Chinese
即使分为两类，从五次第论的注释《月光后续》等来看，对元音进行分类，像将鼻音字母单独列为一个类别一样，显得很好。如果分为十个类别，那么在它的基础上，再加上四种鼻音的变体，即舌根音和嘴唇音，称为“其他来源”类别。这里说的数字九，以及“九中央”是指解释九部经典，并非字面意思。室罗驮迦罗解释说与四种方式相关的说法有很多，也只是赘述而已。然而，例子或象征是基于收集咒语的基础，即元音辅音（ཨཱ་ལི་ཀཱ་ལི，梵文天城体：आलिकाली，梵文罗马转写：ālikālī，汉语字面意思：阿黎嘎黎）的坛城，中央的短音阿字与一切相连。它所象征的意义是：首先，唯一的光明风心，遍布于五蕴和四大，即九者的中央，以生命法则的方式存在。虽然这些蕴界之精华的变现，即十种风和分别念之轮，迷惑和束缚着众生，但如果证悟到光明心不受其染污和束缚的本性，就能解脱。追随九蕴界，内部的脉、气、明点，外部的处所、身体、受用等无量无边的事物，都是元音辅音的自性，由脉结、元素、精血、气升降的力量所产生。所有这些都被光明心所束缚，安住于自性之中，就像云彩安住于虚空之中一样。如果有人证悟到这些事物与法性之间的真实关联，也能获得解脱。务必理解这些内容。从中提取三个字母是：从元音中产生，与五的末尾六的数字完全相符的长音ཨཱུ（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。就像首先翻译《月光后续》等，然后像念诵“末尾的第一个”一样。部分，即元音的第一个短音ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），以及位于第十六个位置的带重音符的ཨཿ（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。与辅音第五组，即巴组的第五个字母མ་（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）字完全相符。此外，从“产生的末尾”这句话的字里行间，也暗示了位于末尾的最后一个，即温暖的末尾的字母ཧ་（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）字，似乎也需要像其他关联中解释的那样添加。四个字母是带重音符的ཨཿ（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。
English
Even if divided into two categories, from the commentary on the Five Stages, "Moonlight Following" and others, classifying vowels, it seems good to make a separate category for nasal letters. If divided into ten categories, then on top of that, add four variations of nasal sounds, namely lingual and labial, called the "other source" category. Here, the number nine, and "in the center of nine" refers to explaining the nine divisions of the scriptures, not the literal meaning. Sharadhakara's explanation that there are many kinds of explanations related to the four ways is also just elaboration. However, the example or symbol is based on the basis of collecting mantras, that is, the mandala of vowels and consonants (ཨཱ་ལི་ཀཱ་ལི，梵文天城体：आलिकाली，梵文罗马转写：ālikālī，汉语字面意思：Alikali), with the short vowel A in the center connected to everything. The meaning it symbolizes is: first, the single clear light mind pervades the five aggregates and four elements, that is, the center of the nine, in the manner of the law of life. Although the manifestation of the essence of these aggregates and realms, that is, the ten winds and the wheel of conceptual thoughts, deludes and binds beings, if one realizes the nature of the clear light mind that is not contaminated and bound by it, one can be liberated. Following the nine aggregates and realms, the inner channels, winds, and bindus, the outer places, body, enjoyments, and immeasurable things are all the nature of vowels and consonants, produced by the power of channel knots, elements, semen and blood, and the rise and fall of winds. All of these are bound by the clear light mind, abiding in their own nature, just as clouds abide in the sky. If someone realizes the true connection between these things and the Dharma nature, they can also attain liberation. Be sure to understand these contents. Extracting three letters from it: arising from the vowels, the long vowel ཨཱུ (藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：) that perfectly matches the number six at the end of five. Just like first translating "Moonlight Following" and others, and then reciting it as "the first of the end." Part, that is, the first short vowel ཨ་ (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A) of the vowel, and ཨཿ (藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：) with a stress mark located at the sixteenth position. It perfectly matches the fifth letter མ་ (藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：) of the fifth group of consonants, that is, the Pa group. In addition, from the words "the end of arising," it is also implied that the last letter located at the end, that is, the letter ཧ་ (藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：) at the end of warmth, also seems to need to be added as explained in other connections. The four letters are ཨཿ (藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：) with a stress mark.
