English
Practicing with the Yuting letter involves five key instructions: visualizing the form and practicing expansion and contraction; clarifying the experience by correcting errors; the degree to which the mind of the letter is manifestly accomplished; the ultimate manifestation of the letter and the accumulation of merit; and the manner in which the result is achieved through practice. First, the so-called letter "A" is the nature of mind, indivisible from appearance and emptiness, manifesting in the form of "A." What qualities must it possess to become utterly stable? That is, the nature of being unmoving, unchanging, not manifestly changing, and capable of being transformed into anything—these are the four qualities of stability. As stated in "White A," this refers to color, which is bright, clear, radiant, and transparent—these are the four aspects of clarity. As it says in Spark, "Clarity is for the sake of the mind of enlightenment," thus symbolizing being unstained by defilements. The visualization of the form also depends on the capacity of the intellect, with two approaches: visualizing all at once or dividing into sessions and visualizing gradually. Whichever it may be, in this way, possessing the eight degrees of clarity and stability makes the intellect stable, and one practices expansion and contraction. To tame attachment to objects of experience, expand the extremely subtle A's. From that, countless subtle A's expand in the ten directions, filling all ten directions with A's, transforming the letters and becoming clear. Even when these are contracted, the A's of the ten directions do not diminish. When initially expanded, the A's of the ten directions do not increase, and the fundamental A does not diminish—this is called non-dual stability. So, are expansion and contraction contradictory, since expansion increases and contraction itself decreases? They are not contradictory; they are unmixed and utterly complete. Its meaning is that when expanding, the fundamental A does not disappear, and it does not obstruct the opportunity for the A's of the ten directions to appear, so it is unmixed. When contracting, all that is filled with A's in the ten directions unifies into the A itself, and without moving from there, it is utterly complete. For example, just as many images in a mirror do not increase it, and few do not diminish it. Or, the meaning of samadhi on the path also has no increase or decrease, because the many or few monks and the large or small forms are all unified in the nature of mind. Or, understanding the meaning is also the mind, because the letter A is a symbol of the unborn nature, and nature is the scope of all that is knowable.
Chinese
之所以称为“开展”，是因为它可以被实行。所有所知的事物与自性并无不同，因为它们在本性上是统一的，所以称为“收摄”。因此，自性是无生的，它远离了因开展而增长和因收摄而减少这两种情况。第二，像这样禅修可以纠正共同的过失，如遗忘、昏沉和掉举这三种。特殊的过失在《道次第》中说：“从字母开始直到圆满，特别有模糊、昏暗、阴影。任何程度的对境，其程度和方式，数量和仪态，颜色和形状，以及仅仅是颜色，都会逐渐消失。”这里有八种过失。程度的变化是从大变小；方式是从产生到衰减的方式；数量是从多到少；仪态在此处不出现于身（的阶段），而是从寂静到忿怒；形状是从“ka”到“kha”的样子；颜色是从白色到蓝色等等；仅仅是颜色，则变得不明显；逐渐消失，例如上面清楚时下面不清楚等等。纠正这些过失的方法是：如果逐渐消失，即使不清楚，也要专注于清楚的部分。仅仅是颜色，则与形状混合。对于其他六种，任何要禅修的对象都要使其变得更大且更稳定。像这样纠正过失后，体验会显现为五种：要禅修的“阿”字，像海市蜃楼一样以摇曳的方式显现，这是动摇；像烟雾一样，有时清楚有时不清楚，这是获得；像火花一样，只有所禅修的显现，这是习惯；像蜡烛一样能够驱散其他事物，即使开展和收摄也不会停止，这是稳定；像太阳一样，无法被创造，这是达到最终。那时就具备了稳定的四种程度。也就是说，像上面那样开展，但因为根本不停止，所以可以随意改变，这被称为非常稳定。第三，程度是指从那开始，即阿里的元音和嘎里的辅音字母聚集在一起，是名称的集合。这些字母也应该开展和收摄，就像之前对“阿”字所做的那样，对所有颜色清晰且闪耀的字母都这样做。像这样逐一训练心，获得稳定，当四十二个字母在一个觉知中显现时，就是字母的显现成就。第四，积累会众，就像第九（品）一样，字母
English
It is called "expansion" because it can be done. All knowable things are not different from the nature, because they are unified in nature, so it is called "contraction." Therefore, the nature is unborn, and it is free from the two situations of increasing due to expansion and decreasing due to contraction. Second, meditating in this way can correct the common faults, such as forgetting, dullness, and agitation. The special faults are stated in the Lamrim: "From the letter to the completion, there are especially blurring, dimness, and shadows. Any degree of object, its degree and manner, number and posture, color and shape, and only color, will gradually disappear." There are eight faults here. The change in degree is from large to small; the manner is from arising to diminishing; the number is from many to few; the posture does not appear here in the stage of the body, but from peaceful to wrathful; the shape is like from 'ka' to 'kha'; the color is from white to blue, etc.; only the color becomes invisible; gradually disappearing, for example, when the top is clear, the bottom is not clear, etc. The method of correcting these faults is: if it gradually disappears, even if it is not clear, focus on the clear part. Only the color is mixed with the shape. For the other six, any object to be meditated on should be made larger and more stable. After correcting the faults in this way, the experience