Chinese
《大正藏》第77卷No.2432 No. 2432 阿字观用心口决 桧尾记 先欲观此字者。天井四方强不迫处。不暗不明坐。暗妄念起。明心散乱。夜灯风挑。火向后座蒲团敷。结跏趺坐或半跏坐。法界定印结。眼不开不闭。开散动闭眠沈。唯细见不瞬。而两方瞳可守鼻柱。舌付腭息自静也。腰不反不伏。直坐助脉道。血脉道差病起。又心狂乱。如此用心。先金刚合掌。五大愿唱。后胎五字明百遍诵。其后观。先能诠字观。次所诠理思。能诠字者。自身胸中有月轮。如秋夜月晴。其中有<siddham>a</siddham>字。<siddham>a</siddham>字月轮种子。月轮<siddham>a</siddham>字光。月轮与阿字全一也。胸中观之。自身成阿字。阿字即自心也。如是心境不二。而缘虑亡绝。月轮自性清净故。能离贪欲垢。月轮清凉故。去瞋恚热。月轮光明故。照愚痴闇。如此三毒自然清净离散。湛然自苦事无之。入此观者。得安乐离世间苦恼。是名解脱。何况观达。于生死可自在。是为即身成佛。始一肘量月轮分齐观。后渐渐舒遍三千世界乃至法界宫。次所诠理者。此阿字有空有不生三义。空者森罗万法皆无自性。是全空也。然 现代汉语译本 首先，想要观想这个‘阿’字（<siddham>a</siddham>）的人，应选择一个四面墙壁坚固且不逼仄的地方。光线不宜过暗或过亮。过暗容易产生妄念，过亮则使心神散乱。夜晚点灯时，要用挡风罩。在身后放置坐垫。结跏趺坐或半跏趺坐。结法界定印。眼睛既不完全睁开，也不完全闭合。睁开容易散乱，闭合容易昏沉。只需微微睁开，不要眨眼。眼珠可稍微注视鼻梁。舌尖轻抵上颚，呼吸自然平静。腰部不要后仰或前倾，保持正直，有助于气脉畅通。气脉不畅容易生病，也容易使心神狂乱。如此用心。先结金刚合掌。唱诵五大愿。之后念诵胎藏界五字明咒一百遍。然后开始观想。先观想能诠之字，再思惟所诠之理。所谓能诠之字，是指自身胸中有一个月轮，如同秋夜晴朗的月亮。月轮中有一个<siddham>a</siddham>字（阿字）。<siddham>a</siddham>字是月轮的种子。月轮和<siddham>a</siddham>字都放出光明。月轮与阿字完全是一体的。在胸中观想它。自身就变成了阿字。阿字就是自己的心。这样，心与境不是二元的。缘虑也随之消失。月轮的自性是清净的，因此能够远离贪欲的垢染。月轮是清凉的，因此能够去除瞋恚的热恼。月轮是光明的，因此能够照亮愚痴的黑暗。这样，贪、瞋、痴三毒自然清净、离散。心中湛然，一切苦事都消失了。进入这种观想的人，能够得到安乐，远离世间的苦恼。这就是解脱。更何况是观想通达的人，对于生死可以自在。这就是即身成佛。开始时，观想一肘大小的月轮。之后，渐渐扩展到三千大千世界，乃至整个法界宫。其次，所谓所诠之理，是指这个阿字具有空、不生这三重含义。所谓空，是指森罗万象都没有自性，是完全的空性。然而，
English
English version No. 2432 The Oral Instructions on the Practice of the Ajikan (阿字觀) Meditation Written at Hino-o First, for those who wish to contemplate this letter 'A' (<siddham>a</siddham>), choose a place where the ceiling is strong and not oppressive on all four sides. The light should be neither too dark nor too bright. Darkness gives rise to delusional thoughts, while brightness scatters the mind. At night, use a lamp with a wind shield. Place a cushion behind you. Sit in the lotus position (kekkahuza) or half-lotus position (hankahuza). Form the Dharmadhatu meditation mudra. The eyes should be neither fully open nor fully closed. Opening leads to distraction, while closing leads to drowsiness. Keep them slightly open, without blinking. The pupils can be focused slightly on the bridge of the nose. The tongue should touch the palate, and the breath should be natural and quiet. The waist should be neither bent back nor forward, but straight, to aid the flow of the meridians. Disrupted meridians can cause illness and mental derangement. Focus the mind in this way. First, form the Vajra joined palms (kongō gasshō). Chant the Five Great Vows. Then, recite the Five Syllable Mantra of the Womb Realm one hundred times. After that, begin the contemplation. First, contemplate the letter that expresses (the principle), then contemplate the principle that is expressed. The letter that expresses (the principle) refers to a moon disc in your chest, like a clear moon on an autumn night. Within it is the letter <siddham>a</siddham> (A). The letter <siddham>a</siddham> is the seed of the moon disc. The moon disc and the letter <siddham>a</siddham> emit light. The moon disc and the letter A are entirely one. Contemplate it in your chest. Your body becomes the letter A. The letter A is your own mind. In this way, mind and object are non-dual, and conceptual thought disappears. Because the nature of the moon disc is pure, it can separate from the defilement of greed. Because the moon disc is cool, it removes the heat of anger. Because the moon disc is bright, it illuminates the darkness of ignorance. In this way, the three poisons of greed, anger, and ignorance are naturally purified and dispersed. The mind becomes clear and still, and all suffering ceases. Those who enter this contemplation attain peace and freedom from worldly suffering. This is called liberation. How much more so for those who contemplate and realize it, they can be free in life and death. This is becoming a Buddha in this very body. Begin by contemplating a moon disc the size of one elbow length. Then, gradually expand it to pervade the three thousand great thousand worlds, and even the entire Dharmadhatu palace. Next, the principle that is expressed refers to the fact that this letter A has three meanings: emptiness, non-arising. Emptiness means that all phenomena have no self-nature, it is complete emptiness. However, --------------------------------------------------------------------------------
Chinese
依因缘假谛现。万法历然有之。譬如意珠湛七珍万宝。而如随缘降宝。破玉见中一物无之。虽然随缘生宝非无是以知。空有全一体也。是云常住。常住则不生不灭也。是名阿字大空当体极理。然我等胸中此字观。自然具足此三义。具此三义者。即大日法身也。入此观门行者。虽初心生死轮回永绝。行住坐卧无离皆是阿字观也。易行易修。而速疾顿悟也。若既坐达。必非半跏法界定印。行住坐卧。悉阿字事思。我等声生起事。开口最初。胸中从阿生而当喉腭舌齿唇。出此五处。金界五部诸佛说法声。喉舌唇云时。胎藏三部也。如此知。徒事无之。恶口两舌妄语绮语。皆经五处三内出音。即大日如来海印三昧王真言也。此理不知。皆成恶业堕恶趣受诸苦。知与不知差别也。莲华三昧经云。胸中两部曼荼罗坐烈。各下转神变。其中西方无量寿如来。守说法谈义德。常恒说法。其音自我口出。成声尘解脱利益也。然凡夫不知之我语思。被封我物执情。恒沙万德无量密号。名字功德法门气声。只徒成恶趣业因事诚可悲。是则自然道理陀罗尼性海果分法门本不生极理也。如海摄百川。一切善根收此一字故。云海印三昧真言也。依之一度观此字。八万佛教同时胜读诵功德 广略秘观御口云。真言观门虽多途。取要不过广略二观。 现代汉语译本： 依随因缘和合的虚假真理而显现，万法历历分明地存在。譬如如意宝珠，充满七宝和各种珍宝，能够随着因缘降下宝物。如同破玉取宝，看似一无所有。虽然宝物随因缘而生，但并非真的不存在，由此可知，空与有完全是一体。这就是所谓的常住，常住就是不生不灭。这被称为阿字（A字，梵文字母，代表宇宙本初之音）的大空，是当下的极终真理。然而，我们胸中的这个阿字观想，自然具备这三种含义。具备这三种含义，就是大日如来（Mahavairocana，佛教密宗至高神祇）的法身。进入这个观想之门，修行者即使是初学者，也能永远断绝生死轮回。行住坐卧，无时无刻不是阿字观。容易修行，容易证悟，并且能够迅速顿悟。如果已经通达，必定不是半跏趺坐的法界定印（Dharmadhatu Mudra，一种手印）。行住坐卧，都是阿字的事情。我们声音的生起，开口最初，从胸中生起阿字，经过喉咙、上颚、舌头、牙齿、嘴唇，从这五个部位发出。这是金刚界（Vajradhatu，佛教密宗的两个主要曼荼罗之一）五部诸佛说法之声。喉咙、舌头、嘴唇发声时，对应胎藏界（Garbhadhatu，佛教密宗的两个主要曼荼罗之一）的三部。如此可知，徒劳无益的事情是没有的。恶口、两舌、妄语、绮语，都是经过这五个部位和三个内部发出的声音，即是大日如来的海印三昧王真言（Samudramudra-samadhi-raja-mantra，一种真言）。如果不懂这个道理，都会变成恶业，堕入恶趣，遭受各种痛苦。知与不知，差别巨大。《莲华三昧经》说，胸中两部曼荼罗（Mandala，坛城）端坐，各自向下运转神变。其中西方无量寿如来（Amitabha，西方极乐世界的佛），守护说法、谈论义理功德，经常说法，他的声音从我的口中发出，成为声尘解脱的利益。然而，凡夫不知道我的语言和思想，被封闭在我的执着中。恒河沙数般的万德、无量的密号、名字功德法门气声，都白白地成为恶趣的业因，实在可悲。这就是自然道理的陀罗尼（Dharani，总持）性海果分法门，本不生灭的极终真理。如同大海容纳百川，一切善根都收摄在这一个字中，所以称为海印三昧真言。依靠它一度观想这个字，胜过同时读诵八万部佛教经典的功德。 《广略秘观御口》说，真言观门虽然有很多途径，但最重要的不过是广观和略观。
