English
English version: Then these eight parts manifest the heart of flesh. An eight-petaled lotus flower, blooming white, Complete with filaments and pistils, upon its platform, There is a round brightness, and within this round brightness, The syllable ‘●’ (Sanskrit seed syllable) is in the center, this syllable is square, And is of vajra (diamond) color. When it is said to be square, It is the original form of Vairocana (Buddha name, meaning universally illuminating). The vajra color is the purity of natural essence, The unchanging color. From this syllable, Emerge immeasurable lights, the lights scatter in all directions, And combine into a garland (mala) (combining immeasurable lights into one light. If it is a garland), Like a flower garland, surrounding this syllable. What the syllable ‘●’ represents is that all dharmas, From the very beginning, are of the meaning of non-arising (Adi means beginning. Anutpada means non-arising). And within this, three meanings are revealed: In the beginning, there are the two meanings of existence and emptiness, Non-arising is the one meaning of the middle way. The meaning of initial existence is that all dharmas, If there is a beginning, then it is caused by conditions, The dharma that is produced, therefore it is called existence. Existence is provisional existence, which is true existence, Relying on the meaning of conditions, it is considered provisional existence, Because the substance is originally existent, it is considered true existence. Therefore, all existence does not go beyond this existence. Next, the meaning of emptiness is that if all dharmas, Are formed by gathering conditions, then there is no self-nature, Therefore, it is emptiness. This emptiness without self-nature, Is the great emptiness. The great emptiness means, Transcending the eighteen emptinesses, pervading all existence, And what they rely on is like the great void, Pervading all forms, and being their reliance. Therefore, among all emptinesses, this emptiness is the ultimate.
Chinese
不生义者 一切诸法 皆悉无不 从众缘生 能生之缘 亦从缘生 展转从缘 谁为其本 如是观时 则知诸法 本不生际 是万法本 故见生时 即见诸法 本不生际 此不生际 即是名为 第一义谛 即是自性 清净心也 若见诸法 本不生际 即知诸法 不可得义 所以然者 本不生者 本有本空 非有非空 是故不生 名不可得 唯此道理 是真实义 所以名为 一实境界 一实境界 即是诸法 之体性故 名为法界 此不思议 法界即中 即假即空 不实不妄 无定相故 离一切处 若欲云空 即是有也 若欲云有 即是空也 若欲云中 有也空也 由是义故 离诸表边 欲云非空 即是空也 欲云非有 即是有也 又非非中 而是中故 以此义故 离诸遮边（亦空亦有非空非有名之中。故以空有义成中义也） 如是远离 一切诸边 实智所行 故名中道 现代汉语译本： ‘不生义’是指一切诸法（dharma），没有哪一样不是从众多因缘（hetupratyaya）而生起的。 能够产生诸法的因缘，也是从因缘而生起的。因缘辗转相生，那么谁是它的根本呢？ 像这样观察的时候，就能知道诸法原本不生不灭的实相，这就是万法的根本。 所以，当见到诸法生起的时候，就见到了诸法原本不生不灭的实相。这个‘不生际’，就叫做第一义谛（paramārtha-satya），也就是自性清净心。 如果见到诸法原本不生不灭的实相，就知道诸法是不可得的。 为什么这样说呢？因为原本不生，就是原本是空性的，既不是有，也不是空。 所以，‘不生’就叫做‘不可得’。只有这个道理，才是真实的意义。 所以叫做‘一实境界’。 ‘一实境界’，就是诸法的体性，所以叫做‘法界’（dharmadhātu）。 这个不可思议的法界，就是‘中’，既是假有，也是空性，不是真实的，也不是虚妄的。 因为它没有固定的相状，所以超越一切处所。 如果想说是空，那就是有；如果想说是有，那就是空。 如果想说是中道，那么它既是有，也是空。 因为这个缘故，它超越了所有的边见。 想说它不是空，那就是空；想说它不是有，那就是有。 又不是‘非中’，而是‘中’的缘故。 因为这个缘故，它超越了所有的遮遣边见（既不是空，也不是有，也不是非空非有，而是中道。所以用空和有的意义来成就中道的意义）。 像这样远离一切的边见，是真实智慧所行之处，所以叫做‘中道’（madhyamā-pratipad）。
English