Chinese
因为鼻音的缘故，只是字母的一部分，不是全部。因为阿是最初和唯一的，所以没有单独计算。乌这个字母必须理解为长和短两种。因此，哈、阿、乌、玛这四个字母必须结合成三个一组。其中，第一个位置是阿、乌、玛。第二个位置是阿和阿ḥ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思，下同）带鼻音。第三个位置是哈、乌、玛。此外，嗡（唵，oṃ，唵）是带有鼻音的字母，意思是带有声音。带有长音的是阿ḥ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），具有长音且带有鼻音。同时带有鼻音和长音的是吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字，因为它既有长音又有鼻音。结合功德的方法是：从这边看，阿字看到了那边的乌字，阿字本身就具有了乌字的功德。等等，阿字相同，从这边变成了长音。哈字没有元音，与那边的乌字结合。对于这些，乌和阿是真正被去除的。后面的乌字虽然没有被去除，但身体不显现，所以和被去除的相同。这样看来，嗡（唵，oṃ，唵）和阿ḥ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的根本字母也是短阿。哈字虽然没有生命力，但也是从乌的声音减弱而来，所以三个字母都包含在短阿中。因此，所有的论典和语言都包含在短阿中，而短阿本身则显现并产生于所有的语言中。例如，以短阿为代表的光明与风结合的菩提心，从中产生了风和分别念的活动范围。当轮回逆转时，所有产生的这些都将融入其中。因此，阿因为形态各异，所以和其他字母不相同，但因为它融入于普遍之中，所以也不是不同的。同样，光明与风结合以及三界，都无法说成是它或其他的。正是因为这个原因。任何字母，无论是之前所说的阿利嘎利，还是任何明显倾向于根本字母的言语，无论是女性，即单身佛母的咒语，还是男性，即单身佛父的咒语，还是雌雄同体，即结合的咒语，以及所谓的“有bhū”等等的语言的要素或根源，以及等等，因缘和
English
Due to the nasalization, it is only a part of the letter, not the whole. Because A is the first and the only one, it is not counted separately. The letter U must be understood as both long and short. Therefore, the four letters Ha, A, U, and Ma must be combined into three groups. Among them, the first position is A, U, and Ma. The second position is A and Āḥ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: ). The third position is Ha, Ū, and Ma. Furthermore, Oṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: ) is a letter with nasalization, meaning with sound. That which has length is Āḥ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: ), which has length and nasalization. That which has both nasalization and length is Hūṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: ), because it has both a long vowel and nasalization. The method of combining qualities is: From this side, the letter A sees the letter U on the other side, and the letter A itself possesses the quality of U. And so on, the letter A is the same, and from this side it becomes long. The letter Ha has no vowel and is combined with the letter Ū on the other side. For these, U and A are truly removed. Although the latter letter Ū is not removed, its body is not visible, so it is the same as being removed. Thus, the root letter of Oṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: ) and Āḥ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: ) is also short A. Although the letter Ha has no life force, it also comes from the weakening of the sound of U, so the three letters are all contained in short A. Therefore, all the treatises and speech are contained in short A, and short A itself manifests and arises in all speech. For example, from the mind of enlightenment, which is represented by short A and combined with clear light and wind, arise the scope of activity of wind and conceptual thought. When samsara is reversed, all those that arise will also dissolve into it. Therefore, A is not the same as other letters because of its different forms, but because it is integrated into the universal, it is also not different. Similarly, clear light combined with wind and these three realms cannot be said to be it or other. It is for this very reason. Any letter, whether it is the previously mentioned Āli Kāli, or any speech that clearly tends towards the root letter, whether it is female, i.e., the mantra of the single Mother Goddess, or male, i.e., the mantra of the single Father God, or hermaphrodite, i.e., the mantra of union, and the element or source of language such as "having bhū," and so on, conditions and
