English
English version: Cut. Wisdom-Wisdom. Therefore, Vairocana (the Illuminator) uses only this one syllable 'A' as a mantra. But worldly ordinary people do not observe the original source of all dharmas, so they falsely see birth. Therefore, they follow the stream of birth and death and cannot free themselves, like that unwise painter who uses various colors to create the form of a terrifying Yaksa (a type of spirit). After it is completed, he himself generates fear in his heart and immediately collapses to the ground. Sentient beings are also like this, using the original source of all dharmas to paint the three realms (the desire realm, the form realm, and the formless realm), and then they immerse themselves in it. Their own hearts burn like fire, enduring all kinds of suffering. The Tathagata (one of the titles of the Buddha), the wise painter, having understood this, can freely establish the Mahakaruna-mandala (the Mandala of Great Compassion). Therefore, it is said that the so-called profound secret treasure is hidden by sentient beings themselves, not that the Buddha has anything to hide. This is the true meaning of the syllable 'A'. Furthermore, the sutra says that the syllable 'A' is the meaning of Bodhi-citta (the mind of enlightenment), the meaning of the gate of all dharmas, also the meaning of non-duality, also the meaning of the fruit of all dharmas, also the meaning of the nature of all dharmas, is the meaning of freedom, and also the meaning of Dharmakaya (the body of the Dharma). Such meanings are all the true meanings of the syllable 'A'. Furthermore, the *Dhāraṇī Sutra of the Lord Who Protects the Nation* says, at that time, Sarva-dharma-svabhava-isvara-raja-bodhisattva-mahasattva said to the Buddha: The true meaning of the three 'U' syllables (likely referring to Sanskrit, here indicating a type of mantra or seed syllable) is that the so-called 'U' syllable gate, the diminution of all dharmas is unattainable, this is the meaning of the name. Furthermore, the Eka-citta-dharmadhatu (the unified mind and the realm of Dharma) is like an empty space, eternally abiding. Wisdom like dust particles is like the three luminaries (sun, moon, and stars), originally existing. Even if it is said that high mountains stand tall, and in times of drought, the Zengtai (an ancient building) cuts into the sky, it will not diminish the virtue of emptiness. Even if it is said that the water of the kalpa floods the earth, and fierce fire burns the Zengtai, it will not increase the virtue of emptiness. The one-mind emptiness is also like this, even if it is said that Avidya (ignorance) dwells on the ground without limit, and Mana (pride) is like Mount Sumeru (the sacred mountain in Buddhist cosmology) without a top, the one-mind emptiness is originally eternally abiding, without diminution or increase. This