Chinese
像这样的光芒，是一切如来的身、语、意、功德、事业，一切金刚成就生起的因。因为不是从其他的相续中产生，而是从自己的相续中产生，所以是真实成就的。因为成就了金刚般的成就，所以是金刚成就。不变的智慧的光芒，焚烧并化为灰烬一切遮蔽的垢染习气。那是从光团中生出吽（ཧཱུྃ，हूँ，hūṃ，吽）。从吽（ཧཱུྃ，हूँ，hūṃ，吽）生出最初的金刚。为了生出一切无生无灭和增减的果实，所以是坚固生起。如上所说的，因为是一切智慧生起之处的因，所以说是智慧之因。这是生起不灭之吉祥普贤的因的智慧。因此，要知道吉祥普贤的身会变成大手印。那些的意义是这样的：首先观修大平等金刚界自性的大空性，不从那真如中散出，而是自己心性的不生不灭的自性极坚固的阿（ཨ，अ，a，阿）字和那最终的光芒，震动了六道世界的一切十方，做了那处所安住的有情的事情，又重新聚集，从中生出充满和增长的月亮坛城，阿（ཨ，अ，a，阿）字变成两个，具有十六根柱子，又从那个阿（ཨ，अ，a，阿）字中，散发出眼睛的字母，从那光芒中，太阳的坛城最后被卡（ཀ，क，ka，嘎）字围绕。这样，方便和智慧以及广大的福德和智慧的积聚的自性是日月重叠，那样融入光中，从中生出光团，吽（ཧཱུྃ，हूँ，hūṃ，吽），从吽（ཧཱུྃ，हूँ，hūṃ，吽）生出非常白而红的最初金刚，从金刚生出身语意功德事业的成就的光芒稳固，念诵“玛哈班杂达Ra吽（མ་ཧཱ་བཛྲ་དྷ་ར་ཧྃ，महावज्रधर हूँ，mahāvajradhara hūṃ，大金刚持 吽）”，吉祥普贤的身就变成了大手印，也像幼苗和阴影一样生起佛母。因此，要知道这五个仪轨是具有近取修的。那也是父佛母方便和智慧的嬉戏。
English
Such a radiance is the cause of the body, speech, mind, qualities, and activities of all Tathagatas, and the arising of all Vajra accomplishments. Because it does not arise from other continuums but arises from one's own continuum, it is truly accomplished. Because it accomplishes Vajra-like accomplishments, it is a Vajra accomplishment. The radiance of unchanging wisdom burns and reduces to ashes all the habitual tendencies of obscuring defilements. That is the Hūṃ (ཧཱུྃ，हूँ，hūṃ，吽) from a mass of light. From Hūṃ (ཧཱུྃ，हूँ，hūṃ，吽) comes the first Vajra. To bring forth all fruits that are without birth, death, increase, or decrease, it is firmly arising. As mentioned above, because it is the cause of the source of all wisdom, it is said to be the cause of wisdom. This is the wisdom that is the cause of generating the imperishable glorious Samantabhadra. Therefore, know that the body of glorious Samantabhadra will become the Mahāmudrā. The meaning of those is as follows: First, meditate on the great equality, the great emptiness of the Vajradhātu nature, and without diverging from that Suchness, the nature of one's own mind, the letter A (ཨ，अ，a，阿), which is unborn and undying, and that ultimate radiance, shake all ten directions of the six realms, and having done the benefit of the sentient beings dwelling there, and gathering again, from that arises a full and expanding moon mandala, the letter A (ཨ，अ，a，阿) transforms into two, possessing sixteen pillars, and again from that letter A (ཨ，अ，a，阿), the letters of the eyes emanate, and from that radiance, the final sun mandala is surrounded by the letter Ka (ཀ，क，ka，嘎). Thus, the nature of the accumulation of means and wisdom, and vast merit and wisdom, is the overlapping of the sun and moon, and thus dissolving into light, from that arises a mass of light, and Hūṃ (ཧཱུྃ，हूँ，hūṃ，吽), and from Hūṃ (ཧཱུྃ，हूँ，hūṃ，吽) arises the very white and red first Vajra, and from the Vajra, the radiance of the accomplishments of body, speech, mind, qualities, and activities is made firm, and by reciting "Mahāvajradhara Hūṃ (མ་ཧཱ་བཛྲ་དྷ་ར་ཧྃ，महावज्रधर हूँ，mahāvajradhara hūṃ，大金刚持 吽)", the body of glorious Samantabhadra becomes the Mahāmudrā, and the consort is also generated in the manner of a sprout and a shadow. Therefore, know that these five rites are endowed with close recitation. That is also the play of skillful means and wisdom of the father and mother.
