Chinese
哦，萨尔瓦·比纳西达（藏文，梵文天城体，Sarva Vinashita，一切摧毁）显现，将阿字取出甚好。第二是，取出这些等等。对此有两种解释方法。首先，按照解脱道来解释，取出这些字，凭借字的力量，六道世界的十方无边之处，东高西低等六种形态摇动。因为巨大而剧烈摇动。因为遍布且巨大而全部摇动，被两种事物所包含的一切法，仅仅因为名称的差别和字，变成了无法指示本体的仅仅是名相。因为对此感到满意，所以称为“吼”。第二，按照方便道来解释，取出这些，身体的六轮处和身体的十方脉络处无边之处，全部被明点乐的智慧所遍布，所以六种形态摇动。因为巨大而剧烈摇动。因为遍布且巨大而全部摇动，被分别念和明点所包含的一切法，变成了安乐智慧的名称的名相。因为对此感到满意，所以称为“吼”。第三，从道次第的角度，调伏心有三种：调伏阿字，调伏其他字，以及将此指示为智慧之因。第一是，阿，稳固安住等等，一个偈颂。自明觉，显空不二的自性，在自己的心间，观想明觉本身是具有白色阿字，具有明稳八种尺度。也就是具有极其稳固的四种尺度：不摇动，不变，不显变，可以随意转变。其中第一个是，心命字，或者圆满身想安住多久，就安住多久，所以是不摇动。第二个是，忘记对境等任何因缘都无法转变，所以是不变。第三个是，年轻美女等贪恋的对境，以及杀死父亲的仇敌等嗔恨的对境，任何强烈的因缘都无法转变，所以是不显变。第四个是，大小变化不定，可以随意自在，所以是可以随意转变。也就是自明觉阿显现，远离能取所取之过，没有被罪垢所染污，所以是白色，也就是具有明亮的四种尺度。哪四种呢？萨列，桑额，拉给，朗
English
Oṃ Sarva Vinashita, it is good to extract the letter A as it appears. Secondly, "by extracting these," etc. There are two ways to explain this. First, explaining according to the path of liberation: by extracting these letters, through the power of the letters, the ten directions of the six realms of the world, the infinite places, the east high and the west low, etc., shake in six ways. Because it is vast, it shakes intensely. Because it is pervasive and vast, it shakes completely. All phenomena contained by two things become mere characteristics that cannot show their essence, only for the sake of the distinction of names and letters. Because of satisfaction with its meaning, it is called "Ho." Secondly, explaining according to the path of means: by extracting these, the places of the six chakras of the body's world and the infinite places of the ten directions of the body are all pervaded by the wisdom of bliss of bindu, so they shake in six ways. Because it is vast, it shakes intensely. Because it is pervasive and vast, it shakes completely. All phenomena contained by conceptual aggregates and bindus become mere characteristics of the name of the wisdom of bliss. Because of satisfaction with it, it is called "Ho." Thirdly, from the perspective of the stages of the path, there are three ways to tame the mind: taming the letter A, taming other letters, and showing it as the cause of wisdom. The first is: A, firmly established, etc., one verse. The self-awareness, the nature of the inseparability of appearance and emptiness, in one's own heart, contemplate the awareness itself as the white letter A, possessing the eight qualities of clarity and stability. That is, possessing the four qualities of being extremely stable: unmoving, unchanging, not manifestly changing, and able to be transformed into anything. The first of these is: the heart-life letter, or however long one wishes to remain in the fully perfected body, it remains that long, so it is unmoving. The second is: it cannot be transformed by any cause, such as forgetting the object of focus, so it is unchanging. The third is: it cannot be transformed by any strong cause, such as objects of attachment like a beautiful young woman, or objects of hatred like an enemy who killed one's father, so it is not manifestly changing. The fourth is: it can be transformed into anything because it has power over whatever is desired, whether large or small, and its transformations are not fixed. That is, the self-awareness A that appears is white because it is free from the faults of grasping and being grasped and is not stained by faults, so it possesses the four qualities of clarity. What are they? Sal le, Sang nge, Lhag ge, Lhang
Chinese
