T77n2439阿字要略觀

《大正藏》第77卷No.2439

No. 2439

阿字要略觀（並大意）

實范上人草　　凡修阿字有三業行。謂身語意。字母釋云。學之書之定得常住之佛智。誦之觀之必證不壞之法身（文）書是身業。誦是語業。觀即意業。學通三故（智度論有聞等六行）觀行有二。觀能詮字。觀所詮義。秘藏記云。聲字實相順逆往返觀想。此觀能詮字及所詮義。能詮亦二。觀色文字與聲文字。如大日經字輪觀等。此是並觀色聲文字。觀義多種。或觀一義。大日經等一切諸法本不生義。或觀三義。大日經疏吽字義等所謂不生空有義也。或觀五義七義八義。如守護經十住心論。或觀十義。如法華軌。或觀百義·百二十義·百四十義·及無量義。守護大集及大日經疏·十住心論廣說可見。能詮具有六塵文字。所詮亦有字相字義。而令且論色聲文字。唯字義耳。雖觀能詮。所蹄是義。義雖無量要唯不生空有義也。不生等義淺深重重。蘇悉地經·菩提場經·大日經疏·十住心論·二教論等廣明可知。而今觀則是究竟法身所說。大真言之最深秘也。若約橫義世天真言乃至究竟法身真言無差異也。念持真言啟白文字。世出世間凡開口音無非阿字。內外一切文字點畫無非阿字。是故當知。一切色聲文字皆是

【現代漢語翻譯】現代漢語譯本《大正藏》第77卷No.2439

No. 2439

阿字要略觀（並大意）

實范上人草凡是修習阿字，有身、語、意三業的修行。字母釋中說：『學習它、書寫它，必定能獲得常住的佛智；誦讀它、觀想它，必定能證得不壞的法身。』（文）書寫是身業，誦讀是語業，觀想是意業。學習貫通三業（《智度論》中有聞等六行）。觀行有兩種：觀想能詮釋的字，觀想所詮釋的義。《秘藏記》中說：『聲字實相順逆往返觀想。』這種觀想包括能詮釋的字和所詮釋的義。能詮釋的字也有兩種：觀想色文字和聲文字，如《大日經》的字輪觀等。這是同時觀想色聲文字。觀想義有多種：或者觀想一義，如《大日經》等所說的一切諸法本不生義；或者觀想三義，如《大日經疏》中吽字的意義，即所謂不生、空、有義。或者觀想五義、七義、八義，如《守護經》、《十住心論》。或者觀想十義，如《法華軌》。或者觀想百義、百二十義、百四十義以及無量義，《守護大集》及《大日經疏》、《十住心論》中有詳細說明，可以參考。能詮釋的字具有六塵文字，所詮釋的義也有字相和字義。現在暫且只討論色聲文字和字義。雖然觀想能詮釋的字，但最終的目標是義。義雖然無量，但最重要的是不生、空、有義。不生等義有淺深重重之分，《蘇悉地經》、《菩提場經》、《大日經疏》、《十住心論》、《二教論》等有詳細說明，可以參考。而現在的觀想則是究竟法身所說，是大真言的最深秘密。如果從橫向的意義來說，世間天真言乃至究竟法身真言沒有差異。唸誦真言時啟白文字，世間和出世間，凡是開口發出的聲音，沒有不是阿字的。內外一切文字點畫，沒有不是阿字的。因此應當知道，一切色聲文字都是阿字。

【English Translation】 English version 《Taisho Tripitaka》Vol. 77 No. 2439

No. 2439

A Syllable Essential Contemplation (with General Meaning)

