Chinese
轮回涅槃的一切法，本来就从原始自生智慧的自显现状态中，体验到轮回和道路的成就，这被称为佛。所说的那些意义，与普贤的意趣不相混淆而完全圆满。没有境和有境，如同虚空不思念虚空，却也不离虚空的状态一样。没有动作者和所动，这被称为禅定，如同水不离湿性一样，这被称为不动。一切法唯是名言的安立之处，轮回涅槃、境、心、内外的一切事物，都存在于考察的自性中，虽然像常恒坚固一样存在，但在自性上却没有成立。例如，名为瓶子的法相，如果寻找，瓶子的外面也找不到，里面也找不到，中间也找不到，以这样的理由，瓶子没有成立为瓶子，脱离了瓶子的名称，名为瓶子的事物在基上没有成立一样。一切法仅仅是显现，在显现的同时自性就没有成立，所以仅仅是声音而已。因此，轮回涅槃的一切考察都是文字。因此，轮是指没有间断，内外的一切法也没有停止，在自显现中没有间断。同样，四十二个字母，对于所化众生的根器来说，也没有间断，所以是轮。或者，为了断除，所以也是轮，通过四十二个字母，断除四十二种分别念，从而显现为四十二种身和智慧。又是鬘轮，语文字的相续本身就是语的坛城，语的相续本身就是禅定的收放，身手印，意法器，语四字自然成就而自显现产生。身语意金刚中生出，或者说，文字的鬘是语的相续，身和意和功德事业四者不可分离，如同金刚一般，从所化众生的根器上的自显现中生出。文字的处所，生起的处所是脐，脐是普贤佛母的轮，身体的一切脉的根本也是脐，使诸根明了的脉的根本也是脐，如《名号赞》中说：阿是诸字的殊胜，是大义的文字。
English
All phenomena of samsara and nirvana, from the very beginning, experience the accomplishment of samsara and the path in the state of self-manifestation of primordial self-arisen wisdom, which is called Buddha. The meanings explained are not mixed with the intention of Samantabhadra and are completely perfect. Without object and subject, just as the sky does not think of the sky, yet does not depart from the state of the sky. The absence of mover and moved is called samadhi, just as water does not depart from its wetness, this is called immovability. 'All phenomena abide merely as names,' meaning that all things of samsara and nirvana, objects, mind, inner and outer, exist in the nature of investigation, and although they exist as if they were permanent and stable, they are not established in their essence. For example, the characteristic of what is called a 'vase' cannot be found outside the vase when searched, nor inside, nor in between. With this reasoning, the vase is not established as a vase, and it is separated from the term 'vase,' just as what is called a 'vase' is not established on the ground. All phenomena are merely appearances, and at the moment of appearance, their essence is not established, so they are merely sounds. Therefore, all investigations of samsara and nirvana are letters. Therefore, 'wheel' means without interruption, that is, all phenomena, inner and outer, are also without cessation, and there is no interruption in self-manifestation. Similarly, the forty-two letters are also a wheel because they are uninterrupted for the sake of those to be tamed. Or, it is also a wheel for the sake of cutting off, that is, by the forty-two letters, the forty-two conceptualizations are cut off, and thus they are manifested as the forty-two bodies and wisdoms. It is also called a garland wheel, the continuum of speech letters itself is the mandala of speech, the continuum of speech itself is the emanation and absorption of samadhi, body mudra, mind symbol, speech four syllables spontaneously accomplished and arising from self-manifestation. 'Emerged from body, speech, and mind vajra,' or, the garland of letters is the continuum of speech, the four, body, mind, qualities, and activities, are inseparable, like a vajra, emerging from the self-manifestation on the part of those to be tamed. The place of letters, the place of arising is the navel, the navel is the wheel of Kuntuzangmo, the root of all the channels of the body is also the navel, the root of all the channels that clarify the senses is also the navel, as it is said in the 'Namasangiti': 'A is the supreme of all letters, the letter of great meaning.'
