Chinese
产生一切过患的根源，就是执着于我与我的无明。从它衍生出的业和烦恼的积习成熟，导致显现，六道众生各自的显现中，有出生，生命终结时有死亡，身体有好坏，受用有多寡，地位有高低，死亡、转移和堕落等等，痛苦的轮转无间断地持续。这些也只是错误的认知，只是那样显现而已，实际上并没有其他成立的事物。《念住经》中说：各种身体和受用，以及苦乐的显现，都是心所化现，心所造作，除了心之外，没有丝毫其他，就像梦境一样。第五句的前半部分，将包含宗义的三种理证归纳起来，通过真实认知清净的三种理证，所有可衡量的法，都确定为自性清净的空性无我的意义。后半部分，以正确认知等六句归纳，当从一开始就了知空性无我的意义的各自自证的智慧融入心中时，所有法都显现为无自性的幻化，而导师的示现和教法的变迁，也只是为了调伏众生的方便。六句之间，归纳了乘的区别、续的殊胜、自性不可言说的三种意义，即目标所取的对境和能取的分别心的执着，自然消失，转变为觉性光明智慧，以智慧本身随心所欲地运用，从而确定产生的果，在此乘中宣说，一切教法都从此衍生，一切都由此解释，所有应调伏的对境和调伏的乘，都以不可言说的方式宣说。这些是归纳的上半部分，称为归纳下品。然后是第七句和第八句，即归纳的下半部分，归纳了上品所说的出现的一般基础，通过证悟实相，显现了对一切法自在的果，功德自然成就，是引发惊叹事业的谈论基础。
English
The root of generating all faults is the ignorance of clinging to "I" and "mine." Arising from it, the habits of karma and afflictions ripen, causing manifestation. In the appearances of each of the six types of beings, there is birth, and with the cessation of life, there is death. There are good and bad bodies, great and small enjoyments, high and low positions, and suffering's cycle of death, transference, and falling, etc., continues without interruption. These are also just mistaken cognitions, merely appearing as such, but in reality, there is nothing else established. As it is said in the *Satipaṭṭhāna Sūtra*: "Various bodies and enjoyments, and the appearance of happiness and suffering, are all emanated by the mind and made by the mind. There is nothing whatsoever other than the mind, just like a dream." The first half of the fifth verse summarizes the three proofs, including the tenets. Through the three proofs of pure true realization, all measurable phenomena are ascertained to be the meaning of emptiness and selflessness, which is naturally pure. The latter half summarizes six verses, starting with "by correct realization," etc. When the wisdom of individual self-awareness, which has known the meaning of emptiness and selflessness from the beginning, is integrated into the mind, all phenomena are seen as illusions without inherent existence. The manifestations of the teacher and the changes in the teachings also appear only as skillful means for taming beings. Between the six verses, the distinctions of the vehicles, the greatness of the tantras, and the three meanings of the inexpressible nature are summarized, that is, the object of focus, the object to be grasped, and the clinging of the perceiving mind, both naturally disappear, transforming into awareness and luminous wisdom. By using wisdom itself as desired, the resulting fruit that is definitely produced is taught in this vehicle. All teachings arise from this, and all are explained by this. All objects to be tamed and the vehicles of taming are taught in an inexpressible way. These are the upper part of the summary, called summarizing the lower chapter. Then, the seventh and eighth verses, which are the lower part of the summary, summarize the general basis of the arising taught in the upper chapter. By realizing the true nature, the fruit of mastering all phenomena is manifested, and virtues are naturally accomplished, which is the basis for discussing the amazing deeds that inspire.
