English
English version: Far beyond the far. The realm of the four-line verse and the six superknowledges are both ultimate. This is called the true meaning of 'utterance cessation'. The Sutra says: 'Ma' is the seed of Mahavairocana (大日如来). Although all beings in the world cling to 'self', they have not truly realized the true meaning of 'self'. Only Mahavairocana Tathagata attains the 'Great Self' in 'no-self'. Since the Heart-King Tathagata has reached such a state, who among the countless mind-dependent retinue cannot attain this body of 'Great Self'? This is the true meaning of manifesting virtue. The Sutra says: 'The meaning of 'Ma' as a transformation body is that 'transformation' means the use and making of transformations. Because Vairocana (遮那如来) Tathagata enjoys it himself, he transforms into various miraculous transformations, manifesting countless transformation-body clouds, and raising boundless wonderful lands. This is the true meaning of the inconceivable wonderful function. It also says: 'This 'Ma' is the Samaya (三昧耶) self-mastery meaning, the meaning of being omnipresent.' The so-called 'Samaya', in the language of the Tang Dynasty, is 'equal holding'. 'Equal' is equality, and 'holding' is upholding. The three secrets of the Dharmakaya (法身) enter a tiny mustard seed without feeling crowded, and span the vast void without feeling spacious. It does not discriminate between tiles, stones, grass, and trees, nor does it choose between humans, gods, ghosts, and animals. Where is it not pervasive? What is not upheld? Therefore, it is called 'equal holding'. This is the true meaning of equality. It also says: 'The sound of 'Ma' transformed into 'Man' is the one-syllable mantra of Manjushri (妙德), which means complete and perfect.' The youthful body of Manjushri is the 'Self' Paramita (波罗蜜) among the four virtues (eternality, bliss, self, and purity). There is no wisdom that is not wonderful, and no virtue that is not complete. The two beauties are complete, and the four eloquence are clear and serene. This is the true meaning of complete virtue. It also says: 'The eleventh transformation of 'Ma' is '𤚥', which is the heart mantra of Acalanatha (不动尊). This venerable one is the ancestor of all Buddhas in the three worlds and ten directions, and is revered by all Bodhisattvas in the forty-two stages. Although he manifests the humble appearance of a messenger, showing the drooping hair of a servant, lowering his own noble position to benefit others, and tasting the remaining impurities of the initial practitioners, this is noble without extravagance, diminishing oneself and inviting fullness. This is the true meaning of benefiting others by harming oneself. If one enters the 'I-Self' gate of 'Ma', upholding all dharmas, there is not a single dharma that is not included. Therefore, the Sutra says: 'I am the Dharmadhatu (法界), I am the Dharmakaya, I am Mahavairocana Tathagata, I am Vajrasattva (金刚萨埵), I am all Buddhas, I am all Bodhisattvas, I am Pratyekabuddha (缘觉), I am Sravaka (声闻), I am Maheśvara (大自在天), I am Brahma (梵天), I am Indra (帝释).' --------------------------------------------------------------------------------
Chinese
