English
There are two: explaining the general meaning of letters and explaining the specific meaning of letters. First, there are four explanations of the general meaning of letters: letters becoming enlightened in the three kayas, the nature of mind being shown as the nature of letters, letters, although not identifiable objects, being shown to attract the accomplishments of body, speech, and mind, and the etymology of letters. First, there are two aspects to letters becoming enlightened in the three kayas: the actual letters becoming enlightened in the three kayas, and the conclusion of the qualities. First, there are also three aspects to letters becoming enlightened in the three kayas: letters becoming enlightened in the dharmakaya, letters becoming enlightened in the sambhogakaya, and letters becoming enlightened in the nirmanakaya. First, the letter becoming enlightened in the dharmakaya is: A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, literal meaning: none) is emptiness and abides in its own nature. It is said there that A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, literal meaning: none) is of emptiness and non-emptiness, and the middle way is also not identifiable. Therefore, the nature of mind, the white letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, literal meaning: none), which abides, is emptiness, without shape or color, so it is not identifiable at the ultimate end. Non-emptiness, because it is clear as the wisdom of great bliss, so it is also not identifiable at the conventional end. The middle way, because it is the inexpressible non-duality, so it is also not identifiable at the end of non-difference. Because it transcends the three extremes, it is only the dharmakaya. All are just names, all Buddhas, abide in the garland of letters. Therefore, all the letters summarized by the sound of A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, literal meaning: none), all the dharmas of samsara and nirvana summarized by the sound of letters, are just labeled as names, and in reality, all who are enlightened without being separate from emptiness and non-emptiness do not exist independently. The garland of forty-two letters, in the mandala of speech, the dharmakaya abides. Second, the letter becoming enlightened in the sambhogakaya is: A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, literal meaning: none) itself, it is certain that it is that. It is said there that A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, literal meaning: none) itself appears in various ways, such as the forty-two letters beginning with ka. That is, how does the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, literal meaning: none) itself appear uninterruptedly as various letters? It appears as the forty-two letters beginning with ka. The name of sound summarizes everything, it is certain that it is the king of perfect enlightenment. Therefore, the sound of A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, literal meaning: none) summarizes the forty-two letters, and the names and words of the forty-two letters summarize all the dharmas of samsara and nirvana. In this way, all thoughts become uncontaminated bliss.
Chinese
