English
This is to show the absence of limits. Thus, the appearance of the book of letter images, with its collection of colors, shapes, names, words, and phrases, also accomplishes the benefit of beings, which is the activity of the wheel of letters. Even the accomplishment of mantras from meditating on the seed syllables of deities is an emanation of the wheel of letters. Thus, letters also abide in the very cloud of emanations. Fifth, the complete teaching of the forty-five mandalas is the secret of all the Buddhas who have gone for the benefit of beings in the ten directions and four times, past, future, and present. The mandala of the body of the self-arisen wisdom-being is the body of the body, the speech of the body, and the mind of the body. To each of these, qualities and activities are added, and by dividing them into fives, there are fifteen. Similarly, speech and mind also have fifteen each, so the forty-five mandalas of the five families are complete from the beginning letter A to the end letter ཀྵ, so all the divisions of the mandalas of the families are also complete and gathered in the wheel of letters itself, so it is the root of all mandalas. Some people explain that the forty-five letters themselves are the mandala, but they have not even seen the aspect of the wheel of letters in which the families of the mandala are gathered. Sixth, there are three explanations of the definitive meaning of mind itself appearing as letters: teaching that the unborn nature of mind is the meaning of letters; how qualities are spontaneously accomplished by the appearance of letters from the state of unbornness itself; and how the non-dual letters of appearance and emptiness are written and arranged. First, the clear light of the nature of mind itself is the spontaneously accomplished letter. However, there is no establishment of substance or characteristics in that letter itself. As the *Name Utterance* says: "A is the best of all letters, it arises from the heart, it is unborn. The great meaning is the sacred letter, the best of the causes of all speech, it makes all words very clear." And as the sutra says: "Subhuti, letters are unborn in the ultimate sense, they are the very nature of A. Whatever is the nature of A is the nature of mind, it is truly beyond all that is substantial and insubstantial." So it is. Second, mind itself is without object, the ultimate letter itself is the variety of the clear light realm, so it is the supporting body.
Chinese
以大轮印记传达，安住语之大轮，以及遍知者功德之轮，无碍者事业之大轮。自性佛一切身语意，无尽庄严之轮，乃是功德圆满，本自任运成就，故为稀有之殊胜身，以及智慧无二之意，奇妙之大幻化，于自显现，故为极度吸引。彼亦是修习而使三身于自显现之义。第三，如是显现之文字，即是心性本自清净，法界不变之状态，智慧任运成就，无勤之界本自书写，即是恒常不变之法性，自性光明，名之为文字之义，并非新造或产生，因此，任运成就之文字，云之轮，轮涅一切，皆本自安住。第二，与天神结合而分别解说，共有三种：总说三字之义，分别解说四十二字之义，以及归纳彼等之义。第一，文字之首，ཀ་རིས་（ka ris）是以ཨི་（i）如大象之鼻象征，表示方便与智慧无二之义，乃是不错乱之意金刚。成为一切经函等文字最初之引导与进入之首，故为道路之作用，如木车之引导。文字之明点，即是点（ཚེག་），ཨཿ（ah）如大自在天之眼，乃是相好寂灭，涅槃之自性，不可言说，表示语金刚，智慧不住二边。ཨ་（a）之相，是般若波罗蜜多之义。其作用是，于事物之名称中，各自成立并作言说之业。若不以ཨ་（a）连接，则无法成立以元音连接之文字之名称。若不成立，则柱子与瓶子等事物之名称亦无法成立。因此，此处作成立事物各自名称之业。
English