释。乃至我则天龙鬼神八部众等。一切有情非情无不么字。是则一而能多小而含大。故名圆融之实义。次合释者。此吽以四字成一字。所谓四字者阿诃污么。阿法身义。诃报身义。污应身义。么化身义。举此四种摄彼诸法无不括。且以别相言。以阿字门摄一切真如法界法性实际等理无所不摄。以诃字门摄一切内外大小权实显密等教无所不摄。以污字门摄一切行三乘五乘等行无所不摄。以么字门摄一切果法无所不摄。理理尽持事事悉摄。故名总持。若以通相释。各各摄理教行果等。无所不摄无所不尽。犹如因陀罗宗一切义利悉皆成就。又如伏羲六爻一一爻中各具万像。复次此吽字中有诃字是因。因缘所生法。于此法中诸外道二乘及大乘教等教网纷纭。各举旗鼓争称伪帝。若外道若二乘若大乘。执有人有法有因有果有常有我。是等皆是么字点中摄。即是增益边未得中道。若执无人无法无因无果无常无我等。即是污字点中摄。即是损减边。亦未会中道。若执非空非有非常非断非一非异等。阿字中非义中摄。若执不生不灭不增不减等八不等。又阿字中不义中摄。又若执无色无形无言无说等。亦阿字中无义中摄。亦未会真实义。并是遮情之边。若未解诸法密号名字相真实语如义语者。所有言说思惟修行等悉是颠倒悉是戏论。不知 现代汉语译本：解释：乃至我等天龙鬼神八部众等一切有情无情，无不归于‘么’字（种子字，代表空性）。这就是一而能多，小而含大，所以名为圆融的真实意义。其次是合起来解释，这个‘吽’字由四个字组成一个字，所谓的四个字是‘阿’（A）、‘诃’（Ha）、‘污’（Hu）、‘么’（Ma）。‘阿’代表法身义，‘诃’代表报身义，‘污’代表应身义，‘么’代表化身义。举这四种身，就摄尽了所有佛法，没有不包括的。而且从别相来说，以‘阿’字门摄一切真如法界、法性实际等理，没有不摄尽的。以‘诃’字门摄一切内外大小、权实显密等教，没有不摄尽的。以‘污’字门摄一切行，三乘五乘等行，没有不摄尽的。以‘么’字门摄一切果法，没有不摄尽的。理理尽持，事事悉摄，所以名为总持。如果从通相解释，各各摄理、教、行、果等，没有不摄尽的，没有不穷尽的，犹如因陀罗网（Indra's net）的一切义利都成就。又如伏羲六爻，每一爻中都具备万象。再次，这个‘吽’字中有‘诃’字是因，因缘所生法，于此法中，诸外道、二乘及大乘教等教网纷纭，各举旗鼓，争称伪帝。若外道、若二乘、若大乘，执有人、有法、有因、有果、有常、有我，这些都是‘么’字点中摄，即是增益边，未得中道。若执无人、无法、无因、无果、无常、无我等，即是‘污’字点中摄，即是损减边，也未会中道。若执非空非有、非常非断、非一非异等，‘阿’字中非义中摄。若执不生不灭、不增不减等八不等，又‘阿’字中不义中摄。又若执无色、无形、无言、无说等，也‘阿’字中无义中摄，也未会真实义，都是遮情之边。若未解诸法密号、名字相、真实语、如义语者，所有言说、思惟、修行等，都是颠倒，都是戏论，不知……
English
English version: Explanation: Even I, the dragons, gods, and the eight classes of beings (天龙鬼神八部众), all sentient and non-sentient beings, are inseparable from the syllable ‘Ma’ (么字) (seed syllable, representing emptiness). This is how one can be many, and small can contain the large, hence the name ‘perfectly integrated’ (圆融) in its true meaning. Next is the combined explanation: this syllable ‘Hum’ (吽) is formed by four syllables into one, the so-called four syllables being ‘A’ (阿), ‘Ha’ (诃), ‘Hu’ (污), ‘Ma’ (么). ‘A’ represents the Dharmakaya (法身) meaning, ‘Ha’ represents the Sambhogakaya (报身) meaning, ‘Hu’ represents the Nirmanakaya (应身) meaning, and ‘Ma’ represents the Transformation Body (化身) meaning. By citing these four bodies, all Dharmas are encompassed, with nothing left out. Moreover, from the perspective of individual characteristics, the syllable ‘A’ encompasses all such principles as Thusness (真如), Dharma Realm (法界), Dharma-nature (法性), Reality (实际), etc., without leaving anything out. The syllable ‘Ha’ encompasses all teachings, internal and external, large and small, provisional and real, explicit and secret, without leaving anything out. The syllable ‘Hu’ encompasses all practices, such as the Three Vehicles (三乘), the Five Vehicles (五乘), etc., without leaving anything out. The syllable ‘Ma’ encompasses all fruition Dharmas, without leaving anything out. Every principle is fully upheld, and every phenomenon is completely encompassed, hence the name ‘all-encompassing’ (总持). If explained from the perspective of general characteristics, each one encompasses principle, teaching, practice, fruition, etc., without leaving anything out, without exhausting anything, just like how all benefits are accomplished in Indra's net (因陀罗网). Also, like the six lines of Fuxi (伏羲), each line contains myriad images. Furthermore, within this syllable ‘Hum’ is the syllable ‘Ha’, which is the cause. The Dharma arising from causes and conditions. Within this Dharma, the nets of teachings of various non-Buddhist paths, the Two Vehicles (二乘), and the Mahayana (大乘) teachings are in great disarray, each raising its banner and claiming to be the true emperor. Whether it be non-Buddhist paths, the Two Vehicles, or the Mahayana, clinging to the existence of persons, Dharmas, causes, effects, permanence, or self, all these are encompassed within the dot of the syllable ‘Ma’, which is the side of increase, not yet attaining the Middle Way. If clinging to the non-existence of persons, Dharmas, causes, effects, permanence, or self, etc., this is encompassed within the dot of the syllable ‘Hu’, which is the side of decrease, also not yet understanding the Middle Way. If clinging to neither emptiness nor existence, neither permanence nor cessation, neither oneness nor difference, etc., this is encompassed within the non-meaning of the syllable ‘A’. If clinging to non-birth, non-death, non-increase, non-decrease, etc., the eight non-equalities, this is also encompassed within the non-meaning of the syllable ‘A’. Furthermore, if clinging to no color, no form, no words, no speech, etc., this is also encompassed within the no-meaning of the syllable ‘A’, also not yet understanding the true meaning, all being on the side of negating emotions. If one does not understand the secret names, the characteristics of names, the true words, and the words according to meaning of all Dharmas, then all speech, thought, practice, etc., are all inverted, all are mere play, not knowing… --------------------------------------------------------------------------------
Chinese
真实究竟理故。故龙猛菩萨云。佛法中有二谛。一者世谛。二者第一义谛。为世谛故说有众生。为第一义谛故说众生无所有。复有二种。为不知名字相密号者。说第一义中无众生。为知名字相密号者。说第一义中有众生。若有人能知此吽字等密号密义。则名正遍知者。所谓初发心时便成正觉转大法轮等。良由知此究竟实义也。复次约此一字明三乘人因行果者。先明声闻人。次约缘觉。后明菩萨。初明声闻者。此吽字中有诃字。即是因义。伽等云声闻乘种性者是其因也。下有污字。是其行也。声闻人四谛法五停心观七方便等此是行也。是污字字相此其当也。今声闻人灰身灭智以为究竟果。此吽字上有空点。是空点者么字所生。么字兼人法二空义。其人空理即声闻所证之理。是名声闻人因行果。次明缘觉者。伽等所谓缘觉乘种性等是其因也。此吽字中有诃字是其因也。缘觉亦观十二因缘四谛方便等。此吽字下有污字是其当也。缘觉亦证人空理此其果也。准上知之。次明菩萨者。遮那经金刚顶经等说菩萨人菩提心为因大悲为根方便为究竟。今此吽字本体诃字。是则一切如来菩提心以为因也。下有三昧画。是大悲万行义。上有大空点。是究竟大菩提涅槃之果也。以此一字摄三乘人因行果等悉摄无余。及以显教一乘秘密一乘之因 行等准知之。次明以此一字通摄诸经论等所明理者。且大日经及金刚顶经所明。皆不过此菩提为因大悲为根方便为究竟之三句若摄广就略摄末归本。则一切教义不过此三句。束此三句以为一吽字。广而不乱略而不漏。此则如来不思议力法然加持之所为也。虽千经万论。亦不出此三句一字。其一字中所开因行果等准前思之。非只吽字摄如是义。所余一一字门亦复如是。复次拥护义者。谓上有大空点是佉字门。即是大空义。即是般若佛母明妃义。中有诃字是因义。于此虚空藏中含养真因种子。即是大护义也。复次自在能破义者。谓上有空点即是佉字门。佉字门犹如虚空毕竟清净无所有。即是高峰观所知境界。中有诃字是菩提幢。亦是自在力。以此二字相应故。犹如大将能破怨敌。故名自在能破义。复次能满愿义者。谓诃字门是菩提心宝。与佉字门虚空藏和合故。得成巧色摩尼。能满一切众生希愿。是曰能满愿义。复次大力义者。谓诃字菩提心中具足一切如来十力等。今与佉字合故。离诸系系缚无复挂碍。如虚空中风自在旋转。故名大力。此大坚固力本从诸佛金刚种性生。又于无量劫已来。常以此诃字真因具修法行。佉字万德一一皆如金刚不可破坏。是名大力义。复次恐怖义者。谓是吽字者一切如来诚实语。所谓一切诸法无 现代汉语译本： 行者应当依此准则来理解。接下来阐明用这一个‘吽’字如何统摄诸经论等所阐明的道理。且《大日经》及《金刚顶经》所阐明的，都不外乎以菩提为因，大悲为根，方便为究竟这三句。如果将广博的内容收摄为简略，将末端归结于根本，那么一切教义都离不开这三句。将这三句归束为一个‘吽’字，广大而不杂乱，简略而不遗漏，这是如来不可思议的威神力自然加持所成就的。即使是千经万论，也超不出这三句一字。其中一字所开显的因、行、果等，可以参照前面进行思考。不仅仅是‘吽’字摄持如此意义，其余每一个字门也同样如此。 其次，拥护的含义是：上面有大空点，是‘佉’字门（代表空性）。即是大空之义，也就是般若佛母明妃的含义。中间有‘诃’字，是因的含义。在这虚空藏中，含养着真因种子，这就是大护的含义。 再次，自在能破的含义是：上面有空点，即是‘佉’字门。‘佉’字门犹如虚空，毕竟清净，一无所有，即是高峰观所知的境界。中间有‘诃’字，是菩提幢，也是自在力。以此二字相应，犹如大将能破怨敌，所以名为自在能破义。 再次，能满愿的含义是：‘诃’字门是菩提心宝，与‘佉’字门虚空藏和合，因此成就巧色摩尼（如意宝珠），能满足一切众生的希望和愿望，这叫做能满愿义。 再次，大力的含义是：‘诃’字菩提心中具足一切如来十力等。现在与‘佉’字结合，远离各种束缚，没有牵挂阻碍，如虚空中的风自在旋转，所以名为大力。这种大坚固力，本来是从诸佛金刚种性所生。又在无量劫以来，常常以这‘诃’字真因具足修习法行，‘佉’字万德一一都如金刚般不可破坏，这叫做大力义。 再次，恐怖的含义是：这个‘吽’字是一切如来诚实语，所谓一切诸法无