English
If asked, what is it like? "Selfless, free from extremes, unapprehendable." This means that the Dharmadhatu, which is spontaneously accomplished without difference between mind and letters, has no other appearance than its own essence, so it does not become an object. Therefore, the true nature of the subject, in the Dharmadhatu of the mind that is not established in itself, no essence can be apprehended, so it is free from the extreme of existence. No appearance ceases, so it is free from the extreme of non-existence. This reasoning also separates from the extremes of one and many. Therefore, since the extreme is not established, the middle is also not established. "Unapprehendable" means that in the equality of wisdom that is free from extremes, the object of apprehension and the subject of apprehension do not abide. And the word "also" is to lead the uninterrupted part below. Showing the Sambhogakaya is: "Shape and color, collection of names." and so on. It means that from the unceasing power of mind itself, the letter A appears. From the self-appearance of A, the shapes of the forty-two letters are different, each different, and the colors corresponding to the types, and ཀ་ཁ་ etc. and the body, the respective names of the letters and the collection arising from the letters, all the qualities appearing are represented. "Playfully emanates and shows." It means that play is the unceasing self-appearance, from the nature of the mind, the aggregates, elements, and sources represented by letters, and the Sugata assemblies that purify these places, and the twelve links of interdependent origination that do not cease, and so on, are vast qualities. Emanation is appearance but not established, appearing as anything. Showing is the appearance of those to be tamed. Showing the body, speech, and mind of all the Tathagatas is: "Those who have gone to the ten directions and four times." and so on. The directions are the ten directions such as the east, and each of them has ten deeds, and from there, each of them also has ten, the pervasiveness of the Dharmadhatu is limitless. The four times are: the past that has passed, the present that is manifest, the future that has not yet come, such as love, and the later arising causes and conditions are definite, and so on. The body, speech, and mind of the wisdom Bodhisattva are: abiding in the ten directions, manifesting the fruit in the four times, the wisdom of the self-born Buddhas who have passed away is manifested, the nature of the mind is free from birth and death, and is as immovable as a vajra.
Chinese
心。其义远离二边之过而勇猛。如是之身任运成就，语任运成就，意任运成就。四十五坛城即是。所谓，庸常之分别念四十二于此处清净，四十二胜者。方便智慧无别三与四十五，文字始于ཀ 终于ཀྵ。所谓，表法界之文字头如蛇，表法性之文字阿，清净诸分别念之三十六文字，清净五毒悭吝与六之文字六能仁。表方便之竖，表智慧之点，终于表意之识之ཀྵ之间。是故，于文字之时，四十五文字。于究竟果时，四十五胜者。于自显现分别念时，蕴等之四十五分别念。无别者名为圆满。文字之自性者，心之自性文字也。如是等等。心乃轮涅一切之真如。经中云：菩提心之自性者，非颜色，非形状。非男非女非非男。非处所，亦非任何。如是之义之自性乃心自之自性，如水之自性湿润一般，是所说之体性等。其自显现不灭者乃文字，说心之自性之义，心显现文字亦不离彼，故远离一切显空之执着。文字非实有。所谓，以心离显空之边之理，仅显现为文字之时，即离有无之边，故仅显现而无自性。故文字所表之轮涅一切法亦如是。文字之作用者，无缘彼即种种之，身语意之大轮。如是等等。无缘者乃心自显现之文字之聚，离显空之边故无缘，彼所表之总摄轮涅一切法亦是心性之界平等性，于能缘之自性之状态中自显不灭
English
Mind. Its meaning is brave because it is free from the faults of the two extremes. Such a body is spontaneously accomplished, speech is spontaneously accomplished, and mind is spontaneously accomplished. The forty-five mandalas themselves. That is, the forty-two ordinary thoughts are purified here, the forty-two victorious ones. Method and wisdom are inseparable, three and forty-five, the letters begin with ཀ and end with ཀྵ. That is, the letter head representing the Dharmadhatu is like a snake, the letter A representing Dharmata, the thirty-six letters that purify all thoughts, the six letters of the six Thubpas that purify the five poisons of stinginess and six. The vertical line representing method, the dot representing wisdom, and the end between the ཀྵ representing mind consciousness. Therefore, at the time of letters, there are forty-five letters. At the time of the ultimate result, there are forty-five victorious ones. When thoughts appear spontaneously, there are forty-five thoughts such as aggregates. That which is inseparable is called complete. The nature of letters is that the nature of mind is letters. And so on. Mind is the suchness of all samsara and nirvana. The scripture itself says: The nature of Bodhicitta is not color, not shape. Not male, not female, not neuter. Not a place, not anything. Therefore, the nature of such a meaning is the nature of the mind itself, like the nature of water being wet, which is the characteristics described. That which is self-manifesting and unceasing is the letter, and the meaning of explaining the nature of the mind is that the mind-appearing letter is also inseparable from it, so it is free from all attachments to appearance and emptiness. Letters are not substantial. That is, with the reason that the mind is free from the extremes of appearance and emptiness, when it only appears as letters, it is free from the extremes of existence and non-existence, so it only appears and has no essence. Therefore, all the dharmas of samsara and nirvana represented by letters are also the same. The function of letters is that the aimless itself is the great wheel of various bodies, speech, and minds. And so on. Aimless is the collection of letters that are the self-appearance of the mind, which is aimless because it is free from the extremes of appearance and emptiness, and all the dharmas of samsara and nirvana represented by it are also the equality of the realm of mind itself, self-appearing and unceasing in the state of the nature of the object of focus.
