Chinese
ऋ、ॠ四字和 अं、अः 没有出现，是因为与天神结合的威力所摄持。आ是长音，有句号。अः 有断音符号。ऋ、ऌ四字是रा和ला。अं 是和ओ字结合，荣宗认为缩略为 ༀ་。塔洛的外译中出现了完整的五十个字母。下面在讲解各自含义的时候，आ是初始和终结的空性。अं是近生清净。अः是食物等清净。ऋ是事物和非事物空。ॠ是存在和非存在空。ऌ是知和所知空。ऌ是空性和慈悲之主。这样记载着。以前的大多数版本中，ༀ་是一切坏灭。虽然像荣 टीका 的简略解释一样将अ读作ༀ་，但是在汉文版本中，显示为“अ सर्व विनाशीता”，所以读作अ是很好的。第二，通过取出这些可以了解知等，仅仅通过取出这些字母的力量，六道世界十方无边的一切，东西和边中等，相互高低的六种形态震动。大大地极度震动。非常大地完全震动，事物之错觉消失，轮回和涅槃的一切法，从被命名开始，对于没有成立意义之自性的仅仅是特性的状态感到满意，所以称为होः。像那样，在总经中也说，对于表示无生之字母，称为अ，作为 श्रेष्ठ ；对于表示行为之字母，称为क，作为 श्रेष्ठ 等等。第三，从道路的角度修习心，有三种：修习अ字，修习其他字母，以及将此显示为智慧之因。第一是अ，完全稳固等一颂，观修自明觉显空无二之自性，具有明稳八种尺度的白色अ字。如何观修呢？不动摇，不改变，不明显改变，可以随意改变，即具有完全稳固四种尺度的白色अ。清亮，响亮，清晰，明亮，即对于具有明亮四种尺度的白色अ字，一心专注，为了清净行境之显现执着，从那之中散发出极其微小的无数अ字。像那样散发后，十方一切都显现为被अ充满，
English
The letters ॠ, ऌ (four in total), and अं, अः did not appear because they were condensed by the power of union with the deities. आ is a long vowel with a punctuation mark. अः has a cut-off sound mark. The four letters ऋ, ऌ are रा and ला. अं is combined with the letter ओ, which Rongzom believes is abbreviated as ༀ་. In Tharlo's outer translation, all fifty letters appear completely. Later, when explaining the meaning of each, आ is the emptiness of beginning and end. अं is the purity of near birth. अः is the purity of food and so on. ऋ is the emptiness of things and non-things. ॠ is the emptiness of existence and non-existence. ऌ is the emptiness of knowledge and the knowable. ऌ is the lord of emptiness and compassion. It is recorded like that. In most of the previous versions, ༀ་ is the destruction of everything. Although अ is read as ༀ་ according to the concise explanation of Rong Tika, in the Chinese version, it appears as "अ सर्व विनाशीता", so it is good to read it as अ. Secondly, by extracting these, one can understand knowledge and so on. Merely through the power of extracting these letters, all the infinite ten directions of the six realms, east, west, edge, center, etc., shake in six forms of mutual height and lowliness. It shakes greatly and extremely. It shakes very greatly and completely, and the illusion of things disappears. All the dharmas of samsara and nirvana, from the beginning of being named, are pleasing to the state of being merely characteristics without the establishment of the nature of meaning, so it is called होः. Likewise, in the General Sutra, it is said that the letter that represents the unborn is called अ, as श्रेष्ठ ; the letter that represents action is called क, as श्रेष्ठ , and so on. Thirdly, from the perspective of the path, there are three ways to train the mind: training in the letter अ, training in other letters, and showing this as the cause of wisdom. The first is अ, completely stable, etc., one verse. Meditate on the white letter अ, which is the nature of self-awareness, appearance, and emptiness, possessing the eight qualities of clarity and stability. How to meditate? Unmoving, unchanging, not obviously changing, able to be changed at will, that is, the white अ possessing the four qualities of being completely stable. Clear, resonant, distinct, bright, that is, focusing one-pointedly on the white अ possessing the four qualities of clarity, and in order to purify the attachment to the appearance of the object of experience, emanate countless extremely subtle अ letters from it. After emanating like that, all ten directions appear to be filled with अ,
Chinese
