English
Therefore, all Buddhas abide in the rows of letters. Buddhas are without characteristics. As stated in the "Arrayed Trunk Sutra": "Whatever characteristics are established, those are the realm of children. Whoever is without any characteristics, the Buddhas are not seen." Like that is said. Now, from the perspective of the letter A, it is shown that all Buddhas also abide in the letters. In order to clarify the doubts that arise from thinking that only the letter A becomes a Buddha, how do other letters become Buddhas? In order to show that just the letter A becomes a Buddha, all letters become Buddhas. A itself appears in various forms, the forty-two beginning with ka, are all encompassed by the name of sound, and that itself is determined to be the King of Perfect Enlightenment. As it is said. For example, just as all forms that arise from the elements arise in the form of the great elements, all letters arise from A and arise in the form of A. Like this, the basis of speech is A. That also, due to the power of the activity of speech, A itself bent is i, downward is u. Thus, there are three roots. A and i combined is e, A and u combined is o. Tightened is ṛ (藏文：རྀ，梵文天城体：ऋ，梵文罗马拟音：ṛ，汉语字面意思：ṛ). Relaxed is ḷ (藏文：ལྀ，梵文天城体：ऌ，梵文罗马拟音：ḷ，汉语字面意思：ḷ). Each of those is also separated by the effect of length, so there are fourteen letters of sound. That which has a nasal sound is aṃ (藏文：ཨྂ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：am). That which is completely cut off is aḥ (藏文：ཨཿ，梵文天城体：अः，梵文罗马拟音：aḥ，汉语字面意思：ah). Thus, it becomes sixteen. Again, that sound of A itself, when it meets the place of the throat, produces ka. That slightly diminishes and meets the place of the crown of the head, producing kha. That slightly diminishes is ga. That meets the place of the abdominal cavity, producing gha. That has a nasal sound is nga. Like that, it should also be known for others. In that, ca cha ja jha ña, those are produced when A itself meets the middle of the palate and the middle of the tongue. ṭa ṭha ḍa ḍha ṇa, those are produced when A itself is close to the tip of the tongue, and due to conditions, meets near the end, emitting a sound from the crown of the head. ta tha da dha na, those are produced when A itself meets the tip of the tongue and the teeth. pa pha ba bha ma, those are produced when A itself meets the lips. The distinction of internal sections is like ka and so on. ya and sa are the group of the palate. wa is the group of the lips. ra and sha are the group of the crown of the head. ha is the group of the throat. ṣa belongs to the part of the throat and the crown of the head. Therefore, all these letters that arise from A
Chinese
一切也都未超出阿字的声音，并且被它所遍及。就像琵琶的自性之声，遍及并包含琵琶的所有高低强弱一样。因此，经中说：阿本身显现为多种多样，以ka等十二个字母为基础，用声音的名称概括了一切。因为一切字母都包含在阿字的声音中。如果字母阿确定为成佛的自性，那么一切字母没有不变成佛的处所，所以，这才是圆满正觉的国王。现在为了展示字母的作用和功德的才能，经中说：唉玛吙，奇哉，稀有啊！四十有五大幻化之名，是全部执持词语之处，请展示宣说各种重大意义。所谓四十五个字母，是由于神变不可思议而显得非常奇妙的意思。其中四十五个是：头部是像大象鼻子的“i”，竖线是像长箭一样的“ā”，点是像大自在天眼睛一样的“āḥ”。这说明后者比前三者更殊胜。所谓“是全部执持词语之处”，例如，色法的究竟是极微尘，微尘聚集就是团块。因此，极微尘是执持团块之处。同样，名称的究竟是名称的尾音字母，因此，从名称的尾音字母聚集，就形成了被一个元音字母束缚的字母。这些聚集起来，就形成了柱子和瓶子等事物的名称。从这些聚集，就形成了全部的词语集合。因此，字母是执持全部词语之处。正因为如此，所以说“宣说各种重大意义”，为了阐明名称和词语的意义，它是显示一切包含法性和利益的重大意义之处。为了说明它是如何显示的，经中说：无实有，字母的自性是心，无我，离边，不可见，但是，请展示随意幻化形状、颜色和名称集合的游戏。像这样，字母的自性是心，心的自性如何
English
Everything is not beyond the sound of A, and it pervades it. Just like the sound of the nature of a lute, it pervades and encompasses all the high, low, strong, and weak sounds of the lute. Therefore, it is said: A itself appears in various forms, with twelve bases such as ka, all are encompassed by the name of sound. It is said that because all letters are encompassed by the sound of A itself. If the letter A is definitely the nature of enlightenment, then there is no place where all letters do not become enlightened. Therefore, that itself is definitely the King of Perfect Enlightenment. Now, in order to show the function and the talent of the qualities of