Chinese
为了象征一切事物皆无自性，仅存在于名言之中，这部名为“字母鬘轮”的著作，是从导师的身、语、意无二无别的金刚中流出的。本章的论述分为两部分：广说和略说。第一部分有四点：字母如何产生的过程，如此产生的力量，在道上的修心，字母的意义解释。第一点是：从ཨ（藏文，梵文Devanagari：अ，梵文罗马转写：a，汉语字面意思：阿）到ཨོ（藏文，梵文Devanagari：ओ，梵文罗马转写：o，汉语字面意思：哦）ཨ（藏文，梵文Devanagari：अ，梵文罗马转写：a，汉语字面意思：阿）之间。如《总集经》所说：“从虚空中生出ཨ（藏文，梵文Devanagari：अ，梵文罗马转写：a，汉语字面意思：阿），从ཨ（藏文，梵文Devanagari：अ，梵文罗马转写：a，汉语字面意思：阿）中流出所有字母。”因此，字母轮的流出之处或根本，字母ཨ（藏文，梵文Devanagari：अ，梵文罗马转写：a，汉语字面意思：阿）是从内部自然产生的。如《小释》所说：“从身语意的虚空中生出ཨ（藏文，梵文Devanagari：अ，梵文罗马转写：a，汉语字面意思：阿），ཨ（藏文，梵文Devanagari：अ，梵文罗马转写：a，汉语字面意思：阿）是从内部产生的，没有生。”其他字母是先前诸佛慈悲的自显现时，流出的处所是ཨ（藏文，梵文Devanagari：अ，梵文罗马转写：a，汉语字面意思：阿）的光芒在身体的各个部位盘旋，并从那里产生的。正如《小释》所说：“从ཨ（藏文，梵文Devanagari：अ，梵文罗马转写：a，汉语字面意思：阿）中，光芒在颈部的宝瓶处盘旋，光芒四射，出现ཀ（藏文，梵文Devanagari：क，梵文罗马转写：ka，汉语字面意思：嘎）等五个字母。”如是说，从颈部的位置发出ཀ（藏文，梵文Devanagari：क，梵文罗马转写：ka，汉语字面意思：嘎）ཁ（藏文，梵文Devanagari：ख，梵文罗马转写：kha，汉语字面意思：喀）ག（藏文，梵文Devanagari：ग，梵文罗马转写：ga，汉语字面意思：嘎）གྷ（藏文，梵文Devanagari：घ，梵文罗马转写：gha，汉语字面意思：嘎）ང（藏文，梵文Devanagari：ङ，梵文罗马转写：ṅa，汉语字面意思：昂）。同样，从舌头发出ཙ་组，从舌尖发出ཊ་组和ཏ་组。从嘴唇发出པ་组。从身体的二十个部位发出ཡ（藏文，梵文Devanagari：य，梵文罗马转写：ya，汉语字面意思：亚）等十七个字母和三个遍行字母。其中，身体的二十个部位，如果按照《小释》的观点总结，则是：脚后跟、髋骨、腰部和胁部，从手臂发出ཡ（藏文，梵文Devanagari：य，梵文罗马转写：ya，汉语字面意思：亚）ར（藏文，梵文Devanagari：र，梵文罗马转写：ra，汉语字面意思：ra）ཝ（藏文，梵文Devanagari：व，梵文罗马转写：va，汉语字面意思：瓦）ལ（藏文，梵文Devanagari：ल，梵文罗马转写：la，汉语字面意思：拉）。从手掌心、心口、眉间和脚掌心、秘密处依次发出ཤ（藏文，梵文Devanagari：श，梵文罗马转写：śa，汉语字面意思：夏）ཥ（藏文，梵文Devanagari：ष，梵文罗马转写：ṣa，汉语字面意思：沙）ས（藏文，梵文Devanagari：स，梵文罗马转写：sa，汉语字面意思：萨）ཧ（藏文，梵文Devanagari：ह，梵文罗马转写：ha，汉语字面意思：哈）ཀྵ（藏文，梵文Devanagari：क्ष，梵文罗马转写：kṣa，汉语字面意思：恰）。从眼睛、耳朵、牙齿、鼻子这四处，两两发出ཨི（藏文，梵文Devanagari：इ，梵文罗马转写：i，汉语字面意思：伊）ཨཱི（藏文，梵文Devanagari：ई，梵文罗马转写：ī，汉语字面意思：伊）和ཨུ（藏文，梵文Devanagari：उ，梵文罗马转写：u，汉语字面意思：乌）ཨཱུ（藏文，梵文Devanagari：ऊ，梵文罗马转写：ū，汉语字面意思：乌）ཨེ（藏文，梵文Devanagari：ए，梵文罗马转写：e，汉语字面意思：诶）ཨཻ（藏文，梵文Devanagari：ऐ，梵文罗马转写：ai，汉语字面意思：艾）ཨོ（藏文，梵文Devanagari：ओ，梵文罗马转写：o，汉语字面意思：哦）ཨཽ（藏文，梵文Devanagari：औ，梵文罗马转写：au，汉语字面意思：奥）。从头顶、肚脐、喉咙的位置发出མགོ（藏文，梵文Devanagari：，梵文罗马转写：，汉语字面意思：）ཤད（藏文，梵文Devanagari：，梵文罗马转写：，汉语字面意思：）ཏིག（藏文，梵文Devanagari：，梵文罗马转写：，汉语字面意思：）三个字。如是说。后加字道上的心性自显现的字母产生之处是，如《语门经》所说：“腹部、喉咙、上颚和舌头，鼻子、头顶、牙齿和嘴唇。”因此，ཨ་ཀུ་ཧ་（藏文，梵文Devanagari：，梵文罗马转写：，汉语字面意思：）等是喉咙，ཨི་ཙུ་ཡ་ཤ་ཨེ་（藏文，梵文Devanagari：，梵文罗马转写：，汉语字面意思：）等是上颚，རྀ་ཊུ་ར་ཥ་（藏文，梵文Devanagari：，梵文罗马转写：，汉语字面意思：）是头顶，ཨུ་བུ་ཝ་ཨོ་（藏文，梵文Devanagari：，梵文罗马转写：，汉语字面意思：）是嘴唇，ལྀ་ཏུ་ལ་ས་（藏文，梵文Devanagari：，梵文罗马转写：，汉语字面意思：）是牙齿，后加字ང་（藏文，梵文Devanagari：，梵文罗马转写：，汉语字面意思：）是鼻子。喉咙、上颚、头顶、牙齿这四者的作用分别是舌根、中部、接近舌尖和舌尖与上颚接触。这里，长元音ཨཱ（藏文，梵文Devanagari：आ，梵文罗马转写：ā，汉语字面意思：阿）和
English
