Chinese
习惯于明晰的根本“阿”字后，如前一样扩展为二。习惯于此后，扩展为四。习惯于此后，扩展为八。当十方都变得明晰时，如此迅速地扩展，也将门槛放得越来越长。当虚空都变得明晰时，也要证悟心的自性显现，即使收摄，也稳定而不增不减。意思是说，将十方的微细“阿”字都收摄于根本“阿”字时，根本“阿”字也不会因此而增大。即使扩展到充满十方，根本也不会因此而减小。在心性的状态中，通过不增不减的意义，获得证悟意义的体验。于其他字轮修心，即“由此名相众，明耀皆显现。”等等。从“阿”字开始，名是指通过词语的意义而成为的字。众是指从“嘎”到“喔”的四十一字。明晰是指这些字的颜色以五种颜色来表示，五种颜色不混杂而明晰，以及每个字的形状都明晰。明耀是指字是智慧自显的象征，每个字母的颜色形状都明耀。皆是指字的集合。扩展和收摄也同样，即“舒展与收摄，亦复如是。”从“阿”字向外扩展字母，以及将字母收摄回来，扩展和收摄的数量，以及扩展和收摄不增不减而稳定，这些都如“阿”字的情况中所说的那样。禅定的功德是：“此乃金刚成就之。”等等。此乃，意思是说，对“阿”字以及对此的禅定熟练，如前所示，这是身语意如金刚一般，成就佛陀的智慧，无实体的自性成就，五身庄严的轮涅显现的稳定显现之因，因为不会有怀疑。又是对于稳定的禅定，金刚成就之，意思是说，密咒的自性不可分割，所以是金刚，那本身从自显现中，即使没有实体，也如实成就，这是共同的成就，下面会讲到。稳定是不会有怀疑。显现是显而易见的显现，智慧之因是真实的因。因此，熟练微细的禅定，通过菩提心识，称为智慧。理由
English
Having become accustomed to the clear fundamental "A," expand to two as before. Having become accustomed to that, expand to four. Having become accustomed to that, expand to eight. When the ten directions become clear, expand quickly in that way, and also make the threshold longer and longer. When the sky becomes clear, also realize the self-appearance of the nature of mind, and even when gathered, it is stable without increase or decrease. It means that even when the subtle "A"s of the ten directions are gathered into the fundamental "A," the fundamental "A" does not increase. Even when expanded to fill the ten directions, the fundamental does not decrease. In the state of mind itself, through the meaning of no increase or decrease, one gains the experience of realizing the meaning. Training the mind on other letter wheels, such as "From this, the assembly of names, all appear clearly and brightly." From the letter A, name refers to the letter in the sense of terms. Assembly refers to the forty-one letters from Ka to O. Clear means that the colors of these letters are represented by five colors, the five colors are clear without mixing, and the shapes of each letter are clear. Bright means that the letters are a symbol of the self-appearance of wisdom, and the color shapes of each letter are bright. All refers to the assembly of letters. Expanding and contracting are also the same, that is, "Expanding and contracting, likewise." Expanding the letters outward from the letter A, and contracting the letters back, the number of expansions and contractions, and the stability of expansions and contractions without increase or decrease, are as described in the case of the letter A. The merits of samadhi are: "This is the vajra accomplishment." This means that being skilled in the letter A and the samadhi on it, as shown above, this is like the body, speech, and mind vajra, the wisdom of the Buddha is accomplished, the nature of no entity is accomplished, the wheel of the five bodies' adornment is the cause of the stable appearance of manifestation, because there will be no doubt. Again, for that stable samadhi, vajra accomplishment means that the nature of mantra is indivisible, so it is vajra, that itself from self-appearance, even without entity, is accomplished as it is, this is the common accomplishment, which will be discussed below. Stable means there will be no doubt. Manifestation is obvious manifestation, the cause of wisdom is the real cause. Therefore, being skilled in subtle samadhi, through bodhicitta awareness, is called wisdom. Reason