is the true meaning of the 'U' syllable. Even if the six heretical teachers (referring to six non-Buddhist philosophical schools in ancient India) deny cause and effect, the three secrets (body, speech, and mind) emptiness is originally clear and serene, without diminution. This is called the true meaning of the 'U' syllable. Such as the two vehicles (Sravakayana and Pratyekabuddhayana), raising the sharp axe of no-self, cutting the firewood of body and mind, yet how could the original Dharma of the one mind be diminished? Therefore, it is called the 'U' syllable without diminution. Furthermore, the fierce fire of the Mahayana view of emptiness (Sunyata-drishti, understanding of emptiness), burns the dust of attachment to self and phenomena (Atma-dharma-graha, attachment to self and phenomena), leaving nothing behind. The three secrets are undiminished, like the dirt on a fire cloth. --------------------------------------------------------------------------------
Chinese
尽衣净。污字实义亦复如是。复次或破遍计之蜃楼坏依他之幻城。三密本法岂有毁伤乎。污字实义应如是知。又有人厌有为之非真欣无为之离妄。绝言语道于废诠之门。灭心行处于寂灭之津。于此三密本法何曾绝减。污字实义应当知之。所谓损减者苦空无常无我故。四相迁变故。不得自在故。不住自性故。因缘所生故。相观待故。以是六义故名诸法损减。今所谓污字实义者不如是也。经云。污字报身义。此报者非因缘酬答之报果。相应相对故名曰报也。此则理智相应故曰报。心境相对故曰报也。法身智身相应无二故名报。性相无碍涉入故曰报。体用无二相应故曰报也。是故常乐我净污字实义无损减故。一如不动污字实义无异相迁变故。十自在是污字实义无挂碍故。本住体性污字实义不改转故。远离因缘污字实义本来不生等虚空故。超过观待污字实义同一性故。复次因缘生法必带四相。带四相故变坏无常。变坏无常故苦空无我。苦空无我故不得自在。不得自在故不住自性。不住自性故高下相望尊卑重重。若以劣望胜劣则为损。以下比上下则名减。如是损减其数无量。诚是背本向末违源顺流之所致也。是故三界六道。长迷一如之理。常醉三毒之事。荒猎幻野无心归宅。长眠梦落觉悟何时。今以佛眼观之。佛与众生同住解脱 现代汉语译本： 尽衣净（尽衣净：指完全清净）。‘污’字的真实含义也是如此。进一步说，或者破除遍计所执的蜃楼，摧毁依他起性的幻城。三密（三密：指身密、语密、意密）的根本之法怎么会有毁坏损伤呢？‘污’字的真实含义应当这样理解。又有人厌恶有为法的虚假不真，欣慕无为法的远离虚妄，在废弃言语诠释的门径上断绝言语之道，在寂灭的渡口灭除心识的活动。对于这三密的根本之法，何曾有断绝减少？‘污’字的真实含义应当知道。所谓损减，是因为苦、空、无常、无我，因为四相（四相：生、住、异、灭）的迁变，因为不得自在，因为不住自性，因为因缘所生，因为相互观待。因为这六种原因，所以称为诸法损减。现在所说的‘污’字的真实含义不是这样的。《经》中说，‘污’字是报身（报身：佛的三身之一，通过修行获得的果报之身）的含义。这个‘报’不是因缘酬答的报果，而是相应相对，所以叫做‘报’。这是理智相应所以叫做‘报’，心境相对所以叫做‘报’。法身（法身：佛的三身之一，代表真理之身）和智身相应无二所以叫做‘报’，性相无碍涉入所以叫做‘报’，本体和作用无二相应所以叫做‘报’。因此，常、乐、我、净，‘污’字的真实含义没有损减的缘故。一如不动，‘污’字的真实含义没有异相迁变的缘故。十自在（十自在：指佛菩萨所具有的十种自在能力）是‘污’字的真实含义，没有挂碍的缘故。本住体性，‘污’字的真实含义不改变转动的缘故。远离因缘，‘污’字的真实含义本来不生等同虚空的缘故。超过观待，‘污’字的真实含义同一体性的缘故。进一步说，因缘所生的法必定带有四相。带有四相的缘故，变坏无常。变坏无常的缘故，苦、空、无我。苦、空、无我的缘故，不得自在。不得自在的缘故，不住自性。不住自性的缘故，高下相互观望，尊卑层层叠叠。如果用低劣的去仰望殊胜的，低劣的就成为损。用下面的去比上面的，下面就叫做减。像这样的损减，其数量无量无尽。实在是背离根本而趋向末梢，违背源头而顺从流水的缘故。因此，三界（三界：欲界、色界、无色界）六道（六道：天道、人道、阿修罗道、畜生道、饿鬼道、地狱道）众生，长久地迷失了一如的真理，常常沉醉于贪嗔痴三毒的事情，在虚幻的旷野中荒唐地游猎而无心回归家园，长久地沉睡在梦中而坠落，觉悟的时刻何时到来？现在用佛眼来观察，佛与众生共同安住于解脱之中。
English
