English (machine translation)

Translation of 大毘盧遮那經阿闍梨真實智品中阿闍梨住阿字觀門

Language: English
Extent: 30 passages, 3,397 words
Text: complete digital text
Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.863 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

1 — 30 parts

Text

1.1

Composed by Weijin, monk of the Five Divisions of Mantra Recitation of the Biqi Cloister in Jingying Monastery.

1.2

Ritual Procedure for Accomplishing Entry into the Principle, in one fascicle.

As for the word *ācārya*, it means one who understands the most secret of secrets, the great mind of mantra wisdom. The syllable *A* is called the seed; therefore, all are thus, and are universally received in accordance with the Dharma. If in this teaching one understands this vast wisdom and the great merit of correct awakening, one is called an *ācārya*; this is none other than a Tathāgata, and is also called a Buddha. In Sanskrit it is called *hṛd*; *hṛd* is the true mind, which is the syllable *A*.

1.4

As for the syllable *A*, it is the mother of all Buddhas and the birthplace of all mantras; it is the most supreme and wondrous syllable of the Buddha-mind.

1.5

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*.

1.6

Moreover, just as with the syllable *ka*, each has its own generated and added syllables; for example, within the syllable *ka* there are syllables like *ke* and *kai*, which are all feminine. Because strokes are added on top of the base form of the syllable *ka*, they become the added syllables. The base is the meaning of wisdom, and the additions represent concentration and wisdom sustaining each other and uniting into one, with their base form not lost; the dual practice of calm abiding and insight is also omnipresent. Thus, the added pervades the fundamental, and the fundamental pervades the added; what is generated pervades the seed, and the seed pervades what is generated. Therefore in Sanskrit it is called *udbhava*, also meaning 'origination' or 'arising', just as a seed produces fruit, and the fruit in turn becomes a seed. Now, this syllable *A* is identical to the seed, capable of producing many fruits, each of which again produces a hundred, a thousand, or ten thousand times more, continuing in transmission limitlessly beyond description. However, by seeing the seed one knows the fruit; since the cause is like this, one should know that the fruit must be likewise. Now, this syllable *A* is also like this: from this fundamental wisdom that is natural and without a teacher, all karmic activities of omniscience are born and distributed throughout the limbs and parts. What is distributed throughout the limbs and parts is one's own mind. Because of this own-mind, all body parts are subsumed: apart from mind there is no body, and apart from body there is no mind, which is also identical to the syllable *A*. If one distributes this syllable everywhere, one is identical to the Buddhas; that is, the fruit born from the syllable is none other than Buddha. Because one can realize correct knowing, one is called the Correctly Awakened One. Because one knows the principle-nature of this syllable, one attains the name Tathāgata. The principle-nature of this syllable means that this syllable *A* is the principle of original non-arising.

1.7

Furthermore, just as a person has a mind that can pervade the limbs and parts so that all experience suffering and pleasure, the syllable *A* also pervades all limbs and parts; this is the meaning of the mind's original non-arising. The syllable *A* pervades all syllables; if all syllables lacked the syllable *A*, syllables could not be formed—they must have the syllable *A*. If a syllable has no head, it cannot form a syllable; therefore, the syllable *A* serves as the head. From the single sound of the syllable *A*, in all sounds there is the sound of the syllable *A*. For those who do not obtain this sound of the syllable *A*, it is from the expression of the syllable-sound that sound arises; because sound arises and because there is sound, it pervades the limbs and parts and can express all mundane and supramundane dharmas. If one merely sees its syllable-sound, it can expound the principle, yet it still requires rhymes, speech, teeth, and tongue to express anything, namely: blue, yellow, red, white; east, west, south, north; square, round, large, small; superior, inferior, noble, base—only then can all categories of things be comprehended. Therefore the sūtra states: 'Master of Mysteries! This is the Dharma-gate that pervades all places.'