Chinese
在秘密的月份里，变成了四十二个菩提心文字。那些文字是什么呢？要知道是从阿到ཥ，以及从伊到ཨཽ。那么，这被称为“这些被取出”的是位于秘密的莲花中。又因为是从意和法的秘密处所产生的缘故，阿和ཥ二者位于头和脚。像这样，智慧的文字放射和聚集的神变，通过撼动四方、边中内外世界的智慧加持力，一切法都变成了仅仅是名称的体性。像这样，确定了文字，并讲述了它们所具有的加持力之后，现在讲述这些智慧文字所具有的伟大功德。“阿是空与非空”等等，对此，以字母阿的声音说唯有空性。吉祥聚集续中也说：“阿被称为诸法的，无生之意。”这样说，如果是大空性的声音，那么，并非仅仅是空性，也是一切产生的因，因为从无生中产生各种各样的生之神变。那么，如果是这样，是非空吗？也不是非空，是本来无生的母般若波罗蜜多的自性。这样的话，是空与非空二者的中观吗？不是这样的，中观也不是可以执着的。中观的意义是什么呢？是止息戏论的八边。这部续的后续中也说：“如来藏等菩提心的十个因。”那些是什么呢？讲述了“如来藏”等等。如来藏是指，本来安住的、未作改变的法性被称为如来藏，仅仅以如来藏这个词语，因为不会被触及，所以也不安住于此。空性是指，外道所计度的补特伽罗和，声闻所计度的所有法都是空性，即使是这样也不安住于此。真实的边和
English
In the secret month, it becomes forty-two letters of Bodhicitta. What are those letters? Know that they are from A to ṢA, and from I to AU. So, what is called "these are extracted" is located in the secret lotus. Also, because it arises from the secret place of mind and Dharma, A and ṢA are located at the head and feet. Thus, the miraculous transformations of the radiating and gathering of the wisdom letters, through the blessing of wisdom that shakes the four directions, the edges, center, inner and outer worlds, all phenomena become merely the nature of names. Thus, after establishing the letters and speaking of their blessings, now the great qualities of these wisdom letters are spoken of. "A is emptiness and non-emptiness," and so on. To this, with the sound of the letter A, it is said to be only emptiness. In the glorious Samputa Tantra, it is also said: "A is called the intention of the unborn of all dharmas." Thus, if it is the sound of great emptiness, then it is not only emptiness, but also the cause of all arising, because various miraculous transformations of arising arise from the unborn. So, if that is the case, is it non-empty? It is also not non-empty, it is the nature of the Mother Prajnaparamita, which is originally unborn. If that is the case, is it merely the Madhyamaka of emptiness and non-emptiness? It is not like that, Madhyamaka is also not something that can be grasped. What is the meaning of Madhyamaka? It is the eight extremes of the cessation of proliferation. It is also said in the subsequent tantra of this same tantra: "The ten causes of Bodhicitta, such as Tathagatagarbha." What are those? It speaks of "Tathagatagarbha" and so on. Tathagatagarbha refers to the Dharma nature that is originally abiding and unaltered is called Tathagatagarbha, but merely with the term Tathagatagarbha, because it cannot be touched, it does not abide in it either. Emptiness refers to the fact that the person conceived by the heretics and all the dharmas conceived by the Shravakas are emptiness, even so, it does not abide in it. The true edge and
Chinese
被称为。真实的尽头或基石，指的是不改变的正确的法性。即使这样说，也无法达到实义，因此也不安住于此。所谓的“法界”，从如实证悟诸法之法性中，产生诸佛的一切伟大功德之因，因此被称为“界”，但即使如此也无法达到实义。因此也不安住于此。所谓的“无相”，从胜义谛上讲，所有无法思议的自相之言说，以及所有无法区分的共相之显示，都是增益和损减的自性。由于自相和共相二者皆无，因此名言上称为“无相”，但也不安住于此。所谓的“无缘”，能取之境与所取之心二者皆未生起，其自性光明，若说“无缘”亦相违，因此仅此也不安住。所谓的“不可取”，从最初执著于所取之境而产生错觉，实际上并没有一个独立的境，说“不可取”也是一种增益，因此也不安住于此。所谓的“无愿”，所愿之境是涅槃和界，但这些本来就是无自性的。因此，无愿之心也是无自性的，因为暂时无法舍弃愿望，所以也不安住于此。所谓的“本来自性涅槃”，诸法本来自性涅槃，说“现在才涅槃”也是增益的体性，因此也不安住于此。所谓的“诸法是虚空般的体性”，以及如上所说的九种中观之义，其共同的体性也包含在这第十种中观之义——虚空般的意义中。因为虚空是无相之相。虚空的体性也无法达到胜义谛，因为是增益，所以也不安住于此。这句“虚空也是无相的”，中观十
English
It is called. The true end or cornerstone refers to the unchanging, correct Dharma-nature. Even saying this does not reach the actual meaning, so it does not abide in it. The so-called "Dharmadhatu" arises from the realization of the Dharma-nature of all Dharmas as they are. It is called "Dhatu" because it becomes the cause of all the great qualities of the Buddhas, but even so, it cannot reach the actual meaning. Therefore, it does not abide in it. The so-called "no characteristic" (無相), from the ultimate point of view, all expressions of self-characteristics that are inconceivable, and all displays of common characteristics that cannot be distinguished, are of the nature of addition and subtraction. Since both self-characteristics and common characteristics are absent, it is nominally called "no characteristic," but it does not abide in it either. The so-called "no object," the object to be grasped and the mind that grasps