translation】 English version Is it narrow? Answer: In terms of essence, there is no width or narrowness. In terms of phenomena, there is width and narrowness. Question: How is there width and narrowness in phenomena? Answer: Only clinging to the side of emptiness is called 'emptiness'. Only clinging to the side of provisionality is called 'provisionality'. Therefore, both emptiness and provisionality are narrow. As for the Middle Way Truth (Madhyamika), if viewed from the perspective of negation, it is neither empty nor existent, neither arising from conditions nor inherently existent. If viewed from the perspective of affirmation, it is both empty and existent, both arising from conditions and inherently existent. Because it encompasses a wide range of aspects, it is broad (the three meanings of 'A' mentioned above are the meaning of the Three Truths). Question: The commentary says: 'Also, the Mahaprajnaparamita-sastra explains that Sarvajna (Sarvajna, all-knowing wisdom) has three names: All-knowing wisdom is shared with the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle); Knowledge of the Varieties of the Path (道種智, Daozhongzhi) is shared with Bodhisattvas; Omniscience (一切種智, Yiqiezhongzhi) is the unique Dharma of the Buddha. These three wisdoms are actually attained in one mind, but for ease of understanding, they are divided into three names, which is the meaning of the letter 'A'.' (etc.) What does this passage mean? Answer: The sixth volume of the commentary says: 'The commentary says that Sarvajna has three names, etc., referring to the first three teachings in the Four Teachings of the Tiantai school, each of which has eight aspects: teaching, principle, wisdom, severance, practice, position, cause, and effect. This Sarvajna is equivalent to the third word 'wisdom'. Moreover, the wisdom of the Common Teaching refers to the wisdom of jointly attaining skillful liberation of all. The wisdom of the Distinct Teaching refers to the Knowledge of the Varieties of the Path. The wisdom of the Perfect Teaching refers to Omniscience.' Saying that these three wisdoms are the meaning of the letter 'A' is to explain that they are non-dual. (etc.) I personally believe that the twenty-seventh volume of the Mahaprajnaparamita-sastra says: 'Even if a Bodhisattva-Mahasattva wants to fully possess the Knowledge of the Varieties of the Path, they should also practice Prajnaparamita. (One path to ten paths, explained extensively) Up to one hundred and sixty-two paths. Like this, the wisdom of the Dharma gate of immeasurable paths, for these paths, one can fully know and universally know, this is the Knowledge of the Varieties of the Path. All the paths also enter into one aspect in this way (the one aspect mentioned above is non-aspect). This is called the Knowledge of the Varieties of the Path (below it says 'path' is the aspect of practice, and also says Bodhisattva practice, the Knowledge of the Path attains all-knowing wisdom). Even if one wants to fully possess all-knowing wisdom with the Knowledge of the Varieties of the Path, one should practice Prajnaparamita. If one wants to fully possess Omniscience with all-knowing wisdom, one should practice Prajnaparamita. The Mahaprajnaparamita-sastra asks: What is the difference between Omniscience? The answer is: Some people...
