Chinese
这是关于普贤六能尊的文字。ཀྵ 这个字母代表智慧等七个方面。文字代表因缘的终结，即ཀྵ。分别念是指五种识的对境，都由此来断除，所以是心的至上，是意的识。神是指一切如来的自性，第六位胜者普贤。也就是一切如来的智慧自性，即五种智慧。这也归于空性智慧，实际上是自生智慧的证悟。如此心有双重意义的道理是：在《瑜伽庄严经》中说：一切识皆是意，意的识是断除者，心性具有各种觉知，因此称为心的至上。又，ཀྵ 出现在六能尊文字之下的道理是：为了开启普贤胜者的心智智慧加持之轮，化现六能尊来成办利益。也就是，文字是ཨི。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 分别念是烦恼我慢，其中无数的微尘都未曾舍弃，却在原地清净。神是诸神之境的天神能仁帝释天，意义是成所作智。文字是ཨི。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 分别念是烦恼嫉妒，无数微尘在原地清净。神是非天之境的能仁善护持，意义是平等性智。文字是ཨུ。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 分别念是烦恼贪欲，无数微尘在原地清净。神是人类之境的能仁释迦狮子，意义是妙观察智。文字是ཨཱུ。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 分别念是烦恼愚痴，无数微尘在原地清净。神是畜生之境的能仁狮子雄猛，意义是大圆镜智。文字是ཨེ。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 分别念是烦恼吝啬，无数微尘在原地清净。神是饿鬼之境的口燃天，意义是妙观察智。文字是ཨཻ。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 分别念是烦恼嗔恨，无数微尘在原地清净。神是地狱之境的能仁法王，意义是空性智。如此示现六能尊等各种化身，是为了调伏众生。
English
This is the text about the six Thupas of Kunsang. ཀྵ, this letter represents seven aspects including wisdom. The letter represents the exhaustion of causes and conditions, which is ཀྵ. Discrimination refers to the objects of the five consciousnesses, which are cut off by this alone, so it is the supreme of the mind, the consciousness of the mind. The deity refers to the nature of all Tathagatas, the sixth victor, Kuntuzangpo. That is, the wisdom nature of all Tathagatas, which is the five wisdoms. This also belongs to the wisdom of emptiness, and in reality, it is the realization of self-born wisdom. Thus, the reason why the mind has a double meaning is: In the "Yoga Ornament Sutra," it says: All consciousnesses are mind, the consciousness of mind is the cutter, the mind-nature has various awarenesses, therefore it is called the supreme of mind. Also, the reason why ཀྵ appears under the letters of the six Thupas is: In order to open the wheel of blessing of the mind-wisdom of the victorious Kuntuzangpo, the six Thupas are manifested to accomplish benefits. That is, the letter is ཨི. (Tibetan, Devanagari, Roman transliteration, Chinese literal meaning) Discrimination is the affliction of pride, in which countless dust particles have not been abandoned, but are purified in place. The deity is the Thupa of the gods in the realm of the gods, Indra, and the meaning is the wisdom of accomplishment. The letter is ཨི. (Tibetan, Devanagari, Roman transliteration, Chinese literal meaning) Discrimination is the affliction of jealousy, countless dust particles are purified in place. The deity is the Thupa of the Asuras in the realm of the Asuras, Thakzang Ris, and the meaning is the wisdom of equality. The letter is ཨུ. (Tibetan, Devanagari, Roman transliteration, Chinese literal meaning) Discrimination is the affliction of desire, countless dust particles are purified in place. The deity is the Thupa of humans in the realm of humans, Shakya Sengge, and the meaning is discriminating wisdom. The letter is ཨཱུ. (Tibetan, Devanagari, Roman transliteration, Chinese literal meaning) Discrimination is the affliction of ignorance, countless dust particles are purified in place. The deity is the Thupa of animals in the realm of animals, Sengge Rabten, and the meaning is mirror-like wisdom. The letter is ཨེ. (Tibetan, Devanagari, Roman transliteration, Chinese literal meaning) Discrimination is the affliction of miserliness, countless dust particles are purified in place. The deity is the mouth-burning god in the realm of the pretas, and the meaning is discriminating wisdom. The letter is ཨཻ. (Tibetan, Devanagari, Roman transliteration, Chinese literal meaning) Discrimination is the affliction of anger, countless dust particles are purified in place. The deity is the Thupa Dharma King in the realm of hells, and the meaning is the wisdom of emptiness. Thus, the manifestation of various incarnations such as the six Thupas is to subdue sentient beings.