English version: 'The meaning of non-arising' refers to all dharmas (everything that exists), none of which do not arise from numerous causes and conditions (hetupratyaya). The causes and conditions that can produce all dharmas also arise from causes and conditions. Causes and conditions arise from each other in turn, so who is its root? When observing in this way, one can know that the true nature of all dharmas is originally unborn and unceasing, and this is the root of all dharmas. Therefore, when one sees the arising of all dharmas, one sees the true nature of all dharmas, which is originally unborn and unceasing. This 'non-arising limit' is called the ultimate truth (paramārtha-satya), which is the self-nature pure mind. If one sees the true nature of all dharmas as originally unborn and unceasing, one knows that all dharmas are unattainable. Why is this so? Because originally unborn means originally empty, neither existent nor non-existent. Therefore, 'non-arising' is called 'unattainable'. Only this principle is the true meaning. Therefore, it is called 'One Reality Realm'. The 'One Reality Realm' is the essence of all dharmas, so it is called the 'Dharmadhātu' (realm of reality). This inconceivable Dharmadhātu is the 'Middle Way', which is both provisionally existent and empty, neither real nor illusory. Because it has no fixed characteristics, it transcends all places. If you want to say it is empty, then it is existent; if you want to say it is existent, then it is empty. If you want to say it is the Middle Way, then it is both existent and empty. Because of this, it transcends all extreme views. If you want to say it is not empty, then it is empty; if you want to say it is not existent, then it is existent. Moreover, it is not 'not-middle', but is the 'Middle Way'. Because of this, it transcends all negating extreme views (it is neither empty, nor existent, nor non-empty, nor non-existent, but is the Middle Way. Therefore, the meaning of emptiness and existence is used to accomplish the meaning of the Middle Way). Thus, being far away from all extremes, it is the realm traversed by true wisdom, so it is called the 'Middle Way' (madhyamā-pratipad). -------------------------------------------------------------------------------- 如是有空 及中三谛 不同而同 不异而异
Chinese
（上句遮义表体。下句遮体表义。是理甚非一切方便乘人之境界） 诸法三义 为之所诠 自心阿字 为之能诠 若据阿字 自诠阿字 能诠阿字 即所诠体 于其中间 更无间杂 此所诠字 从何处来 无别来处 从我心生 是故即空 即有即中 虽从心生 展转观之 本来不生 离诸戏论 一实境界 法界中道 不实不妄 无有定相 离一切边 不可思议 即是名为 自心实相 即是名为 诸法实相 即此阿字 大日种子 亦名一切 诸佛种子 亦是法身 如来密号 非但密号 即是诸佛 加持之身 即是报身 即是法身 是本地身 一切如来 妙感妙应 皆不出于 阿字门也 又是一切 真言之心 亦是生处 亦是住处 一切真言 此为最上 一切法教 此为根本 又此阿字 菩提心故 若能通达 则是通达 现代汉语译本 如是空性，以及中道三谛（San谛，three levels of truth）， 不同而又相同，不异而又相异。 （上句遮止空义而显本体，下句遮止本体而显空义。这种道理极其深奥，不是一切权宜方便之法所能达到的境界。） 诸法的空、有、中三义，是阿字所诠释的内容； 自心的阿字，是能诠释的主体。 如果就阿字本身而言，自诠释阿字， 那么能诠释的阿字，就是所诠释的本体。 在其中间，更没有其他杂质。 这个所诠释的阿字，从何处而来？ 没有别的来处，是从我的自心中产生。 所以它即是空性，即是有，即是中道。 虽然从自心产生，但辗转观察， 它本来就不生不灭，远离一切戏论。 这唯一的真实境界，就是法界中道（Dharmadhatu Madhyamaka）， 不虚假也不虚妄，没有固定的相状， 远离一切边见，不可思议。 这就是所谓的自心实相（true nature of one's own mind）， 也就是所谓的诸法实相（true nature of all dharmas）。 这阿字，是大日如来（Mahavairocana）的种子字（Bija）， 也名为一切诸佛的种子。 也是法身（Dharmakaya）如来的秘密称号。 不仅仅是秘密称号，它就是诸佛的 加持之身，就是报身（Sambhogakaya）， 就是法身，是本地身（original body）。 一切如来的微妙感应， 都离不开这阿字门。 它又是一切真言（mantra）的心要， 也是生起之处，也是安住之处。 一切真言之中，此阿字最为殊胜。 一切佛法教义，此阿字是根本。 又此阿字，是菩提心（Bodhicitta）的缘故， 若能通达此阿字，则是通达了菩提心。
English
