English
The nature of the five-topped Haṃ (Tibetan, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: హం) abides in the head. Although the individual functions of these letters are not apparent, it is not that they do not exist as substantial entities. Third, it is taught that although letters are not concrete objects, they can attract the actual attainments of body, speech, and mind. To be straightforward, the appearance and emptiness in letters are not distinct, but they can manifest in various ways as the indivisible wisdom of body, speech, and mind, which does not cease anywhere, such as in mandalas, and is therefore called the Great Wheel. The self-aware wisdom itself arising as body, speech, and mind is inconceivable, and therefore a place of wonder. Thus, the great power of the forty-five wondrous letters transforms the result into body, speech, and mind, and the forty-two bodies and wisdoms are fully attracted into the direct experience of self-awareness. Fourth, the etymology of letters. To be straightforward, placing the mind equally in the realm of equality is the writing of the realm. Therefore, the word "letter" is said to be an etymology. Or, derived from the sound of Akṣara (Tibetan, Devanagari: अक्षर, Romanized Sanskrit: akṣara, Literal Chinese meaning: Imperishable), because the unborn nature of phenomena is immutable. The term "letter" is said to be the name of meaning. The second general topic is the explanation of the individual meanings of letters, which is divided into three parts: explaining the meaning of the pervasive letters, explaining the meaning of the forty-two letters, and concluding or showing the greatness of letters. First, to be straightforward, in these, the five—letter, meaning, function, concept, and deity—are explained in combination. In the letter, "འགོ་" (go) is the Brahmi script or a dot. In the Sutra Requested by Glorious Giving, it says: "འགོ་ (go) is the initial symbol; whatever arises as form in the beginning, that is the འགོ་ (go) of the letter; the Brahmi script is called འགོ་ (go)." And in Spar Khab it says, "Because the letter leads with འགོ་ (go) like a snake." Also, in the Sutra Requested by Substantial Heart, it says: "The འགོ་ (go) of the letter is a dot; therefore, the forty-two letters are all unerring, sacred dots; the road maker enters the letter from the dot." The meaning is the unerring union of skillful means and wisdom. The function is the path, which is leading the འགོ་ (go) of the letter. The concept is holding in mind. The deity is the deity of mind, the self-nature of the immovable deity. In the letter, "ཏིག་" (tig) is the tsheg (syllable mark), in the Sutra Requested by King Dragsulcan, it says: "ཏིང་ (ting) is the accomplishment of the dot; the letter is abbreviated into a name.
Chinese
因此，点被称为“提”。《瑜伽庄严》中说：“为了聚集，点就是提，聚集散乱，称为名。”意思是智慧无自性。作用是称为名，执持念头于语，即语之神无量光之自性。字母中，竖线就是竖线。《总经》中说：“表示断绝的字母，在上方被称为名杖。”《居士吉祥请问经》中说：“具有断句的作用，因此被称为竖线。”意思是方便大悲。作用是断句，执持念头于身，即身之神毗卢遮那之自性。第二，解释四十二字母的意义，共有七点：计数，显示普贤佛母和五部佛父佛母十尊的字母。正直，这里将四个“玛”字合并解释。字母为阿（藏文：ཨ），意义是无生。念头是不舍弃有为和无为法的如是性。神是普贤佛母。有些人问：为什么阿字出现在一切字母之首？因为是一切字母的来源或基础。如《幻化网续》中说：“阿是空性，本来就空，空性之中无空性，是一切字母的基础或来源，因此放在首位。”同样，字母为塔（藏文：ཋ），意义是幻化，代表佛父，所以是方便的部分。念头是识蕴。神是金刚萨埵。字母为扎（藏文：ཊ），意义是幻化的种子相应。念头是色蕴。神是毗卢遮那佛的身。字母为达（藏文：ཌ），意义是幻化的种子相应。念头是受蕴。神是如意宝，即宝生佛。字母为纳（藏文：ཌྷ），意义是幻化的种子相应。念头是想蕴。神是无边清净光明。字母为那（藏文：ཎ），意义是幻化的种子相应。念头是行蕴。神是成所作智。那么，一般来说，代表幻相的是佛母，代表幻化的是佛父，代表网的是佛父佛母无别，而这里说佛父是幻化