因为具有智慧，所以圆满正觉的一切佛陀之王，报身就是字母本身，这是确定的。再次，当字母在报身中成佛时，如果按照方便道来解释，阿ཉིད༴，这就是确定的。因此，在脐轮化身轮中，字母以短阿的形状存在。它的力量显现为各种明点，即明点的形状显现为卡、卡等四十二种。由于阿的声音汇集了一切明点，并具有明点和分别念集合的安乐智慧，因此，在圆满正觉之王中，方便道的等持是确定的。第三，字母在化身中成佛有三种：字母在语中成佛，字母在心中成佛，字母在身中成佛。第一，字母在语中成佛是，ཨེ་མ༴，宣说并显示。在那里存在着，“唉玛，稀有，奇异”。唉玛表示字母的名字是ང མ。稀有表示字母的作用是ངམ。奇异表示字母的自性是ངམ་པའོ。或者，就像比丘尼念诵文殊菩萨一样解释说，唉玛表示四十五个大幻化字母的名字是ངམ。稀有表示完全掌握所有词语之处是ངམ。奇异表示宣说和显示各种重大意义是ངམ་པའོ。四十五个大幻化的名字。因此，显现为心性字母的四十二个大幻化之上，加上遍布身语意的三个字母，四十五个字母聚集而产生名字。名字聚集而产生词语。完全掌握所有词语之处，宣说和显示各种重大意义。因此，通过作为完全掌握所有词语意义之处，以各种词语宣说和显示重大意义，这就是化身的语。第二，字母在心中成佛是，དངོས་མེད༴，也不可得。因此，显现为心性字母的那些，也不是以事物和相状成立的，因为字母的自性是心性。心性大乐之中，没有显现人我和法我，因此，也远离了显空无别的三边，并且
English
Because it possesses wisdom, the King of all Buddhas of complete and perfect enlightenment, the letter itself is definitely the Sambhogakaya. Again, when the letter becomes enlightened in the Sambhogakaya, if explained according to the path of means, Aཉིད༴, that itself is certain. Therefore, in the navel, the wheel of manifestation, the letter exists in the shape of a short A. The power of that manifests as various bindus, that is, the shape of the bindus appears as forty-two, such as ka, kha, etc. Because the sound of A gathers all the bindus and possesses the bliss wisdom of the bindus and the collection of thoughts, therefore, in the King of Complete Enlightenment, the samadhi of the path of means is certain. Third, the enlightenment of the letter in the Nirmanakaya has three aspects: the enlightenment of the letter in speech, the enlightenment of the letter in mind, and the enlightenment of the letter in body. First, the enlightenment of the letter in speech is, Ema༴, speaks and shows. It exists there, "Ema, wondrous, amazing." Therefore, Ema means the name of the letter is Ng Ma. Wondrous means the action of the letter is Ngam. Amazing means the nature of the letter is Ngampa'o. Or, it is explained like a nun reciting Manjushri, Ema means the name of the forty-five great transformation letters is Ngam. Wondrous means the place that holds all the words completely is Ngam. Amazing means speaking and showing various great meanings is Ngampa'o. The name of the forty-five great transformations. Therefore, on top of the forty-two great transformations that appear as the letters of mind itself, adding the three letters of pervasive body, speech, and mind, the forty-five letters gather and the name arises. From the gathering of names, words arise. The place that holds all the words completely, speaks and shows various great meanings. Therefore, by acting as the place that holds all the meanings of the words completely, speaking and showing great meanings with various words, that is the speech of the Nirmanakaya. Second, the enlightenment of the letter in mind is, Dngos Med༴, also not perceived. Therefore, those that appear as the letters of mind itself are also not established as things and signs, because the nature of the letter is mind itself. In the great bliss of mind itself, the self of person and phenomena does not appear, and therefore, it is also free from the three extremes of indivisible appearance and emptiness, and that
Chinese
您也不在意识的范围中显现，这是化身的意。第三，文字成佛身：以形状、颜色和名称的集合，随心所欲地变化和显现。因此，心性是文字的显现。自性显现的那些，也以文字的形状、颜色和各种不同的名称来显现，如五蕴、本尊、宫殿、事业和成就等，随心所欲地变化和显现，所以是化身。第二，功德的总结是：十方……以ཀྵ结束。那里有写道：十方……身语意。因此，在十方和四时中，为了真正利益众生而逝去的如来，其意是智慧成熟或证悟，所以是勇识。如此，具有智慧勇识自性的四十五个坛城，每一个都具有身语意三者。四十五个坛城本身，文字从开始到ཀྵ结束。因此，在四十二个文字之上，加上身语意的文字，这四十五个文字的坛城本身，文字从字母表的ཀ或ཨ开始，到ཀྵ结束，根本的身体文字都圆满了。分支的文字，如ཨི་ཨཱི་等八个，在根本的身体文字ཨ中圆满。第二，心性被显示为文字的自性：心的自性是文字，文字不是实有。因此，心的八识的自性安住在文字中。也就是，阿赖耶识具有文字ཨ的自性，安住在脐间。同样，意识具有ཨཾ的自性，安住在喉间。烦恼意识具有ཧཱུཾ་的自性，安住在心间。五根识具有ཧཾ་的自性，安住在头部。这些文字，虽然每一个都显现出多种能力，但并不是实有自性的存在。第三，文字虽然不是实有，但显示了能勾召身语意的成就：无所缘……善能勾召。那里有写道：无所缘即是多种，身语意的广大轮。因此，因为文字没有显现和空性的执着，所以自明觉显现为文字
