English
It is the mind of the Victorious Samantabhadra, arising from the space of the path, not relying on anything, hence unborn. The second chapter of the Kun Dus states: "From the space of the mind, A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无) arose." Also, the Manjushri Namasamgiti states: "A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无) is the best of all letters, a sacred letter of great meaning, arising from the space, unborn." Thus it is said. When the light of A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无) shone into the depths of the navel, the five letters ཀ་ཁ་ག་གྷ་ང་ arose. The Kun Dus Rigpai Do states: "The five heroes, such as Ka, are the secret nature of the song." When the light of A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无) shone from the middle of the tongue, the five letters ཙ་ཚ་ཛ་ཛྷ་ཉ་ arose. The second, the five such as Tsa, are the nature of the crescent tongue. When the light of A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无) shone from the tip of the tongue, the ten letters ཊ་ཋ་ཌ་ཌྷ་ཎ, ཏ་ཐ་ད་དྷ་ན་ arose. The third, the ten such as Ta, are the nature of the tip of the tongue. When the light of A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无) shone on the lips, the five letters པ་ཕ་བ་བྷ་མ་ arose. The fourth, the five such as Pa, are said to arise from the edge of the mouth. When the light of A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无) shone on the entire body, the seventeen letters ཡ་ཝ་ར་ལ་ etc. arose. The fifth, those such as Ya, the letters of two tens, are said to arise from the body. That is, Ya arose from the heel, from the heel of the great person, the letter Ya that subdues samsara. Wa arose from the waist, from the waist of the great person, the letter Wa that dispels ignorance. Ra arose from the hip, from the hip of the great person, the letter Ra that destroys desire. La arose from the shoulder, from the shoulder of the great person, the letter La that destroys conceptual thought. Sha arose from the palm, from the light of the wheel of the hand, the letter Sha that shows the Dharma illusion. Sha arose from the chest, from the auspicious knot coiled in the chest, the letter Sha without characteristics. Sa arose from the navel, from the navel, the measure of the body, the letter Sa that produces desire. Ha arose from the sole of the foot, from the wheel of the foot of the great person, the letter Ha that removes obscurations. Ksha arose from the secret place, from the light of the secret space, the letter Ksha that produces miracles. I and Ii arose from the two eyes, from the two eyes of the great person, the two letters I of self-nature arose. U and Uu arose from the two ears, from the two ears of the great
Chinese
面容的字母乌和伊出现。 诶和爱两个从两个鼻孔中发出，从大丈夫的两个鼻孔中，自性字母诶两个出现。 哦从牙齿发出，从大丈夫的牙齿中，自性字母哦出现。 嗡从头顶发出，从大丈夫的头顶中，胜利的种子字嗡（藏文：ཨཱོྂ，梵文天城体：ओ३म्，梵文罗马拟音：oṃ，汉语字面意思：嗡）出现。 如是说。第二，显示发出字母的威力是，发出这些等，变成了仅仅是名称。如是说。对此有两种解释方法，首先按照解脱道来解释，发出这些字母，以字母的威力，六道世界，十方无边，东方高西方低等，以六种方式摇动。因为严重所以极度摇动。因为遍布且严重所以全部摇动，被两个事物所包含的一切法，因为仅仅是名称的差别和字母的缘故，变成了无法显示自性的仅仅是名称。因为对此感到满意所以称为“吼”。 又按照方便道来解释，发出这些，当生起与父母无二的方便道的安乐时，身体的六轮处所和，身体的十方脉处无边，被明点安乐的智慧所遍布，以六种方式摇动。因为严重所以极度摇动。因为遍布且严重所以全部摇动，被分别念和明点所包含的一切法，变成了安乐智慧的名称的名称。因为对此感到满意所以称为“吼”。 第三，按照道次第修心有三种，于字母阿修心，于四十二个字母修心，以及显示为金刚成就之因。第一，于字母阿修心是，阿，极度等，显示为无有。那里有说到。以字母阿来说，对此在解释《斯帕卡布》中说，阿就是阿。白色是为了菩提心的缘故。如是说。因此，在自己的心中，将觉性本身观想为白色的字母阿，具有明和稳固的八种程度。极度稳固成为，也就是说，变成了具有极度稳固的四种程度，哪四种呢？不动摇，不变异，不明显变异，能够变成任何事物。从白色阿中，如是说。因此，如此自明觉显现为阿，远离能取所取且具有过失的缺失
English