是的。其中第一个是：所观修的字或本尊的眼睛黑白以及毛孔等，在心中清晰而不混杂，明亮而清晰。第二个是：所观修的明亮之身并非如顽石一般，而是具备了遍知一切的觉性智慧的精髓，因此鲜明。第三个是：不被昏沉和模糊所遮蔽，显现的同时是空性，空性的同时是显现，显空双运如水月和彩虹般清晰，因此清澈。第四个是：即使不特意观修，本尊也会在心中明亮地持续显现，因此澄明。因此，为了使心专注于一境，并净化对所行境的执着，应当扩展比阿字更细微的无数个阿字。如此扩展后，十方一切都显现为充满阿字，在禅定境界中变得清晰。之后，将扩展的阿字收摄回根本的阿字，但根本的阿字不会因此增长，十方的阿字也不会因此减少，而是不混杂、完全圆满地清晰而稳固。那么，扩展和收摄也相违背，因为扩展会增长，而收摄本身会减少，是这样吗？不相违背，因为是不混杂且完全圆满的缘故。或者，我认为这是在领会深意。像这样，阿字是象征本体无生的文字，而体性是周遍所知，因此说是扩展。一切所知也与体性无二无别，因为它们本质相同，所以说是收摄。因此，体性无生与扩展而增长以及收摄而减少二者是分离的。第二是：从“从那”等两句开始，从阿字中显现出作为ka等名称之基和语气的四十二个字母的集合，颜色鲜明、光芒四射，以遍布一切方向的方式扩展，并以收摄回根本的方式进行修习，也像之前修习阿字一样进行。而且，通过对每个字母逐一修习而获得稳固，即当四十二个字母在一个觉性中显现时，就是字母显现成就之时。第三是：这是“此乃”等两句，如此努力修习以字母修心的此方法时，身语意金刚的成就自然
English
Yes. The first of these is: The object of meditation, the letter or the deity's eyes, black and white, and even the pores of the hair, are clear and unmixed in the mind, bright and distinct. The second is: That clear form is not like a stone, but is endowed with the essence of the wisdom of all-knowing awareness, so it is vivid. The third is: Not obscured by dullness or dimness, appearing as emptiness and emptiness as appearance, the union of appearance and emptiness is clear like a water moon and a rainbow, so it is lucid. The fourth is: Even if the deity is not deliberately meditated upon, it constantly appears brightly in the mind, so it is limpid. Therefore, in order to keep the mind focused on one point and to purify attachment to the objects of experience, one should expand countless A's that are finer than that A. By expanding in this way, all ten directions appear to be filled with the letter A, and it becomes clear in the realm of samadhi. Then, even if the A that is the basis of emanation is gathered into the original A, the original A does not increase, and the A of the ten directions does not decrease, but it is clear and stable without being mixed and completely perfect. So, expansion and contraction are also contradictory, because expansion increases and contraction itself decreases, is that so? It is not contradictory, because it is unmixed and completely perfect. Or, I think it is to understand the meaning. Like this, the letter A is a symbol of the unborn essence, and the nature is pervasive of all that is knowable, so it is called expansion. All that is knowable is also inseparable from the nature, because they are of the same essence, so it is called contraction. Therefore, the unborn essence is separate from the two, increasing by expansion and decreasing by contraction. The second is: Starting with "From that," etc., two lines, from the letter A, the collection of forty-two letters that clarify the basis of names such as ka and the tones, the color is clear and radiant, expanding in a way that pervades all directions, and practicing by contracting back to the basis, should also be done as before when practicing the mind on the letter A. Moreover, gaining stability by practicing the mind on each letter individually means that when the forty-two letters appear clearly in one awareness, it is the time when the letters are manifestly accomplished. The third is: This is "This is," etc., two lines, when one strives in this method of training the mind with letters in this way, the siddhi of body, speech, and mind vajra naturally
Chinese
由于稳固地生起地成就的等持，因此是使自性智慧真实产生的因。或者说，这种智慧的稳固生起是金刚成就之因，这是本体性质的因果关系。第四，解释文字的意义有三：宣说的传承、意义解释的正文、结尾。第一，从“此后”等开始，在开示文字修心之后，一切如来之主宰，胜者普贤王如来亲自为了开启的眷属们，对共同的眷属宣说文字的意义，即下文将出现的这些言辞。第二部分分为两部分：文字总体的意义解释和四十五个个别文字的意义解释。第一部分有四点：文字的伟大、自性、作用、词义。第一部分有两点：文字被开示为三身之自性，以及它们被开示为代表三金刚。第一部分有三点，开示无所缘的法身是：阿是空性等一颂，文字阿在胜义谛中是空性，在世俗谛中是不空性，不仅远离了二边，而且连双运中观也并非有所缘，因此远离了一切戏论之边。如此确定之后，轮回涅槃的一切法仅仅是名言安立，超离了意义言说思维的对境，这是诸佛的自性，因为文字的链条被确定为法身。其自性光芒，文字链条的轮涅本身也安住于法身的体性中，没有动摇到其他地方。归纳其语言意义是：这些心和显现的自性，是具有法性的，是胜义谛，因为从实有性的角度来说是远离边际的，例如虚空一般。这些心和显现，是具有法性的，是世俗谛，因为从显现的角度来说，没有任何阻碍，例如影像一般。二谛，是具有法性的，是无别的，因为在显现为世俗时，没有脱离胜义，在确定为胜义时，没有舍弃世俗，例如有为法和无常一般。无别，是具有法性的，是离对境的，因为不能被认为是心识的对境。
