English
From all the Tathagatas, it is called Great Compassion. Without object and subject, transform the power of mindfulness. That is, the object is the Dharmadhatu, and the subject is the wisdom of awareness. That is also not inverted. From the aspect of being free from elaboration, it is the Dharmadhatu. From the aspect of knowing and realizing, it is the wisdom of awareness. The Dharmadhatu is in accordance with awareness, and awareness is non-dual because it is free from elaboration. By realizing the non-duality of Dharmadhatu and wisdom, one can freely transform the power of mindfulness in samsara and nirvana as desired. From "appearing also due to the power of karma" to "each Shakyamuni Bhagavan" is summarized. From "in the wondrous body, speech, qualities, and pure lands," it is extremely rare and wonderful. The body, speech, mind, qualities, and activities of the Tathagatas, as well as the pure lands of the Buddhas, etc., are not in other places. "Wondrous" means accomplishing benefits through the four methods of taming. This is the summary. "Body" refers to the summary of "birth, etc." "Speech" refers to the summary of "those are also like this." "Qualities" refers to the summary of "the four times" and "the inconceivable body at all times and places." "Pure land" refers to the summary of "the connecting basis is pure." It is not elsewhere; it is just like that. That is, the wisdom of awareness itself, surrounded by the accumulation of merit and wisdom, appears as the various qualities of nirvana, and that is how it is. This is the vajra secret word. Vajra is the mind. Secret is the wisdom that is difficult to realize. In short, the mind is secret, and the wisdom that is difficult to realize is expressed in words. The countless emanations of the six Munis, that is, in hundreds of millions of Jambudvipa realms, all the teachings spoken by hundreds of millions of emanation bodies, from "from all the Tathagatas" to "inconceivable and countless, appearing in the ten directions" are summarized. All that is spoken by the Tathagatas, that is, those who have passed in the three times and those who dwell in the ten directions, all that is spoken for the benefit of beings, all those are also like this, from "showing that names, words, and terms have no reality" is summarized. Where those are gathered, the Tathagata himself knows. This is the summary of the chapter.
Chinese
在那两个四句偈中，一切都包含在其中，这一点连德瓦自己也知道。也知道一些与此相似或相违背之处。从确定秘密心髓的那个本性开始。因为很难领悟普贤王如来的心意，所以是秘密。那个本性是智慧的精华。那是所有一切的本性。这是确定一切法的章节，即第三章。 确定了轮回之法和涅槃之法这两种。确定一切轮回之法都是由错觉的心自身的显现。一切涅槃之法都确定为证悟的智慧自身的显现。然后，一切如来都变成了一个意念。意思是第三章之后，想要展示第四章。一切五部如来等。对于展示这个文字轮的章节，变成了一个意念，或者意念一致。或者，显示一切如来之自性的普贤王如来自己，对于文字轮的教法变成了一个意念。或者，因为这个文字轮非常深奥。因为很难讲述和展示这个。一些如来不使用讲述。因为一切如来都需要通过总结或智慧来讲述。所以，变成了一个意念。在平等大性的方式中，在金刚界中。意思是说，一切法在胜义谛中是不生的，是平等的。在世俗幻相的自性中是平等的。在胜义谛和世俗谛中没有分别，是平等的，所以是平等大性。或者，一切法在成佛中是平等的，所以是平等大性。在什么方式中是平等的呢？在界和智慧无二无别的状态中是平等的。金刚是觉性的智慧。界是法界。一切法从原始成佛的禅定中没有动摇。意思是说，像那样在界和智慧无二无别的状态中。必须确定一切法都安住于原始成佛的禅定中，不会动摇。那个一切法，指的是包含轮回和涅槃的一切法。像那样，轮回和涅槃的一切法。既不是通过方便道来成就，也不是通过对治来改造。而是从原始就完全清净并证悟成佛，然后，证悟的意义
English
