Chinese
此生乃因他人执持而称为法。这些是法的声音应用的规则。以上是诸佛大悲加持如何显现之方式的阐述。第三章。现在阐述进入续部的正题，其中首先是阐述文字幻化。如同上面所阐述的，因为是一切行为的基础，所以首先从文字幻化开始阐述。为了阐述它，于是说了“然后，一切如来都变成了一个意念”等等。由此，虽然一切佛陀都没有不同的意念，但因为这里阐述了一切都证悟为文字幻化的自性，所以才加上了“变成了一个意念”。“大平等之理在金刚界中”的意思是，这里一切法都是无分别的意念。在其他地方，则指身语意变成金刚的净土，以及方便与智慧双运等。“一切法都安住于名言之中”的意思是，如同上面所说的“诸法仅仅是名言”。那个文字是从身语意金刚中产生的，是作为精华来阐述的。那么，对于文字的自性是什么进行考察，也如同上面在阐述咒语和手印时所说的那样，有六种考察方式。也就是这样，它是与名言的处境不相符的行。这样进行考察，以及考察它是诸佛之法的法印，是它的象征和标志，以及考察它被具誓者视为天神，以及这个标志也具有加持和力量，如果用它来象征众生，那么这个文字就是加持众生成为如来，这样进行考察，以及考察它是如来的加持和成熟之法混合的显现，以及考察佛陀的大智慧本身被加持为文字，因此它就是佛陀本身，这六种考察方式。这些是就特别阐述的角度而言的。
English
In this life, it is called Dharma because it is held by others. These are the rules for applying the sound of Dharma. The above is an explanation of how the blessings of the great compassion of all Buddhas manifest. Chapter Three. Now, it explains entering the actual subject matter of the Tantra, wherein the first is the explanation of the illusion of letters. As explained above, because it is the basis of all actions, it is first explained starting from the illusion of letters. To explain it, it is said, "Then, all Tathagatas became of one intention," and so on. From this, although all Buddhas do not have different intentions, because here it is explained that all are enlightened as the nature of the illusion of letters, therefore it is added that "they became of one intention." The meaning of "The principle of great equality is in the Vajradhatu" is that here all Dharmas are the intention of non-duality. In other places, it refers to the body, speech, and mind becoming the pure land of Vajra, and the union of skillful means and wisdom, and so on. The meaning of "All Dharmas abide only in name" is like the above saying, "All Dharmas are merely names." That letter is produced from the body, speech, and mind Vajra, and is explained as the essence. Then, examining what the self-nature of the letter is, it is also like what was said above when explaining mantras and mudras, there are six ways of examining. That is, it is a phenomenon that does not conform to the situation of terminology. Thus, examining it, and examining that it is the Dharma seal of the Dharma of all Buddhas, it is its symbol and sign, and examining that it is regarded as a deity by those with vows, and that this sign also has blessings and power, if it is used to symbolize beings, then this letter is the blessing of beings to become Tathagatas, thus examining it, and examining that it is a manifestation of the mixture of the blessings of the Tathagatas and the ripening Dharma, and examining that the great wisdom of the Buddha himself is blessed as a letter, therefore it is the Buddha himself, these six ways of examining. These are in terms of the angle of special explanation.