Chinese
了知无有即是平等性。由其所象征的内外一切法，也与文字相符，平等性自然成就，那么究竟圆满的佛陀也是如此。因此，如前所说，文字成佛，文字所象征的一切法也成佛，如芝麻和芝麻油一般，内外一切法都安住于法身的自性中。与文字相同，文字和文字所象征的一切法之中，佛陀以自性安住，应如是说。开示报身成佛是，阿自性显现为种种，等等。阿，法性无生，不是所象征的无有，也不是断灭和消融之类的边际。阿所象征的真实义之阿赖耶识，从不灭之力量中，显现出分别的体性，蕴、界、处种种。阿自性从出生之处生起，显现种种，以喉、齿、舌等显现之缘故，迦等四十二，即迦等形状各异的四十字组显现。于处所清净之时，阿自性显现为普贤佛母，从而显现为四十四佛陀之组。以声音之名而摄持一切，从声音文字之组显现，未证悟的轮回一切法，也无不被文字所象征而摄持。证悟究竟圆满的胜者们，也无法超越文字而被摄持。从阿自性显现的一切文字之组，也与阿无别而被摄持，应如是说。因此，于现证圆满之王中，彼即决定。显示报身之体性，基、道、果三者的文字阿，意义、表征无别之状态中，远离边际，于法身中现证。无有对境，圆满智慧之聚。自显不灭，以种种方式行利益有情之事，于化身中显现，因此二者无别，是为报身。不断、无有对境，以二者战胜二边，故称为王。此即彼决定之伟大之处，是连细微的执着之法也不安住之处。开示化身文字为语之佛陀是，诶玛嫫，稀奇，阿灿，等等。
English
Realizing that non-existence is the same as equality. All inner and outer phenomena symbolized by it also conform to the letters, and equality is naturally accomplished. Then, the ultimately perfect Buddha is also the same. Therefore, as mentioned above, since the letters become Buddha, all the phenomena symbolized by the letters also become Buddha. Like sesame seeds and sesame oil, all inner and outer phenomena reside in the essence of the Dharmakaya. Being the same as the letters, it should be said that the Buddha resides in essence within the letters and all the phenomena symbolized by the letters. Showing the Sambhogakaya becoming Buddha is, A itself appears in various ways, and so on. A, the nature of Dharma is unborn, not the symbolized non-existence, nor the end of cessation and dissolution. From the inexhaustible power of the real meaning of Alaya, which is symbolized by A, the characteristics of discrimination, aggregates, realms, and sources appear in various ways. A itself arises from the place of birth and appears in various ways, due to the causes of appearing in the throat, teeth, tongue, etc. Ka, etc., forty-two, that is, the group of forty letters of different shapes such as Ka, etc., appears. When the place is pure, A itself appears as Samantabhadri, and thus appears as a group of forty-four Buddhas. Gathering everything with the name of sound, appearing from the group of sound letters, all the unenlightened phenomena of samsara are also gathered because they are all symbolized by letters. The ultimately perfect victors are also gathered because they cannot transcend the letters. All the groups of letters that appear from A itself are also gathered because they are inseparable from A, it should be said like this. Therefore, in the manifest and complete king, that is determined. Showing the nature of Sambhogakaya, the letters A of the base, path, and fruit, in the state of inseparability of meaning and symbol, are far from the extremes, and are manifested in the Dharmakaya. Without an object of focus, the collection of wisdom is complete. Self-appearance is inexhaustible, and the activities of training beings are done in various ways, appearing in the Nirmanakaya, so the two are inseparable, which is the Sambhogakaya. Not ceasing, without an object of focus, conquering the two extremes with the two, therefore it is called the king. The greatness of determining that is that even the subtle Dharma of partiality does not abide. Showing the Nirmanakaya letters as the Buddha of speech is, Emaho, wonderful, A-tsan, and so on.
