Chinese
《大正藏》第77卷No.2430 No. 2430 吽字义 遍照金刚撰 一吽字相义分二。一解字相。二释字义。初解字相者又分四。四字分离故金刚顶释此一字具四字义。一贺字义。二阿字义。三污字义。四么字义。一贺字义者。中央本尊体是其字也。所谓贺字是因义也。梵云系怛嚩（二合）即是因缘义。因有六种。及因缘义中因有五种。如阿毗昙广说。若见诃字门即知一切诸法无不从因缘生。是为诃字字相。二阿字义者。诃字中有阿声。即是一切字之母一切声之体一切实相之源。凡最初开口之音皆有阿声。若离阿声则无一切言说。故为众声之母。若见阿字则知诸法空无。是为阿字字相。三污字是一切诸法损减义。若见污字则知一切法无常苦空无我等。是则损减即是字相也。四么字义者。梵云怛么此翻为我我有二种。一人我二法我。若见么字门则知一切诸法有我人众生等。是名增益。是则字相。一切世间但知如是字相。未曾解字义。是故为生死人。如来如实知实义。所以号大觉 二解字义有四。诃阿污么四字差别故 初诃字实义者。所谓诃字门一切诸法因不可得故。何以故。以诸法展转待因成故。当知最后无依。故说无住为诸法本。所以然者以种种门观诸法因缘悉不生故 现代汉语译本 《大正藏》第77卷No.2430 No. 2430 吽(hōng)字义 遍照金刚撰 一、吽(hōng)字相义分二：一、解字相；二、释字义。初解字相者又分四：四字分离故，《金刚顶》释此一字具四字义。一、贺(hè)字义；二、阿(ā)字义；三、污(wū)字义；四、么(me)字义。一、贺(hè)字义者：中央本尊体是其字也。所谓贺(hè)字是因义也。梵云系怛嚩（二合）即是因缘义。因有六种，及因缘义中因有五种，如《阿毗昙》广说。若见诃(hē)字门，即知一切诸法无不从因缘生，是为诃(hē)字字相。二、阿(ā)字义者：诃(hē)字中有阿(ā)声，即是一切字之母、一切声之体、一切实相之源。凡最初开口之音皆有阿(ā)声，若离阿(ā)声则无一切言说，故为众声之母。若见阿(ā)字，则知诸法空无，是为阿(ā)字字相。三、污(wū)字是一切诸法损减义。若见污(wū)字，则知一切法无常、苦、空、无我等。是则损减即是字相也。四、么(me)字义者：梵云怛么(dá me)，此翻为我，我有二种：一人我，二法我。若见么(me)字门，则知一切诸法有我、人、众生等。是名增益。是则字相。一切世间但知如是字相，未曾解字义，是故为生死人。如来如实知实义，所以号大觉。 二、解字义有四：诃(hē)、阿(ā)、污(wū)、么(me)四字差别故。 初、诃(hē)字实义者：所谓诃(hē)字门一切诸法因不可得故。何以故？以诸法展转待因成故。当知最后无依，故说无住为诸法本。所以然者以种种门观诸法因缘悉不生故。
English
English version 《Taisho Tripitaka》Vol. 77 No. 2430 No. 2430 The Meaning of the Hum Syllable Composed by Vairocana Vajra I. The meaning of the Hum(hōng) syllable is divided into two parts: 1. Explaining the form of the syllable; 2. Interpreting the meaning of the syllable. The initial explanation of the form of the syllable is further divided into four parts: Because the four syllables are separate, the 'Vajrasekhara Sutra' explains that this one syllable contains the meaning of four syllables. 1. The meaning of the Ha(hè) syllable; 2. The meaning of the A(ā) syllable; 3. The meaning of the Wu(wū) syllable; 4. The meaning of the Ma(me) syllable. 1. The meaning of the Ha(hè) syllable: The central principal deity's essence is this syllable. The so-called Ha(hè) syllable is the meaning of 'cause'. In Sanskrit, it is 'hetu' (系怛嚩) (two combined), which means 'cause and condition'. There are six types of causes, and in the meaning of cause and condition, there are five types of causes, as explained extensively in the 'Abhidhamma'. If one sees the Ha(hē) syllable gate, one knows that all dharmas arise from causes and conditions. This is the form of the Ha(hē) syllable. 2. The meaning of the A(ā) syllable: Within the Ha(hē) syllable, there is the A(ā) sound, which is the mother of all syllables, the essence of all sounds, and the source of all true reality. All initial sounds of speech contain the A(ā) sound. Without the A(ā) sound, there would be no speech. Therefore, it is the mother of all sounds. If one sees the A(ā) syllable, one knows that all dharmas are empty and without substance. This is the form of the A(ā) syllable. 