In those two four-line verses, everything is contained, which Deva himself also knows. He also knows some similarities and contradictions to it. Starting from ascertaining the very essence of the Secret Essence. Because it is difficult to realize the mind of Samantabhadra, it is secret. That very essence is the heart of wisdom. That is the very essence of all things. This is the chapter on establishing all dharmas, which is the third. Having established the two types of samsaric dharma and nirvanic dharma. All samsaric dharmas are established as the self-appearance of the deluded mind. All nirvanic dharmas are established as the self-appearance of enlightened wisdom. Then, all the Tathagatas became of one intention. This means that after the third chapter, they intend to show the fourth chapter. All the Tathagatas of the five families, etc. For teaching this chapter of the wheel of letters, they became of one intention, or of the same intention. Or, Samantabhadra himself, who shows the nature of all the Tathagatas, became of one intention for the teachings of the wheel of letters. Or, because this wheel of letters is very profound. Because it is difficult to explain and teach this. Some Tathagatas do not use teaching. Because all the Tathagatas need to be taught through summaries or wisdom. Therefore, they became of one intention. In the manner of great equality, in the vajra realm. This means that all dharmas are equal in that they are unborn in ultimate truth. They are equal in the nature of conventional illusion. They are equal in that there is no distinction between ultimate truth and conventional truth, therefore it is great equality. Or, all dharmas are equal in being enlightened, therefore it is great equality. In what manner are they equal? They are equal in the state where the realm and wisdom are inseparable. Vajra is the wisdom of awareness. The realm is the realm of dharma. All dharmas are unmoving from the samadhi of primordial enlightenment. This means that, in the state where the realm and wisdom are inseparable like that. It must be ascertained that all dharmas abide unmoving from the samadhi of primordial enlightenment. That all dharmas, refers to all dharmas that include samsara and nirvana. Like that, all dharmas of samsara and nirvana also. Are not accomplished by expedient paths, and are not transformed by antidotes. But from the beginning, having realized that they are completely pure and enlightened, then, the meaning of realization
Chinese
不为禅定所动摇，就是不离开禅定。或者说，一切法都不离如来藏性，也叫做不离禅定。所谓“一切法唯名安住之文字鬘轮”，是从身语意金刚中产生的。这里所说的一切法，是指轮回和涅槃的一切法。之所以说“唯名安住”，是因为它们仅仅是名字的性质，或者仅仅是假立的。文字有四种：文字的自性、文字的声音、文字的形状、文字的数量。文字的自性也有四种：文字本来清净且已成佛，法界与智慧无二无别，方便与智慧平等且不可分割，或者安住于平等性无二的自性中。文字的形状，如“ཨ（藏文，梵文 देवनागरी，罗马转写 a，无）”像狮子张口，“ཀ（藏文，梵文 देवनागरी，罗马转写 ka，无）”像琵琶常举。这是指文字的形象或形状的意义。例如，如果动物进入狮子张开的口中，就会变得不明显或看不见一样，一切法在法界中解脱，证悟到不可见。所谓“ཀ（藏文，梵文 देवनागरी，罗马转写 ka，无）”像琵琶常举，例如，琵琶的声音美妙动听，使耳根感到满足一样，在ཀ（藏文，梵文 देवनागरी，罗马转写 ka，无）字的声音中计数，就是事业，如来事业成熟和解脱众生相续，或者使之满足。文字的声音，所谓“ཨག་ཤ་ར་（藏文，梵文，罗马转写，汉语字面意思）”，就是不变。也就是声音不变和意义不变。声音不变，就是ཀ（藏文，梵文 देवनागरी，罗马转写 ka，无）不会变成བ（藏文，梵文 देवनागरी，罗马转写 ba，无）。意义不变，就是本来成佛的意义，永远不会变成事物和相。所谓“བྱན་ཏྟ་ན་（藏文，梵文，罗马转写，汉语字面意思）”，就是引导，例如用热引导使面团变硬一样，文字引导使意义最终确定。所谓“སུ་བརྣིལ་（藏文，梵文，罗马转写，汉语字面意思）”，就是显明。也就是依靠文字使意义显明，所以是显明。文字的数量，就是辅音ཀ（藏文，梵文 देवनागरी，罗马转写 ka，无）的类别和元音ཨ（藏文，梵文 देवनागरी，罗马转写 a，无）的类别。鬘，就是四十四个字母。
English
