English
If not, it's the same here, and it cannot be as desired. The explanation of the meaning of the forty-two letters is: From the perspective of Abhisamayalankara's arrangement, like the fifth chapter, from the three methods, the foundational method generates the supporting palace and so on. Relying on the inconceivable method, the generation of deities has three rituals, and this is the ritual of reciting syllables. These forty-two letters should be taken as the seed syllables of the forty-two deities. As it is said in the 'Ocean': Earth and space, eye vajra, the five great powers are the first five. The second five are in order, charming woman, garland, song and dance, said to be Yamantaka. The fifth three are in order, Illuminating Vajra, Ratnasambhava, and Immeasurable Meaning Accomplishment are said to be so. The fourth five are in order, Space eye and white clothing, Mamaki and Lamp are said to be so. The fifth five are in order, Maitreya, Nivarana-Vishkambhin, Samantabhadra and Shri, Hayagriva are considered in order. The sixth is four, in order, Incense, flowers, lamps and, Fragrant water goddess is said to be so. The seventh is four, in order, Permanent, impermanent, sign and pure, Selfless mother is in order. The ultimate destroyer, Vajra, is the nature of complete assembly. From the Vajra of body, speech, and mind, the emanations of the emanations are six. The eighth is said to be six letters. Wisdom that eliminates all obscurations is, said to be the killer of bonds. Because it is said so. Also, there are four reasons for taking the deity's seed syllable from the letter: Because it is the first letter of the name; taken from the place; because the nature is consistent; because the liberation is the same, so the seed syllable is taken. Here, mostly the latter two are emphasized. Among them, the first, A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) is the first of all seed syllables, the reason for establishing it is: From this itself appear various, Ka (Tibetan: ཀ, Devanagari: क, Romanized Sanskrit: ka, Literal meaning: Ka) and so on, the forty-two, are all included in the name of sound. And in the 'Later Illusion' it says: A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) is emptiness, originally empty, in emptiness there is no emptiness. Because it is the cause or basis of all letters, so it is placed first. Because it is said so. Unborn is Suchness. If drawn from the sound of Sarva Dharma (Tibetan: སརྦ་དྷརྨ, Devanagari: सर्वधर्म, Romanized Sanskrit: sarva dharma, Literal meaning: all dharmas), it is all dharmas. A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) prevents all dharmas
Chinese
一切皆无生，因为那是普贤佛母，所以那是它的种子。从那开启之后，其他字母显现的方式是：从ཋ་、ཐ་等十个字母中生出十位如来父母。为什么呢？因为从“ཏ་ཐཱ་ག་ཏ”的声音中引申出“如来”之名，因此仅在那一点上与法相合。而且，从颠倒的字母中生出父亲，那是因为执持世俗的缘故。从不颠倒的母亲们中生出，那是因为执持胜义的缘故。而且，ཋ་是“幻化”等，对五父部解释为幻化。如《支分》中说：“从如幻的蕴聚中，以自明之方便幻化为五部。”《金刚》本身。等等，应考察经文。ཐ་是“以网”等，对五部的境解释为网，因为母亲的虚空与网在法上相合。如《金刚》中说：“网如何变化，经续相连且通透，从何处看都清晰显现，如何聚集且容纳。同样，母亲的虚空界，经续相连且通透，从何处进入都清晰显现，因为聚集且容纳一切，所以母亲被称为网。”因为这样说的缘故。《现证》本身。等等，应考察经文。从ཀ་、ཁ་等中生出地藏等四位内在菩萨。为什么呢？因为ཀ་噜呢是从ཀའི་声音中引申出“慈悲菩提心”之名，那是地藏等四位菩萨的缘故。而且，字母和最初的本尊被作为主要而结合。ཀ་是“眼之”等，是眼识等四识。“心之胜”等，那些识的自性是心，因为能觉知和明了法。如《金刚》中说：“一切识皆是意，意的识是断除者，心性是各种觉知，因此称为心之胜。”因为这样说的缘故。从ཙ་、ཚ་等四个字母中生出啦斯耶等四位内在明妃。为什么呢？因为从ཙར་的声音中引申出“应行”之名，那是色等四境，那些的自性
English
All is unborn; since that is the Mother Samantabhadri, that is its seed. The way other letters appear from that opening is: From the ten letters ཋ་, ཐ་, etc., arise the ten Tathagata parents. Why? Because the name "Tathagata" is derived from the sound of "ཏ་ཐཱ་ག་ཏ," so it is joined in accordance with the Dharma only to that extent. Moreover, fathers arise from inverted letters, because they hold onto the conventional aspect. Mothers arise from non-inverted letters, because they hold onto the ultimate aspect. Moreover, ཋ་ is "illusion," etc., explained as illusion for the five father families. As it says in the "Limb": "From the illusion-like aggregates, through the method of self-awareness, transform into the five families." The Vajra itself. Etc., examine the texts. ཐ་ is "with a net," etc., explained as a net for the five objects of the families, because the mother's space and the net are in accordance with the Dharma. As it says in the Vajra: "How the net changes, the sutras are