English
English version: If it does not initially arise, then it will neither increase nor decrease. If it neither increases nor decreases, then it is the great ocean of Nirvāṇa fruit (Mahāparinirvāṇa-phalasamudra, referring to the vast realm of attaining Nirvāṇa). The great ocean of Nirvāṇa fruit is the Dharmakāya of the Tathāgata (Tathāgata-dharmakāya, referring to the Dharma-nature body of the Buddha). This is the true meaning of the syllable 'Oṃ' (possibly referring to a symbol or mantra). The karmic retributions of the three realms (Trailokya, referring to the Desire Realm, Form Realm, and Formless Realm), the suffering bodies of the six paths (Ṣaṭ-gati, referring to gods, humans, asuras, hell beings, hungry ghosts, and animals), Arise and cease immediately, constantly changing from moment to moment, Without substance, without reality, like illusions, like shadows, Segmented and changing, phenomena arising from conditions, Nine hundred births and deaths, like flames, like flowing water, The Ālaya-samudra (Ālaya-samudra, referring to the Ālaya consciousness, storing all seeds) is permanent, the seven waves (possibly referring to the fluctuations of the seven consciousnesses) propel and turn, These impermanent things can destroy and damage, What worry is there about this originally existing thing? The true meaning of the syllable 'Oṃ' should be understood in this way. The sun, moon, and stars originally reside in empty space, Clouds obscure and diminish them, smoke and dust reflect and cover them, Foolish people, seeing this, say there is no sun or moon. The originally existing Trikāya (Trikāya, referring to the Dharmakāya, Sambhogakāya, and Nirmāṇakāya) is also like this. From beginningless time, it originally resides in the emptiness of the mind, Covered by delusions, entangled by afflictions, The matter is like a mirror in a box, the principle is like a jewel in a mine. Deluded people, seeing this, say there is no original awakening (Prakṛti-bodhi, referring to the original enlightenment). Ignorant and blind people deny it; what else is there but harm? It is impossible to diminish or reduce that original self. The true meaning of the syllable 'Oṃ' should be understood in this way. Those attached to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, referring to the Hearer Vehicle and the Solitary Buddha Vehicle) falsely generate thoughts of arising and ceasing, Burning away their body and wisdom, like the great void. Intoxicated by the wine of delusion, unaware and unawakened. Definite and indefinite, light and heavy have differences, Wasting kalpas in vain; there is no greater harm than this. The originally existing Trikāya stands still and unmoved, Buddhas throughout the empty space awaken and reveal, Only then is a Nirmāṇa-nagara (Nirmāṇa-nagara, a metaphor for an illusory realm) established, returning to the Ratna-dhātu (Ratna-dhātu, a metaphor for true Nirvāṇa). Even plants and trees can achieve it, how much more so sentient beings? Deluded attachment and failure to understand cause so much harm! 'Oṃ'