English
Therefore, the dot is called "Ti." It is said in the "Yoga Ornament": "For the sake of gathering, the dot is Ti. Gathering the scattered, it is called name." The meaning is that wisdom has no self-nature. The function is to be called name, to hold thoughts in speech, which is the nature of the speech deity Amitabha. In letters, the vertical line is the vertical line. It is said in the "General Sutra": "The letter that represents cutting off is called the Name Staff above." It is said in the "Sutra Requested by Householder Shri Datta": "It has the function of punctuating, therefore it is called a vertical line." The meaning is skillful means and great compassion. The function is to punctuate, to hold thoughts in the body, which is the nature of the body deity Vairochana. Second, explaining the meaning of the forty-two letters, there are seven points: counting, showing the letters of Samantabhadri and the ten Buddhas of the five families, father and mother. Straightforward, here the four "Ma" letters are explained together. The letter is A (Tibetan: ཨ). The meaning is unborn. The thought is not abandoning the suchness of conditioned and unconditioned dharmas. The deity is Samantabhadri. Some people ask: Why does the letter A appear at the beginning of all letters? Because it is the source or basis of all letters. As it is said in the "Mayajala Tantra": "A is emptiness, originally empty. In emptiness, there is no emptiness. It is the basis or source of all letters, therefore it is placed at the beginning." Similarly, the letter is Tha (Tibetan: ཋ). The meaning is illusion, representing the father Buddha, so it is part of skillful means. The thought is the aggregate of consciousness. The deity is Vajrasattva. The letter is Ta (Tibetan: ཊ). The meaning is the corresponding seed of illusion. The thought is the aggregate of form. The deity is the body of Vairochana Buddha. The letter is Da (Tibetan: ཌ). The meaning is the corresponding seed of illusion. The thought is the aggregate of feeling. The deity is the wish-fulfilling jewel, namely Ratnasambhava. The letter is Na (Tibetan: ཌྷ). The meaning is the corresponding seed of illusion. The thought is the aggregate of perception. The deity is infinite pure light. The letter is Na (Tibetan: ཎ). The meaning is the corresponding seed of illusion. The thought is the aggregate of volition. The deity is Amoghasiddhi. So, in general, the mother Buddha represents illusion, the father Buddha represents transformation, the net represents the non-duality of the father and mother Buddhas, but here it is said that the father Buddha is transformation.
Chinese
那么，将五蕴视作幻化，以自性觉悟之法来象征五智，显现为五部，这被称为幻化。如《黑汝嘎集续》所说：“识等五蕴即坛城，从幻化般的五蕴中，以自性之法幻化为五部。”以及《幻化支分》中也说：“五蕴幻化的智慧中，以自性之法幻化为五部。” 字母那（ན་，Na）。意义是网。以相似之法作为比喻来象征佛母，因此是智慧的一部分。其中，现证是于虚空中观想，本尊是虚空界自在母。字母达（ཏ，Ta）。意义是网，字义相同。稳固是于地观想，本尊是佛眼佛母。字母达（ད，Da）。意义是网，字义相同。本母于火中观想，本尊是白衣佛母。字母达（དྷ，Dha）。意义是网，字义相同。缠绕是于水中观想，本尊是那玛玛噶佛母。字母那（ན，Na）。意义是网，字义相同。周遍变动是于风中观想，本尊是誓言度母。 那么，将佛母视作网的原因是什么呢？例如，网是经线纬线交织，能够容纳和聚集物质，并且网眼是通透的，与此相似，佛母的脉结交织，能够容纳和聚集安乐，并且虚空是通透的，无论从哪里进入都清晰显现，因为具备这些特点，所以称为网。如《金刚童子旋转续》所说：“网能变为任何事物，经线纬线交织且通透，无论从哪里看都清晰显现，如同容纳和聚集一切事物。同样，佛母的虚空界也，经线纬线交织且通透，无论从哪里进入都清晰显现，因为容纳和聚集一切，所以佛母被称为网。” 内部的四位勇识，包括东方的门神。正直。在这里，将字母、观想和本尊三者结合起来解释。字母是那（ཀ，Ka）。观想是眼睛的意，即眼识的观想。本尊是圣者菩萨地藏菩萨。那么，将识蕴视为意的原因是什么呢？
