Chinese
马头明王啊！ཡ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是恶臭之物。ཝ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是花朵。ར（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是灯。ལ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是香水。ཤ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是铁钩。ཥ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是绳索。ས（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是铁链。ཧ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是铃铛。ཀྴ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是普贤。ཨི（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是天之能人，掌握存在之能。ཨཱི（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是非天之彻底胜利。ཨུ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是人之能人，释迦狮子。ཨཱུ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是旁生之能人，彻底压制。ཨེ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是饿鬼之彻底显现。ཨཱེ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是地狱之法王。ཨོ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是甘露。ཨཱོ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是盘绕。这些放出，六道世界的十方无边，以六种方式震动。这显示了文字的力量。这些是文字。放出是导师普贤的身语意。六道世界是六道的净土。十方是六道世界各自具有十方。以六种方式震动是：东高西低，西高东低，北高南低，南高北低，中央高则边缘低，边缘高则中央低，这六种。彻底震动，是指猛烈震动称为彻底震动。完全彻底震动之后，不是指这里震动那里不震动，而是指在所有方式上都震动。一切法都变成了仅仅是名称的特征。也就是说，仅仅变成了名称的特征，或者变成了被认为是法的存在。或者说，从文字产生名称，从名称产生词语，从词语产生意义，但首先是变成了名称出现。ཨ་ཧོ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）！ཨ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是不生。ཧོ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是不灭，从ཀ་ཁ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）开始。之后，一切如来，为了众生的利益，通常在前面特别宣说。也就是说，在那之前，显示了四十二位神的文字的种子字的力量，从那之后，显示了文字的意义。五部等等的一切如来，或者说，一切如来的自性之导师，普贤本身宣说了这些。究竟而言，ཨ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是不空与非空。也就是说，ཨ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是自性不生，三时未造作，因此，达到了空性的极致，所以，究竟
English
Hayagriva! Ya is the foul-smelling offering. Va is the flower offering. Ra is the lamp offering. La is the perfumed water offering. Sha is the iron hook. Sha is the lasso. Sa is the iron chain. Ha is the bell. Ksha is Samantabhadra. I is the powerful one of the gods, holding the power of existence. Ii is the complete victory of the asuras. U is the powerful one of humans, Shakya Simha. Uu is the powerful one of animals, completely suppressing. E is the complete manifestation of the pretas. Ai is the Dharma King of hell. O is nectar. Au is coiling. By emanating these, the ten directions of the six realms are boundless, shaking in six ways. This shows the power of the letters. These are the letters. Emanation is from the body, speech, and mind of the teacher Samantabhadra. The six realms are the pure lands of the six types of beings. The ten directions are that each of the six realms has ten directions. Shaking in six ways means: if the east is high, the west is low; if the west is high, the east is low; if the north is high, the south is low; if the south is high, the north is low; if the center is high, the edges are low; if the edges are high, the center is low, these are the six ways. "Completely shaking" means that intense shaking is called "completely shaking." After completely and thoroughly shaking, it does not mean that it shakes here but not there, but rather that it shakes in all ways. All phenomena have become merely the characteristics of names. That is to say, they have merely become the characteristics of names, or they have become the existence that is considered as Dharma. Or, from letters come names, from names come words, from words come meanings, but first, they have become the appearance of names. Aho! A is unborn. Ho is unceasing, starting from Ka Kha. Then, all the Tathagatas, for the benefit of beings, generally declare in the beginning, and especially declare this. That is to say, before that, the power of the seed syllables of the letters of the forty-two deities was shown, and from then on, the meaning of the letters is shown. All the Tathagatas of the five families, etc., or rather, the teacher who is the nature of all the Tathagatas, Samantabhadra himself, declared these. Ultimately, A is emptiness and non-emptiness. That is to say, A is unborn by nature and unconditioned in the three times, therefore, having reached the ultimate of emptiness, therefore, ultimately.