English
Mother! It arises from within, without birth. Thus, when reciting letters, the letter 'A' arises at the navel center. If it goes to the tongue, the letter changes into others. Because 'A' is within all letters 'ka' and expressions of sound, it is called the most supreme of all letters. The collection of letters arises from 'A' only when it reaches the tongue. Although 'ka kha ga gha nga' appear, when the light of 'A' reaches the throat, it appears as five, such as 'ka kha'. Therefore, these five letters arise from the throat. When the light of 'A' reaches the tongue, it appears as five groups of 'tsa'. Therefore, these five letters arise from the tongue. When the light of 'A' reaches the tip of the tongue, it appears as ten letters of the 'ta' group. Therefore, those arise from the tip of the tongue. When the light of 'A' shines, relying on the edge of the lips, it appears as five groups of 'pa'. That arises from the lips. When the light of 'A' shines outward to the external world, twenty letters appear. From the two legs comes 'ya'. From the waist comes 'wa'. From the hips comes 'ra'. 'La' is the two arms. From the light of the chest comes 'sha'. From the palms comes 'sha'. From the space between the eyebrows comes 'sa'. From the soles of the feet comes 'ha'. From the secret place comes 'ksha'. From the two eyes come two 'i's. From the two ears come two 'u's. From the teeth come two 'e's. From the two nostrils come two 'o's. From the crown of the head comes 'mgo'. From the elbow to the navel comes 'shad'. There are detailed verses in the 'Kun Dus Rigpai Do' (All-Gathering Awareness Sutra). The sound of letters, if drawn from the sound of Akshara, does not change. That is, there are two types: sound that does not change and meaning that does not change. Sound that does not change means that the sound itself does not change into the self-appearing letter 'A', nor does it change into 'ka wa ra', but appears as the shapes of individual letters being separated. Meaning that does not change means that the letter that represents the nature of reality is named 'A'. The letter that represents action is named 'ka'. The letter that represents pervasiveness is named 'kha', and so on. If drawn from the sound of A a nu sarva dharma, it indicates that 'all phenomena are naturally pure'. Therefore, apart from the nature of 'A' representing unbornness, it does not represent the phenomena of action and agent. 'Ka' represents action: ka karuna (藏文，梵文天城体：करुणा，梵文罗马拟音：karuṇā，汉语字面意思：compassion), karma (藏文，梵文天城体：कर्म，梵文罗马拟音：karma，汉语字面意思：action), action; ka karuna (藏文，梵文天城体：करुणा，梵文罗马拟音：karuṇā，汉语字面意思：compassion) is the agent, benefiting beings through compassionate action. Therefore, not representing action does not represent the nature of reality.
Chinese
因此，每个字母都具有代表意义，并且具有根本和分支。此外，如“从佛陀的智慧开始”所说，甚至地狱的“阿恰阿纳”，以及乌鸦和秃鹫的巢穴附近，都由字母来表示。此外，关于字母，如果从“阿毗惹那”的声音来理解，则被称为引导者或击打者。例如，就像芥菜和蔬菜一样，食物被引导进入腹部，并击打喉咙一样，字母也引导和击打到每个字母的意义上，例如“阿”代表无生。即使佛陀的智慧和法性无生的意义，以及菩提心超越思维和言语，也通过字母来理解，并使其显现。此外，如果从“苏瓦尔纳”的声音来理解，则被称为显明者或净化者。例如，黄金原本没有杂质，因此不会被暂时的幻觉和锈蚀所污染。同样，字母是意义、法性、菩提心的意义不间断的显现，并且菩提心原本就存在于清净的自性中，因此它清晰地显示了那个意义。像这样的字母有四种：自性、形状、数字和作用。其中，字母的自性是字母本身原本就远离显现和空性的边际，是佛陀的自性。正如这段经文所说：“阿本身显现为多种多样，ka等四十二个字母，以声音的名义概括了一切，确定了圆满正觉的国王。”《遍照幻化网》中也说：“从喜乐中诞生的金刚持，知晓有事物和无事物的伟大根源。最初显现的，以无垢清净的智慧化现为嗡。”此外，《密集金刚》中也说：“嗡（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）是佛陀身体的至高，啊（藏文：ཨཱཾ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）是佛陀语言的道路，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是佛陀意之智慧。”因此，它是佛的自性。字母的形状，如印度、西藏、中国和塔吉克等地，不同国家的字母形状各不相同。此外，其他不同国家的字母，通常是组合许多字母来表示一个意义。而印度是一个字母表示多种意义。如果从一个方面来说，元音