Draft by Shitsuhan Shonin (Real Standard) Generally, the practice of the 'A' syllable involves the three karmas: body, speech, and mind. The explanation of the alphabet states: 'Learning it and writing it will surely attain the constant wisdom of the Buddha; reciting it and contemplating it will certainly realize the indestructible Dharmakaya (Dharma Body).' (Text) Writing is the karma of the body, reciting is the karma of speech, and contemplating is the karma of the mind. Learning encompasses all three karmas (the Mahaprajnaparamita Shastra contains the six practices of hearing, etc.). There are two types of contemplation: contemplating the word that expresses (the 'A' syllable), and contemplating the meaning that is expressed. The Secret Treasury Record states: 'Contemplate the true aspect of sound and word, forward and backward.' This contemplation includes both the word that expresses and the meaning that is expressed. The word that expresses also has two aspects: contemplating the visible form of the letter and the sound of the letter, such as the Mahavairocana Sutra's visualization of the letter wheel. This is simultaneously contemplating the visible form and sound of the letter. There are many ways to contemplate the meaning: either contemplating one meaning, such as the meaning of the non-origination of all dharmas as taught in the Mahavairocana Sutra and others; or contemplating three meanings, such as the meaning of the 'Hum' syllable in the Mahavairocana Sutra Commentary, which are the meanings of non-origination, emptiness, and existence. Or contemplating five, seven, or eight meanings, as in the Guardian Sutra and the Treatise on the Ten Stages of Mind. Or contemplating ten meanings, as in the Rituals of the Lotus Sutra. Or contemplating a hundred, a hundred and twenty, a hundred and forty, or countless meanings, as explained in detail in the Guardian Great Assembly, the Mahavairocana Sutra Commentary, and the Treatise on the Ten Stages of Mind, which can be consulted. The word that expresses contains the letters of the six sense objects, and the meaning that is expressed also has the form and meaning of the letter. For now, let's only discuss the visible form and sound of the letter, and the meaning of the letter. Although we contemplate the word that expresses, the ultimate goal is the meaning. Although the meaning is limitless, the most important are the meanings of non-origination, emptiness, and existence. The meanings of non-origination, etc., have varying depths and layers, which are explained in detail in the Susiddhikara Sutra, the Bodhimanda Sutra, the Mahavairocana Sutra Commentary, the Treatise on the Ten Stages of Mind, and the Treatise on the Two Teachings, which can be consulted. And the present contemplation is what the ultimate Dharmakaya (Dharma Body) speaks of, and is the deepest secret of the great mantra. If we consider it from a horizontal perspective, there is no difference between the worldly heavenly mantras and even the ultimate Dharmakaya (Dharma Body) mantra. When reciting mantras, we invoke the letters. In the world and beyond, all sounds that are uttered are none other than the 'A' syllable. All the strokes and dots of letters, both internal and external, are none other than the 'A' syllable. Therefore, it should be known that all visible forms and sounds of letters are the 'A' syllable.

不離阿字。理實雖爾初學先須觀●一字。其方法者。大日經疏云。然行者初學觀時心未純熟。未得現前。當先畫作妙蓮。如上所說（上所說者八葉花也）極令微妙。兼置阿字。常現前觀之。當於圓明中畫也。此圓明由如圓凈之鏡。其中極深阿字圓光。于中諦觀久久即能現前分明見既于外處見已。回觀自心於圓明中。見觀阿字蓮華。若準三摩地法·菩提心論及疏上文當畫白色。而一肘量圓明。亦依法華儀軌可一肘量。準疏上文字金剛色圓色字量計以知耳。又疏云。一切眾生為諸煩惱等之所纏繞。所以不能自了其心如實之相也。是故先當觀此心處作八葉蓮華。觀令開敷諸蕊具足。於此臺上思想阿字。而在其中。義釋云。行者初習觀時雖暫得相應。猶如電光倏見倏滅。縱使明白不應味著而起意高。設令隱滅亦勿追念而自愛悔。但一心如說行之。施功不已。久久自當純熟。乃至欲大便大。欲小便小。欲觀者皆現。所欲作者皆成。譬如巧工得百練[糸*羸]變轉無礙隨為施為　　真言行者常當觀念我胸內有干栗馱心狀如蓮華合未敷像　（凡夫心如合蓮。聖人心似開華。佛心如滿月。今就凡故）筋脈約之以成八分上向而在（男子上向。女人下向。今就男）　