Chinese
具有各种才能和特性的法身，其各种神变；语的神变；意的神变，主尊和眷属的坛城显现，然以普贤王如来的智慧无别而伟大。语的自性远离一切边际，从那之中，显现出三百六十种语调支分如轮，然以未动摇于坛城语的自性而伟大。意的自性，从自生智慧中，显现出不可思议的智慧差别如轮，然以未动摇于自生智慧而伟大。身语意是奇妙的。文字、分别念和究竟果三者无别的显现不间断是身，觉性自显现为能表达意义的是语，那些无别的觉性自生智慧是意，那些究竟的果的自性是二十五种庄严轮，轮回涅槃无别，自生智慧的自性在任何处也不成立，所以奇妙。二十五种庄严轮自显现奇妙，那显现空性无别奇妙。奇妙大幻化能胜伏。上面所说的具有大奇妙的文字。大幻化是，五身庄严轮在未证悟之时，三界的一切法在自处清净也显现为果佛的自性，所以是幻化。那以文字表示且意义确定，所以能胜伏。暂时来说，共同成就三千大千世界包含在一颗芥子中，芥子充满三千大千世界，一显现为多，多收摄为一，从煤炭中生出树木，从沙子中生出黄金等等，也以文字表示意义。见修行都是确定的果，所以是世间的神通中最殊胜的，所以是伟大的，称为文字能胜伏。文字的定义是，在法界中以法界书写等等，法界是真实意义的阿赖耶识，那是周遍一切法，远离边际，空有之边空性，证悟则显现涅槃的一切法，未证悟则显现轮回的法
English
The various manifestations of the Dharmakaya, possessing various talents and characteristics; the various manifestations of speech; the various manifestations of mind, the mandala of the main deity and retinue appear, but it is great because of the indivisibility of the wisdom of Samantabhadra. The nature of speech is free from all extremes, and from that, 360 kinds of speech tones appear like a wheel, but it is great because it does not move from the nature of the mandala speech. The nature of mind, from self-born wisdom, the inconceivable differences of wisdom appear like a wheel, but it is great because it does not move from self-born wisdom. Body, speech, and mind are wonderful. The uninterrupted appearance of the three, letters, concepts, and ultimate fruit, is the body. The self-appearance of awareness that expresses meaning is speech. Those indivisible awarenesses, self-born wisdom, are the mind. The nature of those ultimate fruits is the twenty-five kinds of ornamented wheels. Samsara and Nirvana are indivisible, and the nature of self-born wisdom is not established anywhere, so it is wonderful. The twenty-five kinds of ornamented wheels self-appear wonderfully. That appearance, emptiness, and indivisibility are wonderful. Wonderful great transformation can overcome. The letters that possess great wonder, as mentioned above. The great transformation is that the five bodies and ornamented wheels, when not realized, all the dharmas of the three realms are pure in their own place and also appear as the nature of the fruit Buddha, so it is a transformation. That is represented by letters and the meaning is determined, so it can overcome. Temporarily speaking, the common accomplishment is that three thousand great thousands of worlds are contained in a mustard seed, the mustard seed is filled with three thousand great thousands of worlds, one appears as many, many are gathered into one, trees grow from coal, gold grows from sand, etc., and the meaning is also expressed by letters. View, meditation, and action are all definite fruits, so it is the most supreme of worldly magical powers, so it is great, and it is called letters can overcome. The definition of letters is, in the realm of reality, written by the realm of reality, etc. The realm of reality is the Alaya-vijnana of true meaning, which pervades all dharmas, is free from extremes, the emptiness of existence and non-existence, if realized, all the dharmas of Nirvana appear, and if not realized, the dharmas of Samsara appear.
