English
That which knows and accords with the object is expressed through reliance on the senses, and all expressions of speech are expressions, so they are similar to speech. If considered from the perspective of sound, it is said that "Paramārtha (Sanskrit, paramārtha, ultimate truth) represents the ultimate truth." Therefore, the bodhisattva who represents it is that, although the senses clarify the object and consciousness, the nature of the senses themselves is free from conceptual elaboration, so they represent the ultimate truth. The letter A, from the inexhaustible energy, appears as Pa due to the movement of the lips. Although it appears, it does not deviate from A itself. When conceptual thought arises, from the inexhaustible energy of the ālaya-vijñāna, the eye sense represented by Pa appears like a Zarma flower. Although it appears, it does not deviate from the ālaya-vijñāna. When it is pure in its own state, the eye sense in its own pure state appears as the nature of the speech of Vairocana, the form of the bodhisattva Maitreya. "Pa is the essence of the speech of the ear." A, from the inexhaustible energy, appears as Pa due to the movement of the lips. Although it appears, it does not deviate from A itself. When conceptual thought arises, from the inexhaustible energy of the ālaya-vijñāna, the ear sense appears like a twisted ear of wheat. It does not deviate from the ālaya-vijñāna. When it is pure in its own state, the ear sense represented by Pa, in its own pure state, appears as the essence of the speech of Ratnasambhava, the form of the bodhisattva Sarvanivāraṇaviskambhin. "Ba is the essence of the speech of the nose." A, from the inexhaustible energy, appears as Ba due to the movement of the lips. Although it appears, it does not deviate from A itself. When conceptual thought arises, from the inexhaustible energy of the ālaya-vijñāna, the nose sense represented by Ba appears like a pair of closed copper snuff bottles. It does not deviate from the ālaya-vijñāna. As a sign of its purity in its own state, from the space of the ālaya-vijñāna Samantabhadrī, the nose sense in its own pure state appears as the nature of the speech of Amitābha, the form of the bodhisattva Samantabhadra. "Bha is the essence of the speech of the tongue." A, from the inexhaustible energy, appears as Bha due to the movement of the lips. It does not deviate from A itself. When conceptual thought arises, from the inexhaustible nature of the ālaya-vijñāna itself, the tongue sense appears like a half-moon, but it does not deviate from the ālaya-vijñāna. When it is pure in its own state, in the space of the ālaya-vijñāna Samantabhadrī, the tongue sense represented by Bha, in its own pure state, appears as the speech of Amoghasiddhi.
Chinese
我等同于菩萨文殊师利之身显现。玛字之语亦能摧毁。此乃阿弥不灭之力的作用，因嘴唇的缘故而显现为玛。阿与尔无别。于彼分别念之时，阿赖耶识本身不灭，以玛字象征的身体之境显现为触。彼于处所清净之时，显现为忿怒尊马头明王。摧毁之义为：执着于四根，以及四根于处所清净之清净执着等。善念恶念一切不住，故此义由显现之忿怒尊亦能摧毁内外一切分别念。四菩萨之母为：雅字乃清净生。如是等，坏劫、成劫、住劫、空劫四者，以及春夏秋冬四季，和刹那四者，将其与四根之境相合，乃是依于四根而能明了知晓身体之差别。因此，四根与父母相合。阿弥不灭之力的作用，因缘而于舌上变为雅字。彼时，阿字未曾动摇。分别念阿赖耶识不灭之力的作用，时间的差别。以生之名，显现为成劫，如春夏之春，以及过去时三者。虽显现，然阿赖耶识之路未曾动摇。彼于处所清净之时，阿赖耶识普贤王母之虚空中，分别念生、成等三者未舍弃，于处所清净中，显现为以玛字象征的焚香女之身。乃是薄伽梵毗卢遮那佛之功德于鼻之显现。瓦字乃安住清净。此乃阿弥不灭之力的作用，于舌上因缘而显现为瓦字。彼与阿无别。彼于分别念之时，于阿赖耶识之自性中，身体之分别念，即坏劫、成劫、住劫、空劫四者中的安住，四个时辰中的夏季，刹那四者中的现在显现。仅显现之时，未曾动摇于阿赖耶识。彼于处所清净之时，阿赖耶识普贤王母之虚空中，以瓦字象征的分别念三者清净本身不灭而显现，乃是花鬘女之自性。乃是宝生佛之功德自显现。惹字乃坏灭清净。此乃阿弥不灭之力的作用，于舌上因缘而显现为惹字，然阿字未曾动摇。于分别念之时，阿赖耶识不灭之力的作用。分别念之体性坏灭之时，以及空
English