Chinese
字实义 当如是知 正因所生 报果色身 万德庄严 四智圆满 但有相续 非是凝然 生者必灭 一向记故 此是权剑 能杀能害 本有三密 如日丽天 如空四智 似金埋地 猛风之因 利钁之缘 谁能生之 谁能造之 污字实义 当如是知 真如法性 心之实常 凡有心者 谁无此理 心智即理 非心外理 心理是一 湿鉴岂别 如性等遍 心行狡劣 权诱婴儿 迷者不知 挥此权戟 破彼真佛 是名损减 常遍本佛 不损不亏 污字实义 汝等应知 水外无波 心内即境 草木无佛 波则无湿 彼有此无 非权而谁 遮有立无 是损是减 损减利斧 常斫佛性 虽然本佛 无损无减 三谛圆涉 十世无碍 三种世间 皆是佛体 四种曼荼 即是真佛 污字实义 应知是学 二乘智劣 为说六识 大乘稍胜 乃示八九 执滞不进 奚知无数 现代汉语译本 ‘字’（Syllable/Letter）的真实含义，应当这样理解： 由正确的因所产生的，是报果色身（Retribution Body with Form）。 具备万种功德的庄严，圆满四智（Four Wisdoms）。 但只是相续不断，并非凝固不变。 生者必将灭亡，这是一定的规律。 这是一种方便之剑，能杀也能害。 本具的三密（Three Mysteries），如同太阳照耀天空。 如同虚空般的四智，又像是埋藏在地下的黄金。 猛烈的风是（三密）生起的原因，锋利的锄头是（三密）显现的条件。 谁能生出它？谁又能创造它？ ‘污’（Defilement）字的真实含义，应当这样理解： 真如法性（Suchness Dharma-nature），是心的真实常态。 凡是有心识的众生，谁没有这个道理？ 心智就是真理，不是心外的真理。 心理是一体的，水和冰的本体难道有区别吗？ 如同自性平等周遍，心识的运作却狡猾恶劣。 （权教）像用来诱骗婴儿的手段，迷惑的人不明白。 挥舞这种方便之戟，破坏那真实的佛。 这叫做损减，损减常遍的本佛（Original Buddha）。 实际上没有损减，‘污’字的真实含义就是这样。 你们应当知道，水外没有波浪。 心内就是境界，草木没有佛性。 没有波浪就没有水的湿性，有了‘彼’就没有‘此’。 不是方便权巧，又是谁在遮有立无？ 这就是损，这就是减，损减的利斧。 经常砍伐佛性，虽然是本佛。 没有损减，三谛（Three Truths）圆融涉入。 十世（Ten Times）没有障碍，三种世间（Three kinds of Worlds）。 都是佛的本体，四种曼荼罗（Four Kinds of Mandala）。 就是真佛，‘污’字的真实含义。 应当知道这是小乘的学说，二乘（Two Vehicles）的智慧浅劣。 所以只说六识（Six Consciousnesses），大乘稍微殊胜。 才开示八识九识（Eight and Ninth Consciousnesses），执着停滞不前。 哪里知道还有无数的（识）呢？
English
English version The true meaning of the syllable ‘Zi’ (字), should be understood as follows: That which is born from the correct cause is the Retribution Body with Form. Adorned with myriad virtues, complete with the Four Wisdoms. It is merely a continuous succession, not something solidified and unchanging. That which is born will surely perish; this is a definite principle. This is an expedient sword, capable of both killing and harming. The inherent Three Mysteries are like the sun shining in the sky. The Four Wisdoms are like the emptiness of space, or like gold buried in the ground. The fierce wind is the cause of (the Three Mysteries) arising, and the sharp hoe is the condition for (the Three Mysteries) manifesting. Who can give birth to it? Who can create it? The true meaning of the syllable ‘Wu’ (污, Defilement), should be understood as follows: Suchness Dharma-nature is the true and constant nature of the mind. Among all sentient beings with minds, who does not possess this principle? Mind and wisdom are the same principle; it is not a principle outside of the mind. Mind and principle are one; is there a difference between water and ice in essence? Like the self-nature being equal and pervasive, the workings of the mind are cunning and wicked. (Expedient teachings) are like methods used to deceive infants; those who are deluded do not understand. Wielding this expedient halberd, they destroy the true Buddha. This is called diminution, diminishing the constant and pervasive Original Buddha. In reality, there is no