The letters U and I of the face appear. E and AI emanate from the two nostrils. From the two nostrils of the great being, the two letters E of self-nature appear. O emanates from the teeth. From the teeth of the great being, the letter O of self-nature appears. AM emanates from the crown of the head. From the crown of the head of the great being, the seed syllable of victory, OM (Tibetan: ཨཱོྂ, Sanskrit Devanagari: ओ३म्, Sanskrit Romanized: oṃ, Literal meaning: Om), appears. Thus it is said. Secondly, showing the power of emitting the letters is: By emitting these, etc., it becomes merely a designation. Thus it is said. There are two ways to explain this. First, according to the path of liberation, by emitting these letters, through the power of the letters, the six realms, the ten directions, the boundless world, the east high and the west low, etc., shake in six ways. Because it is severe, it shakes extremely. Because it is pervasive and severe, it shakes completely. All phenomena encompassed by the two entities, because of the mere difference in names and letters, become merely designations that cannot reveal their own nature. Because of satisfaction with this, it is called "Ho." Again, according to the path of means, by emitting these, when the bliss of the path of means, inseparable from the father and mother, arises, the places of the six chakras of the body's world, and the boundless root places of the ten directions of the body, pervaded by the wisdom of the bindu of bliss, shake in six ways. Because it is severe, it shakes extremely. Because it is pervasive and severe, it shakes completely. All phenomena encompassed by thoughts and bindus become merely designations of the name of the wisdom of bliss. Because of satisfaction with this, it is called "Ho." Thirdly, there are three ways to train the mind according to the stages of the path: training the mind on the letter A, training the mind on the forty-two letters, and showing the cause of vajra accomplishment. First, training the mind on the letter A is: A, extremely, etc., showing the absence. It is said there. Regarding the letter A, the commentary "Sparkhab" says, "A is A. White is for the sake of bodhicitta." Thus it is said. Therefore, in one's own heart, visualize awareness itself as the white letter A, possessing the eight degrees of clarity and stability. "Becoming extremely stable" means that it becomes endowed with the four degrees of extreme stability. What are the four? Unmoving, unchanging, not manifestly changing, and capable of transforming into anything. From the white A, thus it is said. Therefore, in this way, the self-awareness appearing as A is free from grasping and the faults of defects.
Chinese
没有被污垢沾染，是白色，具有四种明亮程度。哪四种呢？明亮、清晰、响亮、和谐。像这样，从具有八种明亮和稳定程度的白色阿字中，通过念诵“阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）斯帕拉纳（藏文：སྥ་ར་ཎ，梵文天城体：स्फरण，梵文罗马拟音：spharaṇa，汉语字面意思：散布）帕特（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：断）”，散布出极其微细的阿字。正如“散布极其微细的阿”所说，从根本的阿字中散布出无数极其微细的阿字，充满十方，变得明亮。正如“即使收摄，也没有增减”所说，十方全部充满阿字，菩提心变得明亮。念诵“桑（藏文：སཾ，梵文天城体：सं，梵文罗马拟音：saṃ，汉语字面意思： جمع）哈拉纳（藏文：ཧ་ར་ཎ，梵文天城体：हरण，梵文罗马拟音：haraṇa，汉语字面意思：夺取）吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）”，即使收摄十方的阿字，根本的阿字也不会增加，十方的阿字也不会减少，要观想稳定地获得明亮，不被外境所夺。第二，对四十二个字母修习心。正如“从中显现名相众，明亮炽燃一切，散布和收摄也同样”所说，从阿字产生的以嘎字等为首的四十二个字母的名相之众，所有颜色明亮、光芒炽燃的字母，也像之前对阿字修习心一样，通过斯帕拉纳帕特散布，通过桑哈拉纳吽收摄。第三，被指出是金刚成就之因。正如“这是金刚成就的，稳定生起智慧之因”所说，对字母修习心，这是获得身语意金刚成就的自性，是稳定生起自证智慧的自性之因。或者说，稳定生起智慧，这是金刚成就之因，是自性之因果。第四，解释字母的意义分为两部分：讲述所说之历史，以及解释字母的真实意义。第一，讲述所说之历史。正如“然后为了所有如来宣说此”所说，从“然后”开始，因为通过显示对字母的修心来显示字母的意义，所以从那里开始，所有如来的主人，第六金刚持普贤王如来，为了已开悟的眷属，对聚集的眷属宣说下面要讲述的字母的意义。第二，解释字母的真实意义
English
