English
English version It is also the same on the inner brain. The initial character is the golden A(阿) character. The pure white one is the dotted A(阿) character. Among all the bright mantras, the most supreme is the King of Victory. The mind is the king among the supreme. The eye realm is the eye base (referring to the range of perception of the eyes). The undefiled character is the Lam(揽) character. The reason for saying this is that it establishes the eye base. What appears in front is what the eyes and mind see together. That mind place is the practitioner's complete mind. What arises from this mind is that the initial A(阿) character mind arises from the sound character. Taking Ka(迦) as the head is the initial. The initial is the cause. The cause is the seed. The remaining character gates, because the character gates are different, the principal deities are also different, so it is said to be or repeated. All should practice this Dharma, taking Ka(迦) as the seed. When chanting, the sound should be true, because the principle is not fabricated. Or the mantra held is the mantra of one's own principal deity. Ring arrangement refers to the vast mantra. Round and bright refers to the round and bright light of the mind. Single character refers to the seed character. Sentence cause refers to three or more characters being a sentence. Because it can explain the Dharma, so that things can be understood. Cause refers to characters depending on each other, relying on each other. However, in the mantra Dharma, each character fully possesses the function of explaining the Dharma, so that things can be understood. Following the breath in and out refers to one's own breath. Five or practicing the mind branch Dharma, the mind branch refers to simplifying matters outside the mind. Being reasonable refers to the mind reaching the truth. Fang Nai refers to the place and time of chanting. Xie refers to being tired. Becoming a convenience again, because from cause to Buddha, all rely on this Dharma. Six, those who cultivate blessings and wisdom refer to beginners with low wisdom and shallow blessings. Seven, if those who are happy to seek present benefits refer to those with deep wisdom and courageous diligence. Above refers to the Buddha. Middle refers to the Bodhisattva. Below refers to the Shravaka who cuts off afflictions. Holding with the mind refers to simplifying and distinguishing affairs. Following one's strength refers to also being able to do so. One Laksha(落叉) refers to one hundred thousand. It can also be said to be seeing. If in each count one does not leave the principal deity and the mind is not scattered, it is said to be fulfilling one Laksha. If the mind is scattered, even chanting tens of millions of Laksha will not achieve success. One must obtain a concentrated mind to see the principal deity, so it is said to be seeing. After the second month, after having various conveniences, one practices. The first day of the third month is taken as the beginning to create the accomplishment Dharma, meaning waiting for the Buddha to indicate the obstacles before beginning. Chanting with the mind is waiting to see light, etc. In the eight sections, after one month, one fulfills one Laksha. --------------------------------------------------------------------------------