【現代漢語翻譯】現代漢語譯本不離阿（A）字。（阿字代表萬法本不生之理）雖然理論上是這樣，但初學者首先必須觀想●一字。其方法是：大日經疏中說，修行者初學觀想時，心尚未純熟，無法立刻顯現。應當先畫一朵美妙的蓮花，如前面所說（前面所說的是八葉蓮花），務必使其極其精妙，同時在蓮花上安置阿字，經常在眼前觀想。應當在圓明（光環）中畫出。這個圓明猶如一面圓凈的鏡子，其中有極深的阿字圓光。于其中仔細觀想，久而久之就能現前，分明看見。既然已經在外部看見，就回過頭來觀想自己的心，在圓明中看見觀想的阿字蓮花。如果按照三摩地法、《菩提心論》以及疏文的說法，應當畫成白色，並且圓明的大小為一肘長。也可以按照《法華儀軌》的規定，大小為一肘長。至於阿字和圓的顏色和大小，可以參考疏文中的描述來估計。疏文中又說，一切眾生被各種煩惱所纏繞，所以不能自己瞭解其心如實的相狀。因此，首先應當觀想此心處，作八葉蓮花，觀想使其開放，花蕊全部具足，於此蓮花臺上思想阿字，並且阿字就在其中。《義釋》中說，修行者初習觀想時，即使暫時得到相應，也猶如電光，倏忽出現，倏忽消失。縱使明白，也不應貪戀而生起驕傲之心；即使隱沒，也不要追悔而自責。只要一心按照所說的方法修行，不斷努力，久而久之自然會純熟，乃至想大便就大便，想小便就小便，想觀想什麼就顯現什麼，想做什麼就成功什麼。譬如巧匠，經過百鍊，變化無礙，隨心所欲地施展技藝。

真言行者，應當經常觀念：我的胸內有干栗馱（hrdaya，心）心，形狀如蓮花，合攏但未開放的樣子（凡夫的心如合攏的蓮花，聖人的心像開放的蓮花，佛的心如滿月。現在就凡夫來說）筋脈纏繞著它，形成八個部分，向上生長（男子向上，女子向下，現在就男子來說）。

【English Translation】 English version One should not depart from the 'A' (Ā) syllable. Although this is the principle, beginners must first contemplate the ● syllable. The method is as follows: The Commentary on the Mahavairocana Sutra says, 'When practitioners first learn to contemplate, their minds are not yet pure and cannot manifest immediately. They should first draw a wonderful lotus, as described above (the eight-petaled lotus), making it extremely exquisite, and place the 'A' syllable on it, constantly contemplating it before their eyes. It should be drawn within a circle of light (mandala). This circle of light is like a round, clear mirror, within which is the extremely deep round light of the 'A' syllable. Contemplate it carefully within, and after a long time, it will manifest clearly. Once it has been seen externally, turn back to contemplate one's own mind, seeing the lotus with the 'A' syllable in the circle of light. According to the Samadhi methods, the Bodhicitta Treatise, and the above-mentioned commentary, it should be drawn in white, and the circle of light should be one cubit in size. According to the Rituals of the Lotus Sutra, it can also be one cubit in size. The color and size of the 'A' syllable and the circle can be estimated based on the descriptions in the commentary. The commentary also says, 'All sentient beings are entangled by various afflictions, so they cannot understand the true nature of their own minds. Therefore, one should first contemplate this place of the mind, creating an eight-petaled lotus, contemplating it so that it opens, with all the stamens complete. On this lotus platform, contemplate the 'A' syllable, and the 'A' syllable is within it.' The Meaning Explained says, 'When practitioners first practice contemplation, even if they temporarily attain correspondence, it is like lightning, appearing and disappearing quickly. Even if they understand, they should not be attached to it and become arrogant; even if it disappears, they should not regret it and blame themselves. Just single-mindedly practice as instructed, and with continuous effort, it will naturally become pure and familiar over time, to the point that when one wants to defecate, one defecates; when one wants to urinate, one urinates; whatever one wants to contemplate appears; whatever one wants to do succeeds. It is like a skilled craftsman who, after being tempered a hundred times, can transform without hindrance and perform any skill at will.'