English version: 'Completely pure' is the meaning of 'completely pure clothing'. The true meaning of the syllable 'Vaṃ' (Vaṃ: a seed syllable representing purity) is also like this. Furthermore, it can destroy the mirage of what is universally conceived and demolish the illusory city of dependent origination. How could the fundamental Dharma of the Three Secrets (Three Secrets: Body, Speech, and Mind) be damaged or harmed? The true meaning of the syllable 'Vaṃ' should be understood in this way. Moreover, some people detest the untruth of conditioned existence and rejoice in the freedom from delusion of unconditioned existence, severing the path of language at the gate of abandoning explanation, and extinguishing the activity of the mind at the ferry of quiescence. In this, how could the fundamental Dharma of the Three Secrets ever be cut off or diminished? The true meaning of the syllable 'Vaṃ' should be known. What is called diminution is due to suffering, emptiness, impermanence, and non-self; due to the transformation of the four characteristics (four characteristics: birth, duration, change, and extinction); due to not obtaining freedom; due to not abiding in self-nature; due to being produced by causes and conditions; due to mutual dependence. Because of these six reasons, it is called the diminution of all dharmas. Now, the true meaning of the syllable 'Vaṃ' is not like this. The sutra says, 'The syllable Vaṃ is the meaning of the Reward Body (Reward Body: one of the three bodies of the Buddha, the body of fruition attained through practice)'. This 'reward' is not the reward-fruit of reciprocal causes and conditions, but is called 'reward' because of correspondence and relativity. This is called 'reward' because of the correspondence of reason and wisdom, and called 'reward' because of the relativity of mind and environment. The Dharma Body (Dharma Body: one of the three bodies of the Buddha, the body of truth) and the Wisdom Body correspond without duality, so it is called 'reward'. The nature and characteristics are unobstructed and interpenetrating, so it is called 'reward'. The essence and function are non-dual and corresponding, so it is called 'reward'. Therefore, because the true meaning of the syllable 'Vaṃ' is constant, blissful, self, and pure, there is no diminution. Because the true meaning of the syllable 'Vaṃ' is unchanging and unmoving, there is no transformation of different characteristics. The Ten Freedoms (Ten Freedoms: the ten kinds of freedom possessed by Buddhas and Bodhisattvas) are the true meaning of the syllable 'Vaṃ', because there is no hindrance. The inherent nature is the true meaning of the syllable 'Vaṃ', because it does not change or turn. Being apart from causes and conditions, the true meaning of the syllable 'Vaṃ' is originally unborn and like empty space. Transcending dependence, the true meaning of the syllable 'Vaṃ' is of the same nature. Furthermore, dharmas produced by causes and conditions must have the four characteristics. Because they have the four characteristics, they are changing and impermanent. Because they are changing and impermanent, they are suffering, empty, and without self. Because they are suffering, empty, and without self, they do not obtain