Chinese
是文字的种子。从伊伊乌乌诶诶产生的结果。天和非天，人和傍生，饿鬼和地狱。因为无边无际的世界处所里，也有那么多的六道众生。所以说，大能仁也化现那么多。吉祥普贤父母的殊胜菩提心，种子字欧产生的结果，忿怒甘露漩，与所有事业相结合。在所有时间和情况下，能摧毁所有障碍，因为是遍知的心性。或者，因为能摧毁所取和能取、事物和相，所以是遍知清净为智慧。其中，十六个声音和文字中，阿阿这两个最初的，成为生起月轮，并安住在其中心的二者。后面的咕咕二者，和足生二者，和竖线二者，这六个成为六大能仁的种子。阿成为忿怒甘露漩的因。后面的嗡和阿，以及四个阿中，名为阿的足生二者，安放在嗡的手上，以及长音，以及名为昂的阿的头上，放置月牙形的帽子。从名为阿的重音满月，做成明点。将这三个聚集在一起，在嗡的耳朵里分别安放嗡，就成为智慧的文字嗡，这能摧毁一切。也就是说，轮回的所有法和，涅槃的所有坛城都汇集为五大智慧。这样，做成一个阿，如镜子般的，和平等性，和各别的智慧，第四个是不舍弃有情的伟大的慈悲和菩提的体性，都汇集于法界智中。极其清净的法界智也汇集于大空性的智慧中，所以说能摧毁一切。像这样的文字鬘的巨大轮聚，能聚集十方和四时的一切，身语意的坛城之鬘。
English
Are the seeds of letters. The fruits born from i, ī, u, ū, e, ai. Gods, asuras, humans, animals, pretas, and hell beings. Because in the limitless and boundless realms of the world, there are also that many beings of the six realms. Therefore, it is said that the Great Sage also emanates that many. The extraordinary Bodhicitta of the glorious Samantabhadra and Samantabhadri, the seed syllable Oṃ, the resulting wrathful nectar swirl, when combined with all activities, destroys all obstacles at all times and in all circumstances, because it is the nature of the all-knowing mind. Or, because it destroys all grasping and grasper, things and signs, it is the purification of consciousness into wisdom. Among the sixteen sounds and letters, the first two, A and Ā, become the generation of the lunar mandala and the placement in its center. The latter two of gu, the two of foot generation, and the two of vertical lines, these six become the seeds of the six Great Sages. A becomes the cause of the wrathful nectar swirl. The latter Oṃ and A, and among the four A's, the two foot generations called A, placed on the hands of Oṃ, and the long sound, and on the head of A called Aṃ, placing the crescent-shaped hat. From the full moon of the A with the tsek-drag (heavy dot), making it into a bindu. Gathering these three together, placing Oṃ separately in the ears of Oṃ, it becomes the wisdom letter Oṃ, which destroys everything. That is to say, all the dharmas of samsara and all the mandalas of nirvana are gathered into the five great wisdoms. Thus, by making it into one A, like a mirror, and equality, and individual wisdoms, the fourth, the great compassion that does not abandon sentient beings and the nature of Bodhi, are all gathered into the wisdom of the Dharmadhatu. The extremely pure wisdom of the Dharmadhatu is also gathered into the wisdom of the great emptiness, so it is said that it destroys everything. Such a great assembly of the wheel of the garland of letters gathers all that is encompassed by the ten directions and the four times, the garland of the mandalas of body, speech, and mind.