Practitioners of mantra should constantly contemplate: Within my chest is the hrdaya (heart) mind, Shaped like a lotus, closed but not yet open (The mind of an ordinary person is like a closed lotus, the mind of a sage is like an open lotus, and the mind of a Buddha is like a full moon. Now, speaking of ordinary people) Veins and arteries bind it, forming eight parts, Growing upwards (men upwards, women downwards, now speaking of men).

即此八分肉心方作八葉蓮華白色開敷須蕊具足于其臺上　有一圓明于其圓明 ●字在中此字方形而金剛色言方形者　毗盧遮那本地形也金剛色者自然性凈不變色也從此字中　出無量光其光四散而合為鬘（合無量光以為一光故。若為鬘）猶如華鬘圍繞此字 ●字所表謂一切法從本初來不生義也（阿提本初義。阿耨波陀不生義）而於此中開有三義本初中有有空二義不生即是中一義故初有義者謂一切法若有本初則是因緣所生之法故名為有有者假有即是真有待因緣義以為假有體本有故以為真有是故方有不出此有次空義者若一切法攬因緣成則無自性是故為空此無性空即是大空大空者謂超十八空遍一切有而彼所依如太虛空遍一切色而為彼依是故萬空此空為極

【現代漢語翻譯】現代漢語譯本：　即此八分，肉心方才顯現。八葉蓮華（八瓣蓮花），白色綻放，須蕊俱全，于其臺座之上，有一圓明（圓形的光明），於此圓明之中，『●』字（梵文種子字）位於其中，此字呈方形，且為金剛之色。言方形者，毗盧遮那（Vairocana，佛名，意為光明遍照）的本地之形也。金剛色者，自然之性清凈，不變之色也。從此字中，發出無量光芒，其光四散，而合為鬘（mala，花環）（合無量光以為一光故。若為鬘），猶如華鬘，圍繞此字。『●』字所表，謂一切法，從本初以來，不生之義也（阿提（Adi）本初義。阿耨波陀（anutpada）不生義）。而於此中，開顯有三義：本初中有，有空二義，不生即是，中一義故。初有義者，謂一切法，若有本初，則是因緣，所生之法，故名為有。有者假有，即是真有，待因緣義，以為假有，體本有故，以為真有。是故方有，不出此有。次空義者，若一切法，攬因緣成，則無自性，是故為空。此無性空，即是大空。大空者謂，超十八空，遍一切有，而彼所依，如太虛空，遍一切色，而為彼依。是故萬空，此空為極。

【English Translation】 English version: Then these eight parts manifest the heart of flesh. An eight-petaled lotus flower, blooming white, Complete with filaments and pistils, upon its platform, There is a round brightness, and within this round brightness, The syllable 『●』 (Sanskrit seed syllable) is in the center, this syllable is square, And is of vajra (diamond) color. When it is said to be square, It is the original form of Vairocana (Buddha name, meaning universally illuminating). The vajra color is the purity of natural essence, The unchanging color. From this syllable, Emerge immeasurable lights, the lights scatter in all directions, And combine into a garland (mala) (combining immeasurable lights into one light. If it is a garland), Like a flower garland, surrounding this syllable. What the syllable 『●』 represents is that all dharmas, From the very beginning, are of the meaning of non-arising (Adi means beginning. Anutpada means non-arising). And within this, three meanings are revealed: In the beginning, there are the two meanings of existence and emptiness, Non-arising is the one meaning of the middle way. The meaning of initial existence is that all dharmas, If there is a beginning, then it is caused by conditions, The dharma that is produced, therefore it is called existence. Existence is provisional existence, which is true existence, Relying on the meaning of conditions, it is considered provisional existence, Because the substance is originally existent, it is considered true existence. Therefore, all existence does not go beyond this existence. Next, the meaning of emptiness is that if all dharmas, Are formed by gathering conditions, then there is no self-nature, Therefore, it is emptiness. This emptiness without self-nature, Is the great emptiness. The great emptiness means, Transcending the eighteen emptinesses, pervading all existence, And what they rely on is like the great void, Pervading all forms, and being their reliance. Therefore, among all emptinesses, this emptiness is the ultimate.

