English
English version The great Bodhicitta (the mind of enlightenment) is the source of penetrating all Sarvākāra-jñāna (all kinds of wisdom), whose nature is unborn. Because it is the Dharma-dhātu (the essence of all dharmas), if one can realize and enter it, then one has entered the gate of the Dharma-dhātu. This is called the initial Dharma-illumination path (the initial path of enlightened wisdom). If a person single-mindedly dwells on the 'A' syllable (the Sanskrit letter A), this is called the A-syllable Samādhi (the samādhi attained by focusing on the A syllable), also called Mantra Samādhi (the samādhi attained by focusing on mantras), and also Vairocana Samādhi, also called Samyak-saṃbodhi-samāhita (correct enlightenment and concentration). If a person can practice this 'A' syllable, he can eliminate all ignorance and afflictions (avidyā-kleśa, delusion about the truth of things and the resulting afflictions), wherever he goes, he can destroy all obstacles, and all false arguments will cease forever. Such a person will attain Vajra (indestructible) nature, cut off all evil destinies (durgati, bad rebirths), and no longer suffer. Moreover, this 'A' syllable, because it is unborn, has the function of pacifying disasters, and all merits are complete and without lack, which is the function of increasing benefit. It can annihilate countless faults, which is the function of subduing, and no dharma goes beyond its unborn scope, the unborn is the function of summoning (the Treatise on the Great Perfection of Wisdom has twenty kinds of merits such as strong memory). If one practices the Akṣara-mukha (the path to enlightenment through letters), skillful wisdom will arise (skillful wisdom is Sarvākāra-jñāna). If one sees the Anutpāda-kṣaṇa (the unborn nature) of all dharmas, then one truly knows one's own mind. This is called Sarvākāra-jñāna (wisdom regarding all things and all forms). If one contemplates the 'A' syllable, it is the same as the Dharma-kāya (the Dharma body of the Buddha) of Mahā-Vairocana (the Great Illuminator), not only Mahā-Vairocana, but also one with all Buddhas. It should be known that the practitioner's mind of desire and the mind of true wisdom merge together, just like the union with Tathatā (the true nature of things).
Chinese
味 如是观者 即是如来 入阿字故 了知真言 行之与果 若了知彼 即是授得 无上大果 真言行者 初发心时 直观自心 如实之相 了知诸法 本不生故 人法戏论 净若虚空 成自然觉 不由他悟 故此观为 顿悟法门 阿字要略观 （本云） 永正十六天（己卯）卯月五日。以良范法印御本书写之。源镜房 现代汉语译本 味 如果这样观察，那就是如来。 因为进入阿（A）字，所以了解真言（mantra）。 实行真言及其结果，如果了解那些， 那就是得到了无上的大果报。 真言的修行者，在最初发心的时候， 直接观察自己的心，如实地观察它的相状。 了解一切诸法，原本就是不生不灭的， 关于人与法的种种虚妄戏论，清净得如同虚空一般。 成就自然的觉悟，不是通过其他途径领悟的。 所以这种观法，是顿悟的法门。 《阿字要略观》 （原本上说） 永正十六年（己卯年）卯月五日。用良范法印的御书抄写。源镜房
English
English version Taste One who observes in this way is thus the Tathagata (如来). Because of entering the 'A' (阿) syllable, one understands the mantra (真言). Practicing the mantra and its result, if one understands those, That is, one receives the unsurpassed great fruit. The practitioner of mantra, at the time of initial aspiration, Directly observes one's own mind, observing its true nature as it is. Understanding that all dharmas (诸法) are originally unborn, The delusive debates about persons and dharmas are as pure as empty space. Achieving natural enlightenment, not enlightened through other means. Therefore, this contemplation is the Dharma gate of sudden enlightenment. 'A' Syllable Essential Contemplation (The original says) Written on the fifth day of the second month of the sixteenth year of Yongzheng (E Mao year) using the writings of Ryohan Hoin. Source: Genkyo-bo --------------------------------------------------------------------------------