connected and transparent, it appears clearly from wherever you look, how it gathers and contains. Similarly, the mother's space-realm, the sutras are connected and transparent, it appears clearly from wherever you enter, because it gathers and contains everything, therefore the mother is called a net." Because it is said so. The "Manifest Realization" itself. Etc., examine the texts. From ཀ་, ཁ་, etc., arise the four inner Bodhisattvas, such as Kshitigarbha. Why? Because ཀ་噜呢 is derived from the sound of ཀའི་, meaning "compassionate bodhicitta," and that is why there are the four, such as Kshitigarbha. Moreover, the letter and the first deity are combined as the main ones. ཀ་ is "of the eye," etc., the four consciousnesses such as eye consciousness. "Supreme of mind," etc., the nature of those consciousnesses is mind, because it knows and clarifies the Dharma. As it says in the Vajra: "All consciousnesses are mind, the consciousness of mind is the cutter, the nature of mind is various awarenesses, therefore it is called supreme of mind." Because it is said so. From the four letters ཙ་, ཚ་, etc., arise the four inner consorts, such as Lasye. Why? Because the name "to be practiced" is derived from the sound of ཙར་, and that is the four objects such as form, the nature of those
Chinese
因为སྱེ་等是四位心母。ཙ་是指“眼”等四者（色等）。“身之胜”是指将境说成身，因为它是生起识的所依。如彼经云：“四识所缘境，所见等事物，以其为所缘，故为身之胜。”因为如此。从པ་ཕ་等生起慈等外四心。为什么呢？若从波罗蜜多的声音引申，则称为胜义菩提心，其自性是慈等四者。བ་是指“眼”等四根。语之胜，是指将根立为语，因为其能使境与识相互沟通。从ཡ་ཝ་ར་ལ་四者生起དྷཱུ་པེ་མ་等外四心母。为什么呢？若从ཡ་ཨ་ཡན་ཏ་的声音引申，则意为生起和出现，即是四时，因为其自性是四供养天女。又，第一组的最后一个字ང་，第二组的最后一个字ཉ་，第四组的最后一个字མ་，以及所有组最后出现的ཨོ་，由此生起阎魔等四门神。为什么呢？因为字母也是最终的字母，而四门神也位于坛城的边缘。那么，对于这些，如“身亦为怖畏”等，所说的身语意皆为怖畏者，又是如何呢？这是以所调伏者的名称来命名调伏者，如第十五章所说的“勇士天主”一样。那么，为什么要对所调伏者说身语意的名号呢？之前已经结合教证说明了将识安立为意的合理性等。或者，如内在而言，因为是秘密的识，是觉性，所以在心中生起彼之乐时，凡庸识的分别念都会因恐惧而感到怖畏。同样，因为从秘密的境生起彼之识，所以是身；因为秘密的根能使境与识相互沟通，所以是语。而那些怖畏，从上面可知。从ཤ་ཥ་ས་ཧ་四者生起四门母。为什么呢？若从比ཤུདྡྷེའི་的声音引申，则意为寂静，即非常等。
English
Because sye, etc., are the four mind mothers. Tsa refers to the four (form, etc.) of "eye." "The best of body" refers to describing the object as the body because it is the support for the arising of consciousness. As it is said in that very text: "The object aimed at by the four consciousnesses, such as what is to be seen, is the best of body because it is to be aimed at." Because of this. From pa, pha, etc., arise the outer four minds, such as love. Why? If derived from the sound of pāramitā, it is called the ultimate bodhicitta, and its nature is the four, such as love. Ba refers to the four senses, such as "eye." The best of speech is to establish the senses as speech because it communicates the object and consciousness. From the four, ya, va, ra, la, arise the outer four mind mothers, such as dhūpe ma. Why? If derived from the sound of ya a yanta, it means arising and occurring, which is the four times, because its nature is the four offering goddesses. Also, the last letter nga of the first group, the last letter nya of the second group, the last letter ma of the fourth group, and the o that appears at the end of all groups, from these arise the four doorkeepers, such as Yama. Why? Because the letter is also the final letter, and the four doorkeepers also reside at the edge of the mandala. Then, how is it that for these, such as "the body is also terrifying," the body, speech, and mind are described as terrifying? This is naming the one who subdues with the name of the one to be subdued, just as it is said in the fifteenth chapter, "Hero Lord of the Gods." Then, why are the names of body, speech, and mind spoken to the one to be subdued? The reasonableness of establishing consciousness as mind, along with scriptural evidence, has already been explained above. Or, as for the inner meaning, because it is the secret consciousness, it is awareness, so when the bliss of that arises in the mind, the ordinary consciousness's conceptualizations are terrified by fear. Similarly, because the consciousness of that arises from the secret object, it is the body; because the secret sense communicates the object and consciousness, it is speech. And the terror of those is known from above. From the four, śa, ṣa, sa, ha, arise the four door mothers. Why? If derived from the sound of viśuddhe, it means peaceful, which is impermanent, etc.