I appear as the body of the Bodhisattva Manjushri. The word 'Ma' also destroys. This is due to the power of Amitabha's non-cessation, appearing as 'Ma' due to the shape of the lips. 'A' and 'Ar' are inseparable. At the time of that conceptualization, the Alaya itself does not cease, and the object of the body, symbolized by 'Ma', appears as touch. When it is pure in its place, it appears as the wrathful Hayagriva. The meaning of destroying is: clinging to the four faculties, and the pure clinging of the four faculties being pure in their place, etc. All good and bad thoughts do not abide, so the wrathful one who appears also destroys all internal and external thoughts. The mother of the four Bodhisattvas is: 'Ya' means pure birth. Like the four kalpas of destruction, formation, abiding, and emptiness, and the four seasons of the year, and the four moments, when they are combined with the objects of the faculties, it is through the faculties that the distinctions of the body are clearly known. Therefore, the faculties are combined with the father and mother. Due to the power of Amitabha's non-cessation, it becomes 'Ya' on the tongue due to conditions. At that time, the letter 'A' did not move. Due to the power of the non-cessation of the conceptual Alaya, the distinctions of time. By the name of birth, it appears as the kalpa of formation, like spring in the seasons, and the three times of the past. Although it appears, the path of the Alaya does not move. When it is pure in its place, in the space of the Alaya Samantabhadri, the three conceptualizations of birth, formation, etc., are not abandoned, and in the purity of the place, it appears as the body of the incense-burning woman symbolized by 'Ma'. It is the manifestation of the qualities of the Bhagavan Vairochana in the nose. 'Va' means abiding purity. This is due to the power of Amitabha's non-cessation, and the letter 'Va' appears on the tongue due to conditions. It is inseparable from 'A'. At the time of that conceptualization, in the nature of the Alaya, the conceptualization of the body, that is, the abiding of the four kalpas of destruction, formation, abiding, and emptiness, the summer of the four times, and the present of the four moments appear. At the moment of appearance, it does not move from the Alaya. When it is pure in its place, in the space of the Alaya Samantabhadri, the three conceptualizations symbolized by 'Va' appear as the nature of the goddess Flower Garland, which is non-ceasing in its purity. It is the self-manifestation of the qualities of Ratnasambhava. 'Ra' means destruction purity. This is due to the power of Amitabha's non-cessation, and the letter 'Ra' appears on the tongue due to conditions, but the letter 'A' does not move. At the time of conceptualization, due to the power of the non-cessation of the Alaya. At the time of the destruction of the nature of conceptualization, and the emptiness.
Chinese
显现为过去、现在和未来三时。仅仅显现时，也未曾离开阿赖耶识本身。当它在自性中清净时，阿赖耶识从普贤王母的虚空中，以Ra所象征的毁灭、秋季和未来三时，在自性中清净，显现为自显现的玛尔梅母女神之身，是无量光佛的功德。La是空性清净。据说，从阿弥不灭的能量中，因缘在舌头上显现为A，未曾离开A。当思维它时，从阿赖耶识不灭的能量中，显现为Ra所象征的空性和冬季及未来之集合。虽然显现，也未曾离开阿赖耶识。作为它在自性中清净的标志，Ra所象征的三时无余清净，显现为不灭的洁净水母之身。那是成所作智的功德。四门母是：夏是常恒清净。等等。将身体的四法与四忿怒尊相连，是因为它们安住于一切法之外，力量强大且粗猛，所以在身坛城时也安住于坛城的四门。将四忿怒母与常断边四相连，也是因为在一切见解中，它们是低劣、粗猛且强大的，以众生皆具的三种自性与忿怒尊和父母相连。从阿弥不灭的能量中，在舌头上显现为夏，未曾离开阿。当思维它的状态时，从阿赖耶识不灭的能量中，虽然显现为一切事物皆是常恒之见，也未曾离开阿赖耶识。当它们在自性中清净时，从阿赖耶识普贤王母本身的虚空中，夏所象征的常恒之见，从自性清净的状态中，显现为不灭的女神弥旁玛，是持铁钩者阎罗死主的明妃。喀是断灭也不存在。据说，从阿弥不灭的能量中，在舌头上显现为喀，未曾离开阿。当思维它时，阿赖耶识本身不灭，显现为无有实事的断见。即使执着于断见，也未曾离开阿赖耶识。当它在自性中清净时，从阿赖耶识普贤王母本身的虚空中，喀所象征的断见，在自性中清净，被称为不存在，显现为不灭的女神罗浪玛，是持绢索者南方之门的明妃。萨是无边无我的母。据说，虽然从阿弥不灭中显现为萨，也未曾离开阿。当思维它时，显现为萨所象征的执我。
English