letters, it is said: Emaho, wonderful, amazing! The names of the forty-five great transformations, the place that holds all words, show and speak of various great meanings. The forty-five letters are wonderful because their miraculous powers are inconceivable. Among them, the forty-five are: the head i is like an elephant's trunk, the line ā is like a long arrow, and the dot āḥ is like the eye of the great powerful one. This shows that the latter three are superior to the former. The meaning of "the place that holds all words" is like this: for example, the ultimate of form is the subtle particle. The aggregation of particles is a mass. Therefore, the subtle particle is the place that holds the mass. Similarly, the ultimate of a name is the final letter of the name. Therefore, from the aggregation of the final letters of the name, a letter bound by a single vowel is formed. When these are aggregated, the names of things such as pillars and vases are formed. From these aggregations, all collections of words are formed. Therefore, letters are the place that holds all words. Because of that, it is said, "speaks and shows various great meanings." In order to clarify the meaning of names and words, it is the place that shows all the great meanings that are included in Dharma nature and benefit. In order to show how it shows, it is said: Non-existent, the nature of letters is mind, selfless, free from extremes, invisible, but show a play of shapes, colors, and collections of names, transforming into anything. Like this, the nature of letters is mind itself. How is the nature of mind
Chinese
如同所见，文字的自性也离于戏论，然而仅仅是幻化，通过形状、颜色和名称的方式，成办着佛的事业。如是说。这样，前面两个偈颂显示了文字是佛的自性，后面两个偈颂则显示了文字们如何成办佛的事业的方式。其中，文字们通过形状、颜色和名称的方式成办佛的事业，共同而言，是指依靠经卷成办一切事业。特别而言，就是具有五支的大勇士的等持本身，通过善巧方便加持为密咒，如此加持“ཨ་བྷི་ར་ཧཱུཾ་ཁཾ་（藏文，अ भिर हुं खं，a bhi ra hūṃ khaṃ，阿 毗 啰 吽 康）”，并且，就其本身而言，“ཨ་བྷི་ར་（藏文，अ भिर，a bhi ra，阿 毗 啰）”被称为大勇士，是名字。“ཧཱུཾ་ཁཾ་（藏文，हुं खं，hūṃ khaṃ，吽 康）”被称为是加持它的心髓。将文字的各个支分分开，显示具有五支的大勇士的等持，并且，也因为战胜四魔而成就了大勇士之名。其中，支分是，ཨ་（藏文，अ，a，阿）是不生之门，等持的支分以不生而战胜死主的魔。同样，བྷི་（藏文，भि，bhi，毗）是不分别之门，以该支分战胜天子魔。ར་（藏文，र，ra，啰）是离魔之门，以该支分战胜烦恼魔。ཧཱུྂ་（藏文，हुं，hūṃ，吽）是不坏之门，以该支分战胜蕴魔。ཁཾ་（藏文，खं，khaṃ，康）是如虚空般的体性之门，是战胜四魔的等持本身的总体性相。像这样，就是将大勇士的等持本身加持为文字之名，通过名称的方式成办佛的事业。通过形状和颜色的方式成办的方式是，ཨ་（藏文，अ，a，阿）是ཨ་ལ་ཡཾ་（藏文，，，）也是地的坛城，加持为黄色和方形，与增长的事业和成就相应。同样，བྷི་（藏文，भि，bhi，毗）是བ་རུ་ནཱ་（藏文，，，）水的坛城，以白色和圆形的方式利益有情。ར་（藏文，र，ra，啰）是ར་བི་（藏文，，，）火的坛城，
English
As seen, the nature of letters is also free from elaboration, but merely as an illusion, through the means of shapes, colors, and names, it accomplishes the deeds of the Buddha. Thus it is said. In this way, the first two verses show that letters are the nature of the Buddha, and the latter two verses show how the letters accomplish the deeds of the Buddha. Among these, the accomplishment of the Buddha's deeds through the shapes, colors, and names of the letters, in general, refers to all the accomplishments of deeds based on scriptures. In particular, it is the very samadhi of the great hero with five branches, which is blessed into mantra by skillful means, thus blessing "ཨ་བྷི་ར་ཧཱུཾ་ཁཾ་（Tibetan, अ भिर हुं खं，a bhi ra hūṃ khaṃ，A Bhi Ra Hum Kham）", and also, in itself, "ཨ་བྷི་ར་（Tibetan, अ भिर，a bhi ra，A Bhi Ra）" is called the great hero, which is the name. "ཧཱུཾ་ཁཾ་（Tibetan, हुं खं，hūṃ khaṃ，Hum Kham）" is called the essence that blesses it. Separating the letter branches one by one, it shows that it possesses the five branches of the great hero's samadhi, and also, by conquering the four maras, the name of the great hero is also accomplished. Among these, the branch is, ཨ་（Tibetan, अ，a，A） is the door of non-arising, and the branch of samadhi, by being unborn, overcomes the Mara of the Lord of Death. Similarly, བྷི་（Tibetan, भि，bhi，Bhi） is the door of non-discrimination, and with that branch, it overcomes the Mara of the Son of the Gods. ར་（Tibetan, र，ra，Ra） is the door of being free from Mara, and with that branch, it overcomes the Mara of