Chinese
萨。 汇集了从各种教法中可以检验的论典。 一般来说，正如蕴部中所说，一切法都是无数佛，因此，也应知不相应行中的文字本身也是佛。 因此，首先为了说明修习文字的方法，说了“阿。 从极坚固的白色阿字中，散发出极其微细的阿字”等等。 这也应理解为两种情况：一是作为生起本尊之身的原因和方法而说明；二是为成就各种悉地而说明修习三摩地的方法。 其中，在生起本尊之身时，首先从无分别和，大悲三摩地中，生起菩提心之影像。 在由白色阿字所变的月轮之上，观想阿等十六个语文字母以两重次第围绕，以具有舒展和收摄的结合而稍作安住。 然后，从阿字中，生起名称文字的嘎等，以舒展和收摄的结合，在月轮之上，于日轮上，观想以嘎等名称文字的鬘以两重次第围绕而庄严，具有十二阿的心髓。 而这些的心髓也是阿和恰。 它是从如镜之智的自性中，方便和智慧双运，显现一切佛法的影像，具有妙相和好相的种子，成为生起本尊之身的基础。 从此如何生起身之理，应从第七品的修习次第中了解。 第二是修习三摩地之理，首先观想自身为本尊坛城，供养仪轨等先行之后，接着在观想自身为本尊的心间，在日月轮之上，如前一样修习语文字和名称文字，也要习惯。 其次，次第是首先习惯于微细而坚固的白色阿字，变得极其坚固和明亮，然后如前一样进行舒展和收摄的结合。
English
Sa. This compiles the treatises that can be examined from various teachings. In general, as explained in the section on aggregates, all dharmas are countless Buddhas, so it should be understood that even letters belonging to non-associated formations are Buddhas themselves. Therefore, first, to explain the method of meditating on letters, it is said, "A. From the extremely stable white A, emanate extremely subtle A's," and so on. This should also be understood in two contexts: one is explained as the cause and method for generating the deity's form, and the other is explained as the method for practicing samadhi in order to accomplish various siddhis. Among these, when generating the deity's form, first, from non-conceptualization and the samadhi of great compassion, arises the image of bodhicitta. On top of the lunar mandala transformed from the white letter A, meditate on the sixteen vowel letters, starting with Ā, encircling in two layers, and remain slightly with the union of expanding and contracting. Then, from the letter Ā, the name letters, starting with Ka, emanate and arise. With the union of expanding and contracting, on top of the lunar mandala, on the solar mandala, visualize the garland of name letters, starting with Ka, adorned with two layers, possessing the essence of twelve Ā's. And the essence of these is Ā and Ṣa themselves. It is from the nature of mirror-like wisdom, the union of skillful means and wisdom, the appearance of the image of all the Buddha's teachings, possessing the seeds of marks and excellent signs, and becoming the basis for generating the deity's form. How to generate the form from this should be understood from the section on the meditation outline in the seventh chapter. The second is the method of practicing samadhi. First, visualize oneself as the deity's mandala, and after performing the offering rituals, then in the heart of oneself visualized as the deity, on top of the solar and lunar mandalas, practice the vowel letters and name letters as before, and become accustomed to them. The order is to first become accustomed to the subtle and stable white letter Ā, making it extremely stable and clear, and then perform the union of expanding and contracting as before.
Chinese
应当这样做。当它变得稳固之后，就像之前那样，从它那里进行名字的字母的展开和收摄。当这些变得非常熟悉和稳固时，就应当与第五品中所说的各种成就结合起来。因此，如来们的心髓，从心中生起的，就是这些，即阿和嘎等等如所说的那样。因此，在五十个字母中，这里归纳为四十二个字母，是依于天神而说的。那是如何归纳的呢？长阿归纳为竖线。断开的阿ḥ归纳为点。带鼻音的ཨྂ་与ཨཱོ་结合，归纳为ཨཱོྂ་。四个中性字母归纳为ra和la，因此归纳为四十二个字母。多出的一个字母，是依于字母归纳的缘故而说的，应当与之前的ཨཱོྂ་结合。将ཨི་等次第置于下方，是依于天神而说的。这些被取出，等等，是显示字母的力量，因为诸佛在那里幻化禅定本身。现在想要显示字母的意义，首先为了显示字母的自性即是如来本身，因此说：阿是不空与空性，中观亦非可观想，一切唯名诸佛陀，安住于字母鬘中。如是说。因此，字母阿是显示一切法不生之门，如此在大多数经文中说：ཨཱོྂ་ཨ་ཀ་རོ་མུ་ཁཾ་སརྦ་དྷརྨ་ནཱཾ་ཨཏྱ་ནུ་ཏ་པ་ན་ཏ་（藏文，梵文天城体：ओम् आकारो मुखं सर्वधर्माणां आद्यनुत्पादतः，梵文罗马拟音：oṃ ākāro mukhaṃ sarvadharmāṇāṃ ādyanutpādataḥ，汉语字面意思：嗡，阿是诸法之首，从原始的不生起），这是说，因为从最初就没有生起，所以阿是一切法的门。因此，是显示一切法无生的门，在《名称真实经》中也说：阿是诸字母中最殊胜，意义重大神圣之字母，从心中生起无生灭，舍弃言语之表达，一切言语之因最殊胜，清晰显明一切语。就像这样。因此，字母阿是法无生的意义和门，因为它超越了有、无和中观，所以因为自己的体性不成立，所以只是名称。一切诸佛也只是无自性的名称，因为自性无差别
English
