Chinese
其差别如ka等。其余九个字母，在组别的位置上，ya和sha是腭音组。wa是唇音。ra和sha是头顶音。la和sa是齿音组。ha是喉音组。ཀྵa属于喉音和头顶音，从那里发出。为了调伏众生，以发出的方式而论，从眉毛发出ya，从腰间发出wa，从颧骨发出ra，从手臂发出la，从胸口发出sha，从手轮发出sha，从肚脐发出sa，从脚轮发出ha，从秘密处发出ཀྵa。这些字母被a的声音所遍布，就像琵琶的声音遍布琵琶的所有高低强弱的声音一样。又从双眼发出i、ī，从双耳发出u、ū，从双鼻发出e、ai，从头顶发出oṃ。第二，奇特的景象显现，因为这些字母是从身语意中发出的，所以在六道世界的十方无尽之处，字母如云般显现，东高西低，西高东低，南高北低，北高南低，边高中间低，中间高边低的形态变化，以六种方式轻轻摇动，使一切显现都清净为影像的自性。中等程度剧烈摇动，使一切空性都明朗为智慧的自性。以巨大的方式完全剧烈摇动，在无二的自性圆满大圆满的状态中，轮回和涅槃的一切法都未成立，因此仅仅是赋予了名称的特征。在那上面，如来本身极度欢喜，故说“ཧོཿ”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），安住在平等性的状态中。第三，关于如何宣说字母的自性，有六种方式：陈述宣说字母的原因；无生字母的轮涅槃，汇集了一切佛陀的意念，因此被视为法身；四十二个字母汇集为a的自性，因此字母被视为现证圆满报身成佛；字母本身成为一切的来源，为了显现各种各样的游戏，因此被视为化身；在那里汇集了诸佛的意念，因此展示了四十五坛城的圆满方式；心性本身是显空不二
English
Its distinctions are like ka, etc. The remaining nine letters, in the position of the groups, ya and sha are palatal sounds. wa is a labial sound. ra and sha are retroflex sounds. la and sa are dental sounds. ha is a guttural sound. ཀྵa belongs to both guttural and retroflex sounds, so it originates from there. However, for the sake of taming beings, considering the manner of emanation, ya emanates from the eyebrows, wa from the waist, ra from the cheekbones, la from the arms, sha from the chest, sha from the hand wheel, sa from the navel, ha from the foot wheel, and ཀྵa from the secret place. These letters are pervaded by the sound of a, just as the sound of a lute pervades all the high and low, strong and weak sounds of the lute. Also, i and ī emanate from the two eyes, u and ū from the two ears, e and ai from the two nostrils, and oṃ from the crown of the head. Secondly, the appearance of extraordinary signs is that because these letters are emanated from body, speech, and mind, in all the infinite directions of the six realms, the letters appear like great clouds, high in the east and low in the west, high in the west and low in the east, high in the south and low in the north, high in the north and low in the south, high at the edges and low in the center, high in the center and low at the edges, changing in six ways, gently moving, purifying all appearances into the nature of reflections. Moderately and intensely moving, clarifying all emptiness into the nature of wisdom. Completely and intensely moving in a great manner, in the state of the Great Perfection of non-duality, all phenomena of samsara and nirvana are not established anywhere, therefore they are merely labeled with names. Upon that, the Thus-Gone One himself is extremely pleased, therefore he places it in the state of equality, saying "ཧོཿ" (Tibetan, Devanagari script, Roman transliteration, literal meaning). Thirdly, regarding how the nature of letters is proclaimed, there are six ways: stating the cause of proclaiming the letters; the wheel of unborn letters, gathering all the intentions of the Buddhas, therefore it is shown as the Dharmakaya; the forty-two letters gathering into the nature of a, therefore the letters are shown as the Sambhogakaya of complete enlightenment; the letters themselves become the source of all, in order to manifest various plays, therefore it is shown as the Nirmanakaya; there, the intentions of the Buddhas are gathered, therefore the way of completing the forty-five mandalas is shown; mind itself is the non-duality of appearance and emptiness.