Chinese
因为那些的自性是铁钩母等四门。从舍(藏文：ཀྵ，梵文天城体：sha，梵文罗马拟音：sha，汉语字面意思：舍)中生出普贤。为什么呢？如果从舍舍达(藏文：ཀྵ་ཀྵ་ཏ，梵文天城体：shashata，梵文罗马拟音：shashata，汉语字面意思：舍舍达)的声音中引出，则称为无二智慧。因为它的自性是普贤。这个字母在能胜字母之前出现。《师诃衍那怛特罗》中说：舍(藏文：ཀྵ，梵文天城体：sha，梵文罗马拟音：sha，汉语字面意思：舍)是普贤母的虚空，bhaga(藏文：བྷ་ག་，梵文天城体：bhaga，梵文罗马拟音：bhaga，汉语字面意思：bhaga)是无边大海的深处。从法性广阔的虚空深处，显现普贤母的果实。虚空和无二完全清净，大乐完全清净身语意。从证悟它之中产生六能胜。因为这样说的缘故。从伊伊等中生出六能胜。为什么呢？普贤法身，为了表示无生之界，从阿产生钩、竖、足等，为了表示出生的神变，象征六能胜，因此那些以相同的方式结合在一起。章节的总结有两个：总结为解脱道和方便道。第一个是像前面的总结一样，从三个意义上总结，在《方便和智慧喜悦云》中说：阿是不空和非空的，中观也不是所缘。这两句偈颂是这样。方式是方便，即世俗显现，智慧即胜义空性。喜悦是指无别显现，因此具有为了自身利益而喜悦的不可思议的受用，给予是指为了他人利益，慈悲如云般显现，是果法身的自性。在《菩提心》中说：阿，从完全稳固开始，到没有增减而稳固。这四句偈颂是这样。那是清净是空性，觉悟是显现，那两者无别，阿是修心的意义。在《集合》中说：从那开始是名称集合，到如是。这是两个。那是从阿开始，声音的字母显现为集合，是方便的安排。在《因》中说：这是，到因。这是这样。那是声音的字母是产生的原因，因此是智慧的因。在《轮》中说：从ka kha ga gha nga，到变成。那是不可穷尽的语轮，真实地安排为ka kha等四十二个
English
Because the nature of those is the four doors, such as the iron hook mother. From Ṣa (藏文：ཀྵ，梵文天城体：sha，梵文罗马拟音：sha，汉语字面意思：舍) arises Samantabhadra. Why? If derived from the sound of Ṣaṣata (藏文：ཀྵ་ཀྵ་ཏ，梵文天城体：shashata，梵文罗马拟音：shashata，汉语字面意思：舍舍达), it is called non-dual wisdom. Because its nature is Samantabhadra. That letter comes before the Victorious One's letter. In the Śrīhāyana Tantra, it says: Ṣa (藏文：ཀྵ，梵文天城体：sha，梵文罗马拟音：sha，汉语字面意思：舍) is the space of Samantabhadrī, bhaga (藏文：བྷ་ག་，梵文天城体：bhaga，梵文罗马拟音：bhaga，汉语字面意思：bhaga) is the boundless depth of the ocean. From the vast depths of the nature of reality, the fruit of Samantabhadrī arises. Space and non-duality are completely pure, great bliss is completely pure body, speech, and mind. From realizing that, the six Victorious Ones arise. Because it is said so. From i ī, etc., the six Victorious Ones arise. Why? Samantabhadra Dharmakāya, to represent the unborn realm, from A arises hooks, verticals, feet, etc., to represent the miraculous manifestations of birth, symbolizing the six Victorious Ones, therefore those are combined in the same way. There are two summaries of the chapters: summarizing into the path of liberation and the path of means. The first is like the previous summary, summarizing from three meanings, in "Means and Wisdom Joyful Clouds" it says: A is neither empty nor non-empty, the Middle Way is also not an object. These two verses are like this. The way is means, which is conventional appearance, and wisdom is ultimate emptiness. Joy means that by making non-duality manifest, it possesses inconceivable enjoyment that is joyful for one's own benefit, and giving means that for the benefit of others, compassion appears like a cloud, which is the nature of the fruit Dharmakāya. In "Bodhi Mind" it says: A, from becoming completely stable, to being stable without increase or decrease. These four verses are like this. That is, purification is emptiness and awakening is appearance, those two are non-dual, A is the meaning of purifying the mind. In "Collection" it says: From that is the collection of names, to thus. These are two. That is, from A, the letters of sound appear as a collection, which is the arrangement of means. In "Cause" it says: This is, to cause. This is like this. That is, the letters of sound are the seed of arising, therefore it is the cause of wisdom. In "Wheel" it says: From ka kha ga gha nga, to becoming. That is, the inexhaustible wheel of speech is actually arranged as forty-two, such as ka kha, etc.