Chinese
就自身而言，在法界中以法界书写，因此称之为文字。现在宣说天尊与字母的结合，首先，为了阐述普遍适用的字母和三个坛城，说道：头部是不错谬的道路，滴是智慧之名，竖线是伟大的方便，断句。这里阐述了三个字母的名称、意义和作用。三个名称是：头部、滴、竖线。头部像伊（藏文：ཨི，梵文天城体：इ，梵文罗马拟音：i，汉语字面意思：伊）大象的鼻子。滴像阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）大自在天的眼睛。竖线像阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）长箭。如此，这三个名称的三个意义是：不错谬，智慧，伟大的方便。其中，像伊（藏文：ཨི，梵文天城体：इ，梵文罗马拟音：i，汉语字面意思：伊）大象鼻子的意义是，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）是 स्त्रीलिङ्ग（梵文天城体：स्त्रीलिङ्ग，梵文罗马拟音：strīliṅga，汉语字面意思：女性）总持的自性，通过名称的方面也显示了方便与智慧双运不错谬的意义，并且也通过大象鼻子钩子的形状方面显示了总持的手印。像阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）大自在天眼睛的意义是，阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）是完全断除超越痛苦，显示超越相状，并且也通过形状的方面显示远离戏论，因此是智慧的彼岸。长阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）的意义是阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）是救护者，也被称为大悲。形状也是长长的牵引，因此是伟大的方便。如此，方便、智慧以及这二者无别的第三个意义，这些都应理解为所有坛城的共同意义。三个字母的三个作用是：是道路，说名称，断句。成为最初进入之门的道路。如果不是阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）以 रे（梵文天城体：रे，梵文罗马拟音：re，汉语字面意思：瑞）连接，那么以元音连接的字母的名称就不会成立，如果那不成立，那么柱子和瓶子等事物的名称就不会成立，因此称为说名称。断句是真实穷尽。现在宣说天尊与字母各自的结合，其中，所知境也有三种。其中第一种是从字母的总体和各个分支方面，结合到天尊的坛城中进行阐述，这是为了了解驳斥者提出的“原因或理由是什么”这一问题的答案。第二
English
As for itself, since it is written in the realm of reality with the realm of reality, it is called a letter. Now, I will show the combination of deities and letters. First, in order to show the letters that are generally applicable and the three mandalas, it is said: The head is the unerring path, the dot is called the name of wisdom, and the line is the great means, cutting off the sentences. Here, the names, meanings, and functions of the three letters are shown. The three names are: head, dot, and line. The head is like the trunk of an elephant of I (藏文：ཨི，梵文天城体：इ，梵文罗马拟音：i，汉语字面意思：伊). The dot is like the eye of the great powerful one of Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿). The line is like a long arrow of Ā (藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿). Thus, the three meanings of these three names are: unerring, wisdom, and great means. Among them, the meaning of the trunk of an elephant of I (藏文：ཨི，梵文天城体：इ，梵文罗马拟音：i，汉语字面意思：伊) is that A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) is the nature of the स्त्रीलिङ्ग (梵文天城体：स्त्रीलिङ्ग，梵文罗马拟音：strīliṅga，汉语字面意思：female) dharani. It also shows the meaning of the union of means and wisdom without error through the aspect of the name, and it also shows the mudra of the dharani through the shape of the hook of the elephant's trunk. The meaning of the eye of the great powerful one of Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) is that Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) is the complete cutting off of transcendence of suffering, showing transcendence of characteristics, and it also shows freedom from elaboration through the aspect of shape, therefore it is the perfection of wisdom. The meaning of long Ā (藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿) is that A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) is the protector, also called great compassion. The shape is also a long pull, therefore it is the great means. Thus, these three meanings of means, wisdom, and the inseparability of the two should be understood as the common meaning of all mandalas. The three functions of the three letters are: it is the path, it speaks the name, it cuts off the sentences. It is the path that becomes the door of initial entry. If A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) is not