it are both unborn. Its nature is luminous, and it is contradictory to say "no object." Therefore, it does not abide in just that. The so-called "ungraspable," from the beginning, there is a delusion of grasping the object to be grasped. In reality, there is no independent object, and saying "ungraspable" is also an addition, so it does not abide in it. The so-called "no aspiration," the object of aspiration is Nirvana and Dhatu, but these are originally without self-nature. Therefore, the mind without aspiration is also without self-nature, because it is temporarily impossible to abandon aspiration, so it does not abide in it. The so-called "originally, by nature, Nirvana," all Dharmas are originally, by nature, Nirvana. Saying "now it is Nirvana" is also the nature of addition, so it does not abide in it. The so-called "all Dharmas are of the nature of space," and the nine Madhyamaka meanings mentioned above, their common nature is also contained in this tenth Madhyamaka meaning—the meaning of space. Because space is the characteristic of no characteristic. The nature of space also cannot reach the ultimate truth, because it is an addition, so it does not abide in it. This sentence, "space is also without characteristics," Madhyamaka ten
Chinese
也显示了没有可以执著的目标。上面所说的九种中观之义，都包含在虚空的体性中。虚空的体性包含在字母阿中。阿的意义是，无论是说空还是说不空，都不可以执著，更何况是说这二者的中观状态呢？也没有可以执著的。像这样，所有将轮回之法仅仅视为名称的观点，以及完全清净、寂灭涅槃的十方四时诸佛，都安住在字母声和卡字母的行列中。为什么呢？如果阿不是空性，那么阿本身显现为各种各样的卡等四十二个字母，都以声音的名称概括，因此确定其为圆满正觉之王。如是说。其中，阿本身显现为各种各样的阿等十二个字母，以及四个半元音，还有卡等那些字母，形状各不相同。阿像宫殿的门，阿（长音）像狮子的嘴，伊像大象的鼻子，伊（长音）像自在天的头，乌像母山羊的头，乌（长音）像鹿的嘴，热伊像驴的头，热伊（长音）像狮子的头，勒伊像大象的头盖骨，勒伊（长音）像自在天的嘴，诶像自在天的嘴，艾像孔雀的嘴，哦像猫的嘴，奥像狗的嘴，昂像风和云，阿哈像老虎的嘴等等。如是说。这样，阿的各种显现的声音字母，以及名称字母卡等四十二个字母，也概括和阐明了轮回和涅槃一切法的名言。在《名号赞》中也说：阿是所有六字之首，是意义重大的神圣字母。如是说。因此，四十二个字母在胜义谛和世俗谛中，被确定为三十六位天神的种子或因。因此，被称为圆满正觉之王。如是说。像这样，到此为止，在重叠的日月上，将带有阿字和卡字的图案融化为光，从光团中……
English
It also shows that there is no object to be grasped. The nine Madhyamaka meanings mentioned above are all contained in the nature of emptiness. The nature of emptiness is contained in the letter A. The meaning of A is that whether one says empty or not empty, one cannot grasp it, let alone say the Madhyamaka state of the two? There is also nothing to be grasped. Like this, all views that regard the Dharma of Samsara as merely a name, and all Buddhas of the ten directions and four times who are completely pure and in peaceful Nirvana, all abide in the row of letter sounds and Ka letters. Why? If A is not emptiness, then A itself appears as various Ka and other forty-two letters, all summarized by the name of sound, so it is determined to be the King of Perfect Enlightenment. It is said like this. Among them, A itself appears as various A and other twelve letters, and four semi-vowels, and those letters such as Ka also have different shapes. A is like the door of a palace, Ā (long sound) is like the mouth of a lion, I is like the nose of an elephant, Ī (long sound) is like the head of Ishvara, U is like the head of a nanny goat, Ū (long sound) is like the mouth of a deer, Ṛ is like the head of a donkey, Ṝ (long sound) is like the head of a lion, ḷ is like the skull of an elephant, ḹ (long sound) is like the mouth of Ishvara, E is like the mouth of Ishvara, Ai is like the mouth of a peacock, O is like the mouth of a cat, Au is like the mouth of a dog, Aṃ is like wind and clouds, Aha is like the mouth of a tiger, and so on. It is said like this. In this way, the sound letters of various manifestations of A, and the name letters Ka and other forty-two letters, also summarize and clarify the terms of all Dharmas of Samsara and Nirvana. In the "Namasangiti" it is also said: A is the best of all six letters, it is a sacred letter of great meaning. It is said like this. Therefore, the forty-two letters are determined to be the seeds or causes of the thirty-six deities in the ultimate truth and the conventional truth. Therefore, it is called the King of Perfect Enlightenment. It is said like this. Like this, up to this point, on the overlapping sun and moon, the pattern with the letters A and Ka is melted into light, from the ball of light...