English
Because the Samadhi of accomplishing the earth arises steadily, it is the cause for the actual birth of the wisdom of self-awareness. Or, this steady arising of wisdom is said to be the cause of Vajra accomplishment, which is the cause and effect of the essence itself. Fourth, there are three aspects to explaining the meaning of letters: the spoken history, the actual explanation of the meaning, and the conclusion. First, starting with "Then," etc., after teaching the mind training on letters, the lord of all Thus-gone Ones, the Victorious Samantabhadra himself, for the sake of the assembled retinue, explains the meaning of the letters to the assembled retinue, these statements that will appear below. The second part has two parts: the explanation of the general meaning of letters and the explanation of the meaning of the forty-five individual letters. The first part has four points: the greatness of letters, their nature, their function, and their definition. The first part has two points: letters are shown to be the nature of the three bodies, and they are shown to represent the three vajras of those. The first part has three points, showing the Dharmakaya without object is: A is emptiness, etc., one verse, the letter A is empty in ultimate truth and not empty in conventional truth, not only is it free from the extremes of both, but it is not even an object of focus in the union of the two, therefore it is free from all extremes of elaboration. Having thus ascertained, all the phenomena of samsara and nirvana are merely nominal designations, transcending the realm of meaningful speech, thought, and expression, which is the nature of all Buddhas, because the garland of letters is determined to be the Dharmakaya. Its own radiance, the wheel of the garland of letters itself, also abides in the state of Dharmakaya and does not move elsewhere. To summarize its linguistic meaning: the nature of these minds and appearances is the subject of Dharma, it is the ultimate truth, because from the perspective of reality, it is free from extremes, like space. These minds and appearances are the subject of Dharma, they are the conventional truth, because from the perspective of appearance, there is no obstruction, like an image. The two truths are the subject of Dharma, they are inseparable, because when appearing as conventional, they do not deviate from the ultimate, and when determined as ultimate, they do not abandon the conventional, like conditioned things and impermanence. Inseparability is the subject of Dharma, it is free from objects, because it cannot be considered as an object of mind.
Chinese
复次，如法界一般。如是确定的一切法，了知唯是假名安立，而无自性，是为法身成佛。第二，开显自在圆满报身，阿ཉིད་སྣ་ཚོགས་等一颂。一切字母的生处，由阿ཉིད་开显，显现为多种之相，乃是语之造作的自在力，显现为ka, kha等四十二字母，亦是由声音的“我”而将元音和辅音等所有字母全部摄集于此。彼亦是四十二佛圆满现证之王，彼即是圆满报身之自性。又如方便道而说，于化身轮的脐间，安住于短阿（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）之形的字母，彼之能量显现为多种明点，明点之形显现为ka, kha等四十二种，以阿之声音摄集一切明点，以明点和分别念之聚积而拥有安乐之智慧，故于现证圆满之王，确定为方便道之等持。此处有说，四十二之数量并非确定，因为印度的字母有五十个，而藏文有三十个。一般而言虽是如此，然于此处四十二之数量是确定的，因为所生之佛确定为四十二个，并且是彼等之生因种子。此外，于佛母经中亦云：当善巧四十二字母。如是所说亦成为此处之能知。第三，开显显现为多种游舞之化身，分三，首先开显化身之语，ཨེ་མ་ཧོ་ངོ་མཚར་等一颂。ཨེ་མ་ཧོ་是指字母之名，ངོ་མཚར་是指事业，ཡ་མཚན་གྱིས་是指字母之自性。为何如此？彼亦是心性之大幻化，拥有不可思议之四十二字母之上，加上遍行之三字母，四十五字母之集合，从中产生唯是显示事物之体性的名称，以及显示事物差别的词句。彼等之集合成为执持所有语之相状之处