[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大毘盧遮那經阿闍梨真實智品中阿闍梨住阿字觀門](https://indike.org/pramana/in.bauddha.taisho.863) › 1.5 # 大毘盧遮那經阿闍梨真實智品中阿闍梨住阿字觀門 1.5 大毘盧遮那經阿闍梨真實智品中阿闍梨住阿字觀門 1.5 - **Language:** Classical Chinese ### [1.5](https://indike.org/pramana/in.bauddha.taisho.863.1.5) 若言阿字內音，即是喉中之音，當知此阿字遍布一切支分，即是本不生義。梵有二音，一名阿剎囉，是根本字，亦名不動義，不動者是菩提心義。如最初二音，阿、阿是根本字；次從伊、伊乃至污、奧，凡十二字，皆是從生增加之字，皆是女聲。其根本字者是男聲，男聲是慧義，女聲是定義。又解說有五聲：阿字體聲；阿字行聲；伊、伊至污、奧，凡十二字，皆是三昧之聲；暗字證三菩提之聲；噁字是入大般涅槃之聲。若見仰、壤、拏、曩、莽即同上點，亦是證三菩提之聲；若見野、囉等八字，即同傍點，亦是大般涅槃之聲。其根本字遍一切處，增加字亦遍一切處，根本、增加不相異也，皆以根本字體本而傍角加畫，是故根本、增加不一不異。猶如器中盛水，因器持水、水不離器，如是更相依持，能遍內外。非但阿字遍一切處，次從迦、佉、誐、伽、仰乃至乞灑（二合）字，亦遍一切處。何以故？皆是根本之音，其根本音者，即是阿字。 > Regarding the internal sound of the syllable \*A\*, it is the sound from within the throat. One should know that this syllable \*A\* is distributed throughout all limbs and parts \[of the body\], which is the meaning of original non-arising (\*ādyanutpāda\*). In Sanskrit there are two sounds: one is called \*akṣara\*, which is the fundamental syllable and also signifies the meaning of immovability; immovability is the meaning of the bodhicitta. As for the first two sounds, \*A\* and \*Ā\* are fundamental syllables. Next, from \*I\*, \*Ī\*, up to \*O\*, \*AU\*, altogether twelve syllables, these are all syllables generated by addition, and all are feminine. The fundamental syllables are masculine; the masculine signifies wisdom (\*prajñā\*), and the feminine signifies concentration (\*samādhi\*). Furthermore, it is explained that there are five sounds: the essential sound of the syllable \*A\*; the sound of the activity of the syllable \*A\*; the twelve syllables from \*I\*, \*Ī\* to \*O\*, \*AU\*, which are all the sounds of samādhi; the sound of the syllable \*Aṃ\*, which is the sound of realizing samyaksambodhi; and the sound of the syllable \*Aḥ\*, which is the sound of entering great parinirvāṇa. If one sees \*ṅa\*, \*ña\*, \*ṇa\*, \*na\*, and \*ma\*, they are identical to the upper dot (anusvāra) and are also sounds of realizing samyaksambodhi; if one sees the eight syllables such as \*ya\* and \*ra\*, they are identical to the side dots (visarga) and are also sounds of great parinirvāṇa. The fundamental syllables are omnipresent, and the added syllables are also omnipresent; the fundamental and the added are not different from each other. They are all based on the essence of the fundamental syllables, with strokes added at their corners and sides; therefore, the fundamental and the added are neither one nor different. It is just like water held in a vessel: because of the vessel the water is held, and the water does not leave the vessel. In this way they mutually depend on and sustain each other, being able to pervade within and without. Not only is the syllable \*A\* omnipresent, but subsequently from \*ka\*, \*kha\*, \*ga\*, \*gha\*, \*ṅa\*, up to the conjunct syllable \*kṣa\*, they are also omnipresent. Why is this? They are all fundamental sounds, and their fundamental sound is none other than the syllable \*A\*. > — English (machine translation) (machine translation) - [Previous: 1.4](https://indike.org/pramana/in.bauddha.taisho.863.1.4) - [Next: 1.6](https://indike.org/pramana/in.bauddha.taisho.863.1.6) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.863.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.863~en-mt.1.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.863.1.5](https://indike.org/pramana/in.bauddha.taisho.863.1.5) · Pramāṇa