言無差別。或時言一切智。或時言一切種智。有人言總相是一切智。別相是一切種智。因是一切智。果是一切種智。略說一切智。廣說一切種智（余義廣說）複次后品中佛自說一切智。是聲聞辟支佛事。道智是諸菩薩事。一切種智是佛事。問曰。何等是一切智。所知一切法曰（一切法廣說）以是無礙智惠盡遍知上諸法。名為一切智一切種智（問準一切答二智之意可知）○一心中得一切智一切種智（云云可見）故疏主以彼論所說三智所知相配阿三義。謂一切智所智總相。是空義。道種智所知諸道。是有義。一切種智所知別相。即是中諦不生義也。而此三智所知是一心中法爾成就。今疏所顯其意如此。問。疏云。即是本初不生。當地亦具三點。三點即攝一切法（云云）其意云何。答。此文意云。阿字本初不生。既有不生三義。三義是三諦故。當知亦具法身般若解脫三點。三點是三部三密等故。當知三點攝一切法也（已上述阿字之字相字義竟）。 此本云。 書本云。 本記云。中川實范上人書也。 貞應二年十一月十五日。于金剛峰寺。以前大僧都靜遍持本書寫之畢。道之肝心。宗之極秘。可慎可恐。 金剛佛子沙門道範。 延享第歲在乙丑仲秋五日全部三帖共遂修
【現代漢語翻譯】 現代漢語譯本 言語沒有差別。有時說一切智（sarvajñāna，知曉一切的智慧），有時說一切種智（sarvākārajñāna，知曉一切種類事物的智慧）。有人說總相是一切智，別相是一切種智。因是一切智，果是一切種智。簡略地說是一切智，詳細地說是一切種智（其餘意義廣泛解說）。再次，在後面的品中，佛親自說一切智是聲聞（Śrāvaka，聽聞佛法而證悟者）、辟支佛（Pratyekabuddha，不依師教獨自證悟者）的事，道智是諸菩薩（Bodhisattva，以救度眾生為己任的覺悟者）的事，一切種智是佛的事。問：什麼是一切智？所知的一切法（一切法廣泛解說），以這無礙的智慧，完全普遍地知曉上等諸法，名為一切智一切種智（提問參照一切智，回答二智的意義可以知曉）。在一心中得到一切智一切種智（云云可見），所以疏主用彼論所說的三智所知之相配合阿字的三種意義，說一切智所知的總相是空義，道種智所知諸道是有義，一切種智所知的別相就是中諦不生義。而這三智所知是在一心中自然成就。現在疏所顯示的意義是這樣。問：疏中說，『就是本初不生，當地也具有三點。三點就攝取一切法（云云）』，這意思是什麼？答：這段文字的意思是，阿字本初不生，既然有不生的三種意義，三種意義是三諦，應當知道也具有法身（Dharmakāya，佛的法性之身）、般若（Prajñā，智慧）、解脫（Moksha，從煩惱中解脫）三點。三點是三部三密等，應當知道三點攝取一切法（已經敘述完阿字的字相字義）。
此本云：
書本云：
本記云：中川實范上人書寫。
貞應二年十一月十五日，于金剛峰寺，以前大僧都靜遍持本書寫完畢。道之肝心，宗之極秘，可慎可恐。
金剛佛子沙門道範。
延享第歲在乙丑仲秋五日全部三帖共同修完。 English version Words have no difference. Sometimes it is said 'sarvajñāna' (all-knowing wisdom), sometimes it is said 'sarvākārajñāna' (wisdom knowing all aspects of things). Some say that the general aspect is 'sarvajñāna', and the specific aspect is 'sarvākārajñāna'. Cause is 'sarvajñāna', effect is 'sarvākārajñāna'. Briefly speaking, it is 'sarvajñāna'; extensively speaking, it is 'sarvākārajñāna' (the remaining meanings are explained extensively). Furthermore, in the later chapter, the Buddha himself said that 'sarvajñāna' is the business of Śrāvakas (listeners who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment independently without a teacher), 'do-zhi' (path-wisdom) is the business of Bodhisattvas (enlightened beings who take on the task of saving all sentient beings), and 'sarvākārajñāna' is the business of the Buddha. Question: What is 'sarvajñāna'? Knowing all knowable dharmas (all dharmas are explained extensively). With this unobstructed wisdom, completely and universally knowing the superior dharmas is called 'sarvajñāna' and 'sarvākārajñāna' (the question refers to 'sarvajñāna', and the answer regarding the meaning of the two wisdoms can be understood). Obtaining 'sarvajñāna' and 'sarvākārajñāna' in one mind (as can be seen), therefore, the commentator uses the three wisdoms and their knowable aspects mentioned in that treatise to match the three meanings of the 'A' character, saying that the general aspect known by 'sarvajñāna' is the meaning of emptiness, the various paths known by 'do-zhong-zhi' (path-species-wisdom) is the meaning of existence, and the specific aspect known by 'sarvākārajñāna' is the meaning of the Middle Way, non-arising. And the knowable aspects of these three wisdoms are naturally accomplished in one mind. The meaning shown by the commentary now is like this. Question: The commentary says, 'It is the original non-arising, and the place also has three dots. The three dots encompass all dharmas (etc.)', what does this mean? Answer: The meaning of this passage is that the 'A' character is originally non-arising. Since there are three meanings of non-arising, and the three meanings are the three truths, it should be known that it also has the three points of Dharmakāya (the Dharma body of the Buddha), Prajñā (wisdom), and Moksha (liberation from afflictions). The three points are the three sections and three secrets, etc., so it should be known that the three points encompass all dharmas (the character aspect and meaning of the 'A' character have been described above).