Communicating with the great wheel seal, abiding in the great wheel of speech, as well as the wheel of qualities of the omniscient, and the great wheel of activity of the unimpeded. The self-nature Buddha's all body, speech, and mind, the inexhaustible wheel of adornment, is the perfection of qualities, spontaneously accomplished from the beginning, therefore it is a rare and supreme body, and the wisdom inseparable, the great miracle of wonder, appearing in oneself, therefore it is extremely attractive. That is also the meaning of cultivating and causing the three bodies to appear in oneself. Third, the letter that appears in this way is the nature of mind, which is pure from the beginning, the unchanging state of the Dharma realm, the wisdom spontaneously accomplished, the realm of non-effort is written from the beginning, that is, the unchanging Dharma nature, the self-nature luminosity, the meaning of being named as a letter, is not newly created or produced, therefore, the spontaneously accomplished letter, the wheel of clouds, all samsara and nirvana, are said to abide from the beginning. Second, combining with the deities and explaining separately, there are three types: generally explaining the meaning of the three letters, separately explaining the meaning of the forty-two letters, and summarizing their meaning. First, the beginning of the letter, ཀ་རིས་ (ka ris), is symbolized by ཨི་ (i) like the nose of an elephant, indicating the meaning of the inseparability of skillful means and wisdom, which is the unerring mind vajra. It becomes the initial guide and entry of all texts and other letters, so it acts as the function of the path, like the guide of a wooden cart. The bindu of the letter, which is the dot (ཚེག་), ཨཿ (ah), like the eye of the great Ishvara, is the nature of the auspicious signs pacified, nirvana, unspeakable, representing the speech vajra, the wisdom not abiding in the two extremes. The aspect of ཨ་ (a) is the meaning of the Prajnaparamita. Its function is to establish and speak the names of things separately. If it is not connected with ཨ་ (a), the names of the letters connected with vowels cannot be established. If it is not established, the names of things such as pillars and vases cannot be established. Therefore, here it performs the function of establishing the names of individual things.
Chinese
或者刺入，或者牧牛者们以愚蠢的智慧诅咒一切智者的自性。这和牧人说“这是牲畜”一样。第二，解释四十二字母的意义，分为两部分：总的意义和正文的意义。第一部分有三点：错乱的意义组合，名称的解释，以及音调的显现方式。第一点是：正文此处字母的顺序略有错乱，这是依于本尊的住处而安排的，就像这样。也就是说，最初的阿（ཨ）是法界普贤佛母空性的自性，紧随四门母之后的是夏（ཀྵ），是显现的体性，智慧普贤佛父，也就是音调的普贤父母。这两者没有一起说，而是在六能者之外的开头和结尾说，这是因为需要表明自显的报身诸尊，显空不二，是从根本普贤的自性中显现的游舞。也就是说，根本的心性光明是最初的普贤王如来，是最终的解脱之基。它的显空之分是音调的普贤父母。这样就表明了法身光明自性中报身显现为自显。从那自性中，为了五部本尊父母如彩虹般安住于坛城中央，因此从那里开始宣说了五部本尊父母的种子字。然后，为了表明从那些本尊的心性力量中显现出四位心性菩萨，因此宣说了内部四位菩萨的种子字。为了象征那些显现物摧毁了烦恼执着于心和所知障，因此从四位心性菩萨的音调中宣说了阎罗死主的种子字。为了象征那些菩萨所享用的四种对境显现为各自的明妃，因此宣说了那些明妃的种子字。然后，为了象征四种显现对境的执着摧毁了烦恼障，因此从那些明妃的力量中显现出大威力者，因此宣说了他的种子字。再次，从根本五部的语的力量中显现出四位语的菩萨，因此宣说了他们的种子字。为了象征那语摧毁了语的障碍，因此显现了马头金刚，因此宣说了他的种子字。那些菩萨所度化的显现对境是时
English