在显现的境界中变得清晰，然后从根本的阿字收摄，但根本和遍布虚空的阿的自性没有增减，因为不混杂、完全圆满地清晰而稳固。第二，从“彼起”等两句开始，从阿字中，能使名相之基和语调等显现的四十二个字母的集合，以颜色清晰、光芒四射、遍布各方、舒展和收摄的方式修习，也如先前修习阿字一样。第三，从“此乃”等两句开始，像这样努力修习以文字修心的方便，就能产生三金刚一切成就之因的稳固禅定，它能作为生起果位智慧之因。第四，解释文字的意义有三：宣说历史、意义解释正文、结尾。第一，从“此后”等开始，在开示以文字修心之后，为了宣说文字的意义，示现一切如来之自性，而宣说这些。第二部分分为两部分：文字总体的意义解释和四十五个别文字的意义解释。第一部分分为四个方面：文字的伟大、自性、作用、词义。第一部分分为两个方面：文字被示现为三身之自性，以及它们被示现为三金刚的象征。第一部分分为三点，首先是将无缘法身示现为：阿即是空等一颂，文字阿字不但远离空与非空二边，而且连双运中观也不可执着，因此远离一切戏论。如《总经》云：现与不现等，二取分别皆是边，全知于中亦非有。如是确定之后，一切法仅是假名安立，其义超出思议之境，是故确定为诸佛之自性法身。其自性音声，文字轮之自体，亦安住于法身之性中，未曾动摇。第二，将自在受用身示现为：阿即种种等一颂，一切文字之来源，阿字开启了
English
It becomes clear in the realm of manifestation, and then it is gathered into the fundamental A, but the nature of the fundamental and all-pervading A does not increase or decrease, because it is unmixed, completely perfect, clear, and stable. Second, from "From that" etc., two lines, from the letter A, the collection of forty-two letters that clarify the basis of names and tones, is practiced in a way that the color is clear, radiant, pervades all directions, expands and contracts, just as the A was practiced before. Third, from "This is" etc., two lines, by striving in this way of training the mind with letters, the cause of all the accomplishments of the three vajras, the stable samadhi, will arise, which will be the cause of generating the wisdom of the result. Fourth, there are three explanations of the meaning of letters: the spoken history, the actual explanation of the meaning, and the conclusion. First, from "Then" etc., after teaching how to train the mind with letters, in order to explain the meaning of letters, showing the self-nature of all the Tathagatas, these are spoken. The second part is divided into two parts: the general explanation of the meaning of letters and the explanation of the meaning of the forty-five individual letters. The first part is divided into four aspects: the greatness of the letters, their nature, their function, and their etymology. The first part is divided into two aspects: the letters are shown to be the self-nature of the three bodies, and they are shown to be the symbols of the three vajras. The first part is divided into three points, first, showing the unconditioned Dharmakaya as: A is empty, etc., one verse, the letter A is not only free from the extremes of emptiness and non-emptiness, but also cannot be fixated on even in the union of the Middle Way, so it is free from all elaborations. As it is said in the General Sutra: Appearance and non-appearance, etc., all dualistic thoughts are extremes, the all-knowing ones are not even in the middle. Having thus determined, all dharmas are merely nominal designations, and their meaning is beyond the realm of thought and expression, therefore it is determined to be the self-nature Dharmakaya of all Buddhas. Its self-sounding, the very wheel of the garland of letters, also abides in the nature of the Dharmakaya, without ever moving. Second, showing the empowering Sambhogakaya as: A is various, etc., one verse, the source of all letters, the letter A opens up
Chinese
聚集虚空之理，乃是清净的行之力的显现，显现为四十二尊，如同声音的自性，元音和辅音，所有文字都汇集于此。实际上，圆满证悟四十二尊佛陀的君王，其本身即是确定的报身之体性。第三，显现各种游舞为化身，其中有三点：第一，显现化身之语，即“唉玛吙，稀有”等一颂。唉玛吙，文字组成的轮涅，是极其稀有且非常奇妙之处。为何如此？因为拥有不可思议大变化的四十二个文字之上，加上三个遍布的文字，这四十五个集合，从中产生了仅显示事物本质的名词，以及显示事物差别的词语。这些集合起来，就成了容纳所有语言形式之处。为了调伏众生，化身的语言广大，包含各种乘，深奥，宣说重大意义，并在所化众生面前显现并教导他人。第二，显现化身之意，即“无实”等两句。当显现为文字时，实际上没有真实的物体。为何如此？因为文字的自性即是心性。如同心性的自性一样，文字的自性也是无我二执，远离一切戏论之边，在意识的领域中毫无所指，这就是意之秘密。第三，显现化身之身，即“形状”等两句。虽然文字的自性是无所缘，但游舞却未曾停息。如《总经》中所说：“如狮子张口”等等，如同假借的比喻，文字的形状和颜色也各不相同，依赖于此，化现为各种名称和词语，如同从幻化的云中产生天神之种子，以及经卷的显现等，慈悲的游舞显现为一切，因此成就化身的事业，并具有示现的利生事业。第二，显示这些是代表金刚三处：十方四时等一颂，为了十方四时利益众生而前往。
