Chinese
此乘经文翻译如下：自性智慧之理为何？即对本来如是之义，不颠倒错谬地了知，此乃证悟诸佛无二慧心，此乃由道之理证悟而生。终义有二：所证为异之清净宗派之体性，及如是证得之果行事之方式。初者为：无所缘能缘，转变忆念力。又如下文：他处无有，即是如此。于己自在，为己所用故。又，自性无有失坏。无上乘之胜。如是等。彼时，所缘之境法界，由能缘之上述理证成立，证悟此外别无所证。不忘彼义，安住于忆念之后，以等持随欲自在，即是彼之显现，此乃真实所证。是故，自性之外别无所证之果，如是安立自心之自性，如是果自显现。此乃真实宗派。二者为：于“稀有身”中，从章节之首“此后”至“出现”，又从“降生”至“导师释迦牟尼”，又于末尾，“诸佛不入于涅槃”等一颂，乃身之事业。如上，以证悟心性而自在诸法，显现果，此乃稀有，其差别身之事业，以八或十二等行事。于“语”中，从“一切皆如此”至“导师之究竟”。此乃语之事业，显现八万四千法门。如是。于“功德”中，从“恒时遍知”至“六大神通”。此乃大功德圆满成就，具足不可思议之智慧。如是。于“刹土”中，从上方业力之
English
This vehicle translates the scriptures as follows: What is the principle of self-nature wisdom? It is to know the meaning of what is originally so, without inversion or error. This is the realization of the non-dual wisdom mind of the Buddhas, which arises from the proof of the path. The ultimate meaning has two aspects: the nature of the pure school that is proven to be different, and the way in which the fruit of such proof is acted upon. The first is: without object or subject, transform the power of memory. And also below: There is nothing else, it is just like that. To be self-sufficient, for one's own use. Also, self-nature is not lost. The supreme of the unsurpassed vehicle. And so on. At that time, the object of focus, the realm of Dharma, is established by the above-mentioned proofs of the object of focus, and it is realized that there is nothing else to be proven. Without forgetting that meaning, abiding in the aftermath of mindfulness, being free to act as one wishes with samadhi, is the appearance of that, which is the real proof. Therefore, there is no fruit to be proven outside of self-nature, and the self-nature of one's own mind is established in this way, and the fruit manifests itself in this way. This is the real school. The second is: in the "Rare Body", from the beginning of the chapter "After this" to "Appearance", and from "Birth" to "Teacher Shakyamuni", and at the end, "The Buddhas do not enter Nirvana" and other verses, are the deeds of the body. As above, by realizing the nature of mind, one is free from all dharmas, and the fruit appears. This is rare, and the deeds of its differentiated body are performed in eight or twelve ways. In "Speech", from "Everything is like this" to "The ultimate of the Teacher". This is the deed of speech, the manifestation of eighty-four thousand Dharma gates. Thus. In "Merit", from "Constant omniscience" to "Six great supernatural powers". This is the perfect accomplishment of great merit, endowed with inconceivable wisdom. Thus. In "Buddha-field", from the power of karma above
Chinese
从“关联的基础”到“每一个大千世界”为止。那是化身的佛土三千等，是成办事业的处所或刹土。关于“业”，从“无处不在的不可思议之身”到“显现于十方”为止。那是说，如此这般身语意的各种事业，是事业的差别，成就自利和成办他利是所要成办的究竟。考察以密咒象征和概括的功德之论。这是从《续义决定》中第三品的解释。༈。第四品的第一部分是文字产生的道理，如《声论》中所说：“腹、喉、腭、舌，鼻、顶、齿、唇。”如是所说，首先阿是从整个身体的腹部产生的，如《共同续》中所说：“阿是所有字母之首，是意义重大的殊胜字母，从腹部产生，无生。”以及《大经》第三十四品中所说：“阿是自性字母，从腹部遍布，如虚空。”以及《金刚布置》第二品中所说：“从心间生出阿。”因为这样说的缘故。其他的字母在《大经》中说：“第一是喉咙的影像，第二是舌头的影像，第三是从舌尖产生的，第四是产生于嘴唇，第五是声音的延续。”这样说了五类。这些在《金刚布置》中详细地说：“第一组卡等五个，是喉咙的秘密自性。第二组擦等五个，是半月舌头的自性。第三组扎等十个，是舌尖的自性。第四组帕等五个，说是从嘴唇产生的。第五组亚等，两个十个字母，说是从身体发出的。从大丈夫的加持中，有镇压轮回的字母亚（藏文：ཡ，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：亚）。从大丈夫的九个阶段中，有遣除愚痴的字母瓦（藏文：ཝ，梵文天城体：व，梵文罗马拟音：va，汉语字面意思：瓦）。从大丈夫的肩胛骨中，有焚烧贪欲的字母Ra（藏文：ར，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：Ra）。从大丈夫的臂膀中，有摧毁证悟的字母拉（藏文：ལ，梵文天城体：ल，梵文罗马拟音：la，汉语字面意思：拉）。从手法轮的光芒中，有显示神变的字母夏（藏文：ཤ，梵文天城体：श，梵文罗马拟音：śa，汉语字面意思：夏）。从心间盘绕的吉祥结中，
English