freedom. Because they do not obtain freedom, they do not abide in self-nature. Because they do not abide in self-nature, high and low look to each other, and the noble and the base are layered upon layered. If the inferior looks up to the superior, the inferior becomes diminished. If the lower is compared to the higher, the lower is called reduced. Such diminution is immeasurable in number. It is truly caused by turning away from the root and towards the branches, going against the source and following the stream. Therefore, the beings of the Three Realms (Three Realms: Desire Realm, Form Realm, Formless Realm) and Six Paths (Six Paths: Heaven, Human, Asura, Animal, Hungry Ghost, Hell) are long lost in the truth of oneness, constantly drunk on the affairs of the three poisons (three poisons: greed, hatred, and delusion), wildly hunting in the illusory wilderness without any intention of returning home, and long sleeping and falling in dreams. When will they awaken? Now, observing with the Buddha's eye, the Buddha and sentient beings dwell together in liberation. --------------------------------------------------------------------------------
Chinese
之床。无此无彼无二平等。不增不减周圆周圆。既无胜劣增益之法。何有上下损减之人。果名污字实义 复次约旋陀罗尼门释者。一切诸法本不生故污字门无损减。诸法离作业故污字门亦无损减。诸法等虚空无相故污字门亦复等虚空无损减。诸法无行故污字门亦复无行。诸法无一合相故污字门亦复无一合相。诸法离迁变故污字门亦离迁变。诸法无影像故污字门亦无影像诸法无生故污字门亦复无生。诸法无战敌故污字门亦无战敌诸法无慢故污字门亦无憍慢。诸法无长养故污字门亦无长养。诸法无怨对故污字门亦无怨对。诸法无执着故污字门亦无执着。诸法如如不可得故污字门如如不可得。诸法住处不可得故污字门亦无住处。诸法施不可得故污字门亦无舍施。诸法法界不可得故污字门亦无法界。诸法第一义不可得故污字门亦无胜义。诸法不坚如聚沫故污字门亦无聚沫。诸法缚不可得故污字门亦无缚脱。诸法有不可得故污字门亦复无有。诸法乘不可得故污字门亦复无乘。诸法尘垢不可得故污字门亦无尘垢。诸法相不可得故污字门亦复无相。诸法离言说故污字门亦无言说。诸法本寂故污字门本来寂静。诸法性钝故污字门亦复性钝。诸法谛不可得故污字门谛不可得。诸法因不可得故污字门因不可得。因不可得则本初不生。本 初不生则不增不减。不增不减则大般涅槃果海。大般涅槃果海则如来法身。是名污字实义 三界业报 六道苦身 即生即灭 念念不住 无体无实 如幻如影 分段变易 因缘生法 九百生灭 如焰如流 藏海常住 七波推转 尔许无常 能毁能损 于此本有 何劳何忧 污字实义 应如是知 日月星辰 本住处空 云雾蔽亏 烟尘映覆 愚者视之 谓无日月 本有三身 亦复如是 无始以来 本住心空 覆以妄想 缠以烦恼 事均箧境 理同矿珠 妄者视之 谓无本觉 愚盲拨无 非损而何 于彼本身 损减不得 污字实义 应如是知 决定二乘 妄生灭想 烧灭身智 同彼大虚 沉醉昧酒 不觉不醒 决定不定 轻重有差 空历劫数 损无过此 本有三身 俨然不动 遍空诸佛 惊觉开示 乃起化城 回趣宝所 草木也成 何况有情 妄执不了 为损是多 污 现代汉语译本： 最初不生起，那么就不会增加也不会减少。不增加也不减少，就是大般涅槃果海（Mahāparinirvāṇa-phalasamudra，指证得涅槃的广大境界）。大般涅槃果海就是如来法身（Tathāgata-dharmakāya，指佛的真如法性之身）。这就是‘污’字（可能指某种象征或咒语）的真实含义。 三界（Trailokya，指欲界、色界、无色界）的业报，六道（Ṣaṭ-gati，指天、人、阿修罗、地狱、饿鬼、畜生）的痛苦之身， 即生即灭，念念不住， 没有实体没有真实，如幻如影， 分段变易，因缘生法， 九百生灭，如火焰如流水， 藏海（Ālaya-samudra，指阿赖耶识，储存一切种子）常住，七波（可能指七识的波动）推动运转， 这些无常，能够毁坏能够损害， 对于这本有的东西，有什么可担忧的呢？ ‘污’字的真实含义，应当这样理解。 日月星辰，本来安住在虚空中， 云雾遮蔽亏损，烟尘映照覆盖， 愚笨的人看到这些，就说没有日月了。 本有的三身（Trikāya，指法身、报身、应身），也是这样。 从无始以来，本来安住在心性空寂之中， 被妄想覆盖，被烦恼缠绕， 事情就像箱子里的镜子，道理如同矿石中的宝珠。 虚妄的人看到这些，就说没有本觉（Prakṛti-bodhi，指本来的觉悟）。 愚昧盲从的人否定它，除了损害还能是什么呢？ 对于那本来的自身，损害减少是不可能的。 ‘污’字的真实含义，应当这样理解。 执着于二乘（Śrāvakayāna and Pratyekabuddhayāna，指声闻乘和缘觉乘）的人，妄生生灭之想， 烧灭身智，如同虚空一样。 沉醉于迷惑的酒中，不觉醒。 决定和不定，轻重有差别， 空耗劫数，没有比这更大的损害了。 本有的三身，俨然不动， 遍布虚空的诸佛，惊醒开示， 才建立化城（Nirmāṇa-nagara，比喻虚幻的境界），回归到宝所（Ratna-dhātu，比喻真实的涅槃）。 草木也能成就，何况有情众生？ 虚妄执着不能了悟，所造成的损害是多么大啊！ ‘污’