English
Furthermore, it is like the realm of Dharma. All the phenomena thus ascertained, realizing that they are merely labeled and do not exist inherently, is to attain Buddhahood in the Dharmakaya. Second, the display of the empowering Sambhogakaya: "A nyid snatshog..." is one verse. The source of all letters, revealed by A nyid, appears in various forms. The way in which the power of verbal activity manifests as the forty-two letters such as ka, kha, etc., is also that all vowels and consonants are gathered here by the sound of "I". That very king who perfectly possesses the forty-two Buddhas is indeed ascertained as the essence of the Sambhogakaya. Alternatively, according to the path of means, in the navel of the Nirmanakaya wheel, the letter A (藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) in the shape of a short A resides, and its energy appears as various bindus. The shape of the bindus appears as forty-two, such as ka, kha, etc. The sound of A gathers all the bindus, and because it possesses the wisdom of bliss with bindus and conceptual aggregates, it is ascertained as the samadhi of the path of means in the perfectly accomplished king. Here, some say that the number forty-two is not fixed, because Indian letters have fifty and Tibetan letters have thirty. Although it is generally so, in this case, the number forty-two is fixed, because the Buddhas to be generated are fixed at forty-two, and they are the seed of their generation. Furthermore, in the Mother of the Buddhas Sutra, it is also said: "One should be skilled in forty-two letters." What is said also becomes the knowable of this. Third, there are three ways to show the Nirmanakaya, which appears as various dances. First, to show the speech of the Nirmanakaya: "Emaho ngotsar..." is one verse. Emaho refers to the name of the letter, Ngotsar refers to the action, and Yamtsen gyi refers to the nature of the letter. Why is that? It is also the great magic of mind itself. On top of the inconceivable forty-two letters, adding the three pervasive letters, the collection of forty-five letters produces names that only show the nature of things, and words that show the differences of things. Their collection becomes the place where all aspects of speech are held.
Chinese
对于所化众生，随其根器，以各种化身的语言和甚深广大的教义，在所化众生的显现中宣说并向他人展示，这就是化身的语言。二是化身意之所示现：无实等二句，心性显现为文字，但这些文字并非实有，因为文字的自性是心性自显。因此，心性是无有大乐之自他二分的，远离有无等一切边，在意识的境地中也无任何可执着，这就是意的秘密。三是化身之所示现：形状等二句，文字的自性虽然无有执着，但其游舞却未曾止息。如《总续》中所说：“如阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）如狮子张口”等等，文字的形状及其颜色、名称和词句的游舞，化现并示现轮回的五蕴等等，以及逝去的五部等等任何事物，从而成办化身的事业，并示现具事业之行。二是示现彼等之金刚三身所表：十方四时等一句，十方四时为利他而行住的一切佛陀，也都是智慧萨埵自性的四十二坛城，作为所遍，每一坛城都具有能遍的身语意三者，因此四十二坛城与能遍三者合为四十五之自性。而这些也都在文字的起始字母ཀ（藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎）至结尾字母ཀྵ（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：恰）之间圆满。对此，有些人认为ཀྵ（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：恰）之下有能调伏者的字母，因此不会圆满。但阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）变为གི（藏文：གི，梵文天城体：गि，梵文罗马拟音：gi，汉语字面意思：给），གུ（藏文：གུ，梵文天城体：गु，梵文罗马拟音：gu，汉语字面意思：古）变为ཨི（藏文：ཨི，梵文天城体：इ，梵文罗马拟音：i，汉语字面意思：伊）等是支分字母，因此这些都在身体的字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）本身上圆满。二是文字的自性：心之等二句，心的自性光明本身显现为文字，除此之外，文字作为实有之物丝毫也不存在。而且，就处所而言，阿赖耶识，即字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的自性，位于脐间；意识，即字母ཨཾ（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂）的形状或滴的自性，位于喉间；染污意识，即头部或吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的自性，位于心间。
English