Appears as the three times: past, present, and future. Even when merely appearing, it does not move from the Alaya itself. When it is pure in its own state, from the space of the Alaya Samantabhadri, the destruction symbolized by Ra, autumn, and the three times of the future, being pure in their own state, appear as the self-appearing form of the goddess Marmema, which is the quality of Amitabha. La is emptiness purified. It is said that from the energy of the unceasing Ami, due to conditions, A appears on the tongue, not moving from A. When contemplating it, from the unceasing energy of the Alaya, the emptiness symbolized by Ra, and the collection of winter and future appear. Although appearing, it does not move from the Alaya. As a sign of its purity in its own state, the three times symbolized by Ra are completely purified without remainder, appearing as the form of the unceasing pure water goddess. That is the quality of the Accomplishing Wisdom. The four gate mothers are: Sha is eternity purified. And so on. Connecting the four dharmas of the body with the four wrathful ones is because they abide outside all dharmas, are powerful, and are coarse, so they also reside at the four gates of the mandala during the body mandala. Connecting the four wrathful mothers with the four extremes of permanence, annihilation, and extremes is also because among all views, they are inferior, coarse, and powerful, and are connected to the wrathful ones and fathers and mothers by the three natures that all sentient beings possess. From the energy of the unceasing Ami, Sha appears on the tongue, not moving from A. When contemplating its state, from the unceasing energy of the Alaya, although it appears that all things are seen as permanent, it does not move from the Alaya. When they are pure in their own state, from the space of the Alaya Samantabhadri itself, the view of permanence symbolized by Sha, from the state of purity in its own state, appears as the unceasing goddess Mipam Ma, who is the consort of the hook-wielding Yama, the Lord of Death. Kha is annihilation, which also does not exist. It is said that from the energy of the unceasing Ami, Kha appears on the tongue, not moving from A. When contemplating it, the Alaya itself is unceasing, appearing as the view of annihilation, which is the absence of things. Even if clinging to the view of annihilation, it does not move from the Alaya. When it is pure in its own state, from the space of the Alaya Samantabhadri itself, the view of annihilation symbolized by Kha, being pure in its own state, is said to not exist, appearing as the unceasing goddess Rolangma, who is the consort of the lasso-wielding southern gate. Sa is the mother of boundlessness and selflessness. It is said that although Sa appears from the unceasing Ami, it does not move from A. When contemplating it, it appears as the clinging to self symbolized by Sa.
Chinese
我，未曾动摇于阿赖耶识。当其处于清净状态时，阿赖耶识，即普贤王母，从不灭之力的角度来看，以“萨”字代表的即是我执。在证悟阿赖耶识的状态中，远离有无、常断、显空之边，将我执视为完全清净的自显不灭之力，显现为忿怒母，即铁链母马头金刚之母。“哈”意为无相。如是说，从“阿”不灭之力显现为“哈”。“阿”无分别。当证悟之时，从阿赖耶识不灭之力，对于任何事物，都以好坏、大小等特征来执着的分别念，即是阿赖耶识无分别。当其处于清净状态时，阿赖耶识，即普贤王母，从不灭之力的角度来看，执着于各种特征的清净，即是无有。其显现为一髻母之身，即持铃、甘露涌流之母。“夏”是智慧心之精华。如是说，从“阿”不灭之力显现为字母“夏”。仅是显现，也未曾动摇于“阿”，无有分别。在分别念产生之时，从“阿”不灭之力，以“夏”字代表的意识，刹那间显现不清。当显现为自续时，未证悟阿赖耶识的显现不灭，即是意识。由于俱生无明之力的影响，在阿赖耶识不灭的本体上，意识刹那间面向能取所取，因此显现轮回的一切法。五蕴、五大等一切分别念皆是自显现。以“阿夏”之义，从分别念本身不改变，仅仅是错觉的显现。当其处于清净状态时，清净之方式是，意识面向阿赖耶识，也见到阿赖耶识之义。在意识与阿赖耶识无分别之时，譬如晴空中阳光照耀之时，明空无分别，无法区分彼此。意识与阿赖耶识二者也处于无分别的状态中，如太阳升起，到达天空中央，黑暗彻底消除一般。一切法皆在自生智慧中任运成就，甚至细微的轮回也不存在的时刻。五蕴本来清净即是五部。界、处等如前所述之诸佛与佛母，不灭显现即是普贤王之体性。若说其义，夏那