3. The Wu(wū) syllable is the meaning of decrease and loss of all dharmas. If one sees the Wu(wū) syllable, one knows that all dharmas are impermanent, suffering, empty, and without self. This decrease and loss is the form of the syllable. 4. The meaning of the Ma(me) syllable: In Sanskrit, it is 'atma' (怛么), which translates to 'self'. There are two types of self: the self of person and the self of dharma. If one sees the Ma(me) syllable gate, one knows that all dharmas have self, person, sentient beings, etc. This is called increase and benefit. This is the form of the syllable. All worldly beings only know the form of the syllable, but have never understood the meaning of the syllable. Therefore, they are beings subject to birth and death. The Tathagata truly knows the real meaning, and is therefore called the Greatly Enlightened One. II. Interpreting the meaning of the syllable has four aspects: because of the differences between the four syllables Ha(hē), A(ā), Wu(wū), and Ma(me). First, the true meaning of the Ha(hē) syllable: The so-called Ha(hē) syllable gate means that the cause of all dharmas cannot be obtained. Why? Because all dharmas depend on each other to form. One should know that ultimately there is no reliance. Therefore, it is said that non-abiding is the origin of all dharmas. The reason for this is that, through various means, observing the causes and conditions of all dharmas, they do not arise. --------------------------------------------------------------------------------
Chinese
。当知万法唯心。心之实相即是一切种智。即是诸法法界。法界即是诸法之体不得为因。以是言之因亦是法界。缘亦是法界。因缘所生法亦是法界。阿字门从本归末毕竟到如是处。今亦诃字门亦从末归本毕竟到如是处。阿字从本不生生一切法。今亦诃字以无因待为诸法因。终始同归。则中间旨趣皆可知矣。是名诃字实义 次阿字实义者有三义。谓不生义空义有义。如梵本阿字有本初声。若有本初则是因缘之法。故名为有。又阿者无生义。若法揽因缘成则自无有性。是故为空。又不生义者即是一实境界即是中道。故龙猛云。因缘生法亦空亦假亦中。又大论明萨婆若有三种名。一切智与二乘共。道种智与菩萨共。一切种智是佛不共法。此三智其实一心中得。为分别令人易解故作三种名。即是阿字义。又所谓阿字门一切诸法本不生者。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。以一切法无不从众缘生。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。如是见一切法生时即是见本不生际。若见本不生际者是如实知自心。如实知自心即是一 现代汉语译本：应当知道万法唯心所现。心的真实相状就是一切种智（佛的智慧），就是诸法的法界。法界就是诸法的本体，不能被视为原因。因此，原因也是法界，缘分也是法界，因缘所生的法也是法界。阿字门从本源回归到终末，最终到达这样的境地。现在诃字门也从终末回归到本源，最终到达这样的境地。阿字从本源不生，却能生出一切法。现在诃字以无因待作为诸法的因。终始同归，那么中间的旨趣也都可以明白了。这就是诃字的真实含义。 其次，阿字的真实含义有三种：不生义、空义、有义。如梵文本中，阿字有本初之声。如果存在本初，那就是因缘之法，所以称为有。另外，阿字是无生之义。如果法依靠因缘而成，那么自身就没有自性，所以为空。不生义就是一实境界，也就是中道。所以龙树菩萨说：‘因缘所生法，亦空亦假亦中。’又《大智度论》说明萨婆若（一切智）有三种名称：一切智与二乘（声闻乘和缘觉乘）共有，道种智与菩萨共有，一切种智是佛的不共之法。这三种智慧实际上在一个心中获得。为了分别使人容易理解，所以才作出三种名称，也就是阿字的含义。又所谓阿字门是一切诸法本不生者，凡是三界（欲界、色界、无色界）的语言都依赖于名，而名依赖于字。所以悉昙（古印度文字）的阿字也是众字的母亲。应当知道阿字门的真实含义也是如此，遍及一切法义之中。为什么呢？因为一切法没有不是从众缘而生的。从缘而生的都一定有开始有本源。现在观察这能生的缘，也是从众多因缘而生。辗转从缘，谁是它的本源呢？这样观察时，就知道本不生际（万法的本源）。是万法的本源。犹如听到一切语言时，就是听到阿声。如此见到一切法生时，就是见到本不生际。如果见到本不生际，就是如实地知道自己的心。如实地知道自己的心就是一