English
You are also not perceived as being within the realm of consciousness, this is the mind of the Nirmanakaya. Third, letters becoming enlightened as the body: With shapes, colors, and collections of names, they transform and manifest in any way they please. Therefore, the nature of mind is the play of letters. Those appearances that arise naturally also play with the shapes, colors, and various different names of letters, transforming and manifesting in any way, such as aggregates, deities, palaces, actions, and accomplishments, and therefore are the Nirmanakaya. Second, the conclusion of the qualities is: "The ten directions... complete with ཀྵ." It is there, and "The ten directions... body, speech, and mind." Therefore, the Tathagatas who have gone to truly benefit beings in the ten directions and four times, their minds are mature or realized in the meaning of wisdom, therefore they are heroes. Thus, each of the forty-five mandalas that are of the nature of wisdom heroes possesses the three aspects of body, speech, and mind. The forty-five mandalas themselves, the letters complete from the beginning to ཀྵ. Therefore, on top of the forty-two letters, adding the letters of body, speech, and mind, these forty-five mandalas of letters themselves, the root body letters are complete from the beginning of the letters ཀ or ཨ to the end ཀྵ, and the division of the branch letters, such as ཨི་ཨཱི་ and so on, the eight are complete in the root body letter ཨ. Second, showing the nature of mind as the nature of letters: The nature of mind is letters, letters are not existent as entities. Therefore, the nature of the eight consciousnesses of mind abides in letters. That is, the alaya consciousness has the nature of the letter ཨ and abides in the navel. Similarly, the mental consciousness has the nature of ཨཾ and abides in the throat. The afflicted mind consciousness has the nature of ཧཱུཾ་ and abides in the heart. The five sense consciousnesses have the nature of ཧཾ་ and abide in the head. These letters, although each appears in many ways, are not existent as self-established entities. Third, although letters are not perceived as entities, they are shown to attract the accomplishments of body, speech, and mind: "Without object... supremely attract." It is there, and "That without object is various, the great wheel of body, speech, and mind." Therefore, because there is no attachment to appearance and emptiness in letters, self-awareness appears as letters.
Chinese
因为它们也显现为坛城等等各种各样的形态。文字显现为身语意的轮，而且从自证的角度来说是无别的，所以称为伟大。身语意是奇妙的，是能招引殊胜大幻化的。因此，文字身语意显现为自证的智慧，所以是奇妙的，那个理由是如此奇妙，四十五个文字的大幻化，连同果身语意，身和四十二智慧在自证的显现中示现，所以是招引。或者说，各种神奇的成就被大幻化文字招引。第四，解释文字的词义：在法界中用法界书写，因此称为文字。那么，文字本身的形态如何显现呢？在基础平等性的法界中，用智慧平等性的法界来显现，所以是书写，因为那个理由，所以说文字是词义。如果从梵语（梵文天城体：अक्षर，梵文罗马拟音：akṣara，汉语字面意思：不朽）的声音来理解，文字是指不生之法性，不变之法，这是意义的名称。第二个总义，解释文字的分类意义，有三：解释遍行文字三者的意义，解释四十二个文字的意义，以及文字的总结或显示伟大。第一，解释遍行文字三者的意义：开头是……断句。那里有，这些和下面要讲的四门父的文字一起，将文字和念头、本尊、意义和事业五者结合起来解释。也就是，开头是无错之路。因此，文字中“那”是开头，这也有两种。第一，引导文字的开头和最初是贝卡日，如《吉祥所问经》中说：开头是最初的象征，最初显现为形象，那是文字的开头，因此贝卡日被称为开头。以及《占卜经》中说：文字像蛇一样引导开头。这样说的。第二，文字所依赖的开头是点，如《具形心经》中说：文字的开头是点，因此四十二个文字，无错的殊胜