English
English version: It manifests according to the false truth of dependent origination. All dharmas (phenomena) exist distinctly. It is like a Cintamani jewel (wish-fulfilling jewel), filled with seven treasures and myriad jewels, capable of bestowing treasures according to conditions. It is like breaking jade to find treasure, seemingly nothing is there. Although treasures arise from conditions, they are not truly non-existent. From this, it is known that emptiness and existence are entirely one. This is what is called permanence. Permanence is neither arising nor ceasing. This is called the 'A' syllable (A letter, a Sanskrit letter representing the primordial sound of the universe) of great emptiness, the ultimate truth of the present moment. However, this 'A' syllable visualization in our hearts naturally possesses these three meanings. Possessing these three meanings is the Dharmakaya (Dharma Body, the ultimate body of a Buddha) of Mahavairocana (the supreme deity of esoteric Buddhism). Entering this gate of visualization, even a beginner can forever sever the cycle of birth and death. Whether walking, standing, sitting, or lying down, one is always engaged in the 'A' syllable visualization. It is easy to practice, easy to realize, and allows for rapid enlightenment. If one has already attained understanding, it is certainly not the Dharmadhatu Mudra (a hand gesture) of the half-lotus position. Walking, standing, sitting, and lying down are all matters of the 'A' syllable. The arising of our voice, the very first sound when we open our mouths, arises from the 'A' syllable in our hearts, passing through the throat, palate, tongue, teeth, and lips, emanating from these five places. This is the sound of the Buddhas of the five families of the Vajradhatu (Diamond Realm, one of the two main mandalas of esoteric Buddhism) preaching the Dharma. When the throat, tongue, and lips produce sound, they correspond to the three sections of the Garbhadhatu (Womb Realm, one of the two main mandalas of esoteric Buddhism). Knowing this, there is nothing that is in vain. Harsh speech, divisive speech, false speech, and seductive speech all pass through these five places and three internal sources, which is the Samudramudra-samadhi-raja-mantra (a mantra) of Mahavairocana. If one does not understand this principle, it will all become evil karma, causing one to fall into the evil realms and suffer various torments. The difference between knowing and not knowing is vast. The Lotus Samadhi Sutra says that the two mandalas in the heart sit