Chinese
象征着示现为调伏暴怒之化身。第七个是北方门忿怒尊的字是，哦尼等两句。哦是境、权、识三者合一，是触的究竟，能使秘密三界的一切分别念在安乐中消逝。阿是安乐也解脱为空性，因此一切分别念不住而消逝，因为因果一味，所以这两个字被归纳为甘露汇聚。第三个是结尾，从字到阿火之间。这样，这些语文字轮的大会，总集了一切佛陀的身语意不尽之庄严轮的鬘，特意这样说。像这样，因为对确定语文字轮感到高兴，所以显示出阿火的惊叹。第二，归纳而显示有四种，即：所说为历史叙述，归纳之真实，表示密咒之语，功德。第一是，从那以后等，广说之后，如来父等与母妃眷属无二之自性坛城，为了显示那些本身难以理解的秘密，从身等五部不可分离之金刚中取出。第二是，阿火，从方便到阿火之间，阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）无生是智慧，火（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）喜悦是方便，是对双运文字轮感到惊叹。也就是方便显现和智慧空性无别，是离戏的智慧。在那里，归纳了一个偈颂，显示文字是无所缘的法身。心性结合显空无二的喜乐，一切对境都舒展和收摄为阿的大云。对阿字修心是归纳。菩提心的自性，也从阿字舒展和收摄四十二个字的集合。对其他字修心是归纳。导师的慈悲和道，以文字修心的方法，确定文字轮和果是智慧之因，总的章节和，文字意义解释二者的讲述是历史，以及这个等显示为智慧之因都是归纳。语不尽庄严轮文字之云是导师的慈悲所生之自显
English
It symbolizes the manifestation as an emanation of wrathful taming. The seventh is the letter of the wrathful deity of the northern gate, which is "O ni" and so on, two lines. "O" is the union of object, power, and knowledge, the ultimate of touch, causing all the conceptualizations of the three secret realms to vanish in bliss. "A" is also the liberation of bliss into emptiness, so all conceptualizations vanish without abiding, because cause and effect are of one taste, so these two letters are gathered into a confluence of nectar. The third is the conclusion, from the letter to "Ah Ho." Thus, these great gatherings of the wheel of speech letters completely gather all the inexhaustible ornaments of the body, speech, and mind of all Buddhas, the garlands of wheels, it is specially said. In this way, delighted with the establishment of the wheel of speech letters, "Ah Ho" is shown as amazing. Secondly, there are four ways of showing it in brief: what is said is stated as history, the actual summary, the representation of secret mantra teachings, and the qualities. The first is, from then on, etc., after explaining in detail, the Tathagata fathers, etc., and the mandala of the inseparable nature of the consort assembly of mothers, in order to show the secret that is difficult to understand by themselves, it is extracted from the indivisible vajra of the five families such as body. The second is, "Ah Ho," from means to "Ah Ho," "A" (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) unborn is wisdom, "Ho" (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) joy is means, it is amazing to the union letter wheel. That is, the means of appearance and the emptiness of wisdom are inseparable, it is non-conceptual wisdom. There, a verse is summarized, showing that the letter is the Dharmakaya without object. The nature of mind combines the joy of appearance and emptiness, all objects of experience expand and contract into a great cloud of A. Training the mind on the letter A is a summary. The nature of Bodhicitta, also from the letter A, expands and contracts the collection of forty-two letters. Training the mind on other letters is a summary. The teacher's compassion and the path, the method of training the mind with letters, is to determine that the letter wheel and the fruit are the cause of wisdom, the general chapter and, the explanation of the meaning of the letters, the two narratives are history, and this, etc., showing the cause of wisdom are all summaries. The inexhaustible ornament wheel of speech, the cloud of letters, is the self-appearance from the teacher's compassion.