will appear in five ways: the letter 'A' to be meditated on, appearing in a swaying manner like a mirage, is wavering; like smoke, sometimes clear and sometimes not clear, is attainment; like a spark, only the object of meditation appears, is habituation; like a candle that can dispel other things, even if expanding and contracting, it will not stop, is stability; like the sun, it cannot be created, is the ultimate. At that time, the four degrees of stability are possessed. That is, expanding as above, but because the basis does not stop, it can be changed at will, which is called very stable. Third, the degree refers to starting from that, that is, the vowels of Ali and the consonants of Kali are gathered together, which is the collection of names. These letters should also be expanded and contracted, just as was done with the letter 'A' before, doing so with all letters that are clear in color and shining. Training the mind one by one in this way, gaining stability, when the forty-two letters appear in one awareness, it is the accomplishment of the manifestation of the letters. Fourth, accumulating the assembly, just like the ninth (chapter), the letters
Chinese
因为已经说过，在自性中无有实物，分别念的言语思维无法触及。第二个真谛，有法，是世俗谛，因为从显现的方式上来说，没有任何阻碍，就像影像一样。就像“在无有之中显现各种各样”以及“世俗如幻相同”等等誓言。口诀中也说：“因为世俗如水月，所以会变成任何事物，也会成就任何事物。”第三个，上述的两个真谛，有法，是无别的，因为在显现为世俗时，没有离开胜义，而在确定胜义时，没有舍弃世俗，例如有为法和无常。就像广论中所说：“真谛无别是平等的誓言”等等，又说：“胜义世俗无别，无为显现为有为。”口诀中说：“因为显现没有自性，心性安住于法身。”第四个，无别，有法，是远离行境的，因为没有被认为是意识的对境，就像法界一样。这个理由在《金刚经》中也说：“法性不是所知，因为它不能被知晓。”就像这样，经典中说：“中观也没有对境。”又在《大经》中说：“显现和不显现等等，所有二取都是边，一切智者不在中间。”这样就知道了。这样确定之后，了知一切法只是假名安立，而没有自性，这就是在法身中成佛。因此，从无生之中显现出生的神变，一切文字，以及作为能诠文字的延续，就像念珠一样没有间断地显现，也安住于法身之中，因为文字本身在自性上是空性的。第二，将文字收摄，从而对一切法进行自在和享用，这是报身。如果问，以代表上述法身的“阿”字打开，从而显现各种各样的文字是什么？那就是“嘎”等四十二个字母。这里有些人认为四十二个字母的数量并不确定，因为印度的文字有五
English
Because it has been said that in itself there is no reality, the speech and thought of conceptualization are beyond reach. The second truth, the subject, is the conventional truth, because from the way it appears, there is no obstruction whatsoever, like an image. Just like "In the absence of existence, various appearances appear" and "Conventional is the same as illusion" and so on. The oral instruction also says, "Because the conventional is like a moon in water, it will become anything and accomplish anything." The third is that the above two truths, the subject, are inseparable, because when appearing as conventional, they do not depart from the ultimate, and when determining the ultimate, they do not abandon the conventional, such as conditioned and impermanent. Just as it is said in the extensive treatise, "The truth of inseparability is the vow of equality," and also, "Ultimate and conventional are inseparable, the unconditioned appears as the conditioned." The oral instruction says, "Because appearance has no self-nature, the nature of mind abides in the Dharmakaya." The fourth, inseparability, the subject, is separate from the object of experience, because it is not regarded as an object of consciousness, like the Dharmadhatu. This reason is also stated in the Diamond Sutra: "The nature of phenomena is not knowable, because it cannot be known." Just like this, the scriptures say, "The Middle Way also has no object." Also in the Great Sutra it says, "Appearance and non-appearance, etc., all dualistic grasps are extremes, all knowers are not in the middle either." This is how it is known. Having determined this, realizing that all phenomena are merely nominal designations and have no essence is to attain Buddhahood in the Dharmakaya. Therefore, from the unborn itself, the miraculous manifestations of birth appear, all letters, and the continuity of the letters that represent them, appear uninterrupted like a rosary, and also abide in the Dharmakaya, because the letters themselves are empty in nature. Second, gathering the letters and thereby having dominion and enjoyment over all phenomena is the Sambhogakaya. If asked, what are the various letters that appear by opening the meaning with the letter "A" representing the above Dharmakaya? That is the forty-two letters such as "ka." Here, some people think that the number of forty-two letters is not fixed, because the Indian letters have five
Chinese
如果问，因为十和藏文的字母是三十个吗？一般来说是这样，但在这里，数字确定为四十二个。因为所化现的四十二位佛是确定的，而且它们是这些佛的生起之种子。另外，正如《佛母经》中所说：“应精通四十二个字母”，这也将成为理解此处的依据。这些字母也以“阿”的声音涵盖了所有的名相字母，并且它涵盖了一切法。此外，由于四十二个字母证悟为四十二位佛，因此由字母涵盖的一切法也完全证悟。因此，它必定是掌管一切法的国王，因为这个字母被确定为心性。第三，字母本身显现为形状和颜色等，从而成办事业，这是化身。关于身、语、意三者，“唉玛”表示伟大和奇妙是作用，以及奇特是自性。它们虽然不存在于三者之中，但却显现，因此是伟大的幻化，即字母。它的分类是在上述四十二个的基础上加上三个遍布的字母，总共四十五个。这样，字母聚集产生了名相，名相聚集产生了词语，它们是持有和依赖一切法意义的基础。翻译成词语，即字母以各种表达方式说出名相，并且能够显示所表达的伟大意义，因此被称为语。这样，在显现之时，字母本身并不存在真实的实体，因为字母的自性是心性，而心性中没有人我和法我的二取，它是空性。这样，显现和空性，或者存在和不存在等，远离一切边，没有任何执着，胜义谛就是意。然而，正如《大经》中所说，在任何一边都没有成立，仅仅是世俗谛中，如“阿”字母发出声音等，显现为各种形状，以及自性和种姓的颜色等。如上所述，显现为名相、词语和字母的集合，以无阻碍的游舞，幻化为天神和坛城等任何事物，并在所化众生面前显现，这就是身。