English
All Buddhas abiding in the realms of the earth are also gathered into the forty-two mandalas of the nature of wisdom heroes, and each of them is endowed with the three all-pervading body, speech, and mind, so the forty-two mandalas together with the three all-pervading ones are gathered into the nature of forty-five. And these are also the letters head, stroke, and dot, the three all-pervading ones, and the thirty-four manifest ones from ka to ksha, and the eight vowels from i to ai, combined into the forty-two letters to be pervaded. In short, the miraculous transformations of A are gathered into the forty-five letters, symbolizing the root of all the play of the complete Dharmakaya and the mandalas of the Rupakaya, which is the letter. Second, the nature of letters: mind, etc., two lines. The nature of mind is luminosity, which naturally appears as letters, and apart from that, there is nothing that can be considered a real letter. As it is said in the sutra: Fortunate one, letters are unborn in the ultimate sense, they are the nature of A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: none). What is the nature of A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: none), that is the nature of mind, which is perfectly gathered from all things that exist and do not exist. Third, the function: without object, etc., one verse. The letter that is without any attachment also naturally appears as various letters, effortlessly becoming the great wheel of the mandala of body, speech, and mind. Therefore, the body, speech, and mind that are naturally accomplished from the beginning are a place of wonder, amazing and wonderful, appearing as the accomplishment of great miracles, which can fully attract and guide self-luminous awareness into manifestation. Fourth, the definition: sphere, etc., two lines. The sphere of objective phenomena is written by the sphere of subjective, non-conceptual wisdom, without any effort. Therefore, the cloud of letters that is naturally accomplished from the beginning is immutable and possesses the ability to clearly express all expressions, therefore, the name letter is only a term. If we understand it from the Sanskrit pronunciation of the letter Akshara (Sanskrit Devanagari: अक्षर, Sanskrit Romanization: akṣara), it means immutable, and Vyanjana (Sanskrit Devanagari: व्यञ्जन, Sanskrit Romanization: vyañjana) means manifest, and Varna (Sanskrit Devanagari: वर्ण, Sanskrit Romanization: varṇa) means possessing ability. Second, explaining the meaning of the details is divided into two parts: explaining the meaning of the three all-pervading ones and the forty-two to be pervaded. First: the head is, etc., three lines.
Chinese
作为着色之用的字母“头”是“贝嘎日”，所象征的意义是不错乱的俱生，无二智慧的自性，代表心金刚。作用是引导所有字母并成为进入的门，所以像道路一样。《吉祥加持经》中说：“头是最初的象征，最初显现的形象，那是字母的头，‘贝嘎日’被称为头。”字母“滴”是点，意义是不可言说的智慧自性，语金刚。作用是汇集字母，通过元音连接，形成各种事物的名称，清晰地表达。在《瑜伽庄严》中说：“为了汇集，点就是滴。汇集分散的，然后说出名字。”这里有些人说印度范本没有点，所以说是藏文，这是因为没有看到《军队的善良》中说的：“弯曲、伸展、顶髻、点等都不能减少。”字母“竖”的意义是用大方便和大悲调伏的自性，身金刚。作用是组合诗句，从而断句。在《总经》中说：“表示断句的字母，在拉达克被称为‘名杖’。”第二部分有七个，第一部分是善妙和五部怙主父母的字母。阿是无生等，是少于诗句的三种。字母阿是所有法无生的如实性之界，是名为母普贤佛母。在《母间经》中说：“阿被称为从原始就未生的，因此是所有法的门。”以及在《幻化网续》中说：“阿是空性，本来就空。在空性中没有空性。是所有字母的基础或原因。因为是这样，所以放在开头。”因为是所有字母的来源，所以首先提到。ཋ 字母是如幻的识，在法界智慧中清净的印记，幻化金刚不动佛。这里用幻化的词语来表示五部怙主，五蕴如幻象般不存在，仅仅显现为明相，虽然没有停止显现，但显现的基础，本来的自证智慧中完全清净的是五种智慧。而这本身作为方便的印记幻化，就是五部如来。在《支分》中说：“五蕴是幻化的智慧，自证方便的
English
The letter "head," used for coloring, is "Berka Ri," symbolizing the meaning of the unmistaken co-emergent, the nature of non-dual wisdom, representing the heart vajra. Its function is to guide all letters and become the gateway to enter, so it is like a path. As stated in the Sutra of Auspicious Blessing, "The head symbolizes the beginning. Whatever is clear in form at the beginning, that is the head of the letter. 'Berka Ri' is called the head." The letter "Tig" is the dot, its meaning is the inexpressible nature of wisdom, the speech vajra. Its function is to gather the letters, bound by vowels, to form the names of various things, expressing them clearly without confusion. In the Noble Ornament of Yoga, it says, "For the sake of gathering, the dot is Tig. Gathering the scattered, then speaking the name." Here, some say that Indian manuscripts do not have dots, so they say it is Tibetan, but this is because they have not seen what is said in "The Goodness of the Army": "Curves, extensions, head ornaments, dots, etc., must not be diminished." The letter "Shad" (vertical line) signifies the nature of taming with great skillful means and great compassion, the body vajra. Its function is to combine verses and thus punctuate sentences. In the General Sutra, it says, "The letter that signifies punctuation is called 'Name Staff' in Ladakh." The second part has seven, the first part is the letters of the Excellent Mother and the five families of father and mother. A is unborn, etc., three verses less than a foot. The letter A is the realm of suchness, the unborn of all dharmas, the activity of the female Kuntuzangmo (Samantabhadri). In the Intermediate Mother Sutra, it says, "A is called unborn from the beginning, therefore it is the door of all dharmas." And in the Magical Net Tantra, it says, "A is emptiness, empty from the beginning. In emptiness, there is no emptiness. It is the basis or cause of all letters. Because it is so, it is placed at the beginning." Because it is the source of all letters, it is mentioned first. The ཋ letter is the illusion-like consciousness, the pure seal in the wisdom of the Dharmadhatu, the emanation of the Vajra Akshobhya (Immovable). Here, the term "illusion" is used to represent the five families of lords. The five aggregates are like illusory appearances, non-existent, merely appearing as clarity, and although the appearance does not cease, the basis of appearance, the originally self-aware wisdom, is completely pure as the five wisdoms. And that itself, as the seal of skillful means, is the emanation, the five Tathagatas. In the Limb Tantra, it says, "The five aggregates are the wisdom of illusion, the self-aware skillful means of
