Chinese
然后，从那之中首先是金刚，从那之中迎请并融入十方四时的一切形态，观想为吉祥普贤父母。又在佛母的密处，以金刚四种仪轨，以方便和智慧喜悦的云，剩余的菩提心在日月轮之上，观想阿字和嘎字四十二个，从那之中显现出来，如云和云般显现四十又二尊神。像这样殊胜的坛城，也因为非常隐秘，所以说：“诶玛，稀有真稀有！”意思是，诶玛是什么呢？是稀有啊！稀有是什么呢？是真稀有啊！像这样是为什么呢？说是大幻化，空性的字母阿，不是空性的幻化，四十又二尊神等等，是成就幻化的各种幻化仪轨，共同和不共同的成就，以及轮回的一切法，所有词句都是执持之处，涅槃的各种大义也是宣说和显示之处。真是稀有罕见不可思议的大幻化，您就是啊！辩驳说，从声音的词语的字母中产生各种意义，行为是相违的。回答说，那不是相违的，无实有是字母，字母的自性是心。怎么样呢？在《二万颂》中也说：善现，如果欲界如是，不错误，不是其他的，不颠倒，就是那样，真实，真谛，如其所有，常恒，稳固，坚实，不变的法性。如果不是无实有，那么这部大乘，压伏天、人、阿修罗等世间，必定不会出离。善现，因为欲界是证悟，以成就的词语显示，那一切都是无常、不稳固、不坚实且是变化的法性，既非实有也非非实有。因此，这部大乘也压伏天、人、阿修罗等世间，必定
English
Then, from that, first is the vajra, and from that, all forms of the ten directions and four times are invited and integrated, contemplating as the auspicious Samantabhadra parents. Also, in the secret place of the Mother, with the four vajra rituals, with the clouds of joy of skillful means and wisdom, the remaining bodhicitta is on the sun and moon mandala, contemplating the forty-two letters of A and Ka, from which it becomes clear, and like clouds and clouds, it is shown to contemplate as forty-two deities. Such a great mandala is also very secret, so it is said: "Emaho, wondrous, truly wondrous!" Meaning, what is Emaho? It is wondrous! What is wondrous? It is truly wondrous! Why is it like that? It is said to be a great illusion, the letter A of emptiness, not the illusion of emptiness, the forty-two deities, etc., are various illusion rituals for accomplishing illusions, common and uncommon accomplishments, and all the dharmas of samsara, all words are the place of holding, and various great meanings of nirvana are also the place of speaking and showing. Truly wondrous, rare, and inconceivable great illusion, you are it! The rebuttal says that various meanings arise from the letters of sound terms, and the action is contradictory. The answer is that it is not contradictory, non-existence is the letter, and the nature of the letter is the mind. How is it? In the Twenty Thousand Verses, it is also said: Subhuti, if the desire realm is as it is, not mistaken, not other, not inverted, just like that, true, truth, as it is, constant, stable, solid, and of unchanging nature. If it is not non-existent, then this Mahayana, suppressing the world with gods, humans, asuras, etc., will definitely not be liberated. Subhuti, because the desire realm is realized, it is shown with the words of accomplishment, all of that is impermanent, unstable, not solid, and of changing nature, neither existent nor non-existent. Therefore, this Mahayana also suppresses the world with gods, humans, asuras, etc., definitely
Chinese
正如所说的那样，无事物不是心，如果心的自性不是文字，那么过去的诸佛也不会现证圆满正等觉成佛，未来和现在的诸佛也不会现证圆满正等觉成佛。因为无事物是心，心的自性是文字。因此，十方和四时逝去的智慧萨埵的坛城一切，与空性同因，从本初未生的心的自性文字中现证圆满正等觉成佛。像这样，心的自性不是事物自体存在，不具有能执的自体，远离常断二边，虽然在胜义中不是仅仅以中观为对境，但从安住于世俗谛的方面来说，有形状，声音文字和ཀ 字母的形状有很多不同，如阿等已经在前面说过了。另外，ཀ 像乌龟，ཁ 像弯腰的驴子，ག 像狮子，གྷ 像瓶子，ང་ 像孔雀的嘴，ཙ 像ཙ་ཤའི་嘴，ཚ 像伞的形状，ཛ 像网，ཛྷ 像大网，ཉ 像动物洼达的嘴，ཏ 像阎浮树，ཐ 像野兽塔古图拉的嘴，ད་ 像空行母的嘴，དྷ 像天鹅的嘴，ན་ 像动物多列的嘴，ཊ 像吃东西的样子，ཋ 像蝙蝠的头，ཊ 像夜叉的獠牙，ཌྷ 像拉开的弓，ཎ 像水牛的嘴或头，པ་ 像须弥山的形状，ཕ 像鹤的嘴，བ་ 像沼泽鸟的嘴，བྷ་ 像驮东西的动物，མ་ 像猴子，ཡ་ 像动物奥约的嘴和头，ཝ 像野兽日德卡的嘴，ར་ 像鸟拉古吉的嘴，ལ་ 像乌鸦拉夏拉腾巴，ཤི་ 像兔子，ཥ་ 像动物夏达，ས་ 像松鼠，ཧ་ 像动物哈拉，ཀྵ
English