Chinese
我名为法界。于彼而立基。所谓法界所书，即是自显现之意之识，于任何实事皆未成立，彼自显现即是法界。书写者，乃意之识明晰而不止息之自性。所谓文字，即因此而说。如是，轮回与涅槃一切成为对境之法，皆因意之识明分显现，故一切名言皆称为文字。此等文字中，阿被置于一切之首，因阿生出一切字母，故确定为一切文字之因。且从以阿所象征之法界之证悟中，显现四十二果位之胜者；从不证悟中，显现四十二轮回之分别念，故确定为因。将ཀྵ་置于六能仁之前，经中云：ཀྵ་乃普贤之虚空，བྷ་ག་乃无边之大海深处，从法界广阔之虚空中央，显现普贤之果。虚空与二取皆清净，乃大乐一切胜者之心髓。证悟彼者，则生出六能仁。如是已阐明。解释遍行之三字之义，所谓头乃无谬误之道。经中云：头乃象征初始，于坛城形象中显现者，彼即是文字之头，故称为贝嘎之纹。又如《续》中云：文字如蛇般引导一切之首，即是方便与智慧无二。如是，文字之头，贝嘎之纹，乃方便与智慧无二，从法界离戏中，成立为智慧之光明之象征。彼引导在前，文字随之而行，故文字不超越所诠之义，是无谬误之道。就意义而言，以贝嘎之纹所象征之法界自明自显，于自显现之意处清净，乃自生之智慧。彼乃一切胜者之心髓，故过去现在未来之佛陀亦不超越彼，故称为见解无谬误之道。瑜伽士无论修习生起次第或圆满次第之任何道，亦如水不离湿性般，修道之体性虽如言语般，然证悟不超越彼，故为见之体
English
I am called the Dharmadhatu. It is the basis upon which it is established. The meaning of "written by the Dharmadhatu" is that the very nature of the mind's consciousness, which is self-appearing in the Dharmadhatu, is not established in any substantial entity. This self-appearance is the Dharmadhatu. "Written" refers to the essence of the mind's consciousness, which is clear and unceasing. The term "letter" is used because of this. Thus, all phenomena of samsara and nirvana that become objects are called "letters" because of the clarity and appearance of the mind's consciousness in all expressions. Among these letters, "A" is placed at the beginning of all because all letters arise from "A," thus it is determined to be the cause of all letters. Moreover, from the realization of the Dharmadhatu, which is symbolized by "A," forty-two victorious results appear. From non-realization, forty-two conceptualizations of samsara appear, thus it is determined to be the cause. The placement of ཀྵ་ before the six Thubpas (Buddhas) is explained in the scripture: "ཀྵ་ is the space of Samantabhadra. བྷ་ག་ is the boundless expanse of the ocean's depths. From the center of the vast space of the Dharmadhatu, the fruit of Samantabhadra arises. Space and duality are completely purified. It is the heart essence of all the great bliss victors. From the realization of that, the six Thubpas arise." This is clear. Explaining the meaning of the three pervasive letters: "The head is the unerring path." As the scripture says: "The head symbolizes the beginning. Whatever appears clearly in the mandala form, that itself is the head of the letter, therefore it is called the Berka mark." Also, from the Spargab: "The letter, like a snake, leads the head of all, which is the non-duality of method and wisdom." Thus, the head of the letter, the Berka mark, is the non-duality of method and wisdom. From the Dharmadhatu, free from elaboration, it is established as a sign of the clarity of awareness and wisdom. Because it leads the way and the letters follow it, the letter does not go beyond the meaning it represents, so it is the unerring path of the sign. In terms of meaning, the self-illuminating Dharmadhatu, symbolized by the Berka mark, is purified in the self-appearing mind-place, which is self-arisen wisdom. Because it is the heart essence of all the victors, even the Buddhas of the three times do not go beyond it, so it is called the unerring path of view. Whatever path of generation or completion stage the yogi traverses, like water not going beyond its wetness, although the nature of practicing the path is like speech, the realization does not go beyond that, so it is the nature of the view.