1.8

Furthermore, the *Avataṃsaka Sūtra* states: 'Such a syllabary can, with respect to all mundane and supramundane skilful arts, thoroughly penetrate through wisdom and reach the other shore, mastering diverse fields and extraordinary crafts without omission; letters and mathematics are deeply comprehended in their store; medical formulas and incantations skillfully cure all diseases. For all living beings possessed by ghosts and spectres, targeted by enmity, curses, malevolent astrological portents, galloping corpses, epilepsy, and emaciation—it can rescue them all and bring about recovery. Furthermore, one skillfully discerns the places of origin of all treasures such as gold, jade, pearls, cowries, coral, lapis lazuli, mani jewels, mother-of-pearl, and saffron, along with their different varieties and values; in villages, encampments, towns, small and large capitals, palaces, parks, crags, springs, marshes, and all places where human multitudes dwell, the bodhisattva can protect and gather them according to region. Furthermore, one skillfully observes astronomy, geography, human physiognomy for fortune and misfortune, the calls of birds and beasts, clouds and weather, abundance and famine of harvests, and the peace and danger of the state. There are no mundane crafts of this kind that one does not thoroughly master to their very source.' Thus the sūtra states: 'Master of Mysteries! Therefore, the syllable *A* is taken as the head; the syllable *A* is the heart of mantras, the syllable of the Buddha-mind.' What was stated above concerning the *ācārya* dwelling in the Buddha-stage was not yet complete; it is precisely this contemplation gate of dwelling in the syllable *A*. This syllable *A* is also named *śamatha*, also named the wisdom of *vipaśyanā*, also named the wisdom of the true jewel, and also named the wisdom of omniscience. Therefore the sūtra states: 'Omniscience, the wisdom of fundamental wisdom, and subsequent wisdom; from subsequent wisdom arises great compassion, and from great compassion arise the three kinds of transformation bodies.'

1.9

When an *ācārya* contemplates this syllable and achieves correspondence, their own body becomes identical to the body of Vairocana Buddha; it is also named the adamantine indestructible body, the universally manifesting physical body, and the three kinds of mind-made bodies.

1.10

The *ācārya* contemplates this wheel of the syllable *A* as being surrounded by radiant light like the wheel of a peacock's tail feathers. As the practitioner dwells within it, they dwell in the Buddha-stage. Therefore, from within the round mirror of the pure dharmadhātu, the syllable *A* appears. Thus, rotating from the syllable *A*, all syllables are generated, pervading all mantra names, circling back and forth a hundred, a thousand, or ten thousand times, entering the gates of the rotating dhāraṇī with unhindered retention. Therefore, from the rotation of the syllable *A*, the three bodies and four wisdoms are generated to turn the wheel of the Dharma.

1.11

If a practitioner acts as an *ācārya* for others, they must first establish the Great Compassion Garbhakośa King Maṇḍala and dwell in the Buddha-stage, assembling these syllables to form the body and thereby dwelling in the Buddha-stage. When distributing the syllables, they are divided into four tiers, and each tier has three kinds of refuge: the head is the first part; the throat is the second part; the heart is the third part; and the navel is the fourth part.

1.13

As for the method of distributing syllables, one should contemplate the syllable *ka* starting from the white ūrṇā between the practitioner's eyebrows, turning clockwise to follow the sun so that the links of the circle meet; the four tiers are also like this, each assembling together to form the body.

1.14

Therefore the sūtra states: 'The beginning, middle, and end aspects of *ka*, *ca*, *ṭa*, *ta*, and *pa*, added with the categories of equanimity (*samādhi*), naturally enter one another, spontaneously attaining the practice of bodhicitta, accomplishing equal and perfect awakening, and parinirvāṇa.' This refers to the meaning of the initial four tiers of *A*, *Ā*, *Aṃ*, and *Aḥ*; furthermore, the twenty syllables such as *ka*, *ca*, *ṭa*, *ta*, and *pa* are the meaning of the middle; the twelve syllables from *I*, *Ī* to *O*, *AU* are the meaning of the added categories of equanimity; and the twenty syllables such as *ṅa*, *ña*, *ṇa*, *na*, *ma* up to *jha*, *ja*, *ña*, *dha*, *bha* are the meaning of the final aspect.