Chinese
落叉亦言一见。次说彼方便者。欲满欲见念诵时也。当依者左法也。大日如来种子心真言门。阿字者一切诸法本不生故者。阿字是一切法教之本。凡最初开口之音皆有阿声。若离阿声则无一切言说。故为一切众声之母。凡三界语言皆依于名。而名依于字。故悉昙阿字亦为众字之母。当知阿字门真实义亦复如是。遍于一切法义之中也。所以者何。以一切法无不从缘生。从缘生者悉皆有始有本。今观此能生之缘。亦复从众因缘生。展转从缘谁为其本。如是观察时。则知本不生际。是万法之本。犹如闻一切语言时即是闻阿声。如是见一切法生。即是见本不生际若见本不生际。即是如实知自心。如实知自心。即是一切智智。故毗卢遮那唯以此一字为真言也。而世间凡夫不观诸法本源故。妄谓有生。所以随生死流不能自出。如彼无智画师。自运众彩作可畏夜叉之形。成已还自观之。心生怖畏顿躄于地。众生亦复如是。自运诸法本源画作三界。而还自没其中。身心炽然备受诸苦。如来有智画师既了知已。即能自在成立大悲漫荼罗。由是而言。所谓甚深秘藏者。众生自秘之耳。非佛有隐也。问此阿字是种子。前第三品中是大勤勇种子即疏云是大日种子。其义云何。答阿字是生菩提果。欠字是现果涅槃。是故二俱种子亦是无妨也。如来 现代汉语译本 落叉（Raksha，守护神）也说‘一见’。接下来所说的‘彼方便’，是指想要满足愿望、想要见到佛，在念诵真言的时候。应当依据的是左道法。大日如来（Mahavairocana）的种子字心真言之门。‘阿（a）字是一切诸法本不生故’，阿字是一切佛法教义的根本。凡是最初开口的声音都带有阿声。如果离开阿声，就没有一切言语。所以阿字是一切声音的母亲。凡是三界（欲界、色界、无色界）的语言都依赖于名相，而名相依赖于文字。所以悉昙（Siddham，古代印度文字）的阿字也是众多文字的母亲。应当知道阿字门的真实意义也是如此，遍及一切法义之中。为什么这么说呢？因为一切法没有不是从因缘而生的。从因缘而生的，都一定有开始有根本。现在观察这能生的因缘，也是从众多因缘而生。辗转从因缘而生，谁是它的根本呢？像这样观察的时候，就知道本不生际（事物本性不生不灭的境界）是万法的根本。犹如听到一切语言时，就是听到阿声。像这样见到一切法生起，就是见到本不生际。如果见到本不生际，就是如实地了解自己的心。如实地了解自己的心，就是一切智智（对一切事物和道理的智慧）。所以毗卢遮那佛（Vairocana）只用这一个阿字作为真言。而世间的凡夫不观察诸法的本源，所以错误地认为有生。因此随着生死之流而不能自己解脱。就像那没有智慧的画师，自己运用各种色彩画出可怕的夜叉（Yaksa，一种鬼神）的形象，完成后还自己观看它，心中产生恐惧，顿时瘫倒在地。众生也是这样，自己运用诸法的本源画出三界，反而把自己淹没在其中，身心炽热，备受各种痛苦。如来（Tathagata）是有智慧的画师，既然了解了这些，就能自在地成立大悲漫荼罗（Mahakaruna-mandala，大悲坛城）。由此而言，所谓甚深秘藏，是众生自己隐藏的，不是佛有什么隐瞒。问：这个阿字是种子字，前面第三品中说‘是大勤勇种子’，疏文中说是‘大日种子’，这意义是什么呢？答：阿字是产生菩提果（Bodhi，觉悟之果）的种子，欠字是显现涅槃（Nirvana，寂灭）之果的种子，所以两个都是种子也没有妨碍。如来（Tathagata）
English
English version Raksha (Raksha, a guardian deity) also speaks of 'one seeing'. Next, 'that expedient means' refers to the time of reciting mantras when one desires fulfillment and to see the Buddha. What should be relied upon is the left-hand path. The seed-syllable heart mantra gate of Mahavairocana (Mahavairocana). 'A (a) is because all dharmas are fundamentally unproduced,' the syllable A is the root of all Buddhist teachings. All sounds that initially open the mouth contain the sound A. If separated from the sound A, there would be no speech. Therefore, A is the mother of all sounds. All languages of the three realms (desire realm, form realm, formless realm) rely on names, and names rely on letters. Therefore, the Siddham (Siddham, ancient Indian script) syllable A is also the mother of all letters. It should be known that the true meaning of the A-syllable gate is also like this, pervading all meanings of the Dharma. Why is this so? Because there is no dharma that does not arise from conditions. That which arises from conditions must have a beginning and a root. Now, observing this condition that gives rise, it also arises from numerous conditions. Arising from conditions in turn, who is its root? Observing in this way, one knows that