Not being distracted by samadhi means not moving from samadhi. Alternatively, that all dharmas do not deviate from the nature of Buddhahood is also called not moving from samadhi. This so-called "garland wheel of letters abiding only in name of all dharmas" arises from the vajra of body, speech, and mind. Here, all dharmas refer to all dharmas of samsara and nirvana. The reason for saying "abiding only in name" is that they are merely the nature of names or merely conceptualized. Letters are of four types: the nature of letters, the sound of letters, the shape of letters, and the number of letters. The nature of letters is also fourfold: letters are primordially pure and enlightened, the dharmadhatu and wisdom are inseparable, skillful means and wisdom are equal and indivisible, or they abide in the nature of equality that is non-dual. The shape of letters, such as "ཨ (Tibetan, Sanskrit Devanagari, Roman transliteration a, none)" resembling a lion's open mouth, and "ཀ (Tibetan, Sanskrit Devanagari, Roman transliteration ka, none)" resembling a constantly raised lute. This refers to the meaning of the image or shape of letters. For example, if an animal enters the open mouth of a lion, it becomes invisible or unseen, similarly, all dharmas are liberated into the dharmadhatu, and one realizes the imperceptible. The so-called "ཀ (Tibetan, Sanskrit Devanagari, Roman transliteration ka, none)" resembling a constantly raised lute, for example, just as the melodious sound of a lute satisfies the sense of hearing, counting from the sound of the letter ཀ (Tibetan, Sanskrit Devanagari, Roman transliteration ka, none) is activity, the activity of the Tathagata ripens and liberates the minds of sentient beings, or satisfies them. The sound of letters, the so-called "ཨག་ཤ་ར་ (Tibetan, Sanskrit, Roman transliteration, literal Chinese meaning)" is unchanging. That is, the sound is unchanging and the meaning is unchanging. The sound is unchanging, meaning ཀ (Tibetan, Sanskrit Devanagari, Roman transliteration ka, none) does not change into བ (Tibetan, Sanskrit Devanagari, Roman transliteration ba, none). The meaning is unchanging, meaning the meaning of primordial enlightenment never changes into things and signs. The so-called "བྱན་ཏྟ་ན་ (Tibetan, Sanskrit, Roman transliteration, literal Chinese meaning)" is guiding, for example, just as heat guides and hardens dough, letters guide and ultimately determine the meaning. The so-called "སུ་བརྣིལ་ (Tibetan, Sanskrit, Roman transliteration, literal Chinese meaning)" is clarifying. That is, relying on letters clarifies the meaning, so it is clarifying. The number of letters is the category of consonants ཀ (Tibetan, Sanskrit Devanagari, Roman transliteration ka, none) and the category of vowels ཨ (Tibetan, Sanskrit Devanagari, Roman transliteration a, none). A garland is forty-four letters.
Chinese
语之教言。于其他名相之聚修心之开示乃是：彼中名相明显炽燃俱，此句出自字母阿。能示现名之聚与词之聚的ཀ་ཁ་ག་གྷ་ང་等，所有颜色鲜明，光芒炽盛者，舒展与收摄亦复如是。所谓以ས་ར་ན་ཕ་ར་ན་ཕཊ་（藏文，梵文，罗马转写，摧破）舒展充满世间界，又以སང་ཧ་ར་ན་ཧཱུྃ་（藏文，梵文，罗马转写，令生）收摄返回，亦应如阿之舒展与收摄一般如法行持。此乃金刚成就之，此句意为，此阿之舒展与收摄之行，乃是身语意金刚般的成就之因，即由此禅定之开示而生。修心之功德是，开示生出智慧之因。如是修习纯熟，于舒放与收摄串习，则从开示中，速疾生出成就之因，或如根本，或如智慧金刚般的殊胜之境。如欲获得一切智智之因，则修习阿 अली（藏文，梵文天城体，ali，元音）嘎 अली（藏文，梵文天城体，kali，辅音）之法即是。此乃修习之禅定。初修之禅定有二，即生起次第之方面与圆满次第之方面。圆满次第者，于自身之脐间，乃是阿赖耶识，普贤王如来之种子，如芥子般大小之明点，母脐与子脐相连，乃是生起一切轮回之因，观想白色之阿字。如是开示，且以ཨ་ཕྲ་མོའི་（藏文）之乐充满身体之脉。此乐亦无增无减，由此获得开示。又从此明点中，ཀ་ཁ་等亦是，乐，明，无分别，显现而自性不成立般舒展，安住于乐明无分别之觉受中，此乃ཨ་ཕྲ་མོའི་（藏文）之禅定，由此能开示金刚般的成就，乃是获得俱生智之因。生起次第之方面有二，即修习ཨ་ཕྲ་མོའི་（藏文）之禅定使之堪能，以及修习三禅定之时。若修习ཨ་ཕྲ་མོའི་（藏文）之禅定使之堪能，则于自身心间观想。阿里嘎 अली（藏文，梵文天城体，ali，元音）嘎 अली（藏文，梵文天城体，kali，辅音）之舒展与收摄亦是，于心间以日月之坛城陈设而修习。禅定