connected with रे (梵文天城体：रे，梵文罗马拟音：re，汉语字面意思：瑞), then the names of the letters connected with vowels will not be established. If that is not established, then the names of things such as pillars and vases will not be established, therefore it is called speaking the name. Cutting off the sentences is truly exhausted. Now, I will show the individual combination of deities and letters. Among them, there are also three types of objects of knowledge. The first is to explain the combination into the mandala of deities from the general and individual aspects of the letters, which is to understand the answer to the question of the opponent, "What is the cause or reason?" The second
Chinese
“པ་”字表示对父亲们的幻化之声， “ཡུམ་”字表示对母亲们的网之声， “རྣམ་པར་ཤེས་པ་”表示以心之声，“ཡུལ་”字表示对境之身，“དབང་པོ་”表示以语之声，等等，这些将共同的功德表示为支分，应当如何理解其含义呢？ 第三，如共同字母三者之情形所示，如何理解在方便与智慧双运的觉性刹那间，所有坛城得以圆满呢？ 其中，首先，字母如何是本尊坛城之理，分为共同和不共同两种方式进行阐述。 一般而言，所有字母皆为佛陀之理，如前文所示，五蕴如何是佛陀的理证，以及阐述字母的考察，以及阐述字母的自性、作用和功德之力的章节中已详细阐述。因此，此处无需重复阐述，因为这些含义也应在此处应用。 其次，将每个字母与各个本尊相联系，是因为如所阐述的那样具有自性，同样地，如果进行禅修，就能迅速获得三摩地，并且也能迅速成就殊胜的悉地，因此，这也是为了增上三摩地之故而宣说的。 各个字母的解脱之门是： “ཨ་”字是诸法不生之门，是普贤佛母的解脱。“ཏ་”字是通达真如之门。因此，如前所述，属于“ཏ་”字类的字母也是通达真如之门，是如来们的解脱。同样，也可以将其应用于其他字母。 “ཀ་”字是大悲之门，是慈悲菩提心的解脱。“ཙ་”字是行境之门，是色声等之解脱。“པ་”字是胜义之门，是空性菩提心的解脱。“ང་ཉ་མ་”是顶髻之字母，是圆满佛陀之门，是不分别智慧的解脱之门。“ཡ་”字是远离生灭之门，是四时平等性的解脱。“ཤ་”字是大寂静之门，是戏论寂灭的解脱。“ཀྴ་”字是
English
The letter "pa" indicates the illusionary sound for the fathers, the letter "yum" indicates the net sound for the mothers, "rnam par shes pa" indicates the mind sound, "yul" indicates the object body, "dbang po" indicates the speech sound, and so on. How should we understand the meaning of these common qualities indicated as branches? Third, as shown in the case of the three common letters, how should we understand how all mandalas are perfected in a single moment of awareness that combines skillful means and wisdom? Among them, first, how the letters are the mandala of deities is explained in two ways: common and specific. In general, the reason why all letters are Buddhas is explained in detail in the previous section on how the five aggregates are the reason for being Buddhas, as well as in the section on examining letters, and in the section on explaining the nature, function, and power of letters. Therefore, there is no need to repeat it here, because those meanings should also be applied here. Secondly, the reason for associating each letter with each deity is that it has such a nature as explained, and similarly, if one meditates, one will quickly attain samadhi, and one will also quickly accomplish supreme siddhi. Therefore, it is also said for the sake of increasing samadhi. The gate of liberation for each letter is: "A" is the gate of non-arising of all dharmas, which is the liberation of Samantabhadri. "Ta" is the gate of understanding suchness. Therefore, as mentioned above, the letters belonging to the category of "ta" are also the gate of realizing suchness, which is the liberation of the Tathagatas. Similarly, it can also be applied to other letters. "Ka" is the gate of great compassion, which is the liberation of compassion and bodhicitta. "Tsa" is the gate of the field of action, which is the liberation of form, sound, etc. "Pa" is the gate of ultimate meaning, which is the liberation of emptiness and bodhicitta. "Nga nya ma" is the letter of the crown of the head, which is the gate of the perfect Buddha, which is the gate of the liberation of non-conceptual wisdom. "Ya" is the gate of being free from birth and death, which is the liberation of the equality of the four times. "Sha" is the gate of great peace, which is the liberation of the pacification of elaboration. "Ksha" is