不生義者一切諸法皆悉無不從眾緣生能生之緣亦從緣生展轉從緣誰為其本如是觀時則知諸法本不生際是萬法本故見生時即見諸法本不生際此不生際即是名為第一義諦即是自性清凈心也若見諸法本不生際即知諸法不可得義所以然者本不生者本有本空非有非空是故不生名不可得唯此道理是真實義所以名為一實境界一實境界即是諸法之體性故名為法界此不思議法界即中即假即空不實不妄無定相故離一切處若欲云空即是有也若欲云有即是空也若欲雲中有也空也由是義故離諸表邊欲云非空即是空也欲云非有即是有也又非非中而是中故以此義故離諸遮邊（亦空亦有非空非有名之中。故以空有義成中義也）如是遠離一切諸邊實智所行故名中道

【現代漢語翻譯】現代漢語譯本：『不生義』是指一切諸法（dharma），沒有哪一樣不是從眾多因緣（hetupratyaya）而生起的。能夠產生諸法的因緣，也是從因緣而生起的。因緣輾轉相生，那麼誰是它的根本呢？像這樣觀察的時候，就能知道諸法原本不生不滅的實相，這就是萬法的根本。所以，當見到諸法生起的時候，就見到了諸法原本不生不滅的實相。這個『不生際』，就叫做第一義諦（paramārtha-satya），也就是自性清凈心。如果見到諸法原本不生不滅的實相，就知道諸法是不可得的。為什麼這樣說呢？因為原本不生，就是原本是空性的，既不是有，也不是空。所以，『不生』就叫做『不可得』。只有這個道理，才是真實的意義。所以叫做『一實境界』。『一實境界』，就是諸法的體性，所以叫做『法界』（dharmadhātu）。這個不可思議的法界，就是『中』，既是假有，也是空性，不是真實的，也不是虛妄的。因為它沒有固定的相狀，所以超越一切處所。如果想說是空，那就是有；如果想說是有，那就是空。如果想說是中道，那麼它既是有，也是空。因為這個緣故，它超越了所有的邊見。想說它不是空，那就是空；想說它不是有，那就是有。又不是『非中』，而是『中』的緣故。因為這個緣故，它超越了所有的遮遣邊見（既不是空，也不是有，也不是非空非有，而是中道。所以用空和有的意義來成就中道的意義）。像這樣遠離一切的邊見，是真實智慧所行之處，所以叫做『中道』（madhyamā-pratipad）。

【English Translation】 English version: 'The meaning of non-arising' refers to all dharmas (everything that exists), none of which do not arise from numerous causes and conditions (hetupratyaya). The causes and conditions that can produce all dharmas also arise from causes and conditions. Causes and conditions arise from each other in turn, so who is its root? When observing in this way, one can know that the true nature of all dharmas is originally unborn and unceasing, and this is the root of all dharmas. Therefore, when one sees the arising of all dharmas, one sees the true nature of all dharmas, which is originally unborn and unceasing. This 'non-arising limit' is called the ultimate truth (paramārtha-satya), which is the self-nature pure mind. If one sees the true nature of all dharmas as originally unborn and unceasing, one knows that all dharmas are unattainable. Why is this so? Because originally unborn means originally empty, neither existent nor non-existent. Therefore, 'non-arising' is called 'unattainable'. Only this principle is the true meaning. Therefore, it is called 'One Reality Realm'. The 'One Reality Realm' is the essence of all dharmas, so it is called the 'Dharmadhātu' (realm of reality). This inconceivable Dharmadhātu is the 'Middle Way', which is both provisionally existent and empty, neither real nor illusory. Because it has no fixed characteristics, it transcends all places. If you want to say it is empty, then it is existent; if you want to say it is existent, then it is empty. If you want to say it is the Middle Way, then it is both existent and empty. Because of this, it transcends all extreme views. If you want to say it is not empty, then it is empty; if you want to say it is not existent, then it is existent. Moreover, it is not 'not-middle', but is the 'Middle Way'. Because of this, it transcends all negating extreme views (it is neither empty, nor existent, nor non-empty, nor non-existent, but is the Middle Way. Therefore, the meaning of emptiness and existence is used to accomplish the meaning of the Middle Way). Thus, being far away from all extremes, it is the realm traversed by true wisdom, so it is called the 'Middle Way' (madhyamā-pratipad).

