Chinese
《大正藏》第77卷No.2439 No. 2439 阿字要略观（并大意） 实范上人草 凡修阿字有三业行。谓身语意。字母释云。学之书之定得常住之佛智。诵之观之必证不坏之法身（文）书是身业。诵是语业。观即意业。学通三故（智度论有闻等六行）观行有二。观能诠字。观所诠义。秘藏记云。声字实相顺逆往返观想。此观能诠字及所诠义。能诠亦二。观色文字与声文字。如大日经字轮观等。此是并观色声文字。观义多种。或观一义。大日经等一切诸法本不生义。或观三义。大日经疏吽字义等所谓不生空有义也。或观五义七义八义。如守护经十住心论。或观十义。如法华轨。或观百义·百二十义·百四十义·及无量义。守护大集及大日经疏·十住心论广说可见。能诠具有六尘文字。所诠亦有字相字义。而令且论色声文字。唯字义耳。虽观能诠。所蹄是义。义虽无量要唯不生空有义也。不生等义浅深重重。苏悉地经·菩提场经·大日经疏·十住心论·二教论等广明可知。而今观则是究竟法身所说。大真言之最深秘也。若约横义世天真言乃至究竟法身真言无差异也。念持真言启白文字。世出世间凡开口音无非阿字。内外一切文字点画无非阿字。是故当知。一切色声文字皆是 现代汉语译本 《大正藏》第77卷No.2439 No. 2439 阿字要略观（并大意） 实范上人草 凡是修习阿字，有身、语、意三业的修行。字母释中说：‘学习它、书写它，必定能获得常住的佛智；诵读它、观想它，必定能证得不坏的法身。’（文）书写是身业，诵读是语业，观想是意业。学习贯通三业（《智度论》中有闻等六行）。观行有两种：观想能诠释的字，观想所诠释的义。《秘藏记》中说：‘声字实相顺逆往返观想。’这种观想包括能诠释的字和所诠释的义。能诠释的字也有两种：观想色文字和声文字，如《大日经》的字轮观等。这是同时观想色声文字。观想义有多种：或者观想一义，如《大日经》等所说的一切诸法本不生义；或者观想三义，如《大日经疏》中吽字的意义，即所谓不生、空、有义。或者观想五义、七义、八义，如《守护经》、《十住心论》。或者观想十义，如《法华轨》。或者观想百义、百二十义、百四十义以及无量义，《守护大集》及《大日经疏》、《十住心论》中有详细说明，可以参考。能诠释的字具有六尘文字，所诠释的义也有字相和字义。现在暂且只讨论色声文字和字义。虽然观想能诠释的字，但最终的目标是义。义虽然无量，但最重要的是不生、空、有义。不生等义有浅深重重之分，《苏悉地经》、《菩提场经》、《大日经疏》、《十住心论》、《二教论》等有详细说明，可以参考。而现在的观想则是究竟法身所说，是大真言的最深秘密。如果从横向的意义来说，世间天真言乃至究竟法身真言没有差异。念诵真言时启白文字，世间和出世间，凡是开口发出的声音，没有不是阿字的。内外一切文字点画，没有不是阿字的。因此应当知道，一切色声文字都是阿字。
English
English version 《Taisho Tripitaka》Vol. 77 No. 2439 No. 2439 A Syllable Essential Contemplation (with General Meaning) Draft by Shitsuhan Shonin (Real Standard) Generally, the practice of the 'A' syllable involves the three karmas: body, speech, and mind. The explanation of the alphabet states: 'Learning it and writing it will surely attain the constant wisdom of the Buddha; reciting it and contemplating it will certainly realize the indestructible Dharmakaya (Dharma Body).' (Text) Writing is the karma of the body, reciting is the karma of speech, and contemplating is the karma of the mind. Learning encompasses all three karmas (the *Mahaprajnaparamita Shastra* contains the six practices of hearing, etc.). There are two types of contemplation: contemplating the word that expresses (the 'A' syllable), and contemplating the meaning that is expressed. The *Secret Treasury Record* states: 'Contemplate the true aspect of sound and word, forward and backward.' This contemplation includes both the word that expresses and the meaning that is expressed. The word that expresses also has two aspects: contemplating the visible form of the letter and the sound of the letter, such as the *Mahavairocana Sutra*'s visualization of the letter wheel. This is simultaneously contemplating the visible form and sound of the letter. There are many ways to contemplate the meaning: either contemplating one meaning, such as the meaning of the non-origination of all dharmas as taught in the *Mahavairocana Sutra* and others; or contemplating three meanings, such as the meaning of the 'Hum' syllable in the *Mahavairocana Sutra Commentary*, which are the meanings of non-origination, emptiness, and existence. Or contemplating five, seven, or eight meanings, as in the *Guardian Sutra* and the *Treatise on the Ten Stages of Mind*. Or contemplating ten meanings, as in the *Rituals of the Lotus Sutra*. Or contemplating a hundred, a hundred and twenty, a hundred and forty, or countless meanings, as explained in detail in the *Guardian Great Assembly*, the *Mahavairocana Sutra Commentary*, and the *Treatise on the Ten Stages of Mind*, which can be consulted. The word that expresses contains the letters of the six sense objects, and the meaning that is expressed also has the form and meaning of the letter. For now, let's only discuss the visible form and sound of the letter, and the meaning of the letter. Although we contemplate the word that expresses, the ultimate goal is the meaning. Although the meaning is limitless, the most important are the meanings of non-origination, emptiness, and existence. The meanings of non-origination, etc., have varying depths and layers, which are explained in detail in the *Susiddhikara Sutra*, the *Bodhimanda Sutra*, the *Mahavairocana Sutra Commentary*, the *Treatise on the Ten Stages of Mind*, and the *Treatise on the Two Teachings*, which can be consulted. And the present contemplation is what the ultimate Dharmakaya (Dharma Body) speaks of, and is the deepest secret of the great mantra. If we consider it from a horizontal perspective, there is no difference between the worldly heavenly mantras and even the ultimate Dharmakaya (Dharma Body) mantra. When reciting mantras, we invoke the letters. In the world and beyond, all sounds that are uttered are none other than the 'A' syllable. All the strokes and dots of letters, both internal and external, are none other than the 'A' syllable. Therefore, it should be known that all visible forms and sounds of letters are the 'A' syllable. --------------------------------------------------------------------------------
Chinese
不离阿字。理实虽尔初学先须观●一字。其方法者。大日经疏云。然行者初学观时心未纯熟。未得现前。当先画作妙莲。如上所说（上所说者八叶花也）极令微妙。兼置阿字。常现前观之。当于圆明中画也。此圆明由如圆净之镜。其中极深阿字圆光。于中谛观久久即能现前分明见既于外处见已。回观自心于圆明中。见观阿字莲华。若准三摩地法·菩提心论及疏上文当画白色。而一肘量圆明。亦依法华仪轨可一肘量。准疏上文字金刚色圆色字量计以知耳。又疏云。一切众生为诸烦恼等之所缠绕。所以不能自了其心如实之相也。是故先当观此心处作八叶莲华。观令开敷诸蕊具足。于此台上思想阿字。而在其中。义释云。行者初习观时虽暂得相应。犹如电光倏见倏灭。纵使明白不应味着而起意高。设令隐灭亦勿追念而自爱悔。但一心如说行之。施功不已。久久自当纯熟。乃至欲大便大。欲小便小。欲观者皆现。所欲作者皆成。譬如巧工得百练[糸*羸]变转无碍随为施为 真言行者 常当观念 我胸内有 干栗驮心 状如莲华 合未敷像 （凡夫心如合莲。圣人心似开华。佛心如满月。今就凡故） 筋脉约之 以成八分 上向而在（男子上向。女人下向。今就男） 现代汉语译本 不离阿（A）字。（阿字代表万法本不生之理）虽然理论上是这样，但初学者首先必须观想●一字。其方法是：大日经疏中说，修行者初学观想时，心尚未纯熟，无法立刻显现。应当先画一朵美妙的莲花，如前面所说（前面所说的是八叶莲花），务必使其极其精妙，同时在莲花上安置阿字，经常在眼前观想。应当在圆明（光环）中画出。这个圆明犹如一面圆净的镜子，其中有极深的阿字圆光。于其中仔细观想，久而久之就能现前，分明看见。既然已经在外部看见，就回过头来观想自己的心，在圆明中看见观想的阿字莲花。如果按照三摩地法、《菩提心论》以及疏文的说法，应当画成白色，并且圆明的大小为一肘长。也可以按照《法华仪轨》的规定，大小为一肘长。至于阿字和圆的颜色和大小，可以参考疏文中的描述来估计。疏文中又说，一切众生被各种烦恼所缠绕，所以不能自己了解其心如实的相状。因此，首先应当观想此心处，作八叶莲花，观想使其开放，花蕊全部具足，于此莲花台上思想阿字，并且阿字就在其中。《义释》中说，修行者初习观想时，即使暂时得到相应，也犹如电光，倏忽出现，倏忽消失。纵使明白，也不应贪恋而生起骄傲之心；即使隐没，也不要追悔而自责。只要一心按照所说的方法修行，不断努力，久而久之自然会纯熟，乃至想大便就大便，想小便就小便，想观想什么就显现什么，想做什么就成功什么。譬如巧匠，经过百炼，变化无碍，随心所欲地施展技艺。 真言行者，应当经常观念： 我的胸内有干栗驮（hrdaya，心）心， 形状如莲花，合拢但未开放的样子 （凡夫的心如合拢的莲花，圣人的心像开放的莲花，佛的心如满月。现在就凡夫来说） 筋脉缠绕着它，形成八个部分， 向上生长（男子向上，女子向下，现在就男子来说）。
English
English version One should not depart from the 'A' (Ā) syllable. Although this is the principle, beginners must first contemplate the ● syllable. The method is as follows: The Commentary on the Mahavairocana Sutra says, 'When practitioners first learn to contemplate, their minds are not yet pure and cannot manifest immediately. They should first draw a wonderful lotus, as described above (the eight-petaled lotus), making it extremely exquisite, and place the 'A' syllable on it, constantly contemplating it before their eyes. It should be drawn