This book says:
The book says:
The original record says: Written by Shonin Jitsuhan Nakagawa.
On the 15th day of the 11th month of the 2nd year of Jōō, completed the copying of this book at Kongōbu-ji Temple, which was previously held by the former Daisōzu (high-ranking monk) Shizukahen. The heart of the path, the ultimate secret of the sect, should be treated with caution and fear.
Kongō Buddhist disciple, Shamon Dōhan.
In the year of Enkyō, on the 5th day of the middle autumn in the year of Yichou, all three volumes were jointly completed.
【English Translation】 Words have no difference. Sometimes it is said 'Sarvajñana' (wisdom of knowing everything), sometimes it is said 'Sarvakarajñana' (wisdom of knowing all kinds of things). Some say that the general aspect is 'Sarvajñana', and the specific aspect is 'Sarvakarajñana'. Cause is 'Sarvajñana', effect is 'Sarvakarajñana'. Briefly speaking, it is 'Sarvajñana'; extensively speaking, it is 'Sarvakarajñana' (the remaining meanings are explained extensively). Furthermore, in the later chapter, the Buddha himself said that 'Sarvajñana' is the business of Sravakas (listeners who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment independently without a teacher), 'Daozhi' (Path Wisdom) is the business of Bodhisattvas (enlightened beings who take on the task of saving all sentient beings), and 'Sarvakarajñana' is the business of the Buddha. Question: What is 'Sarvajñana'? Knowing all knowable dharmas (all dharmas are explained extensively). With this unobstructed wisdom, completely and universally knowing the superior dharmas is called 'Sarvajñana' and 'Sarvakarajñana' (the question refers to 'Sarvajñana', and the answer regarding the meaning of the two wisdoms can be understood). Obtaining 'Sarvajñana' and 'Sarvakarajñana' in one mind (as can be seen), therefore, the commentator uses the three wisdoms and their knowable aspects mentioned in that treatise to match the three meanings of the 'A' character, saying that the general aspect known by 'Sarvajñana' is the meaning of emptiness, the various paths known by 'Daozhongzhi' (Path-Species Wisdom) is the meaning of existence, and the specific aspect known by 'Sarvakarajñana' is the meaning of the Middle Way, non-arising. And the knowable aspects of these three wisdoms are naturally accomplished in one mind. The meaning shown by the commentary now is like this. Question: The commentary says, 'It is the original non-arising, and the place also has three dots. The three dots encompass all dharmas (etc.)', what does this mean? Answer: The meaning of this passage is that the 'A' character is originally non-arising. Since there are three meanings of non-arising, and the three meanings are the three truths, it should be known that it also has the three points of Dharmakaya (the Dharma body of the Buddha), Prajña (wisdom), and Moksha (liberation from afflictions). The three points are the three sections and three secrets, etc., so it should be known that the three points encompass all dharmas (the character aspect and meaning of the 'A' character have been described above).
This book says:
The book says:
The original record says: Written by Shonin Jitsuhan Nakagawa.
On the 15th day of the 11th month of the 2nd year of Jōō, completed the copying of this book at Kongōbu-ji Temple, which was previously held by the former Daisōzu (high-ranking monk) Shizukahen. The heart of the path, the ultimate secret of the sect, should be treated with caution and fear.
Kongō Buddhist disciple, Shamon Dōhan.
In the year of Enkyō, on the 5th day of the middle autumn in the year of Yichou, all three volumes were jointly completed.
復。收金剛藏畢。僧正賢賀（俗壽六十二）。
【現代漢語翻譯】 現代漢語譯本： 回覆。收取金剛藏（Vajra Garbha）完畢。僧正賢賀（Sōjō Kenga，一位僧侶的名字，俗壽六十二歲）。
【English Translation】 English version: Reply. Received Vajra Garbha (Vajra Garbha) completely. Sōjō Kenga (Sōjō Kenga, a monk's name, lay age 62).