From "the basis of connection" to "each great chiliocosm." That is to say, the three thousand realms of the incarnate Buddha, etc., are the places or realms where activities are accomplished. Regarding "karma," from "the omnipresent, inconceivable body" to "manifested in the ten directions." That is to say, the various activities of body, speech, and mind in this way are the distinctions of activities, and accomplishing one's own benefit and accomplishing the benefit of others are the ultimate goals to be accomplished. Examine the treatise on the qualities symbolized and summarized by secret mantras. This is the explanation of the third chapter from the 'Determination of the Meaning of the Tantras.' ༈. The first part of the fourth chapter is the way in which letters arise, as stated in the 'Treatise on Sound': "Abdomen, throat, palate, and tongue, nose, crown, teeth, and lips." As stated, first, 'A' arises from the abdomen of the entire body, as stated in the 'Common Tantra': "'A' is the chief of all letters, it is a supreme letter of great meaning, it arises from the abdomen, it is unborn." And as stated in the thirty-fourth chapter of the 'Great Sutra': "'A' is the letter of self-nature, it pervades from the abdomen, like space." And as stated in the second chapter of the 'Vajra Arrangement': "'A' arises from the expanse of the heart." Because of this. The other letters are stated in the 'Great Sutra': "The first is the image of the throat, the second is the image of the tongue, the third arises from the tip, the fourth arises from the lips, the fifth is the continuation of sound." Thus, it is stated in five categories. These are explained in detail in the 'Vajra Arrangement': "The first five, ka, etc., are the secret nature of the throat. The second five, tsa, etc., are the nature of the crescent tongue. The third ten, ṭa, etc., are the nature of the tip of the tongue. The fourth five, pa, etc., are said to arise from the lips. The fifth, ya, etc., the two sets of ten letters, are said to emanate from the body. From the blessing of the great being, there is the letter Ya (藏文：ཡ，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：亚) that subdues samsara. From the nine stages of the great being, there is the letter Va (藏文：ཝ，梵文天城体：व，梵文罗马拟音：va，汉语字面意思：瓦) that dispels delusion. From the shoulder blade of the great being, there is the letter Ra (藏文：ར，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：Ra) that burns desire. From the arm of the great being, there is the letter La (藏文：ལ，梵文天城体：ल，梵文罗马拟音：la，汉语字面意思：拉) that destroys realization. From the rays of light of the wheel of the hand, there is the letter Sha (藏文：ཤ，梵文天城体：श，梵文罗马拟音：śa，汉语字面意思：夏) that shows miracles. From the auspicious knot coiled in the heart,
Chinese
不净之相的字是ཥ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。身体的尺度从脐轮出。生起欲望的字是ས（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。从足轮的光芒中出。遣除障碍的字是ཧ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。从秘密虚空的光芒中出。生起神变的字是ཀྵ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。从大丈夫的双眼中出。自性字“伊”二字显现。从大丈夫的双耳中出。自性字“乌”二字显现。从大丈夫的双鼻中出。自性字“诶”二字显现。从大丈夫的双齿中出。自性字“喔”二字显现。从大丈夫的顶髻中出。生起胜者的字是ཨཱོཾ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。如是说。 其中，所谓“二十之字”是指从斯帕尔卡布（spar khab）到十七字之上加上三个遍行字。 字生起之威力，是从生起这些字开始，到“以六种方式摇动”为止，一般而言，大地摇动有如来之加持，菩萨之威力，夜叉等之暴虐，以及鱼类之扰动等原因，这是第一种。 以字调伏心意，是指以具备四种相联之续部，从现观的角度而言，是属于结合之门的因之等持。 从道之次第的角度而言，在第三品中，将了知因的见解之义，以理智确定之后，从缘起入道之五种瑜伽中，如第五品空性般修习之后，在同一手印上，于粗细二者中，以细微之字调伏心意，即是此。 此又分二，即依止闻思之智慧，将续部之义确定为所知，以及以修习之智慧，将续部之义指示为所修。 第一，是以了知字义为四谛之门，而证悟一切法唯是名言，此将于下文阐述。 第二，是结合此品与第五品之义，从字之门修持幻术，其中有四，首先，等持之前行次第是七法，如实修持即可。 第二，发起殊胜菩提心，如第二品般发起自性基之菩提心。 真实之等持次第，如第五品般修习真如与普现之后，使其稳固与增长。
English