For those to be tamed, the speech of the Nirmanakaya, which tames according to their capacity, speaks various vehicles and profound and vast meanings in the appearances of those to be tamed, and shows them to others, is the speech of the Nirmanakaya. Secondly, what is shown as the mind of the Nirmanakaya: 'Non-existent,' etc., two lines. The very nature of mind appearing as letters is not established as real, because the nature of letters is the self-appearance as the nature of mind. Thus, the nature of mind, the great bliss, is without self and other, free from all extremes such as existence and non-existence, and nothing is perceived in the realm of the mind, which is the secret of the mind. Thirdly, what is shown as the Nirmanakaya: 'Form,' etc., two lines. Although the nature of letters is without objectification, its play is unceasing. As it is said in the General Sutra, 'Like A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) like a lion yawning,' etc., the form of letters, their colors, names, and the play of word groups, transform and show the five aggregates of samsara, etc., and the five past families, etc., thus accomplishing the deeds of the Nirmanakaya and showing the activity of the deeds. Secondly, showing those three vajras as symbols: 'Ten directions, four times,' etc., one verse. All the Buddhas who go and stay for the benefit of beings in the ten directions and four times are also the forty-two mandalas of the nature of wisdom sattva, which are made pervasive. Each of these has three pervasive body, speech, and mind, so the forty-two mandalas together with the three pervasive ones are gathered into the nature of forty-five. And these are all complete from the beginning letter ཀ (Tibetan: ཀ, Devanagari: क, Romanized Sanskrit: ka, Literal Chinese meaning: Ka) to the ending letter ཀྵ (Tibetan: ཀྵ, Devanagari: क्ष, Romanized Sanskrit: kṣa, Literal Chinese meaning: Ksha). Some say that the letters of the subduer are under ཀྵ (Tibetan: ཀྵ, Devanagari: क्ष, Romanized Sanskrit: kṣa, Literal Chinese meaning: Ksha), so it will not be complete. But A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) changing to གི (Tibetan: གི, Devanagari: गि, Romanized Sanskrit: gi, Literal Chinese meaning: Gi), གུ (Tibetan: གུ, Devanagari: गु, Romanized Sanskrit: gu, Literal Chinese meaning: Gu) changing to ཨི (Tibetan: ཨི, Devanagari: इ, Romanized Sanskrit: i, Literal Chinese meaning: I), etc., are branch letters, so these are complete in the body letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) itself. Secondly, the nature of letters: 'Mind,' etc., two lines. The very nature of the mind, clear light, appears as letters, and other than that, there is not even a little bit of letter established as a real thing. Moreover, in terms of location, the alaya consciousness, the nature of the letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A), is located in the navel. The mental consciousness, the form of the letter ཨཾ (Tibetan: ཨཾ, Devanagari: अं, Romanized Sanskrit: aṃ, Literal Chinese meaning: Ang) or the nature of a drop, is located in the throat. The afflicted mind, the head or the nature of HUM (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum), is located in the heart.
Chinese
的位置。五种感官的识，或者说是“哈”或“夏”的自性，位于大脑中。总之，脉轮显现为文字的自性。第三，作用是：无所缘即彼等，等同于一个偈颂。无论指向何处，无所缘的文字本身也显现为各种各样的游舞，自显的文字，身语意的巨大轮转永不停止。而且，本来就已成就为身语意的自性，这是令人惊叹之处，奇妙无比。显现为伟大神通的成就，其意旨能清晰地、彻底地吸引和引导到自相续中。第四，词义解释是：法界等同于两句。在对境法的法界中，以有境无名之智慧的法界，不作勤作而书写。词义解释是：所证悟的法界本身，被能证悟的各自的分别智慧所证悟，这被称为书写。因此，本来任运成就的文字之云不会改变，并且具有显明一切所表达事物的能力，因此仅仅用文字这个名称来表达。如果从文字的梵语词汇Akshara（藏文：ཨཀྵ་ར）的声音来理解，意为不变；Bhyañjana（藏文：བྱཉྫ་ན）意为显明；Varna（藏文：ཝརྞ）意为具有能力。第二，解释差别的意义分为两种：能遍三者和所遍。首先是：头是等同于三句。将这些与四扇门结合，即文字、分别念、本尊、意义和事业五者结合起来解释。其中，引导文字的头是最初的贝卡日（藏文：བེར་ཀ་རིས་），《吉祥所问经》中说：“贝卡日被称为头。”文字所依赖的头是点（藏文：ཐིག་），《有形心要经》中说：“文字的头是点。”分别念是忆持于心中，本尊是意之本尊不动之自性，意义是方便与智慧无二，作用是文字不混淆地引导头，并成为进入的门，因此与道路相似。“德”是具有剩余成分的词。如果显示什么呢？文字的点是“切”（藏文：ཚེག་），《猛烈经》中说：“因此，点被称为滴。”分别念是忆持于语中，本尊是语之本尊无量光之自性，意义是智慧自性