如是有空  及中三諦
不同而同  不異而異

（上句遮義表體。下句遮體表義。是理甚非一切方便乘人之境界）諸法三義為之所詮自心阿字為之能詮若據阿字自詮阿字能詮阿字即所詮體于其中間更無間雜此所詮字從何處來無別來處從我心生是故即空即有即中雖從心生展轉觀之本來不生離諸戲論一實境界法界中道不實不妄無有定相離一切邊不可思議即是名為自心實相即是名為諸法實相即此阿字大日種子亦名一切諸佛種子亦是法身如來密號非但密號即是諸佛加持之身即是報身即是法身是本地身一切如來妙感妙應皆不出于阿字門也又是一切真言之心亦是生處亦是住處一切真言此為最上一切法教此為根本又此阿字菩提心故若能通達則是通達

【現代漢語翻譯】現代漢語譯本如是空性，以及中道三諦（San諦，three levels of truth），不同而又相同，不異而又相異。（上句遮止空義而顯本體，下句遮止本體而顯空義。這種道理極其深奧，不是一切權宜方便之法所能達到的境界。）諸法的空、有、中三義，是阿字所詮釋的內容；自心的阿字，是能詮釋的主體。如果就阿字本身而言，自詮釋阿字，那麼能詮釋的阿字，就是所詮釋的本體。在其中間，更沒有其他雜質。這個所詮釋的阿字，從何處而來？沒有別的來處，是從我的自心中產生。所以它即是空性，即是有，即是中道。雖然從自心產生，但輾轉觀察，它本來就不生不滅，遠離一切戲論。這唯一的真實境界，就是法界中道（Dharmadhatu Madhyamaka），不虛假也不虛妄，沒有固定的相狀，遠離一切邊見，不可思議。這就是所謂的自心實相（true nature of one's own mind），也就是所謂的諸法實相（true nature of all dharmas）。這阿字，是大日如來（Mahavairocana）的種子字（Bija），也名為一切諸佛的種子。也是法身（Dharmakaya）如來的秘密稱號。不僅僅是秘密稱號，它就是諸佛的加持之身，就是報身（Sambhogakaya），就是法身，是本地身（original body）。一切如來的微妙感應，都離不開這阿字門。它又是一切真言（mantra）的心要，也是生起之處，也是安住之處。一切真言之中，此阿字最為殊勝。一切佛法教義，此阿字是根本。又此阿字，是菩提心（Bodhicitta）的緣故，若能通達此阿字，則是通達了菩提心。