Chinese
以及各种变化等等。它和那三个字的意思产生并被考察。那就在上面的鼻孔，以具有左右中三脉的作用，以风的方式产生。下面要知道以尘土和坚韧黑暗的方式，以界的方式流淌。瑜伽师以三摩地的智慧，用三字（嗡啊吽）的念诵，将风和界融入中脉中不坏的短阿(ཨ་ཐུང་)中，务必结合。这样，所说的咒语，这些词全部是从无实光明自性中产生的。第二个广说，咒语的意义所缘是：粗大和微细的那些风，是完全转变的形像本尊身，要近取并清楚地观想。幻身次第和双运的本尊身，是风本尊身实际所缘。光明和离心的安乐也是风本身观想为安乐的本尊，是金刚念诵的成就果。生起次第时，本尊身和安乐是造作的，圆满次第时，在没有得到离心之前，虽然有未经考察的本尊身和安乐，但由于没有认识到那与风的体性是一样的，所以从风本尊身所缘的方面来说，只是意乐修，不是真实的。第三个广说，成为咒语的表诠是：用三个字的表诠，要明白风的入、住、出三者，安乐、光明、空性的真如三者安住。而且，通过实际体验例子的真如三者，对安住于实相的自性之相的增益和损减就会断除。有些例子中说：自性念诵的相。说的是：虽然也要像前面的意思一样解释，但这不是念诵的词义解释，所以好像是不正确的。中间这里经中说：无名不可说。等等，做了胜义金刚念诵的经的解释，这就是殊胜菩提心。那三者成为一体，没有去也没有来，没有止息极其寂静，等等，如上面所引述的那样说了。在《学集论》中也引用了那个教证，但这里没有引用，因为这里胜义的广说是：阿字等等，是短阿(ཨ་ཐུང་)的表诠。
English
as well as various transformations, etc. It and the meaning of those three letters arise and are examined. That is, in the nostrils above, it arises in the manner of wind, with the function of the three channels of the right, left, and central. Below, know that it flows in the manner of elements, in the manner of dust and strong darkness. Then, with the mind of the yogic samadhi, through the recitation of the three syllables (Om Ah Hum), the winds and elements are definitely combined in the indestructible short A (ཨ་ཐུང་) in the central channel, in the manner of absorption. Thus, the mantra that is spoken, all these words arise from the nature of insubstantial luminosity. The second extensive explanation is the object of the meaning of mantra: those coarse and subtle winds are the form deity's body that has been completely transformed, and should be closely observed and clearly visualized. The stage of the illusory body and the deity's body of union are the actual object of the wind deity's body. The bliss of luminosity and mind-isolation is also the wind itself visualized as the deity of bliss, which is the result of Vajra recitation. During the generation stage, the deity's body and bliss are artificial, and during the completion stage, even if there is only the deity's body and bliss that have not been examined before obtaining mind-isolation, because one has not realized that it is the same in essence as the wind, it is only aspiration and meditation from the aspect of visualizing the wind deity's body, and it is not actual. The third extensive explanation, which has become the symbol of mantra, is: with the symbol of the three letters, one must understand that the three aspects of the wind's entering, abiding, and rising, and the three aspects of bliss, clarity, and emptiness, abide in suchness. Moreover, by actually experiencing the three suchnesses of the example, the imputation and depreciation of the characteristic of abiding in the nature of reality will be cut off. In some examples it says: the characteristic of nature recitation. It is said that: although it should also be explained in the same way as the previous meaning, this is not an explanation of the meaning of recitation, so it seems to be incorrect. In the middle here, the tantra says: nameless, unspeakable. And so on, the explanation of the tantra of ultimate Vajra recitation was made, and this is the supreme Bodhicitta. Those three become one, there is no going and no coming, there is no cessation, it is utterly peaceful, and so on, as quoted above. In the Compendium of Practices, that quote was also cited, but it is not cited here, because here the extensive explanation of the ultimate is: the letter A, etc., is the symbol of the short A (ཨ་ཐུང་).