Chinese
被称为“空性”。由于它显现为多种形式，达到了非空性的极致，因此被称为仅在世俗层面上的非空性。中观也不存在可执着的目标。像这样，当两者都达到极致并安住时，中心又是谁的中心呢？中观甚至也不存在于法界中作为可执着的目标。它本身是无分别的。在世俗层面，一切仅是名称，一切皆为佛。因此，一切法仅是名称的特征，或者仅存在于被命名的事物上。从一开始就是清净和成佛的。一切仅是被命名的，意义是成佛的。安住于文字的链条中。那么，如果一切法都从一开始就已成佛，那么这是由什么来显示的呢？是由文字来显示的吗？或者说，文字本身就是从一开始就已成佛的，文字所表达的，以及所显示的所有的法，和所需要的所有的法，也都是从一开始就已成佛的。因此，佛安住在文字的链条中。那么，如果文字从一开始就已成佛，佛具有三身，文字是否也具备三身呢？是具备的。法身是：阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）本身显现为多种多样。阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）是无生之体。由于它能够执行各种目的的活动，所以显现为各种各样的相状。仅仅是显现，却没有相状，它不离开法界。虽然不离开，却显现为多种多样。这是法身，通过舍弃能取所取的智慧，无有戏论地证悟了法界。法界和智慧无二无别，这就是法身。阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）是无生之体，它能够执行各种目的的相状，所以显现为各种各样的相状。仅仅是显现，却没有相状，它不离开法界。相状和无相状二者没有分别，这就是法身。报身是：ka（藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：ka）等四十二个字母。ka（藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：ka）等四十二个字母，从一开始就安住在四十二位本尊坛城的自性中，安住在自生大乐的状态中。如果与报身联系起来，报身就像花朵上形成果实的胚珠一样，轮回和涅槃的受用没有任何阻碍，身体得以完全体验。
English
It is called "Emptiness." Because it appears in various forms, it reaches the ultimate of non-emptiness, so it is called non-emptiness only on the conventional level. The Middle Way also does not have an object to be fixated upon. Like that, when both reach the ultimate and abide, whose center is the center? The Middle Way is not even an object to be fixated upon in the realm of Dharma. It itself is non-dual. On the conventional level, everything is just names, all are Buddhas. Therefore, all dharmas are merely the characteristics of names, or only exist in what is named. From the beginning, they are pure and enlightened. Everything is just named, the meaning is enlightened. Abiding in the chain of letters. So, if all dharmas are enlightened from the beginning, then what shows this? Is it shown by letters? Or, the letters themselves are enlightened from the beginning, and all the dharmas expressed by the letters, and all the dharmas shown, and all the dharmas needed, are also enlightened from the beginning. Therefore, the Buddha abides in the chain of letters. Then, if the letters are enlightened from the beginning, the Buddha has three bodies, do the letters also possess three bodies? Yes, they do. The Dharmakaya is: A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) itself appears in various ways. A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) is the unborn essence. Because it is able to perform activities for various purposes, it appears in various forms. It is merely an appearance, but there is no form, it does not leave the realm of Dharma. Although it does not leave, it appears in various ways. This is the Dharmakaya, through the wisdom of abandoning the grasped and the grasper, without elaboration, it realizes the realm of Dharma. The realm of Dharma and wisdom are non-dual, this is the Dharmakaya. A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) is the unborn essence, it is able to perform the form of characteristics for various purposes, so it appears in various forms. It is merely an appearance, but there is no form, it does not leave the realm of Dharma. Form and formlessness are not separate, this is the Dharmakaya. The Sambhogakaya is: ka (Tibetan: ཀ, Sanskrit Devanagari: क, Sanskrit Romanization: ka, Literal Chinese meaning: ka) and the other forty-two letters. ka (Tibetan: ཀ, Sanskrit Devanagari: क, Sanskrit Romanization: ka, Literal Chinese meaning: ka) and the other forty-two letters, from the beginning, abide in the nature of the mandala of the forty-two deities, abiding in the state of spontaneously accomplished great bliss. If connected with the Sambhogakaya, the Sambhogakaya is like the ovule that forms the fruit on a flower, there is no obstruction to the enjoyment of samsara and nirvana, and the body is fully experienced.