Or piercing, or the cowherds curse the nature of the all-knowing with foolish wisdom. This is similar to a herdsman saying, "This is livestock." Second, explaining the meaning of the forty-two letters, there are two parts: the general meaning and the meaning of the text. The first part has three points: the arrangement of the confused meaning, the explanation of the names, and the way the tones appear. The first point is: here in the text, the order of the letters seems slightly confused, which is arranged according to the abode of the deity, like this. That is, the initial A (ཨ) is the nature of emptiness, Samantabhadri, the Dharmadhatu, and immediately after the four gatekeepers is Sha (ཀྵ), which is the essence of appearance, the wisdom Samantabhadra, that is, the Samantabhadra father and mother of tones. These two are not mentioned together, but are spoken of at the beginning and end other than the six capable ones, because it is necessary to show that the self-manifested Sambhogakaya deities, inseparable from appearance and emptiness, are the play that arises from the nature of the basic Samantabhadra. That is, the basic mind itself, clear light, is the original Samantabhadra, the ultimate basis of liberation. Its aspect of appearance and emptiness is the Samantabhadra father and mother of tones. Thus, it is shown that the Dharmakaya clear light manifests as self-appearance in the Sambhogakaya. From that nature, because the five pure families of deities, father and mother, reside in the center of the mandala like a rainbow, therefore, from there, the seed syllables of the five families of deities, father and mother, are taught. Then, in order to show that the four mind-essence bodhisattvas arise from the power of the minds of those deities, therefore, the seed syllables of the four inner bodhisattvas are taught. In order to symbolize that those appearances destroy the afflictions of clinging to the mind and the obscurations of knowledge, therefore, from the tones of the four mind-essence bodhisattvas, the seed syllable of Yama, the lord of death, is taught. In order to symbolize that the four objects to be enjoyed by those bodhisattvas appear as their respective consorts, therefore, the seed syllables of those consorts are taught. Then, in order to symbolize that the clinging to the four appearing objects destroys the obscurations of afflictions, therefore, from the power of those consorts, the great powerful one appears, therefore, his seed syllable is taught. Again, from the power of the speech of the five root families, the four speech bodhisattvas appear, therefore, their seed syllables are taught. In order to symbolize that that speech destroys the obscurations of speech, therefore, Hayagriva appears, therefore, his seed syllable is taught. The appearing objects to be measured by those bodhisattvas are time
Chinese
四位明妃是无有语障，于四时中显现，因此宣说了四位明妃的种子字。为了象征她们的自性超越四边的垢染，显现四位门母，因此宣说了四位门母的种子字。为了显示她们显现的所有影像皆从普贤王如来的体性中显现，所以，啥（藏文：ཀྵ，梵文天城体：ś，梵文罗马拟音：śa，汉语字面意思：啥）如前所述。为了显示这些本尊身之威力能于各个世间显现六能仁，是事业圆满，化现之自性，因此宣说了他们的种子字。又为了显示他们也从身之自性中，显现为事业，从主尊事业之音声中，显现甘露涌动，因此宣说了其种子字。为了显示从所有这些的音声中，自显现忿怒尊的刹土，因此最终宣说了以表示佛忿怒（藏文：བུདྡྷ་ཧེ་རུ་ཀ，梵文天城体：बुद्ध हेरुक，梵文罗马拟音：buddha heruka，汉语字面意思：佛嘿汝嘎）的种子字嗡（藏文：ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）所象征的体性。第二，解释文字的表诠：以无生和心来表示普贤父母，是表示法界无生的心性和，智慧自生的悲心无灭，从其体性中，诸坛城显现之基的理解来表达。以幻化之声来表示五部怙主，是表示方便的幻化和显现的五蕴清净于本位。以网之声来表示五位佛母，是象征智慧无二的关联，表示五大清净于法界。以内四位勇士以心之声来表示，是象征清净了识之自性。以境四位明妃以身之声来表示，是显现根识所显现的粗略对境，表示他们清净于本位。以外四位勇士以语之声来表示，是表示明了诸根且能分别之自性，表示他们清净于本位。以时四位明妃以清净之声来表示，是表示所有四时超越有无常断，清净于本位。以怖畏之声来表示四位门神，是表示烦恼执着事物和相的自性，降伏四魔和外道，清净于本位的表诠。以法性义之声来表示四位门母，是表示本来清净的无量，任运成就利益有情，且