English
The principle of gathering in space is the manifestation of the power of pure action, appearing as forty-two deities. Like the nature of sound, vowels and consonants, all letters are gathered here. In reality, the king who perfectly realized the forty-two Buddhas is himself the determined nature of the Sambhogakaya. Third, manifesting various dances as Nirmanakaya, there are three points: First, manifesting the speech of Nirmanakaya, which is "Emaho, wonderful," etc., one verse. Emaho, the wheel of letters, is an extremely rare and wonderful place. Why is this so? Because on top of the forty-two letters that possess great and inconceivable transformations, adding three pervasive letters, this collection of forty-five arises. From this, nouns that only show the essence of things, and words that show the differences of things, arise. These, when gathered together, become the place that holds all forms of language. To tame beings, the speech of Nirmanakaya is vast, containing various vehicles, profound, proclaiming great meanings, and appearing and teaching others in front of those to be tamed. Second, manifesting the mind of Nirmanakaya, which is "Unreal," etc., two lines. When appearing as letters, there is actually no real object. Why is this so? Because the nature of letters is mind itself. Just like the nature of mind, the nature of letters is also without self and duality, free from all extremes of elaboration, and nothing is indicated in the realm of consciousness. This is the secret of the mind. Third, manifesting the body of Nirmanakaya, which is "Shape," etc., two lines. Although the nature of letters is without object, the dance has never stopped. As it is said in the General Sutra, "Like a lion opening its mouth," etc., like a borrowed metaphor, the shapes and colors of letters are also different. Relying on this, they transform into various names and words, like the seeds of gods arising from illusory clouds, and the appearance of scriptures, etc. The compassionate dance appears as everything, thus accomplishing the deeds of Nirmanakaya and having the beneficial activities of showing. Second, showing that these represent the three vajras: the ten directions and four times, etc., one verse, going to benefit beings in the ten directions and four times.
Chinese
所有安住于地界的佛陀，都融入于智慧勇识自性的四十二坛城之中，每一尊都具备能遍及一切的“身、语、意”三者，因此，四十二坛城与三个能遍及一切者，总合为四十五尊之自性。而这些也融入于字母“头、竖、点”三个能遍及一切者，以及从“ka”到“ksha”的三十四个显现者，以及“i”到“ai”的八个元音，总合为四十二个能遍及一切的字母。简而言之，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）的奇妙变化，融入于四十五个字母之中，象征着圆满法身之嬉戏，以及所有色身坛城的根本，这就是字母。第二，字母的自性：心的等等二句。心的自性是光明，自然显现为字母，除此之外，没有任何事物可以被认为是真实的字母。正如经文所说：善男子，字母在胜义谛中是不生的，是阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）的自性。阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）的自性是什么，那就是心的自性，它完全超越了所有存在与不存在的事物。第三，作用：无所缘彼等一句。没有任何执着的字母，也自然显现为各种各样的字母，毫不费力地成为身语意坛城的大轮。因此，从一开始就自然成就的身语意，是奇妙之处，是令人惊叹和奇妙的，显现为伟大奇迹的成就，能将自明的觉性完全吸引和引导到显现之中。第四，词义：法界等等二句。客体法界被能知者无相智慧的法界所书写，没有任何造作。因此，从一开始就自然成就的字母之云是永恒不变的，并且具备清晰表达所有表达方式的能力，因此，字母这个名称只是一个术语。如果从字母的梵文发音Akshara（梵文天城体：अक्षर，梵文罗马拟音：akṣara）来理解，意思是“不变”，以及Vyanjana（梵文天城体：व्यञ्जन，梵文罗马拟音：vyañjana）意思是“显现者”，以及Varna（梵文天城体：वर्ण，梵文罗马拟音：varṇa）意思是“具备能力”。第二，解释细节的意义分为两部分：解释三个能遍及一切者和四十二个能遍及之者的意义。首先：头是等等三句。