Chinese
这是关于字母阿、嘎、喀等如何产生的总结。所有佛陀的身、语、意金刚之印所产生的奇妙果实，成熟为四十二位圣者，从而成就二利。这是为了象征这些圣者的身、语、意金刚，并总结了“开头是无误”等四十五个特殊字母的含义的解释。通过字母来展示深刻而广大的意义是令人惊叹的，这是对字母作为化身之语的展示的总结。一切法都只是名称的集合，没有独立的实体，这是对字母产生的力量的解释的总结。四十二个字母显现为四十二位圣者的自性，这是对字母作为权势报身的展示的总结。这些字母也不是由因缘新造的，而是心的法性，远离目标，这是对字母作为化身之心的展示，字母的自性，字母的词源的总结。即便如此，在修行者看来，这些字母似乎是造作的，形状、颜色等显现不息，这是对字母作为化身之身的展示的总结。所有佛陀的身、语、意金刚不可分割的坛城，完全由语字母轮显现，这是不可违越的誓言，这是对字母轮等结尾两句的总结。如是，显现身、语、意金刚坛城，不违越誓言，因此，由果位身和智慧所摄持的成就必定会实现。因为实现的原因是见解，条件是禅修的禅定，从这些聚集的巨大力量中，获得显现的果位是法性。这是对无目标等字母作用的总结。如此总结之后，以“阿 霍”表示惊叹和欢喜。此外，还有一种教法传统，将上下两种方便道结合起来讲解，如果讲述者有兴趣和能力，应该加以阐述。第三，金刚等，是金刚持秘密主将字母轮排列的含义总结成词句。第四，以“如是说”等，一切法都安住于名称的字母链轮的意义都
English
This is a summary of how letters such as A, Ka, Kha, etc., originated. The wondrous fruit of the body, speech, and mind vajra seals of all Buddhas, maturing into forty-two victorious ones, thus accomplishing the two benefits. This is to represent the body, speech, and mind vajras of those, and summarizes the explanation of the meaning of the forty-five specific letters, such as "The beginning is without error." It is amazing to show profound and vast meaning through letters, this is a summary of showing letters as the speech of the Nirmanakaya. All phenomena are merely collections of names, without any inherent entity, this is a summary of explaining the power of the arising of letters. The forty-two letters are manifestly established as the nature of the forty-two victorious ones, this is a summary of showing letters as the Sambhogakaya of empowerment. These letters are also not newly created by causes and conditions, but are the nature of mind, free from objects, this is a summary of showing letters as the mind of the Nirmanakaya, the nature of letters, and the etymology of letters. Even so, to the eyes of practitioners, these letters appear to be created, with the play of shapes, colors, etc., appearing unceasingly, this is a summary of showing letters as the body of the Nirmanakaya. The indivisible mandala of the body, speech, and mind vajras of all Buddhas, entirely manifested by the wheel of speech letters, is an inviolable samaya, this is a summary of the two concluding verses about the wheel of letters, etc. Thus, manifesting the mandala of the three vajras, not transgressing the samaya, therefore, the accomplishment gathered by the resultant body and wisdom will inevitably be realized. Because the cause of realization is the view, and the condition is the samadhi of meditation, from the great power of these gatherings, obtaining the manifest result is the nature of reality. This is a summary of the function of letters, such as aimlessness. After summarizing in this way, it is pleasing with amazement, saying "A Ho!" Furthermore, there is also a tradition of teaching that combines the two paths of skillful means, above and below, which should be explained by the speaker if they are interested and capable. Third, Vajra, etc., is the meaning of arranging the wheel of letters summarized into words by Vajradhara, the Lord of Secrets. Fourth, with "Thus it is said," etc., all the meaning of the wheel of the garland of letters, in which all phenomena abide as mere names, is just that.