It should be done like that. After it becomes stable, then, like before, from that, the letters of the name are expanded and contracted. When these become very familiar and stable, they should be combined with the various accomplishments spoken of in the fifth chapter. Therefore, the essence of the Tathagatas, arising from the heart, are these, namely A and Ka, etc., as spoken of. Therefore, out of the fifty letters, here, the forty-two letters that are condensed are said to be according to the deities. How are they condensed? The long A is condensed into a vertical line. The separated Āḥ is condensed into a dot. ཨྂ་ (Tibetan, Devanagari: , IAST: , Literal meaning: ) with nasalization is combined with O and condensed into ཨཱོྂ་ (Tibetan, Devanagari: , IAST: , Literal meaning: ). The four neuter letters are condensed into Ra and La, thus condensed into forty-two letters. The one extra letter is said to be due to the condensation of letters, and should be combined with the previous ཨཱོྂ་ (Tibetan, Devanagari: , IAST: , Literal meaning: ). Placing the sequence of I, etc., below is said to be according to the deities. These being extracted, etc., is to show the power of the letters, because the Buddhas emanate Samadhi itself there. Now, wanting to show the meaning of the letters, first, in order to show that the nature of the letters is the Tathagata itself, therefore it is said: A is neither empty nor non-empty, the Middle Way is also not an object of contemplation, all are mere names, all Buddhas, abide in the garland of letters. Thus it is said. Therefore, the letter A is the door that shows that all dharmas are unborn, as it is said in most of the scriptures: ཨཱོྂ་ཨ་ཀ་རོ་མུ་ཁཾ་སརྦ་དྷརྨ་ནཱཾ་ཨཏྱ་ནུ་ཏ་པ་ན་ཏ་ (Tibetan, Devanagari: ओम् आकारो मुखं सर्वधर्माणां आद्यनुत्पादतः, IAST: oṃ ākāro mukhaṃ sarvadharmāṇāṃ ādyanutpādataḥ, Literal meaning: Om, A is the face of all dharmas, from the beginning of non-production), which means that because it has not arisen from the beginning, A is the door of all dharmas. Therefore, it is the door that shows that all dharmas are unborn, and in the "Nomenclature of Reality" it is also said: A is the most excellent of all letters, a great and sacred letter, arising from within, without birth, abandoning verbal expression, the most excellent cause of all expressions, clearly illuminating all words. Like that. Therefore, the letter A is the meaning and door of the unborn nature of dharmas, and because it transcends existence, non-existence, and the Middle Way, it is only a name because its own nature is not established. All Buddhas are also just names without characteristics, because the characteristics are undifferentiated.
Chinese
因此，一切佛都安住在字母的行列中。佛是无相的。如《树干庄严经》所说：凡是设立种种相的，都是孩童的行境。谁是全无相的，佛是不能见的。就像这样说的。现在从字母阿的角度，显示一切佛也安住在字母中。为了消除认为仅仅字母阿成佛，其他的字母如何成佛的疑惑，为了显示仅仅字母阿成佛，一切字母都成佛。阿自身显现为多种，从ka开始的四十二个，以声音的名义全部概括，确定那自身为圆满正觉之王。就像所说的那样。例如，从地水火风产生的色，都像产生四大种的形态一样。一切字母从阿产生，都像阿的形态一样。像这样，语言的基础是阿。那也是由于语言的作意力的作用，阿自身弯曲就是伊，向下就是乌。这样就是三个根本。阿和伊结合就是艾，阿和乌结合就是奥。收紧就是ṛ（藏文：རྀ，梵文天城体：ऋ，梵文罗马拟音：ṛ，汉语字面意思：ṛ）。放松就是ḷ（藏文：ལྀ，梵文天城体：ऌ，梵文罗马拟音：ḷ，汉语字面意思：ḷ）。那些每一个也由于长短的作用而分开，就是十四个声音的字母。具有鼻音的是am（藏文：ཨྂ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：am）。完全断绝的是ah（藏文：ཨཿ，梵文天城体：अः，梵文罗马拟音：aḥ，汉语字面意思：ah）。那样就变成十六个。又是阿的声音，那自身与喉咙的位置相遇，就产生ka。那稍微减弱，与头顶的位置相遇，就产生kha。那稍微减弱就是ga。那与腹腔的位置相遇，就产生gha。那具有鼻音就是nga。像那样，对于其他的也应当知道。那里面，ca cha ja jha ña 那些是阿自身与上颚的中间和舌头的中间相遇而产生的。ṭa ṭha ḍa ḍha ṇa 那些是阿自身接近舌尖，并且由于因缘接近末端相遇，从头顶发出声音的。ta tha da dha na 那些是阿自身舌尖和牙齿相遇而产生的。pa pha ba bha ma 那些是阿自身嘴唇相遇而产生的。内部章节的区别就像ka等一样。ya和sa是上颚的组。wa是嘴唇的组。ra和sha是头顶的组。ha是喉咙的组。ṣa属于喉咙和头顶的部分。因此，从阿产生的这些字母全部