Chinese
这个大轮的集会，被称为是集合。这些意义也是为了方便和智慧的二者无别的自性之喜悦，故称为阿霍。如来佛母的眷属，以及父母方便和智慧二者无别的，以上所说的菩提心之坛城，那些秘密从下面出现的偈颂中，都汇集于此，一切如来佛的身体、语言、意、功德、事业等等，都是大智慧四种自性的二者无别。那又是什么呢？方便和智慧喜悦云，菩提心集合因轮。等等，其中方便是大悲的自性，普贤的体性，一切智慧的影像。智慧是区分共同和自性的法相，般若波罗蜜多母，四十二位佛的母亲。这样，二者方便和智慧嬉戏，喜悦的菩提心之，集合因字母轮，从中，果实四十二位佛，成熟并成就，那也是惊奇的词语和文字名相集合四十二，你就是。这样，胜义谛中无为的法界本身，但在胜义谛的世俗谛中，有为的金刚界坛城的一切本尊，从菩提心的字母中，坛城的一切本尊，不超越给予，故称为誓言。为什么呢？因为是无自主的。譬如世间外在的依缘和合而生的良好土地上，如果播种了没有缺陷的因缘水肥和种子，那么果实就会次第产生，不会超越。同样，内在的依缘和合而生也是，父母方便和智慧二者无别的菩提心，从因字母鬘的轮中产生果实四十二位佛，并且不超越给予。为什么呢？因为是法依缘和合而生的巨大力量。那些意义是这样的：一切智慧的身，普
English
This great wheel assembly is called a gathering. These meanings are also for the pleasure of the non-duality of skillful means and wisdom, hence it is called Aho. The consort assembly of the Tathagatas, and the father and mother, the non-duality of skillful means and wisdom, the mandala of the mind of enlightenment mentioned above, the secrets of those themselves, the verses that appear from below, are all gathered here, all the body, speech, mind, qualities, activities, etc. of all the Tathagatas, are the non-duality of the nature of the four great wisdoms. What is that? Skillful means and wisdom, joyful clouds, bodhicitta assembly, causal wheel. And so on, of which skillful means is the nature of great compassion, the essence of glorious Samantabhadra, the image of all wisdoms. Wisdom is the mother who distinguishes the characteristics of common and self, the Prajnaparamita mother, the mother of the forty-two Buddhas. Thus, the two, skillful means and wisdom, play, of the joyful bodhicitta, the assembly cause becomes the wheel of letters, from which, the fruit, the forty-two Buddhas, ripen and are accomplished, that is also the collection of forty-two wonderful words and letter names, you are. Thus, in the ultimate truth, the unconditioned Dharmadhatu itself, but in the conventional truth of the ultimate truth, all the deities of the conditioned Vajradhatu mandala, from the letters of the mind of enlightenment, all the deities of the mandala, do not transcend giving, hence it is called Samaya. Why? Because it is without autonomy. For example, in the world, on good land where external dependent origination arises, if flawless causal water fertilizer and seeds are sown, then the fruits will gradually arise and will not transcend. Similarly, internal dependent origination also arises, the bodhicitta of the non-duality of father and mother, skillful means and wisdom, from the wheel of the causal garland of letters, produces the fruit, the forty-two Buddhas, and does not transcend giving. Why? Because it is the great power of Dharma dependent origination. Those meanings are like this: the body of all wisdoms, the glo
Chinese
于善处安住，以及法界之影像，二者为母般若波罗蜜多。 具备方便与智慧之殊胜菩提心。 于母之密处，如云般聚集之日月轮中。 安置智慧之字。 由彼之光芒完全散发。 成为四十二尊佛，如从下方出现之真言门中出现般取出，于外部坛城中安置之次第有多少。 殊胜秘密心髓之唯一性确定，菩提心文字鬘之轮。 于母之处所安置之第四品圆满。 导师日狮子光所造之第四品之释论。 如此，于成熟之月与。 秘密之月安置文字鬘。 由彼之功德，为了显示共同之成就二十种，殊胜之成就与。 金刚之仪轨五种等之意义。 从彼之后等。 宣说了第五品幻化成就之等持。 其中，彼之后等之意义已述说完毕。 其中，所谓文字鬘之轮之云安置者。 所谓文字者，宣说了。 即声音之文字与名称之文字。 所谓轮者，即安置为轮之方式，以及为了安置轮。 由殊胜之菩提心白红二者散发之故为云。 彼云安置于秘密之月与。 心间之月，安置之处有三，即成熟之月与。 秘密之月与。 心间之月。 此处应安置于心间之月与。 秘密之月。 如此安置后，由此有何作用呢？ 共同与殊胜之成就从下方出现之诸法。 为了瑜伽士等所欲之义，此幻化之种种散发，并非他人所请，而是由自己之口特别宣说。 如此特别宣说之彼者又是何者呢？ 无根本之心性即是。 等等，于无根本之心性，心性亦不存在，因此如是说。 其中，大乘行者认为阿赖耶识为根本，
English
Abiding in the excellent place, and the image of the Dharmadhatu, the two mothers Prajnaparamita. The supreme Bodhicitta endowed with skillful means and wisdom. In the mandala of the sun and moon, which gathers like clouds in the secret place of the mother. Arranging the letters of wisdom. From the complete emission of its rays. Becoming forty-two Buddhas, like appearing from the mantra gate that appears from below, extracting and arranging in the outer mandala, how many are the sequences. The uniqueness of the glorious secret essence is certain, the wheel of the Bodhicitta letter garland. The fourth chapter, arranged in the mother's place, is complete. The explanation of the fourth chapter by the teacher Sun Lion's Light. Thus, in the maturing moon and. The secret moon arranges the letter garland. By its merits, in order to show the meaning of twenty common attainments, supreme attainments, and. The five Vajra rituals, etc. From then on, etc. The