diminution; this is the true meaning of the syllable ‘Wu’. You should know that there are no waves outside of water. Within the mind is the realm; grass and trees do not have Buddha-nature. Without waves, there is no wetness of water; with ‘that’, there is no ‘this’. If not for expedient means, who would be negating existence and establishing non-existence? This is diminution, this is reduction, the axe of diminution. Constantly chopping at Buddha-nature, although it is the Original Buddha. There is no diminution, the Three Truths interpenetrate perfectly. The Ten Times are without obstruction, the Three kinds of Worlds. All are the body of the Buddha, the Four Kinds of Mandala. Are the true Buddha, the true meaning of the syllable ‘Wu’. You should know that this is the teaching of the Hinayana, the wisdom of the Two Vehicles is shallow and inferior. Therefore, they only speak of the Six Consciousnesses; the Mahayana is slightly superior. Only then do they reveal the Eight and Ninth Consciousnesses, clinging and stagnating without advancing. How would they know that there are countless (Consciousnesses)? -------------------------------------------------------------------------------- 不解密意 得小为足 不识己有 贫莫过此 尘刹海会 即是我宝 污字实义 当如是学 同一多如 多故如如 理理无数 智智无边 恒沙非喻 刹尘犹小 雨足虽多 并是一水 灯光非一 冥然同体 色心无量 实相无边 心王心数 主伴无尽 互相涉入 帝珠锭光 重重难思 各具五智 多而不异 不异而多 故名一如 一非一一 无门为一 如非如常 同同相似 不说此理 即是随转 无尽宝藏 因之秏竭 无量宝车 于此消尽 谓之损减 地墨四身 山毫三密 本自圆满 凝然不变 污字实义 斯之谓欤
Chinese
第四摩字实义者。所谓摩字门一切诸法吾我不可得故。是名实义。所谓我有二种。一人我。二法我。人谓四种法身。法谓一切诸法。从一法界一真如一菩提。乃至八万四千不可说不可说微尘数法是。如是四种法身虽其数无量。而体则一相一味无此无彼。既无彼此宁有吾我。是则遮情实义。此处则金刚已还四种行人等。希兮夷今如聋如盲。绝之又绝 远之又远。四句不及六通亦极。是名绝言之实义。经云。么字者大日之种子。一切世间虽计我我而未证实义。唯有大日如来于无我中得大我也。心王如来既至如是地。尘数难思心所眷属谁不得此大我之身。是则表德之实义。经云。是么字化身义者。所谓化者化用化作义遮那如来自受用故化作种种神变现无量身云兴无边妙土义是名妙用难思之实义。又云。此么字者三昧耶自在义无所不遍义者。言三昧耶者唐言等持。等者平等持者摄持。法身三密入纤芥而不迮。亘大虚而不宽。不简瓦石草木不择人天鬼畜。何处不遍何物不摄。故名等持。是名平等之实义。又云。么字转声名瞒。即是妙德之一字真言。是圆满具足之义。言文殊童身者四德中之我波罗蜜。无智而不妙无德而不圆。二美具足四辩澄湛。即是圆德之实义。又云。么字第十一转名𤚥。此是不动尊之心也。此尊者三世十方一切诸佛之祖师。四十二地一切菩萨之所尊。虽然现使者之眇相示奴仆之垂发。屈已成之尊位餐初心之遗秽。是则高而不奢损而招盈。即是损己益物之实义。若入么字之吾我门。摄之诸法无一一法而不该。故经云。我则法界。我则法身。我则大日如来。我则金刚萨埵。我则一切佛。我则一切菩萨。我则缘觉。我则声闻。我则大自在天。我则梵天。我则帝 现代汉语译本： 远之又远，四句偈的境界和六神通的境界都达到了极致，这就是‘绝言’的真实含义。《大日经》说：‘么’字是大日如来的种子，一切世间众生虽然执着于‘我’，但并没有真正证得‘我’的真实含义。只有大日如来在‘无我’之中证得了‘大我’。心王如来既然到达了这样的境界，无数的心所眷属，又有谁不能得到这‘大我’之身呢？这就是表彰功德的真实含义。《大日经》说：‘么’字是化身之义，所谓‘化’，就是化用、化作的意思。毗卢遮那如来自己受用，所以化作种种神通变化，显现无量化身云，兴起无边美妙国土，这就是妙用难思的真实含义。 又说：‘此么字者，三昧耶自在义，无所不遍义’。所谓‘三昧耶’，用唐朝的话说就是‘等持’。‘等’是平等，‘持’是摄持。法身的三密，进入细小的芥子而不觉得拥挤，横亘广大的虚空而不觉得宽阔，不简择瓦石草木，不选择人天鬼畜，哪里不遍及？什么事物不摄持？所以叫做‘等持’，这就是平等的真实含义。 又说：‘么’字转声为‘瞒’，就是妙德（Manjushri，文殊菩萨）的一个字真言，是圆满具足的意思。文殊童身，是四德（常乐我净）中的‘我’波罗蜜，没有智慧不妙，没有功德不圆满，两种美德具足，四种辩才清澈湛明，这就是圆满功德的真实含义。 又说：‘么’字第十一转音为‘𤚥’，这是不动尊（Acalanatha，不动明王）的心咒。这位尊者是三世十方一切诸佛的祖师，是四十二地一切菩萨所尊敬的对象。虽然显现使者的卑微形象，示现奴仆的垂发，降低自己的尊贵地位来成就他人，品尝初心修道者的遗留污秽，这就是高尚而不奢侈，减损自己而招来盈满，这就是损己利物的真实含义。如果进入‘么’字的‘吾我’之门，摄持一切诸法，没有一法不被包含。所以经中说：‘我即法界，我即法身，我即大日如来，我即金刚萨埵（Vajrasattva，金刚萨埵），我即一切佛，我即一切菩萨，我即缘觉，我即声闻，我即大自在天（Maheśvara，湿婆神），我即梵天（Brahma，梵天），我即帝释（Indra，因陀罗）’。