English version Suchness is emptiness, and the Three Truths of the Middle Way (San谛, three levels of truth), Different yet the same, not different yet distinct. (The first line negates emptiness to reveal the substance; the second line negates the substance to reveal emptiness. This principle is extremely profound and not within the realm of those who rely on expedient means.) The three meanings of all dharmas—emptiness, existence, and the middle way—are what the 'A' syllable explains; The 'A' syllable of one's own mind is what is capable of explaining. If we consider the 'A' syllable itself, the 'A' syllable explains itself, Then the 'A' syllable that explains is the very substance of what is explained. In between them, there is no other impurity. From where does this 'A' syllable that is explained come? It has no other source; it arises from my own mind. Therefore, it is emptiness, it is existence, it is the middle way. Although it arises from the mind, upon repeated contemplation, It is originally unborn, free from all conceptual elaborations. This one true realm is the Dharmadhatu Madhyamaka (Dharmadhatu Madhyamaka), Neither unreal nor false, without a fixed form, Free from all extremes, inconceivable. This is what is called the true nature of one's own mind (true nature of one's own mind), Which is also called the true nature of all dharmas (true nature of all dharmas). This 'A' syllable is the seed syllable (Bija) of Mahavairocana (Mahavairocana), And is also called the seed of all Buddhas. It is also the secret name of the Dharmakaya (Dharmakaya) Tathagata. Not just a secret name, it is the very Body of blessing of all Buddhas, it is the Sambhogakaya (Sambhogakaya), It is the Dharmakaya, it is the original body (original body). All the subtle responses of all Tathagatas, Do not go beyond the gate of this 'A' syllable. It is also the heart of all mantras (mantra), It is also the place of arising, and also the place of abiding. Among all mantras, this 'A' syllable is the most supreme. Of all the teachings of the Dharma, this 'A' syllable is the root. Moreover, this 'A' syllable is the cause of Bodhicitta (Bodhicitta), If one can penetrate this 'A' syllable, then one has penetrated Bodhicitta. -------------------------------------------------------------------------------- 大菩提心 即是通达 种智之源 本不生际 即法界故 若能悟入 则是悟入 法界之门 即是名为 初法明道 若人一缘 住于阿字 是即名为 阿字三昧 亦即名为 真言三昧 亦为毗卢 遮那三昧 亦即名为 正觉等持 若人能行 此阿字者 能除一切 无明烦恼 随彼所向 无不摧灭 一切戏论 无不永息 乃斯行人 成金刚性 断诸恶趣 诸苦不生 又此阿字 本不生故 有息灾用 一切功德 具足无缺 即增益用 无量过失 殄灭无余 即降伏用 无一法出
Chinese
本不生者 即摄召用（智度论有强识念等二十种功德） 若行字门 巧妙智生（巧妙智即一切智智） 若见诸法 本不生际 即是如实 知自心也 即是名为 一切智智 若观阿字 即同大日 法身之体 非唯大日 亦与诸佛 同体无二 当知行者 染欲之心 真实慧心 而相和合 即同于真 而共一 现代汉语译本 大菩提心，即是通达一切种智（sarvākāra-jñāna，一切种类、形态的智慧）的根源，其本性是不生不灭的。 因为它就是法界（dharma-dhātu，诸法的本体），如果能够领悟并进入，那就是悟入了法界之门。 这就被称为初法明道（初阶的明智之道）。 如果有人一心专注于‘阿’字（A字，梵文字母），这就是所谓的阿字三昧（A字samādhi，专注A字所证得的禅定）， 也称为真言三昧（mantra-samādhi，专注真言所证得的禅定），也是毗卢遮那（Vairocana，光明遍照）三昧， 也被称为正觉等持（samyak-saṃbodhi-samāhita，正确的觉悟和专注）。 如果有人能够修持这‘阿’字法门，就能消除一切无明烦恼（avidyā-kleśa，对事物真相的迷惑和由此产生的烦恼）， 无论他走向何方，都能摧毁一切障碍，一切虚妄的言论都将永远止息。 这样的人将成就金刚（vajra，坚不可摧）般的本性，断绝一切恶趣（durgati，不好的轮回），不再遭受痛苦。 而且，这‘阿’字，因为其本不生，所以具有息灾的功用，一切功德具足无缺，这就是增益的功用。 能够消灭无量的过失，这就是降伏的功用，没有一法超出其本不生的范围，本不生就是摄召的功用（《智度论》中有强识念等二十种功德）。 如果修行字门（akṣara-mukha，通过文字入道的法门），巧妙的智慧就会产生（巧妙智即一切智智）。 如果见到诸法的本不生际（anutpāda-kṣaṇa，不生不灭的实相），那就是如实地了解了自己的心。 这就是所谓的一切智智（sarvākāra-jñāna，对一切事物、一切形态的智慧）。 如果观想‘阿’字，就等同于大日如来（Mahā-Vairocana，伟大的光明遍照者）的法身（dharma-kāya，佛的法性之身），不仅仅是大日如来，也与诸佛同体无二。 应当知道，修行者染欲之心与真实的智慧之心相互融合，就如同真如（tathatā，事物的真实本性）合一。