English
From the body, letters radiate like clouds, becoming the seed for creating mandalas. In the chakras of sentient beings, they naturally reside. Thus, upon the forty-two letters, ཨི་ (Tibetan, Devanagari: इ, Romanized Sanskrit: i, Literal Chinese meaning: 伊) is like an elephant's trunk, ཨཱ་ (Tibetan, Devanagari: आ, Romanized Sanskrit: ā, Literal Chinese meaning: 阿) is long like an arrow, and the dot, ཨཱཿ (Tibetan, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: 阿), is like the eye of the Great Lord; these three exist within the letters, and counting them separately makes five, according to Rongpa. Some consider these to be the three letters of body, speech, and mind. If according to the letters, although they exist as before, relying on the power of the deities, the latter is the lineage, some also believe. Here, the beginning of the letter is like an elephant's trunk, the bindu and the tsek-drak (accent mark) are like an eye, and the shad (vertical line) is like an arrow; this is how we identify them. This is the general meaning. Secondly, regarding the meaning of the text, there are three points: the connection of meaning, the explanation of the meaning of words, and the summary of the meaning of the context. The first point is: From the spontaneously accomplished ground, compassion radiates, explaining the meaning of establishing all dharmas ultimately; from then on, all the Tathagatas of the ten directions and four times, the nature of the illusion of letters, the meaning of being enlightened from the beginning, become one intention, all dharmas become inseparable, the aspect of great equality, the nature of the great sovereignty of body, speech, mind, qualities, and activities, in the Vajradhatu, all phenomena of samsara and nirvana appear, in the essence of letters, in the samadhi of being enlightened from the beginning, the intention is unwavering, in order to explain the meaning of the Dharmata, the great perfection of equality, all dharmas are not established in meaning, therefore they are merely names, the nature that exists from the beginning, called the Garland of Letters Wheel, this is born from the Vajra of the body, speech, and mind of the Tathagata himself. Thus it is said. Secondly, there are three points: generally explaining the nature of the wheel of letters, explaining them separately in conjunction with deities, and summarizing the meaning of both. The first point has three points: how to meditate on the letters, how to spread the clouds of letters, and how to explain the nature of the letters. The first point has two: the actual way of meditating, and explaining its benefits. The first point has three points: the generation stage, the completion stage, and how to meditate in conjunction with its activities. The first point is: In the state of taking refuge, generating bodhicitta, and contemplating emptiness.
Chinese
在莲花和月亮之上，阿(ཨ)字稳固不动，其自性清净，白色明亮闪耀，从中散发出无数极其微小的白色阿(ཨ)字，其大小如百倍芥子般细微。这些阿(ཨ)字的光芒充满十方世界的一切，使一切显现都成为阿(ཨ)字。然后，所有这些又收摄融入根本的阿(ཨ)字中，虽然融入了，但阿(ཨ)字本身并没有因此增大或减小，而是在稳定的状态中保持平衡。之后，从根本的阿(ཨ)字中，名相的字母，如ཀ（ka）等三十四个集合，以及声音的字母，即元音字母，都以光芒的形式向十方散发，使一切众生都显现为字母的形状，并燃烧成一个光芒的集合，一切又都收摄融入阿(ཨ)字中。同样，散发和收摄等也如前所述。之后，再次在莲花中央的日、月之上，依次排列阿(ཨ)和ཀྵ等种子字，并观想为本尊。这是生起次第的因之字母云。第二，圆满次第是，在明观为本尊的心间，莲花月亮之上，稳固的白色阿(ཨ)字散发出无数的阿(ཨ)字，充满十方世界的一切，一切众生都变成阿(ཨ)字，然后又收摄融入心间的阿(ཨ)字中，保持在不增不减的状态中。之后，再次从周围的字母和阿(ཨ)字中，如前一样散发出名相字母的集合，然后又收摄融入轮回与涅槃无二的法性中，保持在不增不减的状态中。这是圆满次第的字母云。第三，与事业结合，对于息灾、增益、怀爱和降伏，将阿(ཨ)字和名相字母分别散发为白色、黄色、红色和蓝黑色，从而进行息灭疾病和邪魔，增长寿命和福德，勾招所求并使其臣服，以及制裁凶恶之徒等事业，最终保持在不增不减的状态中。详细的在第五品中说明。这是成办事业的字母云。第二，说明其利益，像这样的观修方法是所有佛陀的
English
Upon a lotus and moon, the A (ཨ) stands firm and unmoving, its nature immaculate. From the clear and radiant white A (ཨ) emanate countless, exceedingly minute white A's, each the size of a hundred mustard seeds split apart. These A's, with their rays of light, completely fill all the realms of the ten directions, causing all phenomena to appear as the form of A. Then, all of these are again gathered and dissolved into the fundamental A itself. Although dissolved, the A itself neither increases nor decreases from its original state, but remains stable, abiding in equilibrium for a moment. Thereafter, from that fundamental A, the collection of thirty-four letters of names, such as Ka (ཀ), and the letters of sound, the vowel signs, emanate in the ten directions as light, causing all sentient beings to appear as the form of letters, blazing as a single mass of light. All of this is then gathered back and dissolves into the A. Again, the emanation and gathering, and so forth, are just as before. Then, again, in the center of the lotus, upon the sun and moon, the seed syllables, such as A (ཨ) and Ksha (ཀྵ), are arranged in order, and one generates oneself as the deity. This is the cloud of causal letters of the generation stage. Secondly, the completion stage is: in the heart of the deity visualized clearly, upon the lotus and moon, the white A (ཨ) stands firm, and from it emanate countless A's, filling all the worlds of the ten directions. All sentient beings transform into the form of A, and then gather back and dissolve into the A in the heart, remaining in a state of neither increase nor decrease. Then, again, from the surrounding letters and the A, the collection of letters of names emanates just as before, and then gathers back and dissolves into the nature of reality, where samsara and nirvana are non-dual, remaining in a state of neither increase nor decrease. This is the cloud of letters of the completion stage. Thirdly, combining with activities: for pacifying, increasing, magnetizing, and wrathful activities, the A and the letters of names are emanated as white, yellow, red, and dark blue-black, respectively, thereby performing the activities of pacifying sickness and evil spirits, increasing life and merit, summoning and subjugating what is to be accomplished, and subduing the wicked. Finally, one remains in a state of neither increase nor decrease. The details are as in the fifth chapter. This is the cloud of letters for accomplishing activities. Secondly, showing its benefits: this kind of meditation practice is of all the Buddhas.