English
English version: It should be known that all dharmas are only manifestations of the mind. The true nature of the mind is the Omniscience (Buddha's wisdom), which is the Dharmadhatu (realm of Dharma) of all dharmas. The Dharmadhatu is the substance of all dharmas and cannot be considered a cause. Therefore, the cause is also the Dharmadhatu, the condition is also the Dharmadhatu, and the dharma arising from causes and conditions is also the Dharmadhatu. The 'A' syllable gate returns from the origin to the end, ultimately reaching such a state. Now, the 'Ha' syllable gate also returns from the end to the origin, ultimately reaching such a state. The 'A' syllable, from its origin, does not arise, yet it generates all dharmas. Now, the 'Ha' syllable takes non-causality as the cause of all dharmas. When the beginning and the end return to the same place, then the meaning in between can be understood. This is the true meaning of the 'Ha' syllable. Secondly, the true meaning of the 'A' syllable has three aspects: non-arising, emptiness, and existence. As in the Sanskrit text, the 'A' syllable has the original sound. If there is an origin, then it is a dharma of causes and conditions, so it is called existence. Also, 'A' means non-arising. If a dharma is formed by relying on causes and conditions, then it has no self-nature, so it is emptiness. Non-arising means the One Reality Realm, which is the Middle Way. Therefore, Nagarjuna (Long Meng) said: 'Dharmas arising from causes and conditions are also empty, also provisional, also the Middle Way.' Furthermore, the *Mahaprajnaparamita-sastra* (Da Zhi Du Lun) explains that Sarvajna (Omniscience) has three names: All-Knowledge is shared with the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle), Knowledge of the Path is shared with Bodhisattvas, and Omniscience is the unique dharma of the Buddha. These three wisdoms are actually obtained in one mind. To make it easier for people to understand, three names are made, which is the meaning of the 'A' syllable. Moreover, the so-called 'A' syllable gate is that all dharmas are originally unborn. All languages in the Three Realms (Desire Realm, Form Realm, Formless Realm) depend on names, and names depend