English
Thus, each letter has a meaning to represent, and has roots and branches. Furthermore, as it is said, "Starting from the wisdom of the Buddha," even the "A-tsa A-na" of hell, and near the nests of crows and vultures, are indicated by letters. Moreover, regarding letters, if understood from the sound of "Abhijñāna," it is called a guide or a striker. For example, just as mustard and vegetables guide food into the belly and strike the throat, letters also guide and strike towards the meaning of each letter, such as "A" representing unborn. Even though the wisdom of the Buddha and the meaning of the unborn Dharma-nature, and the Bodhicitta that transcends thought and speech, are understood through letters, and they are made manifest. Furthermore, if understood from the sound of "Suvarna," it is called a clarifier or purifier. For example, gold is inherently free from impurities, so it is not contaminated by temporary illusions and rust. Similarly, letters are the uninterrupted manifestation of the meaning of meaning, Dharma-nature, and Bodhicitta, and Bodhicitta inherently exists in the nature of purity, so it clearly shows that meaning. Such letters are fourfold: nature, shape, number, and function. Among these, the nature of letters is that the letters themselves are inherently free from the extremes of appearance and emptiness, and are the nature of the Buddha. As this scripture says: "A itself appears in various forms, the forty-two letters such as ka, gather everything by the name of sound, and ascertain that very King of Perfect Enlightenment." The Net of Illusory Transformation of the All-Illuminating One also says: "Vajradhara, born from bliss, knows the great source of things and non-things. The one who first illuminates, transforms into Om with stainless, pure mind." Furthermore, the Guhyasamaja Tantra also says: "Om (Tibetan: ཨཱོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) is the supreme of the Buddha's body, Ah (Tibetan: ཨཱཾ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: Ah) is the path of the Buddha's speech, Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) is the wisdom of the Buddha's mind." Therefore, it is the nature of the Buddha. The shapes of letters, such as in India, Tibet, China, and Tajikistan, the shapes of letters in different countries are different. Furthermore, the letters of other different countries usually combine many letters to represent one meaning. India, on the other hand, uses one letter to represent many meanings. If we talk about one aspect, vowels
Chinese
即使是十六元音字母中的最后一个短音“阿”，也像“阿，狮子吼”一样。例如，当雪山狮子的声音响起时，老虎等其他野兽会因恐惧而逃跑，小动物会昏厥并感到末日来临，而狮子类的动物则会感到快乐和兴奋，并焕发出光彩。同样，当讲述和展示“阿”的无生之义时，声闻和缘觉会感到恐惧和昏厥，而安住于地的菩萨和持明者则会感到惊讶和惊叹。如果说一个声音字母，比如“嘎”，就像“嘎是琵琶的背面”一样。例如，就像琵琶的声音能吸引观众的心，并使听觉感到满足一样，如来以方便善巧的行持来利益众生，使众生在涅槃的境界中感到愉悦，并通过正确的意义使他们的心识得到满足，因此用“嘎”的形状来象征。不仅如此，字母的形状，如方形和圆形，也象征着各种事业。数量方面，有十六个元音字母，三十二个辅音字母等等。字母的作用是总结所有的词语，清晰地表达意义，传递信息。因为所有的词语，如五蕴、十二处、十八界，没有不是由字母组成的。清晰地表达意义，传递信息是指，字母可以传递如来的身和智慧，乃至世间恶劣的观念所产生的欺骗和盗窃，以及乌鸦和豺狼的习性，因此这是字母的作用。像这样四十二个字母如念珠般连贯存在，由字母所象征的觉受，被称为从四十二位本尊的坛城显现中取出。关于字母产生的道理：“阿”字，在基础的阶段是真实的义共基，在本质圆满的阶段是普贤佛母。“嘎”字，是平凡眼睛的识清净，是地藏菩萨。“卡”字，是平凡耳朵的识清净，是虚空藏菩萨。“嘎”字，是鼻子的识清净，是观世音自在。“噶”字，是舌头的识清净，是金刚手。“昂”字，是身体的感官清净，是阎罗法王。“匝”字，是眼睛的感官清净，是弥勒。“擦”字，是耳朵的感官