Chinese
身语意功德事业金刚普贤的成就，所有圆满的自性，如所愿般，一切稳固生起的智慧之因。因此，所有殊胜和共同的成就都将成办。有些人认为，在阿拉伯语中，通过学习一个字母来达到稳固不变，并通过词组等学习许多，从而将法身和色身的联系作为道路，但这只是一种片面的看法，并不完全正确。因为必须将字母解释为所有云的基础。第二，字母的云如何开展的方式有两种：字母的开展和奇妙的特殊景象显现。第一种是ཨཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是所有字母的来源，是散发的基础，因此以从内部产生的自性开展。就像所有由元素组成的形体都以大元素的形式产生一样，所有字母也以ཨ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的形式产生。如此，语言的基础是ཨ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。由于语言的造作，ཨ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）本身弯曲是ཨི（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），向下是ཨུ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），这是三个根本。然后，ཨ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和ཨི（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）结合产生ཨེ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），ཨ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和ཨུ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）结合产生ཨོ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。收缩产生རྀ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），放松产生ལྀ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。每一个都因长短的区别而有十四个声音字母，加上带鼻音的ཨཾ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和完全分离的ཨཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），就变成了十六个。ཨ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的声音与喉咙的位置相遇产生ཀ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。它稍微收缩并与头顶的位置相遇产生ཁ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），它稍微收缩产生ག（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。它与胸腔的位置相遇产生གྷ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。它与鼻子相遇产生ང་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），这是从佛陀的喉咙宝瓶中发出的。从同样的顺序推断，也应该了解其他的。ཙ་ཚ་ཛ་ཛྷ་ཉ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）这些字母是ཨ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）与上颚中部和舌头中心相遇而产生的，因此是从舌头产生的。ཊ་ཋ་ཌ་ཌྷ་ཎ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）这些字母是ཨ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）接近舌尖与上颚末端相遇而产生的，因此产生一般的语音，是从舌尖发出的。ཏ་ཐ་ད་དྷ་ན་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）这些字母是ཨ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）与舌尖和牙齿相遇而产生的，因此是从舌尖和牙齿发出的。པ་ཕ་བ་བྷ་མ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）这些字母是ཨ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）与嘴唇相遇而产生的，因此是从嘴唇发出的。在这些字母中，
English
The accomplishment of the body, speech, mind, qualities, and activities of Vajra Samantabhadra, the nature of all perfections, is the cause of wisdom that steadily arises as desired. Therefore, all supreme and common accomplishments will be achieved. Some believe that in Arabic, learning one letter to achieve stability and immutability, and learning many through phrases, etc., makes the connection between Dharmakaya and Rupakaya a path, but this is only a partial view and not entirely correct. Because the letters must be explained as the basis of all clouds. Second, there are two ways in which the cloud of letters unfolds: the unfolding of letters and the appearance of wondrous and special signs. The first is that ཨཿ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is the source of all letters, the basis of emanation, and therefore unfolds with the nature of arising from within. Just as all forms composed of elements arise in the form of great elements, all letters also arise in the form of ཨ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). Thus, the basis of speech is ཨ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). Also, due to the activity of speech, ཨ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) itself bending is ཨི (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), and downward is ཨུ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), these are the three roots. Then, ཨ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) and ཨི (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) combined produce ཨེ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), and ཨ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) and ཨུ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) combined produce ཨོ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). Contraction produces རྀ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), and relaxation produces ལྀ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). Each of these, due to the distinction of length, has fourteen sound letters, plus ཨཾ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) with nasalization and ཨཿ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) completely separated, becomes sixteen. The sound of ཨ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) meeting the position of the throat produces ཀ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). It slightly contracts and meets the position of the crown of the head to produce ཁ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), it slightly contracts to produce ག (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). It meets the position of the chest cavity to produce གྷ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). It meets the nose to produce ང་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), which comes from the vase of the Buddha's throat. Inferring from the same order, others should also be understood. ཙ་ཚ་ཛ་ཛྷ་ཉ་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) These letters are produced by ཨ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) meeting the middle of the palate and the center of the tongue, therefore they are produced from the tongue. ཊ་ཋ་ཌ་ཌྷ་ཎ་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) These letters are produced by ཨ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) approaching the tip of the tongue and meeting the end of the palate, therefore producing a general sound, and they come from the tip of the tongue. ཏ་ཐ་ད་དྷ་ན་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) These letters are produced by ཨ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) meeting the tip of the tongue and the teeth, therefore they come from the tip of the tongue and the teeth. པ་ཕ་བ་བྷ་མ་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) These letters are produced by ཨ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) meeting the lips, therefore they come from the lips. Among these letters,