To symbolize that all things are without inherent existence and exist only in name, this work called "Garland Wheel of Letters" is extracted from the indivisible Vajra of the Teacher's Body, Speech, and Mind. The treatise of the chapter has two parts: detailed explanation and concise presentation. The first part has four points: how the letters originated, the power of their origin, mind training on the path, and explanation of the meaning of the letters. The first point is: from ཨ (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) to ཨོ (Tibetan, Devanagari: ओ, Romanized Sanskrit: o, Literal Chinese meaning: O) ཨ (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A). As it says in the Kun Dus: "From the space, ཨ (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) arises, and from ཨ (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A), all the groups of letters emanate." Therefore, the origin or root of the wheel of letters, the letter ཨ (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A), is self-born from within. As it says in the Smaller Commentary: "From the space of Body, Speech, and Mind, ཨ (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) arises; ཨ (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) arises from within, without birth." The place where the other letters emanate when the compassion of the Buddhas of the past manifests is where the rays of ཨ (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) swirl in the respective places of the body, and they arise from there. As it says in the Smaller Commentary: "From ཨ (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A), the rays swirl in the vase of the neck; the rays emanate, and the five syllables, such as ཀ (Tibetan, Devanagari: क, Romanized Sanskrit: ka, Literal Chinese meaning: Ka), appear." As it is said, from the place of the neck, ཀ (Tibetan, Devanagari: क, Romanized Sanskrit: ka, Literal Chinese meaning: Ka) ཁ (Tibetan, Devanagari: ख, Romanized Sanskrit: kha, Literal Chinese meaning: Kha) ག (Tibetan, Devanagari: ग, Romanized Sanskrit: ga, Literal Chinese meaning: Ga) གྷ (Tibetan, Devanagari: घ, Romanized Sanskrit: gha, Literal Chinese meaning: Gha) ང (Tibetan, Devanagari: ङ, Romanized Sanskrit: ṅa, Literal Chinese meaning: Nga). Similarly, from the tongue, the tsa group; from the tip of the tongue, the ta group and the ta group. From the lips, the pa group. From the twenty parts of the body, the seventeen letters such as ཡ (Tibetan, Devanagari: य, Romanized Sanskrit: ya, Literal Chinese meaning: Ya) and the three pervasive letters emerge. The twenty parts of the body, according to the Smaller Commentary, are summarized as follows: heel, hip, waist, and flank; from the arms, ཡ (Tibetan, Devanagari: य, Romanized Sanskrit: ya, Literal Chinese meaning: Ya) ར (Tibetan, Devanagari: र, Romanized Sanskrit: ra, Literal Chinese meaning: Ra) ཝ (Tibetan, Devanagari: व, Romanized Sanskrit: va, Literal Chinese meaning: Wa) ལ (Tibetan, Devanagari: ल, Romanized Sanskrit: la, Literal