Chinese
仅仅展示因和果的显现，主要展示道显现。从方便解脱二者中取二者。从三种相中，主要展示缘起。从次第和顿悟二者中，展示次第。从中等的五法中，是相续之义。其中十者中，展示三摩地。如果将十者也作为百者的体性，则仅仅展示三摩地的力量，以及行为和坛城。最后的法类，从讲述引导之法的十句中，展示少许见解、隐秘意趣口诀、断除障碍的方便、总义的摄集、以及交错界限的投射和收摄。如此展示的第四品有三：所说之事的历史叙述、正文和名称。第一，正直。在展示确立见解时，从展示领受文字之义开始，如来皆为第六普贤王如来的远离一和多之边的意，彼五种语自然成就，不可动摇，意成为一，显现空性无二双运，其上无他，故为大之相，其自性中轮回涅槃二者不分，故为金刚。心性未生之界中，轮回涅槃之法皆从原始以来就显现为身和智慧，故以第六之体性成佛，无有能修所修二者的三摩地不可动摇，一切事物之法皆无自性，故仅存在名言的文字之流，名为语鬘轮，此下将出现，此乃第六导师父母身语意无别的金刚中取出。品的正文之义有二：广说和略说。初者有四：文字如何产生的道理或来源，文字产生的力量，以道的方式调伏心，文字的意义解释。第一，正直。将天神和文字结合将在下文讲述，如果就文字的来源而言，阿（藏文种子字：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）是从腹部产生的。《名称赞》中说：阿是所有字母之首，意义重大的神圣字母，从腹部产生，无生。阿的光芒照射到喉咙深处，产生了ཀ་ཁ་ག་གྷ་ང་五个字母，
English
It shows a glimpse of the appearance of cause and effect, mainly showing the path appearance. From the two of means and liberation, take both. From the three characteristics, mainly show the condition of entering. From the two of gradual and sudden, show the gradual one. From the five intermediate dharmas, it is the meaning of continuity. Among the ten of them, show samadhi. If the ten are also made into the nature of a hundred, then only show the power of samadhi, as well as conduct and mandala. The final collection of dharmas, from the ten sentences of explaining the method of guiding, shows a little view, hidden intention instructions, the means of cutting off obstacles, the collection of general meanings, and the projection and collection of intersecting boundaries. The fourth chapter, which shows in this way, has three: the historical narration of what was said, the text, and the name. First, straight. When showing the establishment of the view, starting from showing the acceptance of the meaning of the letters, the Tathagatas are all the sixth Samantabhadra's intention, which is free from the extremes of one and many, and those five kinds of speech are naturally accomplished and immovable. The intention becomes one, and the appearance of emptiness is equally united in two ways. There is nothing else above it, so it is the form of greatness. In its own nature, the two of samsara and nirvana are inseparable, so it is vajra. In the realm of mind-nature that is not born, all the dharmas of samsara and nirvana have been clear as body and wisdom from the very beginning, so becoming a Buddha with the nature of the sixth, the samadhi without the two of meditator and meditation is immovable, and all the dharmas of things are without self-nature, so only the stream of words that exist in name is called the wheel of the garland of speech, which will appear below. This is taken from the vajra of the sixth teacher, father and mother, body, speech, and mind inseparable. The meaning of the chapter's text has two: extensive explanation and brief explanation. The former has four: the way or source of how letters arise, the power of letters arising, taming the mind in the way of the path, and explaining the meaning of letters. First, straight. The combination of gods and letters will be explained below. If it is about the source of letters, A (Tibetan seed syllable: ཨ, Devanagari: अ, IAST: a, literal meaning: without) comes from the abdomen. The Name Praise says: A is the best of all letters, a sacred letter of great meaning, coming from the abdomen, unborn. The rays of A shine into the depths of the throat, and the five letters ཀ་ཁ་ག་གྷ་ང་ arise,
Chinese