upright, each transforming downwards. Among them, Amitabha (the Buddha of the Western Pure Land) in the West protects the Dharma, discusses the merits of righteousness, and constantly preaches the Dharma. His voice emanates from my mouth, becoming the benefit of liberation from sound-dust. However, ordinary people do not understand my words and thoughts, being trapped in my attachments. The myriad virtues like grains of sand in the Ganges River, the countless secret names, the merits of names, the Dharma-gate of air and sound, all become causes for evil karma in vain, which is truly lamentable. This is the ultimate truth of the natural principle of Dharani (a sacred utterance) nature-sea fruit-division Dharma-gate, which is originally unborn and unceasing. Just as the ocean receives hundreds of rivers, all good roots are gathered into this one syllable, therefore it is called the Samudramudra-samadhi-mantra. Relying on it to visualize this syllable once surpasses the merit of reciting eighty thousand Buddhist scriptures simultaneously. The 'Extensive and Concise Secret Visualization Oral Transmission' says that although there are many paths to mantra visualization, the most important are the extensive and concise visualizations. --------------------------------------------------------------------------------
Chinese
先略观者。大日经第一云。秘密主云何菩提。谓如实知自心。此文对大日。金刚萨埵问。大日知自心答给也。疏七云。若见本不生际者。即是如实知自心。如实知自心。即是一切智智。故经所说如实知自心者。见本不生际也。见本不生际。为一切智智。一切智智者。即大日也。故真言教即身成佛者。见本不生也。本不生际者。一切诸法从本以来。不生不灭本有常住也。烦恼本不生烦恼。菩提本不生菩提也。如此知名一切智智。然我等生灭去来。当眼易知。不生不灭所不知也。如此诸法本来不生不灭义。显教盛谈之故。此不生不灭名言。不密教不共谈。然今密教规模者。所不及凡夫见闻觉知。不生不灭体。直显种子三摩耶形令见知之令修之。是显教都所不知也。所言本不生体者。种子阿字三摩耶形八叶莲华。此八叶莲华者。大日经所说<siddham>hR ta</siddham>心也。<siddham>hR ta</siddham>心者。即是众生八分肉团也。同疏五云。内心妙白莲者。此是众生本心妙法芬陀利华秘密帜。华台八叶圆满均等。如正开敷之形。此莲华台。是实相自然智慧。莲华叶者。是大悲方便也。正以此藏为大悲胎藏曼荼罗之体。其余三重。是从此自证功德流出诸善知识入法界门耳。此 现代汉语译本： 先略观其要点。《大日经》第一卷说：‘秘密主（Guhyapati，金刚手菩萨的别名）啊，什么是菩提？’回答是：‘如实地了知自己的心。’这段经文是大日如来（Mahāvairocana）对金刚萨埵（Vajrasattva）的提问所作的回答。大日如来通过了知自心来回答问题。《大日经疏》第七卷说：‘如果能见到诸法本不生起的实相，那就是如实地了知自己的心。’如实地了知自己的心，就是一切智智（sarvajñāna-jñāna，对一切事物无碍的智慧）。所以经文所说的‘如实地了知自己的心’，就是见到诸法本不生起的实相。见到诸法本不生起的实相，就是获得一切智智。获得一切智智的人，就是大日如来。因此，真言教（mantrayāna，密教的别名）所说的即身成佛，就是指见到诸法本不生起的实相。诸法本不生起的实相，是指一切诸法从根本上来说，是不生不灭、本来常住的。烦恼的本性是不生烦恼，菩提的本性是不生菩提。像这样了知，就是获得一切智智。然而，我们所处的生灭去来，是眼睛容易看到的，而不生不灭的境界，是我们所不了解的。像这样诸法本来不生不灭的道理，在显教中被广泛谈论，所以这种不生不灭的名词，不是密教所独有的。然而，现在密教的规模，是凡夫的见闻觉知所不能及的，它直接显示不生不灭的本体，通过种子字（bīja，代表佛菩萨的梵文字母）和三摩耶形（samaya-ākṛti，象征佛菩萨的器物形象）来让人们见到和修习，这是显教完全不了解的。所说的本不生起的本体，就是种子字‘阿’（a）和三摩耶形八叶莲华（aṣṭa-dala padma）。这八叶莲华，就是《大日经》所说的<siddham>hR ta</siddham>心。<siddham>hR ta</siddham>心，就是众生的八分肉团心。《大日经疏》第五卷说：‘内心妙白莲，这是众生本心的妙法芬陀利华（puṇḍarīka，白莲花）的秘密标志。’莲花台八叶圆满均等，如正开放的形状。这莲花台，是实相自然智慧，莲花叶，是大悲方便。正是以这个藏为大悲胎藏曼荼罗（mahākaruṇā-garbha-dhātu-maṇḍala）的本体。其余的三重，是从此自证功德流出的诸善知识进入法界之门。