Chinese
第四，连同西门的忿怒尊的字是：པ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是眼睛等的五个部分。由于境和识在外内沟通，因此用声音的词语表示五根。པ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是眼睛的清净，是声音中的殊胜慈氏。ཕ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是耳朵的清净，是消除障碍。བ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是鼻子的清净，是普贤。བྷ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是舌头的清净，是文殊。མ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是触觉身体的根的究竟，以秘密的根执持四境也不安住，因此声音也摧毁，是马头金刚。 第五，连同外面的四位心母和四位门母的字是：ཡ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是生等两个章节。ཡ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是现在生起之位的开端，过去的时间完全清净，是香母。ཝ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是安住，是现在的清净时间，不是花母。ར（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是现在这个坏灭，是未来的清净时间，是灯母。ལ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是在任何三时中都可以安立名言，是空性不确定的清净时间，是香水母。ཤ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是执着法无常的清净，是铁钩母。ཥ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是执着断灭也不是存在的，是绢索母。ས་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是远离执着二我的边，是无我，是铁链母。ཧ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是执着无相的法性也是清净，是铃母。 第六，连同普贤六能仁的字是：ཀྵ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是智慧等七个部分。ཀྵ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是识清净为智慧，是心的自性，自生智慧的心，第六族普贤。这里重复显示心的声音是，因为意的识能断绝自己的境法和五门的境二者。ཨི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是如大海洋的微尘数量的诸神住所中，调伏者显现为同类的形象，是天之能仁帝释天。ཨཱི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是微尘数量的非天能仁善端。ཨུ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是微尘数量的人的住所中，释迦能仁。ཨཱུ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是微尘数量的旁生能仁狮子贤。ཨེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是微尘数量的饿鬼住所中，口燃天。ཨཻ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是微尘数量的地狱能仁，显示为法王等来调伏。六个字在ཀྵ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字之后出现，也是因为作者普贤的心智是智慧的加持所致。
English
The fourth, the letters associated with the wrathful deities of the western gate are: Pa (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning) is the five parts of the eye, etc. Because the object and consciousness communicate externally and internally, the five senses are indicated by the sound of speech. Pa (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning) is the purity of the eye, the supreme loving-kindness of speech. Pha (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning) is the purity of the ear sense, the remover of obscurations. Ba (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning) is the purity of the nose sense, Samantabhadra. Bha (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning) is the purity of the tongue sense, Manjushri. Ma (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning) is the ultimate secret power of the tactile body sense, which does not abide even when grasping the four objects, therefore speech also destroys, it is Hayagriva. The fifth, the letters associated with the four external mind-mothers and four gate-mothers are: Ya (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning) is two sections such as birth. Ya (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning) is the opening of the present birth, the past time is completely pure, the incense mother. Va (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning) is abiding, the present pure time, not the flower mother. Ra (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning) is the present destruction, the future pure time, the lamp mother. La (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning) is emptiness in which terms can be applied in any of the three times, the uncertain pure time, the ablution mother. Sha (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning) is the purity of grasping that phenomena are impermanent, the hook mother. Sha (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning) is also not existent in grasping annihilation, the noose mother. Sa (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning) is without the extremes of grasping two selves, selflessness, the chain mother. Ha (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning) is also pure in grasping the nature of phenomena without characteristics, the bell mother. The sixth, the letters associated with the Samantabhadra six Thubpas are: ཀྵa (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning) is seven parts such as wisdom. ཀྵa (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning) is the purification of consciousness into wisdom, the nature of mind, the mind of self-born wisdom, the sixth lineage Samantabhadra. Here, the sound of mind is shown repeatedly because the consciousness of mind cuts off both its own object, phenomena, and the objects of the five gates. I (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning) is the Tirthika Thubpa Indra, who appears as a similar form to tame in the abodes of the gods as numerous as the fine dust of the great ocean. Āī (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning) is the Asura Thubpa Tagzang Ris as numerous as dust particles. U (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning) is the Shakya Thubpa in the abodes of humans as numerous as dust particles. Āū (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning) is the Lion Steadfast Thubpa of animals as numerous as dust particles. E (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning) is the Burning Mouth Deva in the abodes of pretas as numerous as dust particles. Ai (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning) is the Dharma King Thubpa of hells as numerous as dust particles, shown to tame. The six letters that follow the letter ཀྵa (藏文, Devanagari, Romanized Sanskrit, Chinese literal meaning) are also due to the blessing of the wisdom of the mind of the author Samantabhadra.