Chinese
这是关于字母“ra”的语音和意义的解释。首先是字母的云供，然后是为了所有如来之字母云而说的，说如下：第二，字母“阿”是所有字母的来源，因为没有舍弃显现的部分，所以也没有成立于空性的尽头。当它本身没有事物和相状，也不是不空的时候，当没有能指定的时候，那二者的自性是无二的，这样的中观也不是能指定的，因为它超越了所依赖的显现和空性的自性。因此，一切法都只是名称，没有成立为言说、思考、戏论和表达的自性，这是所有佛的意趣，它安住在字母的行列之中。它的安住方式是法身任运自成的自性。第三，所有字母的来源“阿”本身就是因缘的字母显现为各种形象的自性。如前所示，从根本的“阿”弯曲而产生“伊”，向下是“乌”三个的范围。从“阿”和“伊”产生“埃”，从“阿”和“乌”产生“奥”，这是五个元音。收缩产生“ṛ”，放松产生“ḷ”。这些也分为方便和智慧两种，所以是十四个。清楚显示方便的是“伊”，清楚显示智慧的是“啊”，这被称为“阿丽”。“阿”本身依靠喉咙、上颚、舌尖、牙齿、嘴唇来说，就是“ka ca ṭa ta pa”。这些以强烈的声音呼唤，就成了“kha cha ṭha tha pha”。以微弱的声音呼唤，就成了“ga ja ḍa da ba”。这些更大声地呼唤，就成了“gha ṅa ḍha dha bha”。这些用鼻音来说，就成了“nga nya ṇa na ma”，这样就产生了五个组。与这些相对应，“ya”和“sha”来自上颚，“ra”和“ṣa”来自舌尖的卷动，“la”和“sa”来自牙齿，“wa”来自嘴唇，“ha”来自喉咙，“kṣa”来自头顶。因此，“阿”的声音与喉咙的位置等相遇，以“ka”等四十二个字母，以“迦梨”和“阿丽”的声音名称所说的一切都包括在内，因为本来现证圆满菩提之王“阿”无生已经成佛为法身，所以就像“阿”成佛一样，从“阿”的自性中产生的四十二个字母也必定成佛，因为它们是以一个本体来游戏。
English
This is an explanation of the sound and meaning of the letter "ra." First, there is the cloud offering of letters, and then, for the sake of the letter clouds of all the Tathagatas, it is said as follows: Second, the letter "A" is the source of all letters, because it has not abandoned the aspect of appearance, and therefore it is not established at the extreme of emptiness. When it itself has no things and no characteristics, and it is also not non-empty, when there is nothing that can be designated, then the nature of those two is non-dual, and such Madhyamaka is also not something that can be designated, because it transcends the dependent appearance and the nature of emptiness. Therefore, all phenomena are only names, and they are not established as the nature of speech, thought, elaboration, and expression, which is the intention of all Buddhas, and it abides in the state of the garland of letters itself. Its abiding state is the spontaneously accomplished nature of the Dharmakaya. Third, the source of all letters, "A" itself, is the nature of the conditioned letters appearing in various forms. As shown before, from the root "A" bending, "I" is produced; downwards from the three "U"s. From "A" and "I", "E" is produced; from "A" and "U", "O" is produced, these are the five vowels. Contracting produces "ṛ", relaxing produces "ḷ". These are also divided into two: means and wisdom, so there are fourteen. Clearly showing means is "I", clearly showing wisdom is "Āḥ", which is called "Āli". "A" itself relies on the throat, palate, tip of the tongue, teeth, and lips to be spoken, which are "ka ca ṭa ta pa". These are called out with a strong sound, and they become "kha cha ṭha tha pha". Called out with a weak sound, they become "ga ja ḍa da ba". These are called out louder, and they become "gha ṅa ḍha dha bha". These are spoken with a nasal sound, and they become "nga nya ṇa na ma", thus five groups are produced. Corresponding to these, "ya" and "sha" come from the palate, "ra" and "ṣa" come from the curling of the tip of the tongue, "la" and "sa" come from the teeth, "wa" comes from the lips, "ha" comes from the throat, and "kṣa" comes from the crown of the head. Therefore, the sound of "A" meets with the position of the throat, etc., and everything that is spoken with the names of the sounds of "Kali" and "Ali" in the forty-two letters such as "ka" is included, because the king of complete enlightenment from the beginning, "A" unborn, has become a Buddha as the Dharmakaya, so just as "A" has become a Buddha, the forty-two letters that arise from the nature of "A" are also certain to become Buddhas, because they are playing with one essence.
