Chinese
生下孩子后，即使给它取了各种各样的名字，内外寻遍也找不到。一切诸法也应如是了知。如是说。因此，特意宣说一切诸法是不可言说的。第三，将轮回涅槃归纳为心和智慧的自显现，分为二：宣说自显现的因，以及如何显现的实物。第一是宣说一切诸法的自性。然后，如来坛城，方便与智慧无二无别，此即心与智慧自显现的秘密，此身语意功德事业金刚中如是取出。第二分为二：将有情众生的错觉显现为心的自显现，以及将佛的净土显现为智慧的自显现。第一，为了显示一切都是自显现，所以说“啊 吼”。取受的五蕴，以及由此为因，在轮回的状态中，各种错觉，成为三有之根本的一切过患，都是从我与我所的执着中产生的。在轮回中迷惑时，对于天等六道众生各自的显现而生，生命力断绝而死，各自的各种身体，以及甘露和蔗糖等各种受用，以及天界等各自的境，各种显现，以及死亡、转生、堕落等痛苦的幻轮，以及从其中显现的安乐和中阴的各种红白显现，这一切都是这些众生的无明所生的邪分别习气，迷惑之心的自显现，如同梦境一般，除此之外，没有任何外在的、其他不同的事物成立。如是《念住经》中也说：各种身体和受用，以及显现为安乐和痛苦，都是心所变现，心所造作，除了心之外，没有丝毫其他，譬如就像梦境一样。如是说。第二是，一切诸法具备一切殊胜之相的空性，轮回涅槃本来成佛的自性，人法二无我本来了知，各自在本觉上获得自在。
English
After giving birth to a child, even if it is given various names, it cannot be found by searching inside and out. All dharmas should be known in the same way. Thus it is said. Therefore, it is specifically declared that all dharmas are inexpressible. Third, summarizing samsara and nirvana as the self-manifestation of mind and wisdom, there are two parts: stating the cause of self-manifestation, and the actual object of how it is shown. The first is to state the nature of all dharmas. Then, the mandala of the Tathagata, the inseparability of skillful means and wisdom, the secret of this very self-manifestation of mind and wisdom, this is extracted from the body, speech, mind, qualities, and activities of the Vajra, thus it is said. The second is divided into two: showing the deluded appearances of sentient beings as the self-manifestation of mind, and showing the pure lands of the Buddhas as the self-manifestation of wisdom. The first, in order to show that everything is self-manifestation, therefore it is said, "Ah Ho!" The five aggregates of grasping, and caused by them, in the state of samsara, various deluded appearances, all the faults that are the root of the three realms, arise from the clinging to "I" and "mine." When deluded in samsara, birth occurs in the appearances of each of the six classes of beings, such as gods, and death occurs when the power of life is cut off. Various bodies of each being, and various enjoyments such as nectar and sugarcane, and various appearances in the realms of each, such as the abodes of the gods, and the wheel of suffering such as death, transmigration, and falling, and the appearances of happiness and the intermediate state, which appear in various white and red colors, all of these are the self-manifestation of the deluded mind, the habitual tendencies of wrong thoughts born from the ignorance of those beings, like a dream, and apart from that, nothing external, other, or different is established. As it is also said in the Mindfulness Sutra: Various bodies and enjoyments, and appearances as happiness and suffering, are all emanated by the mind and made by the mind. Apart from the mind, there is nothing else, like a dream. Thus it is said. The second is that all dharmas are emptiness endowed with all supreme aspects, the nature of samsara and nirvana being primordially enlightened, the selflessness of persons and phenomena being primordially known, and each having mastery over their own awareness.