Not stained by defilements, it is white, possessing four degrees of clarity. What are the four? Clear, distinct, resonant, and harmonious. Thus, from that white A, which possesses eight degrees of clarity and stability, by uttering "A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A) Spharana (Tibetan: སྥ་ར་ཎ, Sanskrit Devanagari: स्फरण, Sanskrit Romanization: spharaṇa, Literal meaning: Spreading) Phat (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Literal meaning: Cutting)", the extremely subtle A's are emanated. As it says, "Emanating extremely subtle A's," from that fundamental A, countless extremely subtle A's are emanated, filling the ten directions, becoming clear. As it says, "Even when gathered, there is no increase or decrease," the meaning of the ten directions being filled with A becomes clear as Bodhicitta. Uttering "Sam (Tibetan: སཾ, Sanskrit Devanagari: सं, Sanskrit Romanization: saṃ, Literal meaning: Gathering) Harana (Tibetan: ཧ་ར་ཎ, Sanskrit Devanagari: हरण, Sanskrit Romanization: haraṇa, Literal meaning: Taking away) Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal meaning: Hum)," even when gathering the A's of the ten directions, the fundamental A does not increase, and the A's of the ten directions do not decrease; one should meditate on clearly attaining stability, not being robbed by objects. Second, training the mind on the forty-two letters. As it says, "From that, the assembly of names, clear and blazing, all emanate and gather in the same way," the assembly of names of the forty-two letters, beginning with Ka, which arise from the letter A, all with clear colors and blazing rays, are emanated by Spharana Phat and gathered by Samharana Hum, just as the mind was previously trained on the letter A. Third, it is shown as the cause of Vajra Siddhi. As it says, "This is the cause of the Vajra Siddhi, the stable arising of wisdom," training the mind on the letter is the nature of the Vajra Siddhi of body, speech, and mind, the cause of the stable arising of self-aware wisdom. Or, the stable arising of wisdom is the cause of Vajra Siddhi, the cause and effect of nature itself. Fourth, explaining the meaning of the letter is divided into two parts: narrating the spoken history and explaining the actual meaning of the letter. First, narrating the spoken history. As it says, "Then, for the sake of all the Tathagatas, this is spoken," starting with "Then," because the meaning of the letter is shown by showing the mind training on the letter, therefore, from there, the master of all the Tathagatas, the sixth Victorious One, Samantabhadra himself, for the sake of the enlightened retinue, to the assembled retinue, speaks these meanings of the letter that will be narrated below. Second, explaining the actual meaning of the letter
Chinese
有两种，一是解释总的文字的意义，二是解释个别文字的意义。第一，解释总的文字的意义有四种，一是文字于法报化三身中成佛，二是心性被揭示为文字的自性，三是文字虽然不是可以指定的事物，但被揭示为能引来身语意的成就，四是文字的词源。第一，文字于三身中成佛有两种，一是文字于三身中成佛的真实情况，二是功德的总结。第一，文字于三身中成佛也有三种，一是文字于法身中成佛，二是文字于报身中成佛，三是文字于化身中成佛。第一，文字于法身中成佛是，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）是空性并且安住于本性之中。那里有说到，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）是空性和非空性的，中道也不可指定。因此，心性的自性，白色字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）所安住之处是空性，因为没有形状和颜色，所以在胜义谛的尽头是不可指定的。非空性，因为显现为大乐的智慧，所以在世俗谛的尽头也是不可指定的。中道，因为是不可言说的无二，所以在无别的尽头也是不可指定的。因为超越了三个极端，所以仅仅是法身。一切仅是名称，一切佛，安住于文字之鬘中。因此，由阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）字所概括的一切文字，由文字之声所概括的轮回和涅槃的一切法，仅仅是名言，实际上显现为空和非空二者，一切成佛者都不是独立存在的，四十二个字母的鬘，在语的坛城中，法身安住。第二，文字于报身中成佛是，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）本身，确定是那个。那里有说到，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）本身显现为各种各样的，ka等四十二个。也就是说，文字阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）本身是如何不间断地显现为各种文字的呢？它显现为ka等四十二个字母。声音的名称概括了一切，确定是圆满正觉之王。因此，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）的声音概括了四十二个字母，四十二个字母的名称和词语概括了轮回和涅槃的一切法，这样，一切思绪都成了无漏的安乐