Chinese
由于难以体验其意义，因此将此秘密从五种无别的金刚中提取出来，这五种无别是：身如来、语莲花、意金刚、功德珍宝、事业业之部，以及从下方出现的汇集之词。第二，分为与广论结合而汇集，以及如锥子般直接汇集的两种。第一种是：啊吙！政权之根等两句偈颂。啊吙！是对轮回和涅槃的二者，以理证成立为一体而感到满意。如此，产生束缚于有之所有过患的根本，就是执着于我与我的无明。从那之中，由于烦恼的势力，在六道众生各自的显现中产生生、老、最终生命终结的死、身体的好坏、受用的大小、地位的高低、死亡和转生等痛苦的轮转无间断地运转等等。所有这些也都是从邪妄的分别念中产生，除此之外没有任何其他事物成立。如此，这句偈颂中汇集了“其中有多少世界”等显示所量之事的五句。通过真实证悟清净的三种理证之门，所有所量之法都确定为空性无我的意义。第五句的前半部分汇集了包含立宗的三种理证。通达空性之义，从一开始就了知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，并且显示和教法的转变也仅仅显现为众生的显现。后半部分汇集了“以正确证悟”等六句。所缘的对境和能缘的执着心的分别念自然消失，所有忆念显现都自在地转为智慧。由于在智慧本身中随心所欲地行持，因此在此处显示了以四乘必定出现的果，以及从此处生起所有教法，并以此解释，以及将所调伏的对境和能调伏的乘全部以不可言说的方式显示出来。第六句中汇集了乘的差别、续部的伟大、以及自性不可言说这三种意义。这些是汇集
English
Since it is difficult to experience its meaning, these secret words are extracted from the Vajra of indivisibility of the five: Body Tathagata, Speech Lotus, Mind Vajra, Qualities Jewel, and Activity Karma lineage, and the words that gather from below. Secondly, there are two types: gathering by combining with the extensive treatise, and gathering directly like a needle. The first is: Aha! Two verses such as the root of governance. Aha! is pleased that the two objects of samsara and nirvana are established as one in essence by reason. Thus, the root of generating all the faults of being bound in existence is the ignorance of clinging to self and mine. From that, due to the power of afflictions, birth, aging, and ultimately death by the end of life, the good and bad of the body, the size of enjoyment, the high and low status, death and rebirth, etc., the wheel of suffering revolves uninterruptedly in the appearance of each of the six types of sentient beings. All of these also arise from false conceptual thoughts, and nothing else is established other than that. Thus, this verse gathers five lines that show the measurable things such as "how many worlds are there". Through the gate of the three proofs of pure true realization, all measurable dharmas are determined to be the meaning of emptiness and selflessness. The first half of the fifth line gathers the three proofs including the proposition. When the meaning of emptiness is known from the beginning, and the wisdom of self-awareness is integrated into the mind, all dharmas appear as the illusion of no self-nature, and the transformation of display and teaching also appears only as the appearance of beings. The latter half gathers six lines such as "by correct realization". The distinction between the object to be focused on and the conceptual thought of the mind that grasps naturally disappears, and all memory appearances are freely transformed into wisdom. Because of acting at will in wisdom itself, the result that will surely arise with the four vehicles is shown here, and all teachings arise from here, and this explains it, and all the objects to be subdued and the vehicles to be subdued are shown in an inexpressible way. The sixth line gathers the difference of vehicles, the greatness of the tantra, and the three meanings of the inexpressibility of self-nature. These are the collection
Chinese