1.15

Therefore, speaking generally, the spontaneous mutual entry is also explained as divided into three parts: the head is the first part (yellow); the throat and heart are the middle part (white); and the navel is the final part (black). If one uses the syllable *ka* as the wheel, one does not use the syllable *kha*; if one uses the syllable *kha* as the wheel, one does not use the syllable *ka*. This is called the arising of the bodhicitta, with practice and fruit as the middle, and great stillness as the end; these are named the three parts. After the *ācārya* has thus formed the body through the three tiers, they also distribute them in this way onto the maṇḍala and the disciple; when the three matters are all completed, this is named the secret maṇḍala. If one does not thoroughly comprehend the intended meaning here, it is difficult to proceed based on the external ritual; it cannot be called well performed, the effort is spent in vain, and nothing will be accomplished.

1.16

Furthermore, this method of distributing syllables is the three-tiered secret maṇḍala of the Great Compassion Garbhakośa. Unless one is a person who has gathered the practice of true Vidyā and is fit to receive transmission, only then may it be transmitted through mental intention; it cannot be recorded in writing, and so masters have transmitted it orally (the sūtra merely refers to it as the 'Chapter on the Wheel of Syllables'). The twelve syllables from *I*, *Ī* to *O*, *AU* are all dispersed outside the syllable wheel as

1.17

blazing flames of light. Furthermore, the five groups of syllables—*ṅa*, *ña*, *ṇa*, *na*, *ma*; *haṃ*, *ṣaṃ*, *saṃ*, *saṃ*, *vaṃ*; *jha*, *ja*, *ña*, *da*, *ba*—turn in accordance with the three wheels, entering one another naturally; now, this wheel is precisely the meaning of the three turnings of the wheel of the Dharma.

1.18

When the practitioner achieves correspondence in this manner, distributing the syllables and reciting mantras, their body is the body of the Vidyādhara, identical and without difference to the empowerment of Mahāvairocana Tathāgata's divine power. This wheel is also named the wheel of causes and conditions; when master, disciple, and maṇḍala all have the syllables arranged in this way, it is also named the secret wheel; these syllables are also the syllables of all Buddha-minds, and it is also named the wheel of mantras.

1.19

As for 'wheel', in Sanskrit it is called *akṣara-cakra*. The *akṣara-cakra* means that from the single wheel of the syllable *A*, many syllables are born; hence it is called a wheel. The syllable *A* is the essential nature of awakening; just as Mahāvairocana abides in the essential nature of the bodhicitta, manifesting all kinds of universal benefits and displaying myriad transformations without limit or bound, even while displaying limitless traces in this way, he truly abides eternally immovable without arising or ceasing—just as a cart wheel, though turning without end, never shakes at its center. Because it is immovable, it can control all capacities; moving yet without movement is the meaning of the original non-arising of the syllable *A*. Since there is neither arising nor ceasing, there is neither movement nor falling back, while generating all syllables, wheel upon wheel without end; this is named the immovable wheel.

1.20

If the ācārya can thus fully comprehend the immovable wheel and arrange the letters, his physical form naturally becomes such that whatever bodily gesture he displays is none other than a secret seal; whatever he speaks with his mouth is all mantra; and whatever is continuously maintained in his mind is none other than the contemplation gate. Whoever sees, hears, touches, or knows him is invariably destined for unexcelled awakening, and the blessings and benefits accomplished thereby are real and not vain. If he can do so, he is identical to Vairocana Tathāgata, performing the Buddha's deeds and constantly illuminating the world.

1.21

When the ācārya engages in recitation, he may contemplate the sentence wheel (padacakra). As for the sentence wheel: one contemplates the heart of the deity having a round radiance in which the letters of the mantra are arranged, turning like a wheel and joined end to end, clearly manifesting before oneself. One contemplates this wheel of letters as being like white milk, pouring continuously into the practitioner's mouth or flowing into his crown, uninterruptedly filling his whole body. Within that round radiance is the seed syllable (bīja), which is always distinct, like water flowing without end. When he is thoroughly exhausted from reciting in this manner, he merely abides in the quieted mind of the letter A.