Chinese
门外忿怒尊的文字是：哦呢等两句。文字是哦和啊。理解是三秘密聚合的触觉。神是忿怒尊甘露旋转。意义是事业成就的智慧。作用是哦，三秘密界聚合，产生快乐的时候，对于先后理解的执着全部摧毁；啊，是一定要享用的时候，超越快乐本身，对于快乐的执着全部不住留，所以说是寂灭。那么甘露旋转有两个字的原因是什么呢？三理解聚合的触觉，哦，是从因的角度，三秘密界聚合的理解，在快乐中摧毁；啊，是一定要享用的时候，超越快乐本身，所有的理解不住留，在无执着的智慧中寂灭，所以是从果的角度安立的，因为因果一味，所以两个字安立为一个理解。还有，门神都和佛母一起出现，不会单独出现，甘露旋转在所有文字的最后出现的原因是：因为文字顺序的力量而出现，从对于分别念的执着不住留而寂灭的角度，要知道是之后分别出现的。第三，进入总结是：从文字的到啊霍之间。这样，所有这些语文字轮的大会，就特别说是所有佛的身语意不灭的庄严轮的链条全部是文字的集合。这样，文字的自性在三身中成佛，因为对此感到满意，所以说是啊霍。第二，总结讲述有四点：讲述历史，真实总结，表示秘密真言，功德。第一是：从那以后等。详细讲述正文，从那以后，如来佛父们与佛母妃嫔的眷属无二的自性坛城，为了显示那些本身难以理解的秘密，身语意功德事业，也就是五种姓不可分割的金刚中取出。第二点分为两点，第一点是像外道解脱道一样，与详细的正文结合而总结是：啊霍。
English
The letters of the wrathful deities at the entrance are: Oṃ and so on, two lines. The letters are Oṃ and Āḥ. The understanding is the tactile sensation of the union of the three secrets. The deity is the wrathful deity swirling with nectar. The meaning is the wisdom of accomplished action. The function is that Oṃ, when the three secret realms unite and bliss arises, destroys all attachment to prior and subsequent thoughts. Āḥ, when definitely experienced, transcends even bliss itself, causing all attachment to bliss to not remain, hence it is said to be extinguished. So, what is the reason that there are two letters for the swirling nectar? The tactile sensation of the union of the three understandings, Oṃ, from the perspective of the cause, destroys the understanding of the union of the three secret realms in bliss. Āḥ, when definitely experienced, transcends even bliss itself, causing all understandings to not remain, but to be extinguished into non-attachment wisdom, hence it is established from the perspective of the result. Because cause and effect are of one taste, the two letters are established as one understanding. Furthermore, the doorkeepers always appear with their consorts, never alone, and the reason that the swirling nectar appears at the end of all the letters is: it arises due to the power of the sequence of letters, and from the perspective of the non-abiding and extinguishing of attachment to conceptual thoughts, it should be understood that they arise separately afterwards. Third, the entry and summary are: from the letters to Āho. Thus, all these great assemblies of speech-letter wheels are specifically said to be the collection of all the letters of the inexhaustible ornaments of the body, speech, and mind of all the Buddhas. Thus, the nature of the letters is Buddhahood in the three bodies, and because of satisfaction with this, it is called Āho. Second, the summarized teaching has four points: telling the history, the actual summary, representing the secret mantra, and the qualities. The first is: from then on, etc. Explaining the text in detail, from then on, the Tathāgata fathers and the retinue of consorts inseparable from the nature of the maṇḍala, in order to show the secrets that are difficult to understand, the body, speech, mind, qualities, and activities, that is, the indivisible vajra of the five families, are extracted. The second point has two parts, the first is to summarize by combining with the detailed text like the paths of liberation of the outsiders: Āho.
