Chinese
显现有相和无相无别。如果将文字本身结合，就是埃玛欧等。宣说并展示各种重大意义。如是，以词语之灯寻找意义之金，文字将如来之身语意确定下来，乃至显示世间细微文字，因此，宣说并展示各种重大而深奥的意义。各种是指广大，重大是指深奥。无实有文字的自性是心。如文字没有实有一样，心也没有实有。或者如心没有实有一样，心的自性显现为文字也没有实有。无实有文字的自性是自己的心。无我离边亦无所缘。如是，心没有实有，因此无我，远离两种边，因此离边。对于实有和相状也无所缘，那是化身或意或文字的体性。以形状和颜色名言集合，如是，心和文字的体性虽然没有成立，形状是天尊的身，颜色是其身色，名为命名，集合是身的集合，颜色的集合，名称的各种集合。游戏任运幻化显现。如是，心和文字没有实有和相状，但对于伟大的功德，游戏任运无碍显现，因此，为所化众生幻化显现。幻化身或文字的体性如是显现。于十方四时逝去，如是，于十方安住，于四时逝去，于十方四时现证菩提的胜者，为利众而逝去，是智慧萨埵身语意。如是，以大智慧为法界之萨埵，是智慧萨埵。彼等显现声响的忆念分别一切圆满为身语意。也就是身是文字的形状，语是声音，意是阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。四十五本尊坛城。如是，四十二佛，加上身语意的三尊，就是四十五本尊。也就是四十二尊中。
English
It shows the inseparability of forms and formlessness. If the letters themselves are combined, it is like "Emaho" and so on. It speaks and shows various great meanings. Thus, with the lamp of words, seek the gold of meaning. The letters establish the body, speech, and mind of the Tathagata, and even show the subtle letters of the world. Therefore, it speaks and shows various great and profound meanings. "Various" refers to vastness, and "great meaning" refers to profundity. The nature of letters without substance is mind. Just as letters have no substance, so does the mind have no substance. Or, just as the mind has no substance, the nature of the mind appearing as letters also has no substance. The nature of letters without substance is one's own mind. Selflessness, free from extremes, also without object. Thus, the mind has no substance, therefore it is selfless, free from two extremes, therefore free from extremes. There is also no object for substance and characteristics, that is the nature of the Nirmanakaya or mind or letters. With shapes and colors, collections of names, thus, although the essence of mind and letters is not established, the shape is the body of the deity, the color is the color of that body, named as naming, the collection is the collection of bodies, the collection of colors, the various collections of names. Playful and spontaneous manifestations appear. Thus, mind and letters have no substance and characteristics, but for the great qualities, playful and spontaneous unceasing appearances occur, therefore, it transforms and appears to those to be tamed. The nature of the Nirmanakaya or letters appears in this way. Gone to the ten directions and four times, thus, abiding in the ten directions, gone to the four times, the Victorious Ones who perfectly awakened to enlightenment in the ten directions and four times, gone for the benefit of beings, are the wisdom beings, body, speech, and mind. Thus, with great wisdom as the Bodhisattva of the Dharmadhatu, is the wisdom being. All the memories and discriminations of those appearances and sounds are perfected as body, speech, and mind. That is, the body is the shape of the letters, the speech is the sound, and the mind is A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）. The mandala of forty-five deities. Thus, the forty-two Buddhas, plus the three deities of body, speech, and mind, are the forty-five deities themselves. That is, out of the forty-two deities.