The letter for impure signs is ཥ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning). The measure of the body comes from the navel chakra. The letter from which desire arises is ས (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning). From the rays of light of the wheel on the foot. The letter that removes obscurations is ཧ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning). From the secret light of the sky. The letter from which miracles arise is ཀྵ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning). From the two eyes of the great being. The two self-existent letters "I" arise. From the two ears of the great being. The two self-existent letters "U" arise. From the two nostrils of the great being. The two self-existent letters "E" arise. From the two teeth of the great being. The two self-existent letters "O" arise. From the crown of the head of the great being. The letter from which the Victorious One arises is ཨཱོཾ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning). Thus it is said. In this regard, the phrase "twenty letters" refers to the addition of three pervasive letters to the seventeen letters from Spar Khab. The power of extracting letters, from the extraction of these letters to "shaking in six ways," generally speaking, the earth shakes due to the blessings of the Tathagata, the power of the Bodhisattvas, the violence of Yakshas and others, and the disturbance of fish, etc. This is the first. Training the mind in letters means having a tantra with four connections, and from the perspective of Abhisamaya, it is the Samadhi of the cause in terms of combination. From the perspective of the stages of the path, in the third chapter, after establishing the meaning of seeing the cause with reason, from the five yogas of entering the path through conditions, after meditating on emptiness as in the fifth chapter, on the same mudra, among the subtle and coarse, training the mind in the subtle syllable is this. This is also divided into two: relying on the wisdom of hearing and thinking to establish the meaning of the tantra as something to be known, and using the wisdom of meditation to show the meaning of the tantra as something to be practiced. First, it is to realize that all phenomena are merely names through the gate of knowing the meaning of letters as the four truths, which will be explained below. Second, it is to combine the meaning of this chapter and the fifth chapter to accomplish illusion from the gate of letters, which has four parts. First, the preliminary sequence of Samadhi is the seven dharmas, just practice them. Second, generating the supreme Bodhicitta is like generating the Bodhicitta of the self-existent ground as in the second chapter. The actual sequence of Samadhi is to meditate on Suchness and Universal Appearance as in the fifth chapter, and then stabilize and increase it.
Chinese
修习瑜丁字，其中有五种口诀：观想形象并进行舒卷，通过修正错误来显现体验的清晰程度，文字之心圆满成就的程度，文字显现究竟并积累资粮，以及通过修习而成就果位的方式。首先，所谓的“阿”字，是显空无别的自性心以“阿”的形象显现。它具备什么样的法才能变得极其稳固呢？即不摇动、不变异、不显现变异、可以随意转变的自性，也就是稳固的四种法。如《阿字白色》中所说，这是指颜色，也就是明亮、清晰、鲜明、透彻，这是四种明亮。如《星火》中所说：“明亮是为了菩提心”，因此它象征着不被垢染所染污。观想形象也根据智慧的大小，分为一次性观想和分段逐步观想两种。无论哪一种都可以。像这样具备明亮稳固的八种程度，才能使智慧稳固，并进行舒卷。为了调伏对境的执着，舒展极其微细的阿字。从那里面，无数微细的阿字向十方舒展，十方全部被阿字充满，并且转变文字而变得清晰。即使将它们收回，十方的阿字也不会减少。最初舒展时，十方的阿字不会增多，而根本的阿字也不会减少，这就是所谓的无二稳固。那么，舒展和收缩是相违的，因为舒展会增加，而收缩本身会减少，是这样吗？不相违，是不混合且完全圆满的。它的意思是，舒展时，根本的阿字不会消失，并且不会阻碍十方阿字显现的机会，所以是不混合的。收缩时，十方被阿字充满的一切都统一于阿字本身，并且不从那里移动，是完全圆满的。例如，镜子里的影像多了不会增加，少了也不会减少一样。或者，道路的等持的意义也是没有增减的，因为僧侣的多少和形象的大小都统一于心的自性。或者，从意义上理解也是如此，因为阿字是象征无生自性的文字，而自性是所知的一切