Chinese meaning: La) arise. From the palms, heart, brow, soles of the feet, and secret place, respectively, ཤ (Tibetan, Devanagari: श, Romanized Sanskrit: śa, Literal Chinese meaning: Sha) ཥ (Tibetan, Devanagari: ष, Romanized Sanskrit: ṣa, Literal Chinese meaning: Sa) ས (Tibetan, Devanagari: स, Romanized Sanskrit: sa, Literal Chinese meaning: Sa) ཧ (Tibetan, Devanagari: ह, Romanized Sanskrit: ha, Literal Chinese meaning: Ha) ཀྵ (Tibetan, Devanagari: क्ष, Romanized Sanskrit: kṣa, Literal Chinese meaning: Kṣa) emanate. From the four places of the eyes, ears, teeth, and nose, two by two, ཨི (Tibetan, Devanagari: इ, Romanized Sanskrit: i, Literal Chinese meaning: I) ཨཱི (Tibetan, Devanagari: ई, Romanized Sanskrit: ī, Literal Chinese meaning: Ī) and ཨུ (Tibetan, Devanagari: उ, Romanized Sanskrit: u, Literal Chinese meaning: U) ཨཱུ (Tibetan, Devanagari: ऊ, Romanized Sanskrit: ū, Literal Chinese meaning: Ū) ཨེ (Tibetan, Devanagari: ए, Romanized Sanskrit: e, Literal Chinese meaning: E) ཨཻ (Tibetan, Devanagari: ऐ, Romanized Sanskrit: ai, Literal Chinese meaning: Ai) ཨོ (Tibetan, Devanagari: ओ, Romanized Sanskrit: o, Literal Chinese meaning: O) ཨཽ (Tibetan, Devanagari: औ, Romanized Sanskrit: au, Literal Chinese meaning: Au) emanate. From the places of the crown of the head, navel, and throat, མགོ (Tibetan, Devanagari:, Romanized Sanskrit:, Literal Chinese meaning:) ཤད (Tibetan, Devanagari:, Romanized Sanskrit:, Literal Chinese meaning:) ཏིག (Tibetan, Devanagari:, Romanized Sanskrit:, Literal Chinese meaning:) three letters emerge. Thus it is said. The place where the letters of the self-manifesting mind on the path of subsequent letters arise is, as it says in the Sutra of Speech: "Abdomen, throat, palate, and tongue, nose, crown of the head, teeth, and lips." Therefore, ཨ་ཀུ་ཧ་ (Tibetan, Devanagari:, Romanized Sanskrit:, Literal Chinese meaning:) etc. are the throat, ཨི་ཙུ་ཡ་ཤ་ཨེ་ (Tibetan, Devanagari:, Romanized Sanskrit:, Literal Chinese meaning:) etc. are the palate, རྀ་ཊུ་ར་ཥ་ (Tibetan, Devanagari:, Romanized Sanskrit:, Literal Chinese meaning:) is the crown of the head, ཨུ་བུ་ཝ་ཨོ་ (Tibetan, Devanagari:, Romanized Sanskrit:, Literal Chinese meaning:) are the lips, ལྀ་ཏུ་ལ་ས་ (Tibetan, Devanagari:, Romanized Sanskrit:, Literal Chinese meaning:) are the teeth, and the subsequent ང་ (Tibetan, Devanagari:, Romanized Sanskrit:, Literal Chinese meaning:) is the nose. The functions of the throat, palate, crown of the head, and teeth are, respectively, the root of the tongue, the middle, near the tip of the tongue, and the tip of the tongue touching the palate. Here, the long vowel ཨཱ (Tibetan, Devanagari: आ, Romanized Sanskrit: ā, Literal Chinese meaning: A) and