Chinese
从自性中显现的四十二尊佛。其自性是文字示现圆满报身。第四部分分为两点：一是文字作为语言的来源，二是文字显现为各种作用的方式。第一点是：本体安住于法身，故而“唉玛霍”；自性显现为报身，故而奇妙；慈悲显现为化身，故而稀奇。文字的意义，如云朵之轮，是不可思议大神通的自性。在四十二种自性之上，加上首、点、尾三者，四十五种集合是持有所有名和词的处所。如何持有呢？例如，色法的尽头是微尘聚集形成团块，微尘是持有团块的处所一样。名称的尽头是文字。文字聚集形成由一个元音结合的文字。这些聚集形成柱子和瓶子等事物的名称。这些聚集形成所有词语的集合。因此，文字是名和词的处所。由此，为了宣说和展示各种乘的重大意义，文字从一开始就已成为所有词语和意义的来源。第四部分是：没有成立为粗大物质的文字自性，即自心光明。人我和法我皆空，远离一切戏论边际的法性，从原始以来，虽不执著于事物和相状之法，但显现的自性如水中月亮般无二，以这种方式，在佛的身体和众生的脉、处、轮等处，这些文字的形状显现而自性空无地存在着。如阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）如狮子伸腰一般，如柱子重叠一般等等存在着。颜色方面，元音字母（藏文：ཨཱ་ལི་，梵文天城体：आलि，梵文罗马拟音：āli，汉语字面意思：元音字母）是红色，辅音字母（藏文：ཀཱ་ལི་，梵文天城体：कालि，梵文罗马拟音：kāli，汉语字面意思：辅音字母）是白色的自性存在着。通过修习这些，瑜伽士也能圆满道和果的意义，这就是内义文字的作用。在佛的境界中，文字的云朵以颜色、形状、名称和词语的各种方式，变化出各种各样的游戏，并根据众生的根器，无量地
English
The forty-two Buddhas that arise from self-nature. Its nature is the letters manifesting as the complete enjoyment body. The fourth part has two points: first, letters are shown as the source of language, and second, the way letters manifest in various functions. The first point is: the essence abides in the Dharmakaya, hence "Emaho"; the nature appears as the Sambhogakaya, hence wonderful; compassion arises as the Nirmanakaya, hence amazing. The meaning of letters, like a wheel of clouds, is the nature of great inconceivable miracles. On top of the forty-two natures, adding the head, dot, and tail, the collection of forty-five is the place that holds all names and words. How does it hold? For example, the end of form is the aggregation of atoms forming a mass; atoms are the place that holds the mass. The end of names is letters. Letters gather to form a letter bound by a single vowel. These gather to form the names of things like pillars and vases. These gather to form the collection of all words. Therefore, letters are the place of names and words. From this, in order to speak and show the great meaning of various vehicles, letters have been established from the beginning as the source of all words and meanings. The fourth part is: the nature of letters, which is not established as a gross object, is the clear light of one's own mind. The nature of reality, which is devoid of self of person and self of phenomena, and free from all extremes of elaboration, although from the beginning it does not fixate on things and characteristics, but the nature of appearance is non-dual like a moon in water. In this way, in the body of the Buddha and in the channels, places, and wheels of sentient beings, the shapes of these letters appear but exist without inherent nature. Like the letter A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) like a lion stretching, like pillars stacked on top of each other, and so on. In terms of color, vowels (藏文：ཨཱ་ལི་，梵文天城体：आलि，梵文罗马拟音：āli，汉语字面意思：元音字母) are red, and consonants (藏文：ཀཱ་ལི་，梵文天城体：कालि，梵文罗马拟音：kāli，汉语字面意思：辅音字母) exist as white in nature. By meditating on these, the yogi can also perfect the meaning of the path and the fruit, which is the function of the inner meaning of letters. In the state of Buddhahood, the clouds of letters, with various colors, shapes, names, and words, transform into various kinds of play, and according to the capacity of beings, immeasurably
Chinese
是为示现无有边际。 如此显现的文字影像之书卷，以颜色、形状、名相词句之集合，亦能成办利益有情之事，是为文字轮之事业。 由观修天尊种子字，亦能成就密咒，是为文字轮之化身。 如是，文字亦安住于云化之中。 第五，圆满开示四十五尊坛城，乃是十方四时，过去、未来、现在，为利有情而往之诸佛之秘密，自生智慧萨埵身之坛城，即身之身，身之语，身之意，一一亦加功德与事业，分为五五而成十五。 如是，语与意亦各为十五，即五部坛城之四十五尊，皆圆满于文字之首阿至末ཀྵ之间，故凡所有部之坛城之差别，亦皆具足并摄集于文字轮之中，故为一切坛城之根本。 其中一些人将四十五个字母本身解释为坛城，但他们甚至没有看到文字轮中包含坛城各部的方面。 第六，解释心性显现为文字之决定义，有三：开示心性无生为文字之义；由无生之自性显现为文字，功德任运成就之方式；显空不二之文字由谁书写及排列之方式。 第一，心之自性光明，即是自性任运成就之文字。然此文字并无实物与相状之成立。 如《名称经》云：“阿为一切字母之胜，从心中生，无生。 大义文字，圣妙，一切言语之因，语之胜，一切词句皆能明。 ”又如经中云：“善现，文字是胜义中无生，即是阿之自性。 何者是阿之自性，即是心之自性，是真实超越一切有实与无实者。 ”如是。 第二，心性无所缘，胜义之文字，乃是光明界之种种显现，故为所依之身。