Afflictions. ཧཱུྂ་（Tibetan, हुं，hūṃ，Hum） is the door of indestructibility, and with that branch, it overcomes the Mara of Aggregates. ཁཾ་（Tibetan, खं，khaṃ，Kham） is the door of the nature like the sky, which is the general characteristic of the very samadhi that overcomes the four maras. Like this, it is the very samadhi of the great hero that is blessed as the name of the letter, and it accomplishes the deeds of the Buddha through the means of the name. The way of accomplishing through the means of shape and color is that ཨ་（Tibetan, अ，a，A） is ཨ་ལ་ཡཾ་（Tibetan, ,,,） also the mandala of the earth, blessed as yellow in color and square in shape, and applied to the activities of increasing and accomplishment. Similarly, བྷི་（Tibetan, भि，bhi，Bhi） is བ་རུ་ནཱ་（Tibetan, ,,,） the mandala of water, and it benefits beings in the form of white color and round shape. ར་（Tibetan, र，ra，Ra） is ར་བི་（Tibetan, ,,,） the mandala of fire,
Chinese
以红色三角形的方式。吽（藏文：ཧཱུྂ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）是瓦玉风的坛城。以黑色半月形的方式。康（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：空）是天空自性的方式。像这样，就是将禅定本身加持成形状和颜色，是成就佛陀事业的方式。同样地，也适用于所有的秘密咒语的字母。就像从细微的分别念中所说的那样。因此，通过字母的作用和功德来成就佛陀的事业。如果字母可以被认为是佛陀，那么四十二个字母如何能圆满无数的佛陀呢？因此： 十方四时所逝者， 智慧有情之身语意， 四十五坛城之体性， 字母从首至ཥ而终。 如是说。在十方世界的无量无边的众生，各种各样的身体，各种各样的处所，各种各样的行境，各种各样的界、习气和思想，也都包含在五蕴、十二处和十八界中。同样地，无量无边的佛陀也都包含在由六道所摄的四十二坛城，以及由方便和智慧及其二无别所摄的这些之中。因此说，字母从首至ཥ而终。 现在为了显示字母的定义。从“心的自性是字母”开始，到“以法界于法界书写，故名为字母”为止。其中，共同的声明是：阿叉拉（藏文音译）。对于字母来说，除了每个字母都有一个名字之外，不像事物那样有许多名字的别名，因此称为字母。还有，比亚加纳是显明和引导的意思，因为能显明名和词。瓦纳是表达的意思，因为依靠名和词来表达意义。此处，心也像字母一样，从无自性中产生和成就各种各样的幻化神变和悉地，这就是意义显明的智慧和禅定。这样，在其境中，智慧自显现的字母变得清晰。
English
In the manner of a red triangle. Hūṃ (Tibetan: ཧཱུྂ, Sanskrit Devanagari: हूँ, Sanskrit Romanized: hūṃ, Chinese literal meaning: Hūṃ) is the mandala of the Vāyu wind. In the manner of a black crescent moon. Khaṃ (Tibetan: ཁཾ, Sanskrit Devanagari: खं, Sanskrit Romanized: khaṃ, Chinese literal meaning: Space) is the manner of the nature of space. Like this, it is the manner of blessing the samādhi itself into form and color, and accomplishing the deeds of the Buddhas. Likewise, apply it to all the letters of the secret mantras as well. Just as it is said from the subtle discriminations. Therefore, since the deeds of the Buddhas are accomplished through the function and qualities of the letters, if the letters can be considered Buddhas, then how can forty-two letters perfect countless Buddhas? Therefore: Those who have gone to the ten directions and four times, The body, speech, and mind of the wisdom beings, The very nature of the forty-five mandalas, The letters complete from the beginning to Ṣa. Thus it is said. In the realms of the ten directions, the countless varieties of beings, the various bodies, the various places, the various fields of activity, and all the various realms, latent tendencies, and thoughts, are also contained within just the aggregates, elements, and sense bases. Likewise, all the countless Buddhas are also contained within just these forty-two mandalas gathered by the six classes, and by the union of skillful means and wisdom and their non-duality. Therefore, it is said that the letters complete from the beginning to Ṣa. Now, in order to show the definition of the letters. From "The nature of mind is called letters" to "Since it is written with the sphere in the sphere, therefore it is called letters." Among these, the common statement is: Akṣara. For letters, other than each letter having a name, unlike things having many names as synonyms, therefore it is called letters. Also, Byāñjana means to clarify and lead, because it clarifies names and words. Varṇa means to express, because it expresses meaning by relying on names and words. Here, mind, like letters, from the absence of inherent nature, various magical displays and siddhis arise and are accomplished, which is the wisdom and samādhi that clarify meaning. Thus, in its field, the letters of self-appearing wisdom become clear.