within a circle of light (mandala). This circle of light is like a round, clear mirror, within which is the extremely deep round light of the 'A' syllable. Contemplate it carefully within, and after a long time, it will manifest clearly. Once it has been seen externally, turn back to contemplate one's own mind, seeing the lotus with the 'A' syllable in the circle of light. According to the Samadhi methods, the Bodhicitta Treatise, and the above-mentioned commentary, it should be drawn in white, and the circle of light should be one cubit in size. According to the Rituals of the Lotus Sutra, it can also be one cubit in size. The color and size of the 'A' syllable and the circle can be estimated based on the descriptions in the commentary. The commentary also says, 'All sentient beings are entangled by various afflictions, so they cannot understand the true nature of their own minds. Therefore, one should first contemplate this place of the mind, creating an eight-petaled lotus, contemplating it so that it opens, with all the stamens complete. On this lotus platform, contemplate the 'A' syllable, and the 'A' syllable is within it.' The Meaning Explained says, 'When practitioners first practice contemplation, even if they temporarily attain correspondence, it is like lightning, appearing and disappearing quickly. Even if they understand, they should not be attached to it and become arrogant; even if it disappears, they should not regret it and blame themselves. Just single-mindedly practice as instructed, and with continuous effort, it will naturally become pure and familiar over time, to the point that when one wants to defecate, one defecates; when one wants to urinate, one urinates; whatever one wants to contemplate appears; whatever one wants to do succeeds. It is like a skilled craftsman who, after being tempered a hundred times, can transform without hindrance and perform any skill at will.' Practitioners of mantra should constantly contemplate: Within my chest is the hrdaya (heart) mind, Shaped like a lotus, closed but not yet open (The mind of an ordinary person is like a closed lotus, the mind of a sage is like an open lotus, and the mind of a Buddha is like a full moon. Now, speaking of ordinary people) Veins and arteries bind it, forming eight parts, Growing upwards (men upwards, women downwards, now speaking of men). -------------------------------------------------------------------------------- 即此八分 肉心方作 八叶莲华 白色开敷 须蕊具足 于其台上 有一圆明 于其圆明 ●字在中 此字方形 而金刚色 言方形者 毗卢遮那 本地形也 金刚色者 自然性净 不变色也 从此字中 出无量光 其光四散
Chinese
而合为鬘（合无量光以为一光故。若为鬘） 犹如华鬘 围绕此字 ●字所表 谓一切法 从本初来 不生义也（阿提本初义。阿耨波陀不生义） 而于此中 开有三义 本初中有 有空二义 不生即是 中一义故 初有义者 谓一切法 若有本初 则是因缘 所生之法 故名为有 有者假有 即是真有 待因缘义 以为假有 体本有故 以为真有 是故方有 不出此有 次空义者 若一切法 揽因缘成 则无自性 是故为空 此无性空 即是大空 大空者谓 超十八空 遍一切有 而彼所依 如太虚空 遍一切色 而为彼依 是故万空 此空为极 现代汉语译本： 即此八分，肉心方才显现。 八叶莲华（八瓣莲花），白色绽放， 须蕊俱全，于其台座之上， 有一圆明（圆形的光明），于此圆明之中， ‘●’字（梵文种子字）位于其中，此字呈方形， 且为金刚之色。言方形者， 毗卢遮那（Vairocana，佛名，意为光明遍照）的本地之形也。 金刚色者，自然之性清净， 不变之色也。从此字中， 发出无量光芒，其光四散， 而合为鬘（mala，花环）（合无量光以为一光故。若为鬘）， 犹如华鬘，围绕此字。 ‘●’字所表，谓一切法， 从本初以来，不生之义也（阿提（Adi）本初义。阿耨波陀（anutpada）不生义）。 而于此中，开显有三义： 本初中有，有空二义， 不生即是，中一义故。 初有义者，谓一切法， 若有本初，则是因缘， 所生之法，故名为有。 有者假有，即是真有， 待因缘义，以为假有， 体本有故，以为真有。 是故方有，不出此有。 次空义者，若一切法， 揽因缘成，则无自性， 是故为空。此无性空， 即是大空。大空者谓， 超十八空，遍一切有， 而彼所依，如太虚空， 遍一切色，而为彼依。 是故万空，此空为极。