English
location. The consciousness of the five senses, or the nature of "Ha" or "Sha," resides in the brain. In short, the channels and elements appear as the nature of letters. Third, the function is: the objectless itself, etc., is equivalent to one verse. No matter where it is directed, the objectless letter itself also appears as various dances, the self-manifested letter, the great wheel of body, speech, and mind never ceases. Moreover, it is inherently established as the nature of body, speech, and mind, which is a wonderful and amazing thing. The accomplishment that appears as great miracles can clearly and thoroughly attract and guide its meaning into one's own mindstream. Fourth, the definition is: the sphere of reality, etc., is equivalent to two lines. In the sphere of reality of objective phenomena, the sphere of reality of subjective, nameless wisdom writes without effort. The definition is: the sphere of reality of the object to be realized itself is realized by the respective discriminating wisdom of the subject to be realized, which is called writing. Therefore, the cloud of spontaneously accomplished letters does not change, and it has the ability to clarify all that is expressed, so it is only expressed by the name of letters. If it is understood from the sound of the Sanskrit word Akshara (Tibetan: ཨཀྵ་ར) for letter, it means unchanging; Bhyañjana (Tibetan: བྱཉྫ་ན) means clarifying; Varna (Tibetan: ཝརྞ) means having ability. Second, explaining the meaning of differentiation is divided into two types: the three that pervade and the pervaded. First is: the head is equivalent to three lines. These are combined with the four doors, namely letters, conceptualization, deity, meaning, and action, and explained together. Among them, the head that guides the letters is the initial Ber Kari (Tibetan: བེར་ཀ་རིས་), as stated in the Sutra Requested by Glorious Giving: "Ber Kari is called the head." The head on which the letters rely is the dot (Tibetan: ཐིག་), as stated in the Sutra of the Essence of Form: "The head of the letters is the dot." Conceptualization is holding in the mind, the deity is the nature of the unmoving mind deity, the meaning is the non-duality of method and wisdom, and the function is that the letters guide the head without confusion and become the door to enter, so it is similar to a path. "Te" is a word with a remainder. What does it show? The dot of the letter is "Tseg" (Tibetan: ཚེག་), as stated in the Fierce Sutra: "Therefore, the dot is called Tik." Conceptualization is holding in speech, the deity is the nature of the speech deity Amitabha, the meaning is the nature of wisdom
Chinese
无有等。事业即是说文字的异名。文字的句读是，在《吉祥所问经》中说：对于有分段事业者，因此而被称为句读。如此说。分别念是执着于身体。神是身之神，即遍照如来的自性。意义是无有方便阻碍，或是大悲心。事业是使文字分段。在此，对于诸佛之语的意义愚昧的一些人说：这三个周遍的文字不是从印度翻译过来的，因为这些在印度的文字中没有。如果这样说，那么所有著名的佛语，如《具形心要所问经》等，也将变成不是从印度翻译过来的了，因为那些经中说了这三个周遍的文字。第二部分有七个方面，第一是吉祥女和五明妃父尊母尊的文字：阿是无生等，是足部不足的三句偈。从这里开始，除了四个门之外，其余都以四义合起来解释。文字是阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。分别念是执着于有为法和无为法。神是普贤佛母。意义是无生的真如。这里，阿为什么会出现在一切的开头呢？因为是一切文字的来源或基础。也就是在《幻化网续》中说：阿是空性，本来就空。在空性中没有空性。是一切文字的基础或根本。因为这个原因，所以放在开头。如此说。同样，文字是塔（藏文：ཋ，梵文天城体：ठ，梵文罗马拟音：ṭha，汉语字面意思：塔）。分别念是识蕴。神是幻化金刚萨埵。意义是空性的智慧。文字是达（藏文：ཊ，梵文天城体：ट，梵文罗马拟音：ṭa，汉语字面意思：达）。分别念是色蕴。神是遍照如来。意义是如镜智慧。文字是达（藏文：ཌ，梵文天城体：ड，梵文罗马拟音：ḍa，汉语字面意思：达）。分别念是受蕴。神是如意宝，即宝生如来。意义是平等性智慧。文字是纳（藏文：ཌྷ，梵文天城体：ढ，梵文罗马拟音：ḍha，汉语字面意思：纳）。分别念是想蕴。神是光明遍净无量光。意义是妙观察智。文字是纳（藏文：ཎ，梵文天城体：ण，梵文罗马拟音：ṇa，汉语字面意思：纳）。分别念是行蕴。神是一切成就。意义是成所作智。这里，对五父以幻化的名义来表示的原因是什么呢？五蕴如幻象般显现，虽然没有阻碍地显现为明空，但显现的基础二