【English Translation】 English version Suchness is emptiness, and the Three Truths of the Middle Way (San諦, three levels of truth), Different yet the same, not different yet distinct. (The first line negates emptiness to reveal the substance; the second line negates the substance to reveal emptiness. This principle is extremely profound and not within the realm of those who rely on expedient means.) The three meanings of all dharmas—emptiness, existence, and the middle way—are what the 'A' syllable explains; The 'A' syllable of one's own mind is what is capable of explaining. If we consider the 'A' syllable itself, the 'A' syllable explains itself, Then the 'A' syllable that explains is the very substance of what is explained. In between them, there is no other impurity. From where does this 'A' syllable that is explained come? It has no other source; it arises from my own mind. Therefore, it is emptiness, it is existence, it is the middle way. Although it arises from the mind, upon repeated contemplation, It is originally unborn, free from all conceptual elaborations. This one true realm is the Dharmadhatu Madhyamaka (Dharmadhatu Madhyamaka), Neither unreal nor false, without a fixed form, Free from all extremes, inconceivable. This is what is called the true nature of one's own mind (true nature of one's own mind), Which is also called the true nature of all dharmas (true nature of all dharmas). This 'A' syllable is the seed syllable (Bija) of Mahavairocana (Mahavairocana), And is also called the seed of all Buddhas. It is also the secret name of the Dharmakaya (Dharmakaya) Tathagata. Not just a secret name, it is the very Body of blessing of all Buddhas, it is the Sambhogakaya (Sambhogakaya), It is the Dharmakaya, it is the original body (original body). All the subtle responses of all Tathagatas, Do not go beyond the gate of this 'A' syllable. It is also the heart of all mantras (mantra), It is also the place of arising, and also the place of abiding. Among all mantras, this 'A' syllable is the most supreme. Of all the teachings of the Dharma, this 'A' syllable is the root. Moreover, this 'A' syllable is the cause of Bodhicitta (Bodhicitta), If one can penetrate this 'A' syllable, then one has penetrated Bodhicitta.

大菩提心即是通達種智之源本不生際即法界故若能悟入則是悟入法界之門即是名為初法明道若人一緣住于阿字是即名為阿字三昧亦即名為真言三昧亦為毗盧遮那三昧亦即名為正覺等持若人能行此阿字者能除一切無明煩惱隨彼所向無不摧滅一切戲論無不永息乃斯行人成金剛性斷諸惡趣諸苦不生又此阿字本不生故有息災用一切功德具足無缺即增益用無量過失殄滅無餘即降伏用無一法出　　本不生者即攝召用（智度論有強識念等二十種功德）若行字門巧妙智生（巧妙智即一切智智）若見諸法本不生際即是如實知自心也即是名為一切智智若觀阿字即同大日法身之體非唯大日亦與諸佛同體無二當知行者染欲之心真實慧心而相和合即同於真而共一

【現代漢語翻譯】現代漢語譯本大菩提心，即是通達一切種智（sarvākāra-jñāna，一切種類、形態的智慧）的根源，其本性是不生不滅的。因為它就是法界（dharma-dhātu，諸法的本體），如果能夠領悟並進入，那就是悟入了法界之門。這就被稱為初法明道（初階的明智之道）。如果有人一心專注于『阿』字（A字，梵文字母），這就是所謂的阿字三昧（A字samādhi，專注A字所證得的禪定），也稱為真言三昧（mantra-samādhi，專注真言所證得的禪定），也是毗盧遮那（Vairocana，光明遍照）三昧，也被稱為正覺等持（samyak-saṃbodhi-samāhita，正確的覺悟和專注）。如果有人能夠修持這『阿』字法門，就能消除一切無明煩惱（avidyā-kleśa，對事物真相的迷惑和由此產生的煩惱），無論他走向何方，都能摧毀一切障礙，一切虛妄的言論都將永遠止息。這樣的人將成就金剛（vajra，堅不可摧）般的本性，斷絕一切惡趣（durgati，不好的輪迴），不再遭受痛苦。而且，這『阿』字，因為其本不生，所以具有息災的功用，一切功德具足無缺，這就是增益的功用。能夠消滅無量的過失，這就是降伏的功用，沒有一法超出其本不生的範圍，本不生就是攝召的功用（《智度論》中有強識念等二十種功德）。如果修行字門（akṣara-mukha，通過文字入道的法門），巧妙的智慧就會產生（巧妙智即一切智智）。如果見到諸法的本不生際（anutpāda-kṣaṇa，不生不滅的實相），那就是如實地瞭解了自己的心。這就是所謂的一切智智（sarvākāra-jñāna，對一切事物、一切形態的智慧）。如果觀想『阿』字，就等同於大日如來（Mahā-Vairocana，偉大的光明遍照者）的法身（dharma-kāya，佛的法性之身），不僅僅是大日如來，也與諸佛同體無二。應當知道，修行者染欲之心與真實的智慧之心相互融合，就如同真如（tathatā，事物的真實本性）合一。