Chinese
四十二个字母的四十二尊佛已成就为身。本来从法身显现为报身，就像从阿产生了卡一样。化身是：以声音之名，总摄一切。与化身结合，化身是：使利益众生之事达到究竟，以及，以卡等四十二个字母，能表达一切声音的集合、名称的集合和词语的集合，能显示，因此是化身。以卡等四十二个字母，能表达一切声音的集合、名称的集合和词语的集合，能显示。从声音产生名称，从名称产生词语，词语总摄一切意义。三身安住于此。现证圆满之王即是确定。如是，以字母总摄的一切法，也因此确定为现证圆满成佛的根据。唉玛吙，稀有真稀有！唉玛吙，是说，字母本身本来就是佛，（字母）以字母总摄的一切法也是佛，（字母）非常稀有，（名称）极其稀有，（词语）非常神奇，（意义）非常善巧。是这样说的。四十五个大幻化的名称。是说，在稀有的四十二个字母上，加上头、竖、点三个，就产生了四十五个声音。从字母产生声音，从声音产生名称。能执持一切词语之处。是说，从名称产生词语，字母本身就成了不忘失地执持词语之处。这有两种：与本尊结合，以及从字母本身。如果与本尊结合，本尊非常稀有，智慧极其稀有，字母非常神奇。那是怎样的呢？因为四十二尊本尊也清楚地显现为相，所以非常稀有。仅仅是显现，却不离无相，所以非常稀有，极其稀有。从对相和无相二者无别的禅修中，产生身语意的成就和大功德，不可思议，所以非常神奇。实际上，四十五尊本尊名称的字母，总摄一切轮回和涅槃，或者像成为执持之处一样。从四十二个字母显现四十二尊本尊，仅仅是显现，却没有相。
English
The forty-two Buddhas of the forty-two letters are accomplished as bodies. Originally, the appearance from the Dharmakaya to the Sambhogakaya is like the arising of 'ka' from 'a'. The Nirmanakaya is: 'All are gathered by the name of sound.' In conjunction with the Nirmanakaya, the Nirmanakaya is: that which brings the benefit of beings to the ultimate end, and with the forty-two letters such as 'ka', it expresses all the collections of sounds, the collections of names, and the collections of words, and it reveals them, therefore it is the Nirmanakaya. With the forty-two letters such as 'ka', it expresses all the collections of sounds, the collections of names, and the collections of words, and it reveals them. From sound comes name, from name comes word, and word gathers all meanings. The three bodies abide therein. The perfectly enlightened king is indeed certain. Thus, all the Dharmas gathered by the letters are also determined by this as the reason for perfectly attaining enlightenment. Emaho, wondrous, amazing! Emaho, meaning that the letters themselves are originally Buddhas, and all the Dharmas gathered by the letters are also Buddhas, (letters) are very wondrous, (names) are extremely amazing, (words) are very miraculous, (meanings) are very skillful. That is what it means. The names of the forty-five great miracles. It means that on the wondrous forty-two letters, by adding the head, the vertical line, and the dot, the sound of forty-five is produced. From letters comes sound, from sound comes name. The place that holds all the words without exception. It means that from name comes word, and the letters themselves become the place for holding words without forgetting. There are two aspects to this: combining with the deity, and from the letters themselves. If combined with the deity, the deity is very wondrous, wisdom is extremely amazing, and letters are very miraculous. How is that? Because the forty-two deities also clearly appear as signs, they are very wondrous. Just by appearing, they do not move from the absence of signs, so they are very wondrous, extremely amazing. From meditating on the inseparability of signs and the absence of signs, the accomplishments of body, speech, and mind, and the great qualities, which are inconceivable, arise, so they are very miraculous. In reality, the letters of the names of the forty-five deities gather all of samsara and nirvana, or are like becoming the place of holding. From the forty-two letters appear the forty-two deities, and just by appearing, there are no signs.