Chinese
变得相同，被称为具有相同命运的因。如此说。第二，详细解释分为三：字母的体性、分类、必要。第一，心性本初清净的自性显现为字母的形态，以无尽的身语意庄严作为轮涅的所依。安住于何处呢？如佛和众生各自的轮，依赖于脉中的明点而各自安住。而且，使颜色和功德显现的明净的意识，敏锐的根，具有大威德。字母的形象不清晰，则愚笨且具有缺陷。在心间等处修习，则其颜色和功德增长，也是成就生起的因。分类有：身处脉的字母、宫殿天尊的字母、变化化身的字母、表诠声音的字母。首先，在各自的续部中，没有广泛宣说字母在脉、叶、轮中的安住方式。此处则说，在顶门、喉间、心间三处有ༀ་ཨཱཿཧཱུྃ་三个，心间有寂静四十二字母，顶门有饮血五十八字母，总共百种姓的身语意字母，共计一百零三个。在暂时状态中，六道的种子字母，不净的六个，被显示为净化的对象。通过那些天尊的字母，作为在所依处清净的方法来宣说。也就是，顶门是ཨ，眉间是དཾ，喉间是ཏྲི，心间是ནྲི，脐间是སུ，密处是པྲེ，脚底是དུ，这些是六道的字母。据说六道各自的业和习气依赖于这些字母。净化的对象有六个，能净化的有一百零三个，安住在身体上。宫殿天尊的字母，是在修习天尊时，在坛城的各个方位生起的。变化的字母，是圆满受用身的佛的身语意金刚中，出现字母云，放射出诸多化身，成办利益众生的事业。声音的字母，是念诵咒语，分别念诵各个声音。必要是成办各自的意义。也就是，脉的字母是身和智慧无二的所依。天尊的字母是各个天尊放射的基础，因此能清净生起次第和圆满次第。
English
Becoming similar is called the cause of having equal fortune. Thus it is said. Secondly, the detailed explanation has three parts: the essence of letters, the divisions, and the purpose. First, the nature of mind, primordially pure, appearing in the form of letters, with inexhaustible body, speech, and mind as ornaments, serves as the basis for the wheel. Where does it reside? Like the wheels of Buddhas and sentient beings, it resides separately, relying on the bindus within the channels. Moreover, the clear consciousness that makes colors and qualities manifest, the sharp senses, and great splendor. If the form of the letters is unclear, it is foolish and flawed. Meditating on the heart, etc., increases its color and qualities, and it is also the cause for the arising of accomplishments. The divisions are: the letters of the body-abiding channels, the letters of the palace deities, the letters of the magical emanations, and the letters that represent sounds. First, in the respective tantras, the manner in which letters reside in the channels, petals, and wheels is not extensively explained. Here, it is said that in the three places of the crown, throat, and heart, there are the three syllables ༀ་ཨཱཿཧཱུྃ་, and in the heart there are the forty-two peaceful letters, and in the crown there are the fifty-eight wrathful letters, thus including the body, speech, and mind letters of the hundred families, there are a total of one hundred and three. In the temporary state, the seed letters of the six realms, the six impure ones, are shown as the objects to be purified. Through the letters of those deities, it is taught as a method of purifying the places. That is, in the crown is ཨ (A), between the eyebrows is དཾ (Dam), in the throat is ཏྲི (Tri), in the heart is ནྲི (Nri), in the navel is སུ (Su), in the secret place is པྲེ (Pre), and in the soles of the feet is དུ (Du), these are the letters of the six realms. It is said that the karma and habitual tendencies of each of the six realms rely on these letters. There are six objects to be purified, and one hundred and three that purify, residing in the body. The letters of the palace deities are generated in the respective places of the mandala when meditating on the deities. The letters of emanation are the body, speech, and mind vajras of the Buddha in the complete enjoyment body, from which clouds of letters arise, radiating numerous emanations, accomplishing the benefit of beings. The letters of sound are the recitation of mantras, uttering each sound separately. The purpose is to accomplish their respective meanings. That is, the letters of the channels are the basis for the indivisibility of body and wisdom. The letters of the deities are the basis for the radiation of each deity, thus purifying the generation stage and the completion stage.