【English Translation】 English version The great Bodhicitta (the mind of enlightenment) is the source of penetrating all Sarvākāra-jñāna (all kinds of wisdom), whose nature is unborn. Because it is the Dharma-dhātu (the essence of all dharmas), if one can realize and enter it, then one has entered the gate of the Dharma-dhātu. This is called the initial Dharma-illumination path (the initial path of enlightened wisdom). If a person single-mindedly dwells on the 'A' syllable (the Sanskrit letter A), this is called the A-syllable Samādhi (the samādhi attained by focusing on the A syllable), also called Mantra Samādhi (the samādhi attained by focusing on mantras), and also Vairocana Samādhi, also called Samyak-saṃbodhi-samāhita (correct enlightenment and concentration). If a person can practice this 'A' syllable, he can eliminate all ignorance and afflictions (avidyā-kleśa, delusion about the truth of things and the resulting afflictions), wherever he goes, he can destroy all obstacles, and all false arguments will cease forever. Such a person will attain Vajra (indestructible) nature, cut off all evil destinies (durgati, bad rebirths), and no longer suffer. Moreover, this 'A' syllable, because it is unborn, has the function of pacifying disasters, and all merits are complete and without lack, which is the function of increasing benefit. It can annihilate countless faults, which is the function of subduing, and no dharma goes beyond its unborn scope, the unborn is the function of summoning (the Treatise on the Great Perfection of Wisdom has twenty kinds of merits such as strong memory). If one practices the Akṣara-mukha (the path to enlightenment through letters), skillful wisdom will arise (skillful wisdom is Sarvākāra-jñāna). If one sees the Anutpāda-kṣaṇa (the unborn nature) of all dharmas, then one truly knows one's own mind. This is called Sarvākāra-jñāna (wisdom regarding all things and all forms). If one contemplates the 'A' syllable, it is the same as the Dharma-kāya (the Dharma body of the Buddha) of Mahā-Vairocana (the Great Illuminator), not only Mahā-Vairocana, but also one with all Buddhas. It should be known that the practitioner's mind of desire and the mind of true wisdom merge together, just like the union with Tathatā (the true nature of things).

味如是觀者即是如來入阿字故了知真言行之與果若了知彼即是授得無上大果真言行者初發心時直觀自心如實之相了知諸法本不生故人法戲論凈若虛空成自然覺不由他悟故此觀為頓悟法門

阿字要略觀（本云）永正十六天（己卯）卯月五日。以良范法印御本書寫之。源鏡房

【現代漢語翻譯】現代漢語譯本味如果這樣觀察，那就是如來。因為進入阿（A）字，所以瞭解真言（mantra）。實行真言及其結果，如果瞭解那些，那就是得到了無上的大果報。真言的修行者，在最初發心的時候，直接觀察自己的心，如實地觀察它的相狀。瞭解一切諸法，原本就是不生不滅的，關於人與法的種種虛妄戲論，清凈得如同虛空一般。成就自然的覺悟，不是通過其他途徑領悟的。所以這種觀法，是頓悟的法門。

《阿字要略觀》（原本上說）永正十六年（己卯年）卯月五日。用良范法印的御書抄寫。源鏡房

【English Translation】 English version Taste One who observes in this way is thus the Tathagata (如來). Because of entering the 'A' (阿) syllable, one understands the mantra (真言). Practicing the mantra and its result, if one understands those, That is, one receives the unsurpassed great fruit. The practitioner of mantra, at the time of initial aspiration, Directly observes one's own mind, observing its true nature as it is. Understanding that all dharmas (諸法) are originally unborn, The delusive debates about persons and dharmas are as pure as empty space. Achieving natural enlightenment, not enlightened through other means. Therefore, this contemplation is the Dharma gate of sudden enlightenment.

'A' Syllable Essential Contemplation (The original says) Written on the fifth day of the second month of the sixteenth year of Yongzheng (E Mao year) using the writings of Ryohan Hoin. Source: Genkyo-bo