As it is said, non-things are not mind, and if the nature of mind is not letters, then the Buddhas of the past would not attain complete perfect enlightenment, and the Buddhas of the future and present would not attain complete perfect enlightenment. Because non-things are mind, and the nature of mind is letters. Therefore, all the mandalas of the wisdom beings who have passed away in the ten directions and four times are of the same cause as emptiness. From the nature of the mind, which is unborn from the beginning, the letters attain complete perfect enlightenment. In this way, the nature of mind is not something that exists as itself, it does not possess a self that can be grasped, and it is free from the two extremes of permanence and annihilation. Although in the ultimate sense it is not merely an object of the Middle Way, from the aspect of abiding in the conventional truth, it has a shape. There are many different shapes of sound letters and the letter 'ka', such as 'a' and so on, which have already been mentioned above. Furthermore, 'ka' resembles a turtle, 'kha' resembles a stooped donkey, 'ga' resembles a lion, 'gha' resembles a vase, 'nga' resembles the mouth of a peacock, 'tsa' resembles the mouth of tsa-sha, 'tsha' resembles the shape of an umbrella, 'dza' resembles a net, 'dzha' resembles a large net, 'nya' resembles the mouth of the animal bata, 'ta' resembles a jambu tree, 'tha' resembles the mouth of the wild animal tagu-thura, 'da' resembles the mouth of a dakini, 'dha' resembles the mouth of a swan, 'na' resembles the mouth of the animal tole, 'ta' resembles eating, 'tha' resembles the head of a bat, 'da' resembles the tusk of a yaksha, 'dha' resembles a drawn bow, 'na' resembles the mouth or head of a buffalo, 'pa' resembles the shape of Mount Meru, 'pha' resembles the mouth of a crane, 'ba' resembles the mouth of a swamp bird, 'bha' resembles an animal carrying a load, 'ma' resembles a monkey, 'ya' resembles the mouth and head of the animal oyo, 'wa' resembles the mouth of the wild animal ri-de-kha, 'ra' resembles the mouth of the bird la-ku-ji, 'la' resembles a crow pulling shala-themba, 'shi' resembles a rabbit, 'sha' resembles the animal shata, 'sa' resembles a squirrel, 'ha' resembles the animal hara, 'sha'
Chinese
像有痣女妖的嘴巴一样，因此是形状。颜色是佛的自性，安住在以文字表示的佛和菩萨的颜色中。名称的集合，要知道阿字和嘎字等各自有各种不同。所谓业，是带有剩余的关联之词，为什么呢？像这样阿字和嘎字，形状和颜色名称的词语集合很多，从中显现世间和出世间的各种作用，并且向其他各种显现。为什么显现和示现各种作用呢？十方四时逝去的，智慧菩萨的身语意，四十二坛城，从字母开头到ཀྵ结束。如是说，十方和四时逝去的所有佛的意即智慧菩萨的身语意金刚的体性是四十二坛城，四十二坛城本身也是，从字母开头到点到竖结束圆满且无分别。像这样十方和四时逝去的智慧菩萨的所有坛城的自性，四十二坛城是从字母开头到ཀྵ结束圆满且无分别，而且这些不仅无分别，我的心的体性自性光明，无生之体性也是四十五个字母，那个字母也没有事物。像这样胜义谛中，心和字母的自性是无所缘的，但这也是从真实世俗的角度，从无所缘的心的差别中产生的，阿字和嘎字的形状，声音和颜色以及各种名称，也是身语意的巨大轮，身语意是成就奇妙，一切奇妙大幻化，从十方四时引来，赐予瑜伽士等，也是奇妙的大幻化你啊。它的确定
English
Like the mouth of a mole-faced demoness, thus it is the shape. The color is the nature of the Buddha, abiding in the color of the Buddha and Bodhisattva represented by letters. The collection of names, know that the letter A and the letter KA, etc., are each various and different. What is called karma is a word of connection with remainder. Why? Like this, the letter A and the letter KA, the collection of words of shape, color, and name are many, from which manifest various activities of the world and beyond the world, and also show various things to others. Why do they manifest and show various activities? Those who have passed away in the ten directions and four times, the body, speech, and mind of the wisdom Bodhisattva, the forty-two mandalas, are completed from the beginning of the letter to ཀྵ. It is said that the essence of the Vajra of the body, speech, and mind of the wisdom Bodhisattva, which is the mind of all the Buddhas who have passed away in the ten directions and four times, is the forty-two mandalas, and the forty-two mandalas themselves are also complete and indivisible from the beginning of the letter to the dot to the end of the line. Like this, the nature of all the mandalas of the wisdom Bodhisattvas who have passed away in the ten directions and four times, the forty-two mandalas are complete and indivisible from the beginning of the