Chinese
从方便到阿霍之间，阿（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无生）是智慧，霍（藏文：ཧོཿ，梵文天城体：ह，梵文罗马拟音：ho，汉语字面意思：喜悦）是方便，是双运，对文字轮感到惊奇。 也就是方便显现和智慧空性无别，是离戏的智慧。在那里，收集了一个以文字无所缘为法身来显示的偈颂。 像这样在无二中结合的喜悦嬉戏中，一切显现都舒展和收摄为阿的大云。修习阿字，即是收摄。菩提心的自性，也从阿字舒展和收摄四十二个字母。修习其他字母，即是收摄。 导师的慈悲和道者修习文字的方法，确定文字轮是果和智慧之因。收集了章节总说和文字意义解释二者所说的历史，以及此乃等作为智慧之因的显示。 从导师的慈悲中，显现出无尽语庄严轮的云，是自显现。收集了阿、嘎等文字如何产生的道理。 一切佛陀的身语意金刚手印之果成熟为四十二位胜者，成就二利。他们显示金刚三代表，以及开头是“无错”等四十五个别字母的意义解释。 从文字之门显示深广的意义，令人惊奇。收集了文字显示为化身的语。 一切法不成立，只是名称的集合，即是讲述文字产生的威力。 四十二个字母显现为四十二位胜者的自性。收集了文字自在受用身。 这些文字也不是由因缘新组合而成，而是心的法性，远离所缘。收集了文字显示为化身的意，文字的自性，文字的词义。 即使如此，在道者面前，这些文字也像组合而成一样，显现出形状、颜色等。收集了文字显示为化身的色身。 一切佛陀的身语意金刚无别之坛城，无余地由语文字轮来显现，是不逾越的誓言。收集了文字轮等结尾的两句偈颂。 像这样金刚三
English
From skillful means to A Ho, A (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: unborn) is wisdom, and HOḤ (Tibetan: ཧོཿ, Sanskrit Devanagari: ह, Sanskrit Romanization: ho, Literal Chinese meaning: joy) is skillful means, which is union; it is wonderful to the wheel of letters. Furthermore, skillful means is appearance, and wisdom is emptiness, indivisible, the wisdom free from elaborations. There, a verse is collected that shows the letter as the formless Dharmakaya. Thus, in the joyful play of uniting in non-duality, all appearances expand and contract into the great cloud of A. Training the mind in the letter A is to gather it in. The nature of Bodhicitta also expands and contracts forty-two letters from the letter A. Training the mind in other letters is to gather them in. The compassion of the Teacher and the method by which the follower trains the mind in letters is to ascertain that the wheel of letters is definitely the cause of fruit and wisdom. The general chapter and the history spoken by the two explanations of the meaning of letters are collected, and these and other teachings that show the cause of wisdom are collected. From the compassion of the Teacher, the cloud of the inexhaustible ornament wheel appears as self-appearance. It collects the manner in which letters such as A and Ka arise. The fruit of the vajra three mudras of all Buddhas matures into forty-two victorious ones, accomplishing two benefits. They show the vajra three as symbols, and the meaning explanations of the forty-five individual letters, beginning with "no mistake." It is wonderful to show the profound and vast meaning through the door of letters. It collects the letters shown as the speech of the Nirmanakaya. All phenomena are not established as merely a collection of names, which is to explain the power of the arising of letters. The forty-two letters are manifestly established as the nature of the forty-two victorious ones. It collects the letters as the Enjoyment Body of empowerment. These letters are also not newly assembled by causes and conditions, but are the nature of mind, free from objects. It collects the letters shown as the mind of the Nirmanakaya, the nature of letters, and the definitions of letters. Even so, in the eyes of the follower, these letters appear as if they were assembled, with shapes, colors, and so on. It collects the letters shown as the body of the Nirmanakaya. The mandala of the indivisible vajra three of all Buddhas, without remainder, is manifested by the wheel of speech letters, which is an inviolable commitment. It collects the two concluding verses, such as the wheel of letters. Thus, the vajra three