Samadhi of the fifth chapter, the accomplishment of illusion, was declared. Therein, the meaning of that and so on has been explained. Therein, it is said that the cloud of the wheel of the letter garland is arranged. The so-called letter is spoken. That is, the letter of sound and the letter of name. The so-called wheel is arranged in the manner of a wheel, and for arranging the wheel. Because it emanates from the two white and red supreme Bodhicitta, it is a cloud. That cloud is placed on the secret moon and. The moon in the heart, there are three places to place it, namely the maturing moon and. Secret moon and. Moon in the heart. Here, it should be placed on the moon in the heart and. Secret moon. Having arranged it like that, what is the effect of it? The common and supreme accomplishments, the phenomena that appear from below. For the sake of the desired meaning of yogis and others, this variety of emanations of illusion is not requested by others, but is specifically spoken from one's own mouth. What is that which is specifically spoken like that? The nature of the rootless mind is. And so on, in the nature of the rootless mind, there is no mind nature, therefore it is said like that. Among them, the Mahayana practitioners consider the Alaya consciousness to be the root,
Chinese
被称为“一切之基”。为什么呢？因为所有心和心所的根本都存在于阿赖耶识中。而阿赖耶识的自性不依赖于任何其他事物。那么，为什么称为“心”呢？因为它与其他转变没有差别。为什么呢？因为一切种子都从中产生意和识，因此称为阿赖耶。又问，为什么称为“一切之基”呢？因为各种法的习气的种子，不断地积聚，所以称为一切诸法的根本。为什么呢？因为在此大乘中主要阐述了它。回答说，菩萨们对于所知并非没有障碍。因此，对于果位的菩萨，宣说了十度般若波罗蜜多，以及极其微细深奥的一切之基。这是为了期望他们能成为法器，并且不会浪费。否则，就像给七天的婴儿展示各种形象，或者把大象的重担强加在兔子身上一样。那么，为什么阿赖耶和心没有差别呢？如果解释心的自性和特征，那就会归结为阿赖耶本身。如果解释阿赖耶的自性和特征，那就会变成心和心所。然而，因为它们没有差别，所以称为阿赖耶识。有人反驳说：那么，六识也称为识，它和阿赖耶识是不同的吗？不是的，那些识也是与阿赖耶识相同，因为它们是从阿赖耶识中产生的。又为什么呢？因为它是诸法一切的根本，就像依赖于根本的树木一样。因此，对于菩萨们所证悟的所知境，词语的名称有很多。在《解深密经》中也说，它也被称为“执取识”。大乘中也阐述了心性本身、阿赖耶识本身，以及根本的自证。也对声闻乘宣说了，即对于喜欢那个人的智慧者，在轮回存在的蕴中。也对喜欢独觉乘的人宣说了，在有支中所宣说的是阿赖耶识。那么，如何对声闻乘宣说呢？
English
It is called "the basis of all." Why? Because the root of all minds and mental events resides in the Alaya consciousness. And the nature of the Alaya consciousness does not depend on anything else. Then, why is it called "mind"? Because it is not different from other transformations. Why? Because all seeds arise from it, namely mind and consciousness, therefore it is called Alaya. Again, why is it called "the basis of all"? Because various seeds of the habits of dharmas, constantly accumulate, therefore it is called the root of all dharmas. Why? Because it is mainly explained in this Mahayana. The answer is that Bodhisattvas are not without obstacles to what is knowable. Therefore, for Bodhisattvas of the fruition, the ten perfections of Prajnaparamita, and the extremely subtle and profound basis of all are taught. This is in order to hope that they can become vessels and will not be wasted. Otherwise, it is like showing various images to a seven-day-old baby, or imposing the burden of an elephant on a rabbit. Then, why are Alaya and mind not different? If the nature and characteristics of the mind are explained, it will come down to the Alaya itself. If the nature and characteristics of the Alaya are explained, it will become mind and mental events. However, because they are not different, it is called Alaya consciousness. Someone objects: Then, the six consciousnesses are also called consciousness, is it different from the Alaya consciousness? No, those consciousnesses are also the same as the Alaya consciousness, because they arise from the Alaya consciousness. Again, why? Because it is the root of all dharmas, like a tree that depends on the root. Therefore, for the knowable realm that Bodhisattvas realize, there are many names for the words. In the Sandhinirmocana Sutra, it is also said that it is also called "the grasping consciousness." The Mahayana also explains the nature of mind itself, the Alaya consciousness itself, and the fundamental self-awareness. It is also taught to the Shravaka vehicle, that is, to the wise who like that person, in the aggregates of samsaric existence. It is also taught to those who like the Pratyekabuddha vehicle, what is taught in the limb of existence is the Alaya consciousness. Then, how is it taught to the Shravaka vehicle?