English
What is the reason for considering the five aggregates as illusion-like? It is because, through the method of realizing self-awareness, the five aggregates symbolize the five wisdoms, and the appearance of the five families is called transformation. As it is said in the Heruka Assembly Tantra: "The five aggregates, such as consciousness, are the mandala itself. From the illusion-like aggregates, through the method of self-awareness, transform into the five families." And in the chapter on Magical Manifestations, it is also said: "In the wisdom of the illusion of the five aggregates, through the method of self-awareness, transform into the five families." The letter Na (ན་). Its meaning is net. By using similar qualities as an example to represent the divine mother, it is a part of wisdom. Furthermore, Abhisambodhi is the contemplation of the element of space. The deity is the sovereign mother of the sphere of space. The letter Ta (ཏ). Its meaning is net, with the same meaning of the word. Steadiness is the contemplation of earth. The deity is Buddha Locana. The letter Da (ད). Its meaning is net, with the same meaning of the word. The mother deity is contemplated in fire. The deity is White-Clad Mother. The letter Dha (དྷ). Its meaning is net, with the same meaning of the word. Entanglement is the contemplation in water. The deity is Na Ma Maki. The letter Na (ན). Its meaning is net, with the same meaning of the word. Universal change is the contemplation in wind. The deity is Samaya Tara. So, what is the reason for considering the mother as a net? For example, a net is interwoven with warp and weft, capable of containing and gathering material objects, and the mesh is transparent. Similarly, the mother's channels and knots are interwoven, capable of containing and gathering bliss, and the space is transparent. From wherever one enters, it appears clearly. Because she possesses these qualities, she is called a net. As it is said in the Vajra Youthful Winding Sutra: "The net can transform into anything. Warp and weft are interwoven and transparent. From wherever one looks, it appears clearly, just like containing and gathering everything. Similarly, the mother's sphere of space is also interwoven with warp and weft and transparent. From wherever one enters, it appears clearly. Because it contains and gathers everything, the mother is called a net." The four inner heroes, including the eastern gatekeeper. Straightforward. Here, the letter, contemplation, and deity are explained together. The letter is Ka (ཀ). The contemplation is the mind of the eye, that is, the contemplation of the consciousness of the eye. The deity is the noble Bodhisattva Kshitigarbha. So, what is the reason for considering consciousness as the mind?
Chinese
那么，《斯帕克布》中说：“四种识，是唯有明觉之心。”由此可知。同样，字母纳卡，念头是耳之心，即耳识的念头。神是金刚手。字母纳嘎，念头是鼻之心，即鼻识的念头。神是虚空藏。字母纳噶，念头是舌之心，即舌识的念头。神是观世音。字母纳昂，念头也是令人恐惧的，即秘密识的界，在体验快乐时，眼等识的念头不会停留。神是阎魔敌。内部的四位心母与南方的门卫在一起。正直，正直。字母纳擦，念头是眼之身，即眼境色的念头。神是拉谢玛。那么，将境作为身的理由是什么呢？《斯帕克布》中说：“四境是识所依赖的，作为身没有矛盾。”以及《幻化金刚》中说：“四识是所缘境，是所见等，为了所缘，是地之胜。”由此可知。同样，字母纳擦，念头是耳之身，即声音。神是吉提玛。字母纳扎，念头是鼻之身，即气味。神是玛列玛。字母纳嘉，念头是舌之身，即味道。神是拉提玛。字母纳娘，念头也是毁灭性的，在秘密境的界与莲花相遇时，色等境的念头不会停留。神是大力者。外部的四位勇士与西方的门卫在一起。正直。字母纳帕，念头是眼之语，即眼根。神是弥勒。那么，将根作为语的理由是什么呢？《斯帕克布》中说：“诸根是境与识，以内外的形式进行交流时，就是语。”以及《雍仲旋绕经》中说：“旋绕而住是身与心，向外出现说话是语之声。”由此可知。同样，字母纳帕，念头是耳之语，即耳根。神是除盖障。字母纳巴，念头是鼻