English
It is for accomplishing meaning. The manifested letters accomplish the meaning of immeasurable sentient beings. The sound letters are the cause for accomplishing mantras. So, in this case, the other letters emanate from the category of A. As it says in the Kun Dus: "From space comes A, and from A, all the collections of letters emanate." Here, although the consonants are complete, the vowels are incomplete, being abbreviated and combined in accordance with the categories of deities. So, the long Ā is condensed into a shad (vertical line). The final Aḥ, separated, is condensed into a tsek (dot). The Ā before the long vowel and the Aṃ with nasalization are combined with O, and both A and O are condensed into Oṃ. The neuter letters Ṛ, Ṝ, ḷ, ḹ, these four, are condensed into the consonants Ra and La, making a total of forty-two. The initial remaining A is the basis for the emanation of all letters. It is said that because the letters are condensed, O is combined as a helper, belonging to the category of Oṃ. So, where do the arrangement of letters and their origin come from? From the Kun Dus Rinpoche's Tantra: "Ka and the like, the five aspects, are the nature of the throat's speech. Second, Ca and the like, the five aspects, are the nature of the crescent-shaped tongue. Third, Ṭa and the like, the five aspects, are the nature of the tip of the tongue. Fourth, Ta and the like, it is said to arise from the lips. From the eyebrows of the Great Person, arises the letter Ya, which abides in samsara. From the waist of the Great Person, arises the letter Va, which dispels ignorance. From the ribs of the Great Person, arises the letter Ra, which burns desire. From the arms of the Great Person, arises the letter La, which destroys conceptualization. From the auspicious swirl coiled in the heart, arises the letter Sha, which purifies the marks. From the rays of light of the wheel of the hand, arises the letter Ṣa, which shows miracles. From the navel, the measure of the body, arises the letter Sa, which is the source of desire. From the rays of light of the wheel of the foot, arises the letter Ha, which burns obscurations. From the nature of the secret space, arises the letter Kṣa, which is the source of miracles. From the two eyes of the Great Person, arise the two self-nature letters I. From the two ears of the Great Person, arise the two self-nature letters U. From the two feet of the Great Person, arise the two self-nature letters E. From the crown of the head of the Great Person, arises the victorious letter Oṃ." Thus it is said. So, these letters are Buddha
Chinese
从身体中，文字如云般散发，成为创造坛城的种子。在众生的脉轮中，自然存在。如此，在四十二个字之上，ཨི་（藏文，梵文天城体：इ，梵文罗马拟音：i，汉语字面意思：伊）如大象的鼻子，ཨཱ་（藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）长如箭，点即ཨཱཿ（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）如大自在天的眼睛，这三个存在于文字之中的，分别计数则为五，这是绒巴的说法。有些人认为这是身语意的三个字。如果按照文字来说，虽然如前者一样存在，但依仗于神的力量，后者才是种姓，也有人这样认为。这里，文字的开头如大象的鼻子，圆点和重音如眼睛，竖线如箭，这样来确定。这是总体的意义。第二，关于正文的意义有三点：意义的关联，词语的意义解释，以及章节的意义总结。第一点是：从自然成就的基性中，慈悲散发，阐述了所有法究竟的意义，从那以后，十方四时的所有如来，文字幻化的自性，本来成佛的意义，成为一个意趣，所有法成为无别的，大平等之相，身语意功德事业大自在的自性，在金刚界中，显现世间轮回涅槃的所有法，在文字的体性中，本来成佛的禅定中，意趣不动摇，为了阐述法性平等大圆满的意义，所有法在意义上没有成立，因此仅仅是名字，从原始以来就存在的自性，名为文字鬘轮，这正是如来的身语意金刚所生。如是说。第二有三点：总体阐述文字轮的自性，与本尊结合分别解释，以及总结这两者的意义。第一点有三点：如何修习文字的方式，如何散布文字云的方式，以及如何阐述文字自性的方式。第一点有两个：实际的修习方式，以及阐述其利益。第一点有三点：生起次第，圆满次第，以及结合其事业来修习的方式。第一点是：皈依、发菩提心以及思维空性的状态中。