摇动等分为六种。因为剧烈所以极度摇动。因为遍布且剧烈所以完全摇动，由二物所摄的一切法，仅因名称的差别和文字，而成为无法显示自性的特征。其意义为，霍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是喜悦。又如方法道所说，取出这些，身体的世间六轮之位和身体的十方脉位无边，明点乐的智慧遍布，所以分为六种摇动。因为剧烈所以极度摇动。因为遍布且剧烈所以完全摇动，由分别念和明点所摄的一切法，成为乐的智慧之名的特征。因此喜悦称为霍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。第三，就道而言，修心也有三种：数，于字母阿上修心。正直，对此，释疏《斯帕卡布》中说：阿就是阿，白色就是菩提心。因此，在空性之中，观想自己的觉性字母阿，白色，具有明亮稳固的八种程度。那也是具有极度稳固的四种程度。哪四种呢？不动摇。不变。不显变。可以随意转变。这样，自明阿显现，远离能取所取，不被罪过的过失所染，白色即具有明亮的四种程度。哪四种呢？萨莱。桑额。拉盖。朗额。由此，通过念诵阿 斯帕拉纳 帕特（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）来扩展，从根本的阿中扩展出极其微细的无数个阿，显现为十方全部被阿充满，然后念诵桑 哈拉纳 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）来收摄，根本的阿没有增多，十方的阿没有减少，禅定稳固的程度是明亮不被外境所夺。于四十二字母上修心。正直，从阿中生起卡等四十二个字母的名相集合，颜色鲜明，光芒闪耀，全部通过斯帕拉纳 帕特（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）来扩展，通过桑 哈拉纳 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）来收摄，也如先前于字母阿上修心一样。这被显示为金刚成就之因。正直，于字母上修心，这会自然生起成就身语意金刚的禅定。
English
It trembles in six ways, such as being low. Because it is intense, it trembles extremely. Because it is pervasive and intense, it trembles completely, and all phenomena gathered by the two entities become merely characteristics that cannot show their essence, only due to the difference in names and letters. Its meaning is that Hoḥ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) means delight. Also, as explained according to the path of means, by extracting these, the positions of the six wheels of the body's world and the infinite root positions of the body's ten directions are pervaded by the wisdom of the bliss of bindu, so it trembles in six ways. Because it is intense, it trembles extremely. Because it is pervasive and intense, it trembles completely, and all phenomena gathered by conceptual aggregates and bindus become the characteristic name of the wisdom of bliss. Therefore, delight is called Hoḥ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Third, in terms of the path, there are also three ways to train the mind: counting, training the mind on the letter A. Straightforward, regarding this, the commentary "Spar Khab" says: A is A, white is the mind of enlightenment. Therefore, in the state of emptiness, meditate on your own awareness letter A, white, with eight degrees of clarity and stability. It also has four degrees of extreme stability. What are they? Unmoving. Unchanging. Not manifestly changing. Able to be transformed into anything. In this way, the appearance of self-awareness A is free from grasping and being grasped, and is not stained by the faults of wrongdoing, white, that is, having four degrees of clarity. What are they? Salle. Sangnge. Lhagge. Lhangnge. From this, by reciting A Spharana Phat (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) to expand, from the fundamental A, countless extremely subtle A's are expanded, appearing clearly as all ten directions are filled with A, and then reciting Sam Harana Hum (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) to gather, the fundamental A does not increase, and the A's of the ten directions do not decrease, the degree of stability of samadhi is that clarity is not stolen by objects. Training the mind on the forty-two letters. Straightforward, from A, the collection of names of the forty-two letters, such as Ka, all with clear colors and blazing light, are expanded by Spharana Phat (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and gathered by Sam Harana Hum (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), just as before when training the mind on the letter A. This is shown as the cause of Vajra accomplishment. Straightforward, training the mind on the letters, this will naturally arise as the samadhi that spontaneously accomplishes the Vajra accomplishments of body, speech, and mind.