Chinese
是无尽之门，大智慧的解脱，伊等虚空字母是梵音之门，大慈悲的解脱。哦是示现神通和渡过河流之门，是诸相完全寂灭的解脱。嗡是阿和姆的结合，其中阿是不生之虚空，姆是自性之空，所有天神和字母的集合，都是不费力气自然成就之义。因此，嗡的意义也包含于此。因此，这些字母的解脱之门与所有如来的解脱无别。字母轮大集，汇集身语意的花鬘。如是说。现在讲述第二，将共同的功德与支分结合的意义。其中，父亲们以幻化的声音表示，因为是方便的印，所以用幻化的声音表示。同样，母亲们是智慧的印，所以用网的声音表示。识是心的自性，所以用心的声音表示。根是明晰且能觉知的自性，所以用语的声音表示。境是粗略的色，所以用身的声音表示。其他则是幻化网相互关联的功德法。第三，如何了知方便与智慧无二的觉性在一刹那间圆满一切坛城。从非任何事物之义中变幻出各种幻象是方便的自性，即五部。彼自体性无相，自然成就，是智慧的自性，即五母。如是关联之时，了知与幻化网关联是心的自性，即识的菩萨。幻化网中显现是语的自性，即根的菩萨。幻化网中显现是身的自性，即境的佛母。如是，一切与幻化网关联，以身语意的自性，成为四时平等性之自性，即四时之佛母。
English
is the gate of inexhaustibility, the liberation of great wisdom. The space letters such as 'i' are the gate of Brahma's voice, the liberation of great compassion. 'O' is the gate of displaying miracles and crossing the river, the liberation of the complete destruction of all characteristics. 'Om' is the combination of 'a' and 'mum'. In that, 'a' is the space of unborn, 'mum' is the sky of self-nature. All those assemblies of deities and letters are the meaning of spontaneously accomplishing without effort. Therefore, the meaning of 'Om' is also included therein. Therefore, these gates of liberation of letters are inseparable from the liberation of all Tathagatas. This great assembly of the wheel of letters gathers the garland of body, speech, and mind. Thus it is said. Now, the second, the meaning of applying the general qualities to the limbs will be explained. Therein, the fathers are indicated by the sound of illusion, because they are the mudra of means, they are indicated by the sound of illusion. Similarly, the mothers are the mudra of wisdom, so they are indicated by the sound of net. Consciousness is the nature of mind, so it is indicated by the sound of mind. The senses are of the nature of being clear and understanding, so they are indicated by the sound of speech. The objects are gross forms, so they are indicated by the sound of body. The others are taught as the qualities of the Dharma of the interconnected illusion net. Third, how to know that the wisdom that is non-dual of method and wisdom is complete in all mandalas in one instant. Transforming into various illusions from the meaning of not being anything is the nature of method, which is the five families. That itself, being without characteristics and spontaneously accomplished, is the nature of wisdom, which is the five mothers. When connected in this way, knowing that it is connected to the illusion net is the nature of mind, which is the Bodhisattva of consciousness. Appearing clearly in the illusion net is the nature of speech, which is the Bodhisattva of the senses. Appearing in the illusion net is the nature of body, which is the Consort of objects. Thus, everything is connected to the illusion net, and with the nature of body, speech, and mind, it becomes the nature of the equality of the four times, which is the Consort of the four times.
Chinese
从[法]界之中，大悲无间断者，乃大雄。如是了知幻化网双运之身语意，乃至无有少许相状可执着，乃忿怒尊。如是了知之智慧本身亦离戏论者，乃忿怒母。所有彼等亦皆安住于界与智慧二无别之状态中，且汇集于彼者，乃普贤王如来与普贤王佛母。因此，当知所有彼等坛城，皆为方便与智慧二无别之觉性刹那之法尔。现在，为了阐释总摄之义，宣说了“方便与智慧，喜云菩提心，聚集因轮”。其中，于此处，诸字为增上菩提心之自性，阐释为成就天众坛城之因之轮。其中，总的来说，所谓菩提心，亦可用于空性与悲心相联结。亦可用于无谬了知界与智慧二无别之义之觉性生起。亦可用于心之自性如是。其表征之手印与门，即是增上菩提心。诸字亦成为彼等菩提心之幻化与手印。因此，此处亦由所有彼等菩提心之幻化手印，诸字之自性，二无别之增上菩提心所散发，而成就天众坛城者，譬如，因是乐神亲近围绕，缘是父母之诸根与福分和合聚集，则众生之身体得以成就，如是无有获得自在之作者一般。因是法自性清净，缘是方便与智慧双运，则果天众坛城生起，亦将成就为无有作者之自性。所谓一切如来皆已转为字轮者，于其他经续中如是说：诸法各异而随顺，诸法互相随顺，诸法皆随顺，趋向离边。如是之语，譬如，如何安立各异之法