在顶端将章节的末尾总结，这被称为“总结”。由于领悟了实相，一切法的果实得以显现，功德自然成就，对于这种令人惊叹的行为，产生了引发话题的缘由，身体拥有巨大的福报，语言具有智慧，功德本身显现为神通和神变，从而成就事业，心意显而易见，以不可思议的神变进行调伏。同样，在无边无际的净土中，所做的一切利益众生的事业，也都是从智慧的自显现中产生的，除此之外，没有独立存在的自性。智慧本身在被调伏者的显现中如此显现。第七和第八句，即在总结的末尾，显示了章节的开头，总结了普遍产生话题的缘由。第二，从“存在的根本”到“没有任何其他的动摇”之间的四个词语应该被衡量。将一切法确定为空性和无我，这是论证。领悟到本来存在的意义，即自性觉知的心的自明，这是宗派，即它们的观点。安住于没有能观察和被观察的状态，这是禅修。将忆念显现转化为智慧，这是行为。像这样，通过见、修、行三者，奇妙的身、语、意、功德、净土和事业得以显现，这就是果。没有其他的，自性觉知显现为身和智慧，那也是普贤王如来的心识，也是如此显现，没有超出二元显现。显现出来的就是善逝的显现，而那样的行为是被调伏者的显现。第三，如金刚等。像这样，一切法没有超出二元显现，金刚持，吉祥秘密主将之总结为词语。第四，如言说能仁等。如是说，从导师六种姓的慈悲中，无数的六能仁化身显现，以调伏的力量，宣说了众多的法门。同样，一切如来的意趣和表征等方式所说的一切，也都是在开示一切法为心和智慧的自显现，导师六种姓本身知晓这些聚集之处。第二，章节的名称：秘密等。这部续有二十二个章节。
English
At the top, the end of the chapter is summarized, which is called "Summary." Because of realizing the reality, the fruits of all dharmas are manifested, and merits are naturally accomplished. For this amazing act, the reason for initiating topics arises, the body possesses great merit, the speech has wisdom, and the merits themselves manifest as clairvoyance and miraculous powers, thereby accomplishing the work, the mind is obvious, and the taming is done with inconceivable miraculous powers. Likewise, in the boundless pure lands, all the deeds of benefiting beings are also produced from the self-manifestation of wisdom. Apart from that, there is no independently existing self-nature. Wisdom itself appears in the appearance of those to be tamed. The seventh and eighth sentences, that is, at the end of the summary, show the beginning of the chapter, summarizing the general reasons for generating topics. Second, the four words from "the root of existence" to "there is no other movement" should be measured. Determining all dharmas as emptiness and selflessness, this is the argument. Realizing the meaning of what originally exists, that is, the self-illumination of the mind of self-awareness, this is the tenet, that is, their view. Abiding without the observer and the observed, this is meditation. Transforming memory appearance into wisdom, this is action. In this way, through the three of view, meditation, and action, the wonderful body, speech, mind, qualities, pure land, and activities are manifested, and this is the result. There is no other, self-awareness manifests as body and wisdom, and that is also the mind of Kuntuzangpo, and it also appears in this way, not exceeding the dualistic appearance. What is manifested is the appearance of the Sugata, and such an act is the appearance of those to be tamed. Third, such as Vajra, etc. In this way, all dharmas do not exceed the dualistic appearance, Vajradhara, the glorious Lord of Secrets, summarized it into words. Fourth, such as saying the Sage, etc. Thus it is said that from the compassion of the teacher of the six lineages, countless emanations of the six Sages appeared, and by the power of taming, many Dharma doors were proclaimed. Likewise, all that is spoken by all the Tathagatas through intentions and symbols, etc., is also showing that all dharmas are the self-manifestation of mind and wisdom, and the teacher of the six lineages himself knows these gathering places. Second, the name of the chapter: Secret, etc. This tantra has twenty-two chapters.