Chinese
特意说“时”这个词，使得基果的如来坛城全部与字句轮和自性无二无别。第三个是章节的名称，秘密等。这部续有二十二品，其中这一品象征一切法仅是名称而实际上没有成就，显示字句轮的慈悲和所化众生的心性显现并教导的章节，是第四品。༈ 第五品有三：讲述历史，正文，名称。第一，从“此后文字”等开始。讲述文字坛城，从刚才所说的文字轮的云彩布置的力量中，生起方便智慧双运幻化天神的坛城，以及事业和成就的修持次第，特意讲述这些。第二，正文有三：谁修持的所依补特伽罗，通过觉悟串习的方法如何成就，讲述经典的功德。第一，导师供养勤奋等一颂：解脱道的导师喇嘛金刚阿阇黎勤于供养，获得利益深刻的三种灌顶而成熟相续，见解殊胜，证悟真谛无别的实相，以及觉悟后修习的等持清晰，根本和支分的誓言没有失坏而清净，因缘业的三种真言，以及誓言业法四种手印都很好地了解。如道次第所说：誓言见解等持和，菩提心与大悲心，殊胜资粮五圆满。如是道时的五种资粮，或者饮食，装饰和穿戴，歌词声音，舞蹈嬉戏，阿黎嘎黎，即具备五种修持物质资粮就能成就，不具备这些法，即使修持也没有意义，而且修持者自己也会毁灭。连同利弊一起讲述。第二有三：了知原因的特征是见，进入的条件特征是等持，显现的果的特征。第一有两个：觉悟的方法是教导，以及讲述所觉悟的见解的体性。
English
By specifically mentioning the word "time," all the mandalas of the Tathagatas of the basis and result become inseparable from the wheel of letters and their own nature. The third is the title of the chapter, "Secret," etc. This tantra has twenty-two chapters, of which this chapter symbolizes that all dharmas are merely names and have not actually been accomplished, showing the compassion of the wheel of letters and the mind of the disciples, appearing and teaching as their own manifestation, is the fourth chapter. ༈ The fifth chapter has three parts: the narrative of the story, the main text, and the title. First, from "Then the letters," etc. Explaining the mandala of letters, from the power of the cloud arrangement of the wheel of letters just mentioned, the mandala of the illusory deities of the union of skillful means and wisdom arises, and the order of accomplishing actions and attainments is specially narrated. Second, the main text has three parts: the individual who accomplishes it, the supporting person; how it is accomplished through the method of realization and familiarization; and the merits of the spoken text. First, the teacher diligently makes offerings, etc., one verse: The teacher of the path of liberation, the lama vajra acharya, diligently makes offerings, and attains the three profound empowerments of benefit and ability, thus ripening the continuum; superior view, realizing the reality of the inseparability of truth; and the samadhi of meditating on the meaning of realization is clear; the root and branch vows are not broken and are pure; the three mantras of cause, condition, and action; and the four mudras of the vow, action, and dharma are well understood. As stated in the Stages of the Path: Vows, views, samadhi, bodhicitta, and compassion are the five complete superior resources. Thus, the five resources of the time of the path, or food and drink, ornaments and clothing, song lyrics and sound, dance and play, Ali Kali, that is, possessing the five material resources of accomplishment will lead to accomplishment, and without these dharmas, even if practiced, it is meaningless, and the practitioner himself will be destroyed. It is taught together with its advantages and disadvantages. Second, there are three: the characteristic of knowing the cause is view, the characteristic of entering the condition is samadhi, and the characteristic of the manifested result. First, there are two: the method of realization is instruction, and the nature of the view to be realized is explained.
Chinese
首先，以“谁以无缘”等一颂为例。任何人不了解心性在任何事物上都无所执着的意义，他就不了解法界完全清净、离边的深刻实相。因此，所有内外宗派执着于实有，以及执着于无有的观点，都无法在不成立任何事物、不停止于任何事物的离边心性中瓦解。因此，要了悟诸法自性无缘、离思绝言的意义。这是教诲。 其次，以“无基无根”等七句为例。无所依赖的根基和生起的根本的心性本初自性，无法被指定为“这个”。它既不是男、女、非男非女三种性别，也不是除此之外的无名，不是六道众生，不是王族等四种姓，不是各种姓的血统等任何事物，不是白色红色等颜色，不是方形圆形等形状，不是所依赖的处所和能依赖的物质等实有和非实的法。总之，因为它不会变成任何事物，所以不是任何边，这就是法性，如是性的界，完全清净的自生智慧。它是不离显现此基的方法手印道，以及由证悟与未证悟所显现的轮回与涅槃一切万法的基或因。为什么呢？因为没有心性法性之外的其他法。此外，因为第五品是通过传承的教规，被归纳为三个特征来讲解的，所以，讲解证悟的方法和所证悟的体性的这两个部分是了解因的特征。如果与口诀道次第结合起来，就像其中所说： “自性智慧自安住， 见彼入彼瑜伽四， 无间断修 पूर्ण（藏文，梵文 देपूर्ण，梵文罗马拟音depūrṇa，圆满）， 自在手印任运成， 显现次第当宣说。” 就像这样，三个特征也被分为九个章节。首先，是所证悟的智慧自安住之基的章节。其次，是见自安住的见之章节。从第三到第六的四个章节，是大空性，大悲，幻化，手印一