letter to ཀྵ, and not only are they indivisible, but also the nature of my mind, the self-luminous nature, the nature of no birth, is also forty-five letters, and there is no object in that letter. Like this, in the ultimate truth, the nature of mind and letters is without object, but this is also from the perspective of true conventionality, arising from the difference of the mind without object, the shape of the letter A and the letter KA, the sound and color, and the various names, are also the great wheel of body, speech, and mind, the body, speech, and mind are the accomplishment of wonders, all the wonderful great transformations, attracting from the ten directions and four times, and bestowing upon yogis, etc., is also the wonderful great transformation you are. Its certainty
Chinese
应当说的话是：法界以法界书写，因此才称为文字。如是说，法界阿赖耶以法界意书写为识，因此才称为文字。如是说。从阿赖耶识，业和习气的根本完全清净的是意识，具有圣道的智慧，如明镜般的智慧，个别地完全分别的智慧，平等性和事业成就的智慧也应知从那二者产生，是具有烦恼和五门完全清净的自性。极其完全清净的法界智慧，不是从物的自性转变而来，应知成为那些智慧的境。因此，在有情的时候是阿赖耶和意，在圣者的时候是如明镜般和个别分别的智慧。法界以法界书写，如是说，此也是从三个识蕴中，以我和分别的相续二者为主。如是十方四时，智慧心之会众坛城一切的自性，四十五坛城的体性。那四十五个字母如何与本尊和字母无别呢？因此又说，怙主是不错谬的道。如是等说，续部的开头若无五圆满，则语也不成为真实，经典之首若无首，则不相信词句清净，因此导师也首先说开头。其中外道是错谬的道，佛陀的导师是不错谬的道，因此最初开头的字母与阿相似，阿的音声是远离生灭、常断、能取所取的自性，般若波罗蜜多的体性中观也是无所缘，后者在第一品以三者简略的阶段中已经阐述完毕。普贤父母殊胜菩提心的种子字阿所生的果，法名为普贤母，于彼无生如是。
English
What should be said is: the Dharmadhatu is written by the Dharmadhatu, therefore it is called letters. Thus it is said, the Dharmadhatu Alaya is written as consciousness by the Dharmadhatu mind, therefore it is called letters. Thus it is said. From the Alaya consciousness, what completely purifies the root of karma and habits is the mind consciousness, possessing the wisdom of the noble path, like mirror-like wisdom, individually and completely distinguishing wisdom, equality and the wisdom of accomplishing activities should also be known to arise from those two, it is the nature of having afflictions and the five gates completely purified. The wisdom of the extremely completely pure Dharmadhatu is not transformed from the nature of things, it should be known to become the object of those wisdoms. Therefore, in the time of sentient beings it is Alaya and mind, in the time of noble ones it is like a mirror and individually distinguishing wisdom. The Dharmadhatu is written by the Dharmadhatu, thus it is said, this is also from the three aggregates of consciousness, mainly focusing on the two continuums of self and distinction. Thus, in the ten directions and four times, the nature of all the mandalas of the assembly of wisdom minds, the essence of the forty-five mandalas. How are those forty-five letters inseparable from the deity and letters? Therefore it is also said, the protector is the unerring path. Thus and so on, it is said, if the beginning of the tantra does not have the five perfections, then the word will not become truth, if the beginning of the scriptures does not have a head, then one will not believe that the words are pure, therefore the teacher also first speaks of the beginning. Among them, the heretics are the mistaken path, the teacher of the Buddha is the unerring path, therefore the first letter of the beginning is similar to A, the sound of A is the nature of being free from arising and ceasing, permanence and annihilation, grasping and being grasped, the essence of Prajnaparamita Madhyamaka is also without object, the latter has already been explained in the first chapter in the stage of being summarized by three. The fruit born from the seed syllable A of the supreme Bodhicitta of Samantabhadra father and mother, the Dharma named Samantabhadri, to that unborn one, thus.