1.22

Furthermore, it is said: 'three lakṣas.' This is a number, that is, three hundred thousand recitations. If the practitioner also obtains vision of the deity's seed syllable, mudrā, and so forth, he then sees the deity from within the deity's seed syllable and mudrā. Having attained this accomplishment, he can then arrange the letters everywhere to constitute his own body; that is, knowing one's own mind as it really is, he accomplishes the body of the All-Illuminating One (Vairocana). This is the meaning of lakṣa. If one does not attain such correspondence, even if one recites fully ten million lakṣas over a hundred years, one still will not attain accomplishment, how much less with three lakṣas?

1.23

If the practitioner has the three marks in equality: first, the true mark of the body is one lakṣa, eliminating all defilements of the body; second, the true mark of speech is two lakṣas, eliminating all defilements of speech; third, the true mark of the mind eliminates all defilements of the mind. Once the three defilements are eliminated, the three virtues arise, and one partially realizes the virtues of the Tathāgata. Corresponding to such activities and abiding in the precept of the bodhicitta, all the perfections (pāramitās) of the bhūmis are completely fulfilled. Because whatever Dharma teaching one abides in is grounded in the Vidyā prohibitions, whatever desired fruits are accomplished, one should always safeguard self and others with compassion.

1.24

The sūtra says: 'The Master of Secrets addressed the Buddha, saying: "How does the Tathāgata, Arhat, Samyaksambuddha attain sarvajñajñāna (all-knowledge wisdom)? He broadly expounds and distributes the various paths, expounding the sarvajñajñāna. Each accords with their sounds and speeches and abides in various deportments; the path of sarvajñajñāna has a single flavor. World-Honoured One! Just as earth, water, fire, wind, and space, their intrinsic nature pervading all places, none departs from the gate of the letter A."' Therefore Vajrapāṇi asked Mahāvairocana Tathāgata: 'With this wisdom, what is the cause? What is the root? What is the ultimate?' The Buddha told Vajrapāṇi: 'Bodhicitta is the cause, compassion is the root, and skillful means is the ultimate. Master of Secrets! What is awakening (bodhi)? It means knowing one's own mind as it really is, which is the single mark of the letter A, neither one nor different.'

1.25

The sūtra also says: 'Listen attentively, Vajrapāṇi! I will now explain the practice of the maṇḍala, the Dharma gate that fulfills sarvajñajñāna.' Therefore, the myriad practices are consummate with nothing left to add; adapting to beings with expedient devices, one exhausts all capabilities—this is the marvelous fruit of ghee (amṛta) and the source of the three mysteries. Knowing that most real [state], one obtains the title of ācārya. Therefore one should possess skillful means and comprehend what the Buddha taught. Hence the sūtra says:

1.26

'Furthermore, Master of Secrets! That which the Buddhas have proclaimed, / the gate of arranging the letters: let the Buddha-son listen single-mindedly. / The letter Ka is below the throat, the letter Kha is above the palate; / the letter Ga serves as the neck, the letter Gha is within the larynx. / The letter Ca is the root of the tongue, the letter Cha is at the middle of the tongue; / the letter Ja is the tip of the tongue, the letter Jha is where the tongue originates. / The letter Ṭa is the shins, the letter Ṭha should be known as the thighs; / the letter Ṇa is spoken of as the loins, the letter Ḍa is for sitting. / The letter Ta is the final portion, the letter Tha should be known as the belly; / the letter Da is both hands, the letter Dha is placed and named the flanks. / The letter Pa is the back, the letter Pha should be known as the chest; / the letter Ma is one elbow, the letter Bha is under the next arm. / The letter Ṃ resides in the heart, the letter Ya is the mark of the concealed organ; / the letter Ra is named the eyes, the letter La is the broad forehead. / I and Ī are at the two canthi, U and Ū are the two lips; / E and Ai are the two ears, O and Au are the two cheeks. / The letter Aṃ is the phrase of awakening, the letter Aḥ is parinirvāṇa; / knowing these to be all dharmas, the practitioner achieves true awakening. / The riches of all-knowledge are constantly in his heart; / the world calls him omniscient, that is sarvajña.'