the unborn realm (the state where the nature of things is neither born nor destroyed) is the root of all dharmas. It is like hearing the sound A when hearing all languages. Likewise, seeing the arising of all dharmas is seeing the unborn realm. If one sees the unborn realm, one truly knows one's own mind. Truly knowing one's own mind is all-knowing wisdom (wisdom regarding all things and principles). Therefore, Vairocana (Vairocana) uses only this one syllable as a mantra. However, worldly people do not observe the origin of dharmas, so they mistakenly believe there is birth. Therefore, they follow the stream of birth and death and cannot liberate themselves. It is like an ignorant painter who uses various colors to paint a terrifying Yaksha (Yaksa, a type of spirit) form, and after completing it, he looks at it himself, generating fear in his heart and collapsing to the ground. Sentient beings are also like this, using the origin of dharmas to paint the three realms, but instead, they drown themselves in it, their bodies and minds burning, enduring all kinds of suffering. The Tathagata (Tathagata) is a wise painter who, having understood these things, can freely establish the Mahakaruna-mandala (Mahakaruna-mandala, the mandala of great compassion). From this, it can be said that the so-called profound secret treasure is hidden by sentient beings themselves, not hidden by the Buddha. Question: This syllable A is a seed syllable. In the third chapter, it is said to be 'the seed of great diligence,' and the commentary says it is 'the seed of Mahavairocana.' What is the meaning of this? Answer: The syllable A is the seed for producing the Bodhi fruit (Bodhi, the fruit of enlightenment), and the syllable Kham is the seed for manifesting the Nirvana (Nirvana, extinction) fruit, so there is no contradiction in both being seeds. Tathagata (Tathagata) --------------------------------------------------------------------------------
Chinese
豪相真言门。归命如前。阿行。痕因。若生。以此不生之行净一切因也。阇为生不可得也。如前转阿字等一颂总叹能成字。住本尊瑜伽以下广释依能成字庄严行者身。前中如前转阿字以用阿五字等加持行者身上。所加持五字能转。故言成大日尊。广释中住本尊瑜伽等一颂明字所安置处。于三摩等一颂明能观心所作用。五种真言心门五字为身。豪相印置眉间。阿字为百光成果。开无垢眼见性净之理坐无生宫也。阿字遍金色等一颂明字色并所安处。此中用作金刚轮者。字所安四角金刚轮也。与字色少浅也。加持于下体者。真言者腰中也。瑜伽者佛身与我身无异。故言瑜伽也。座者依佛坐法故。水等瑜伽可知。[金*(离-禸+ㄆ)]字等一颂明悲水瑜伽。雾聚者行者自齐也。亦雾聚者字所安满月轮也。览字等一颂明智火瑜伽也。中三角者明字所安处也。与字色少浅也。唅字等一颂明自在瑜伽也。风轮者字所安半月轮也。佉字等一颂明大空瑜伽也。想成一切色者。非但字成一切色。字所安四角处亦成一切色。字与处处少浅也。百光遍照王者有点阿字也。无垢者囕字也。心月圆明处者。有想念诵者所见本尊心处也。若无相念诵人所观即是自完心处也。声鬘者。种子字置中间。余字周匝围绕。随处而受持者。自本尊真言也。第九 现代汉语译本： 豪相真言门。归命如前。阿行。痕因。若生。以此不生之行净化一切因也。阇为生不可得也。如前转阿字等一颂总赞能成字。住本尊瑜伽以下广释依能成字庄严行者身。前中如前转阿字以用阿五字等加持行者身上。所加持五字能转。故言成大日尊（Mahavairocana）。广释中住本尊瑜伽等一颂明字所安置处。于三摩等一颂明能观心所作用。五种真言心门五字为身。豪相印置眉间。阿字为百光成果。开无垢眼见性净之理坐无生宫也。阿字遍金色等一颂明字色并所安处。此中用作金刚轮者。字所安四角金刚轮也。与字色少浅也。加持于**者。真言者腰中也。瑜伽者佛身与我身无异。故言瑜伽也。座者依佛坐法故。水等瑜伽可知。[金*(离-禸+ㄆ)]字等一颂明悲水瑜伽。雾聚者行者自齐也。亦雾聚者字所安满月轮也。览字等一颂明智火瑜伽也。中三角者明字所安处也。与字色少浅也。唅字等一颂明自在瑜伽也。风轮者字所安半月轮也。佉字等一颂明大空瑜伽也。想成一切色者。非但字成一切色。字所安四角处亦成一切色。字与处处少浅也。百光遍照王者有点阿字也。无垢者囕字也。心月圆明处者。有想念诵者所见本尊心处也。若无相念诵人所观即是自完心处也。声鬘者。种子字置中间。余字周匝围绕。随处而受持者。自本尊真言也。第九