Chinese
如同哇、卡等字，未曾动摇于法界，却显现为自显现的卡、卡等事物，是为“ངམ་པ”之义。于文字之事业是为“ངམ་”，迎请智慧勇识，祈请降临，以及所有供养之仪轨皆由文字成就，息增怀诛四法成就，故为殊胜。于自性是为“ངམ་”，无论显现何种不同之文字形象，然以觉性自显现故，文字之自性即是心性，是为“ངམ་”。因此共有三种。所谓“四十五大幻化之名”，大幻化是指未成立任何显空，远离显空之边。彼自显现不灭，即称为大幻化。所谓“四十五名”，实际上是四十二个字母，加上方便与智慧以及法界三者，共为四十五，此乃以“目”字代表彼等之词语。所谓“容纳一切词语之处”，四十五个字母之名能成就一切词语，例如“ཀ་”和“བ་”二者结合成为“ཀ་བ་”一词。此词能诠释一切名相，例如说“轮回”，即理解为具有坏灭性、遭受种种折磨之特征。又如说“超越涅槃”，即理解为脱离轮回等等。文字名称之作用是：宣说并展示种种重大意义。所谓“词语安住处转变”，即是宣说种种，展示重大意义之行为。所谓种种，即从佛陀之智慧，乃至世间之乌鸦和豺狼之陷阱，皆以文字诠释并象征。所谓重大意义，即是以文字使一切智之五身、五智等得以显现并确定。法身文字于心中展示：无实文字之自性即是心。所谓无实，即是文字，无实即是字母阿等，所有四十个字母之集合皆无实体，从心性之法界中显现。例如，海水未曾离开湿性，因此从其散发之波浪亦不离湿性，同样，由于文字或从因上清净之缘故，心之无实体性显现为文字，仅于刹那之间，文字之自性心性亦未曾动摇于自性之中，且无有分别。彼即是法身。彼之体性
English
Like the letters Ba, Ka, etc., without moving from the realm of Dharma, yet appearing as self-manifested objects like Ka, Kha, etc., this is the meaning of "Ngam." In the activity of letters, it is "Ngam," inviting wisdom heroes, requesting their presence, and all forms of offerings are accomplished through letters, and the four activities of pacifying, increasing, empowering, and wrathful are accomplished, hence it is supreme. In nature, it is "Ngam," no matter what different forms of letters appear, yet because of the self-manifestation of awareness, the nature of letters is mind itself, this is "Ngam." Therefore, there are three. The so-called "names of the forty-five great transformations," great transformation means not established in either appearance or emptiness, free from the extremes of appearance and emptiness. That very self-manifestation is unceasing, that is called great transformation. The so-called "forty-five names," actually, the forty-two letters, plus the three of skillful means, wisdom, and the realm of Dharma, make forty-five, and the word "eye" represents all of them. The so-called "place that holds all words," the names of the forty-five letters accomplish all words, for example, "Ka" and "Ba" combine to become the word "Kaba." This word explains all terms, for example, saying "samsara" is understood as having the characteristic of being destructible and suffering various torments. Also, saying "beyond nirvana" is understood as being free from samsara, and so on. The function of the name of letters is: to speak and show various great meanings. The so-called "place where words dwell transforms," that is, the act of speaking various things and showing great meanings. The so-called various things, from the wisdom of the Buddha, even to the traps of crows and jackals in the world, are all explained and symbolized by letters. The so-called great meaning is that letters make manifest and establish the five bodies of omniscience, the five wisdoms, and so on. The Dharma body letters shown in the heart: The nature of unreal letters is mind. The so-called unreal is letters, unreal is the letter A, etc., all the collection of forty letters are without substance, appearing from the realm of mind itself. For example, seawater has never left its wetness, therefore the waves emanating from it also do not leave wetness, similarly, because of the purity of letters or from the cause, the insubstantiality of mind appears as letters, and just for a moment, the nature of letters, mind itself, has never moved from its nature, and there is no separation. That is the Dharma body. Its essence
Chinese
如果问是怎样的呢？“无我离边不缘取。”意思是说，心与文字无别，任运成就的法界，除了其自性之外，没有其他的显现，因此没有成为所缘。因此，能缘的真实自性，在自性中没有成立的心之法界，任何体性都无法缘取，因此远离有边。任何显现都不会止息，因此远离无边。这个理证也远离了一和多的边。因此，由于边没有成立，所以中间也没有成立。“不缘取”的意思是说，在远离边的智慧平等性中，能缘和所缘不住留。而“也”字是引导下面不间断的部分。示现报身是：“形状和颜色名言聚。”等等。意思是说，心性不灭的妙力显现文字阿，阿的自显现中，四十二种文字的形状各异，各自不同，以及与种类相应的颜色，以及ཀ་ཁ་等等和身，文字各自的名言以及从文字中产生的集合，所有功德显现的事物都包括在内。“嬉戏任运幻化而示现。”意思是说，嬉戏是自显现不灭，从心的自性中，以文字所代表的蕴、界、处，以及清净这些处所的善逝众，以及事业不灭的十二因缘等等广大的功德。幻化是显现却不成立，显现任何事物。示现是所化众生的显现。示现一切如来的身语意是：“十方四时逝者之。”等等。方向是东方等十方，每一方都有十种事业，从那里延伸开来，每一方也有十种，法界的周遍没有边际。四时是：过去已经逝去的，现在显现的，未来还没有到来的慈爱等等，以及后来产生的因缘聚合是决定的等等。智慧菩萨的身语意是：安住于十方，在四时中显现果实，已经逝去的自生佛陀的智慧显现，心的法性远离生灭，如金刚般不可动摇。