Chinese
因为安住于此，一切法皆无自性。在名言中，为了表示仅存在名称的意义，名为“文字鬘轮”的这个，是从导师本身的身、语、意无别、不可分割的金刚中产生的。第二，正文内容分二：广说和略说。第一部分有四点：文字如何产生的道理，如此产生的威力，以道为重心的修心，以及文字的意义解释。第一点是：从阿、嘎、喀等开始，到哦、阿为止。关于文字的来源：自己的心性是自显现，处所和因缘是从阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中产生的。这是从胜者普贤王如来的意界中产生的，因此是从他那里自然产生的。如《总集经》所说：“从法界生阿，从阿中，所有文字全部产生。”又如《名号赞》所说：“阿是所有字母中最殊胜的，是意义重大的神圣文字，从空性中产生，无生。”如是说。其他文字是示现过去诸佛的慈悲自显现时，放射之处是阿字的光芒照射在喉间，因此产生了嘎、喀、嘎、噶、昂五个字。阿字的光芒照射在舌头上，因此产生了擦、嚓、匝、咱、娘。阿字的光芒照射在舌尖上，因此产生了扎、塔、达、纳、纳。塔、塔、达、达、纳十个字。阿字的光芒照射在嘴唇上，因此产生了巴、帕、巴、巴、玛。阿字的光芒照射在整个身体上，由于加持而产生了亚。从两个肩胛骨产生了Ra、哇。从腰部产生了拉。从手掌产生了夏。从胸口产生了卡。从眉间产生了萨。从脚掌产生了哈。从秘密处产生了夏等字。从双眼产生了伊、伊两个字。从双耳产生了乌、乌两个字。从双齿产生了艾、艾两个字。从双鼻产生了哦、阿两个字。从头顶产生了果。从肚脐产生了夏达。从顶髻产生了迪。因此，这样能被周遍的文字有四十二个，以及能周遍的三个文字。这里没有出现阿长音、热、勒四个字，以及昂、阿，是因为与天神结合的缘故而简略了。阿长音是夏达，阿是断除的迪，热、勒四个字是Ra和拉，昂被归纳到哦字中。或者，昂与哦字结合而归纳为嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），荣宗巴大师是这样认为的。但以前的大多数版本中，嗡是全部毁灭的意思。如荣宗巴的注释一样，虽然阿字发音为嗡，但在汉文版本中阿
English
Because it abides, all phenomena are without inherent existence. In conventional terms, to represent the meaning that exists only as a name, this which is called "The Wheel of the Garland of Letters" is produced from the indivisible and inseparable vajra of the body, speech, and mind of the Teacher himself. Secondly, the meaning of the text is twofold: an extensive explanation and a concise presentation. The first part has four points: how the letters originated, the power of their origination, mind training focused on the path, and the explanation of the meaning of the letters. The first point is: from A, KA, KHA, etc., to O, A. Regarding the origin of the letters: one's own mind is self-appearing, and the place and cause are emanated from the letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A). This arises from the expanse of the mind of the Victorious Samantabhadra, and therefore arises naturally from him. As stated in the Kun Dus Sutra: "From the Dharmadhatu arises A, and from A, all the collections of letters arise completely." Also, as stated in the Praise of Names: "A is the most supreme of all letters, it is a sacred letter of great meaning, arising from emptiness, without birth." Thus it is said. The other letters, when the compassion of the Buddhas of the past appears as self-manifestation, the place of emanation is the light of A radiating to the place of the throat, thus the five letters KA, KHA, GA, GHA, NGA arise. The light of A radiates to the tongue, thus TSA, TSHA, DZA, DZHA, NYA arise. The light of A radiates to the tip of the tongue, thus TA, THA, DA, DHA, NA arise. TA, THA, DA, DHA, NA, ten letters. The light of A radiates to the lips, thus PA, PHA, BA, BHA, MA arise. The light of A radiates to the entire body, thus YA arises from the blessing. From the two shoulder blades RA, WA arise. From the waist LA arises. From the palm SHA arises. From the chest KSHA arises. From the space between the eyebrows SA arises. From the soles of the feet HA arises. From the secret place SHA arises. From the two eyes I, II arise. From the two ears U, UU arise. From the two teeth E, AI arise. From the two nostrils O, AU arise. From the crown of the head GA. From the navel SHAD. From the topknot TIG emerges. Thus, the letters that can be pervaded are forty-two, and the letters that pervade are three. Here, the long A, RI, LI, four letters, and AM, AH, do not appear because they are abbreviated due to their union with deities. The long A is SHAD, AH is TIG with a separator. The four letters RI, LI are RA and LA, and AM is included in the letter O. Alternatively, AM is combined with the letter O and included as OM (Tibetan: ༀ, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal meaning: Om), as Rongzom Chokyi Zangpo asserts. However, in most of the earlier versions, OM means the destruction of everything. As in Rongzom's commentary, although A is pronounced as OM, in the Chinese version A