Chinese
这是使自性智慧真实产生的续部。或者说，这种稳定的智慧产生是金刚成就之因，即自性的因果。第四，解释字母的意义分为两部分：宣说，将所说之事讲述为历史；正直，通过展示净化心性来阐释字母的意义，因此从那里开始连接。一切如来之主，第六金刚萨埵，为了宣说以下将要出现的字母意义而说这些。这是字母意义的真实解释。其中有两个总义：字母的总义和个别意义。第一部分有四个方面：字母成佛为三身，心性被展示为字母的自性，字母虽不被视为实有，却能吸引身语意的成就，以及字母的词源。第一部分有两个方面：字母真实成佛为三身，以及功德的总结。第一部分也有三个方面：宣说，字母成佛为法身；正直，字母阿，如经部所说，远离空性胜义和非空性世俗的二边，因此中观也不被视为存在，超越三边即是法身。阿字的音声所包含的一切语音字母，仅仅是名言安立，因为在意义上没有空和非空二者，所以一切佛的自性，字母鬘，安住在法身之中。字母成佛为报身，正直，字母阿本身显现为多种形式，是怎样的呢？显现为以ka等为首的四十二个字母，其声音、字母和名句包含了轮回和涅槃的一切法，并且它们也拥有无漏的安乐智慧，因此是现证圆满的国王，即字母本身是确定的。此外，如果像道次第那样解释，脐轮化身轮位于短阿（藏文：ཨ་ཐུང་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的明点形状中。在其脉中显现出各种明点，明点的形状显现为以ka、kha等为首的四十二个字母，其声音包含了所有的明点，因此，由于明点和分别念拥有安乐智慧，所以现证圆满的国王是道次第的等持。
English
This is the tantra that causes the direct arising of self-awareness wisdom. Or, this stable arising of wisdom is said to be the cause of vajra accomplishment, that is, the cause and effect of self-nature. Fourth, explaining the meaning of letters has two parts: Proclamation: narrating what was said as history; Straightforward: explaining the meaning of letters by showing the purification of the mind, hence connecting from there. The lord of all Tathagatas, the sixth Vajrasattva, speaks these explanations of the meaning of letters that will appear below. This is the actual explanation of the meaning of letters. Therein are two general meanings: the general meaning of letters and the specific meaning. The first has four aspects: letters becoming enlightened into the three kayas, the nature of mind being shown as the nature of letters, letters not being perceived as entities yet attracting the accomplishments of body, speech, and mind, and the etymology of letters. The first has two aspects: letters actually becoming enlightened into the three kayas, and the conclusion of qualities. The first also has three aspects: Proclamation: letters becoming enlightened into the Dharmakaya; Straightforward: the letter A, as the Sutrantikas say, is free from the two extremes of emptiness ultimate and non-emptiness conventional, therefore the Middle Way is also not considered to exist, that which transcends the three extremes is the Dharmakaya. All the vowel letters contained in the sound of A are merely nominal designations, because in meaning there is neither emptiness nor non-emptiness, therefore the nature of all Buddhas, the garland of letters, abides in the Dharmakaya itself. Letters as the Sambhogakaya, and Straightforward: what is the manner in which the letter A itself appears in various forms? It appears as the forty-two letters beginning with ka, and their sounds, letters, and words encompass all the phenomena of samsara and nirvana, and they also possess the stainless bliss wisdom, therefore it is the manifest perfect king, that is, the letter itself is certain. Furthermore, if explained according to the path of means, the navel emanation wheel is located in the shape of a short A (Tibetan: ཨ་ཐུང་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A) bindu. In its channels, various bindus appear, the shapes of the bindus appear as the forty-two letters beginning with ka, kha, etc., and their sounds encompass all the bindus, therefore, because the bindus and conceptual aggregates possess bliss wisdom, the manifest perfect king is the samadhi of the path of means itself.
Chinese
五顶ሃཾ (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం)的自性安住于头部。这些字母虽然各自的功用不显现，但并非没有实体的存在。第三，文字虽然不是具体的实物，但却能招引身语意的成就。正直地说，文字中显现和空性二者没有分别，但却能以多种方式显现为身语意无别的智慧，它在坛城等任何地方都不会停止，因此被称为大轮。自性智慧显现为身语意是不可思议的，因此是奇妙之处。如此奇妙的四十五个字母的巨大力量，将果转化为身语意，四十二身和智慧在自性觉知中显现。第四，文字的词源。正直地说，将心平等地安住在平等性的法界中，这就是法界的书写。因此，文字被称为词源。或者，从ཨཀྵ་ར (藏文，梵文天城体：अक्षर，梵文罗马拟音：akṣara，汉语字面意思：不灭)的声音中引申出来，因为未生之法性是不可改变的。文字被称为意义的名称。第二个总义是解释文字的个别意义，分为三部分：解释遍行字母的意义，解释四十二个字母的意义，以及总结或显示文字的伟大之处。第一，正直地说，在这些中，字母、意义、作用、概念和神祇这五者结合起来解释。在字母中，“འགོ་”是梵文字母或点。吉祥胜请问经中说：“འགོ་是最初的象征，最初形成形象的，那就是字母的འགོ་，梵文字母被称为འགོ་。” སྤར་ཁབ་中说：“因为字母像蛇一样引导འགོ་。” 又，有相心请问经中说：“字母的འགོ་是点，因此四十二个字母，都是无误的殊胜点，道路的工匠从点开始书写字母。” 意义是无误的方便和智慧二者无别。作用是道路，即引导字母的འགོ་。概念是忆念。神祇是意之神，不动佛的自性。在字母中，“ཏིག་”是点，国王猛利请问经中说：“ཏིང་是实现点，字母缩写成名称