on letters. Therefore, the 'A' syllable in Siddham (ancient Indian script) is also the mother of all letters. It should be known that the true meaning of the 'A' syllable gate is also like this, pervading all the meanings of the Dharma. Why? Because all dharmas arise from numerous conditions. Those arising from conditions must have a beginning and an origin. Now, observing this condition that can give rise, it also arises from numerous causes and conditions. Turning from condition to condition, who is its origin? When observing in this way, one knows the unborn boundary (the origin of all dharmas). It is the origin of all dharmas. Just as when hearing all languages, one hears the 'A' sound. Thus, when seeing the arising of all dharmas, one sees the unborn boundary. If one sees the unborn boundary, one truly knows one's own mind. Truly knowing one's own mind is one --------------------------------------------------------------------------------
Chinese
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见有生。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。自心炽然备受诸苦。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。是则阿字之实义也。又经云。阿字者是菩提心义。是诸法门义。亦无二义。亦诸法果义。亦是诸法性义是自在义。又法身义。如是等义皆是阿字实义也。又守护国界主陀罗尼经说。尔时一切法自在王菩萨摩诃萨白佛言 三污字实义者。所谓污字门一切诸法损减不可得故。是名字义。复次一心法界犹如一虚常住。尘数智慧譬如三辰本有。虽云高山干汉曾台切天。而不损减者大虚之德也虽云劫水漂地猛火烧台。而不增益者大虚之德也。一心虚空亦复如是。虽云无明住地无边际。我慢须弥无头顶。而一心虚空本来常住不损不减。是则污字实义也。虽六师外道拨无因果。三密虚空本来湛然无损无减。是名污字实义。诸二乘等举无我之利斧斫身心之柴薪。然犹一心本法宁有损减。故名污字不损减。又大乘空观之猛火烧人法执着之尘垢无有遗余。三密不损犹如火布垢 现代汉语译本：切。智智（智慧）。所以毗卢遮那佛（Vairocana，光明遍照）唯独用这一个‘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。因此随着生死之流转而不能自己解脱，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。画成之后，反而自己内心生出恐怖，立刻倒在地上。众生也是这样，自己运用诸法的本源，画出三界（欲界、色界、无色界）。反而把自己沉没在其中。自己的心像火一样燃烧，备受各种痛苦。如来（Tathagata，佛的称号之一）是有智慧的画师，既然了解了这些，就能自在地建立大悲漫荼罗（Mahakaruna-mandala，大悲坛城）。因此说，所谓的甚深秘藏，是众生自己隐藏的，不是佛有什么隐瞒。这就是‘阿’字的真实含义。另外，经中说，‘阿’字是菩提心（Bodhi-citta，觉悟之心）的含义，是诸法之门的含义，也是无二之义，也是诸法之果的含义，也是诸法自性的含义，是自在的含义，又是法身（Dharmakaya，佛的法性之身）的含义。像这样的含义都是‘阿’字的真实含义。另外，《守护国界主陀罗尼经》说，当时一切法自在王菩萨摩诃萨（Sarva-dharma-svabhava-isvara-raja-bodhisattva-mahasattva）对佛说： 三‘污’字（应为梵文，此处指某种咒语或种子字）的真实含义是，所谓的‘污’字门，一切诸法损减都不可得，这是名字的含义。再者，一心法界（Eka-citta-dharmadhatu，统一的心和法界）犹如一个虚空，恒常住立。尘数般的智慧譬如三辰（日月星），本来就存在。即使说高山耸立，干旱时节曾台（一种古代建筑）切入天空，也不会损减虚空的德性。即使说劫水漂流大地，猛火焚烧曾台，也不会增益虚空的德性。一心虚空也是这样，即使说无明（Avidya，无知）住在地上没有边际，我慢（Mana，骄傲）像须弥山（Sumeru，佛教宇宙观中的圣山）一样没有头顶，而一心虚空本来恒常住立，不损不减。这就是‘污’字的真实含义。即使六师外道（指古印度六个非佛教的哲学流派）否定因果，三密（身语意）虚空本来清澈湛然，没有损减。这叫做‘污’字的真实含义。诸如二乘（声闻乘和缘觉乘）等，举起无我的利斧，砍伐身心的柴薪，然而一心本法哪里会有损减呢？所以叫做‘污’字不损减。另外，大乘空观（Sunyata-drishti，对空性的理解）的猛火，焚烧人法执着（Atma-dharma-graha，对自我和现象的执着）的尘垢，没有遗留。三密不损，就像火布的污垢一样。