Chinese
正是化现为身语意三者。 文字从开头到ཀྴ结束。 文字的开头，在弯曲的笔画上圆满了身，中间在提噶上圆满了语，在点上圆满了意。从开头阿到结尾aksha之间，圆满了四十二尊佛。也就是身体的文字，是从阿到aksha之间。肢节的文字是阿阿伊伊等等的元音字母。明确地说明：有四十二尊佛，这里却有四十五个坛城。如果说这有矛盾，那也没有矛盾。这是就神和文字结合的角度来说的。四十二个字母和神结合，遍入的三个字母和身语意结合，总的算起来就是四十五个。也就是上面说的，四十五个大幻化的名字。如果说文字从开头到aksha结束，那么aksha下面有六能的阿，要怎么安立呢？那是圆满在开头的阿上。心的自性是文字，意思是心显现为各种各样，文字也显现为各种各样。阿赖耶识显现为字母阿，意识显现为字母aksha，五蕴显现为嗡啊吽梭哈或者吒ṭa他ṭhā到梭哈之间，五大显现为达塔等等，五识显现为嘎喀等等。文字的实物是不存在的。意思是心没有实物，所以文字也没有实物。因此，心显现为各种各样，文字也显现为各种各样。阿赖耶识像纸，烦恼意像墨水，意像文字，五根像那若古古。无所缘的那个本身是多种多样的。意思是心无所缘的那个本身，显现为身语意多种多样，因此文字也显现为多种多样。身语意的巨大轮转。意思是显现为五蕴等的时候是身，显现为四十二个字母等的时候是语，从各种分别念中解脱的时候是意。这些本体相同，但反体各异，就是巨大的轮转。身语意的奇妙之处。意思是身语意具有不可思议的庄严轮，在颠倒的世界三有中没有的那个奇妙之处。召请惊奇的大幻化。意思是像那样的
English
It is precisely the manifestation as the three, Body, Speech, and Mind. The letters are completed from the beginning to ཀྴ. That is, at the beginning of the letters, the Body is completed in the curved stroke, the Speech is completed in the tika in the middle, and the Mind is completed in the dot. From the beginning A to the end aksha, the forty-two Buddhas are completed. That is, the letters of the body are from A to aksha. The letters of the limbs are the vowel letters such as A A I I. To clarify explicitly: There are forty-two Buddhas, but here there are forty-five mandalas. If you say this is contradictory, it is not contradictory. This is from the perspective of combining deities and letters. The forty-two letters are combined with deities, and the three pervading letters are combined with Body, Speech, and Mind. Generally, the count is forty-five. That is, as mentioned above, the names of the forty-five great illusions. If the letters end from the beginning to aksha, then how should the A of the six powers below aksha be established? That is completed in the A at the beginning. The nature of mind is letters, meaning that mind appears in various ways, and letters also appear in various ways. Alaya consciousness appears as the letter A, consciousness appears as the letter aksha, the five aggregates appear as Om Ah Hum Svaha or ṭa ṭha to Svaha, the five elements appear as da ta, etc., and the five consciousnesses appear as ga ka, etc. The substance of letters does not exist. It means that since the mind has no substance, the letters also have no substance. Therefore, the mind appears in various ways, and the letters also appear in various ways. Alaya consciousness is like paper, afflicted mind is like ink, mind is like letters, and the five senses are like na ro gu gu. That which is without an object of focus is itself diverse. It means that the mind itself, which is without an object of focus, appears as Body, Speech, and Mind in various ways, therefore letters also appear in various ways. The great wheel of Body, Speech, and Mind. It means that when appearing as the five aggregates, it is Body; when appearing as the forty-two letters, it is Speech; and when liberated from various conceptual thoughts, it is Mind. These are the same in essence but different in reflection, which is the great wheel. The wonder of Body, Speech, and Mind. It means that Body, Speech, and Mind possess the inconceivable wheel of adornment, which is not found in the inverted world of the three realms of existence, that wonderful place. Summoning the amazing great illusion. It means like that
Chinese
具名之幻化是，三千世界安住于芥子中，芥子充满三千世界，以何摄持而得之？于字神之坛城中观修之故。于界中以界书写是，如是阿赖耶识转为法界，意转为空界之智慧，于界中智慧生起是书写，于法界空性中，产生ka等是书写。字是因此说，如是所说之音声显现种种是字，从空界中显现所说之种种音声之故。遍行结尾之三字安立是，首是无谬之道，如是自性是字首，意义是无谬证悟之道，方便智慧无别，身语意三是意。点是智慧之名，如是自性是点，意义是名为说，方便智慧是空性智慧，身语意三是语。线是方便大分割，如是自性是线，意义是分割，方便智慧是广大方便，身语意三是身。大悲方便善巧而分割，意义圆满而作也。法身之字是，阿是不生如是性，如是因有情之时，法为有为与，无为安住而清净是法界。于天之境为普贤佛母，于字之境为阿显现三者无别，法界无生，一切法之如是性。此等自性相似之因缘分别，生起之种子是字，生起之次第和，圆满成就之天之自性，当说为四四种。遣除障碍是，阿字安立于一切字之首之因是何？阿是法界之故，从彼生一切之故。彼亦如幻化宾达达中，一切字之根本因，是故安立于首。如是而明。报身之字中，开示五部之字是，ཋ 是幻化金刚，如是字为ཋ，有情之时为识
English
The named illusion is that the three thousand worlds reside in a mustard seed, and the mustard seed fills the three thousand worlds. How is it grasped and attained? It is through meditating in the mandala of the letter deity. Writing in the realm with the realm is that, like the Alaya consciousness transforming into the Dharmadhatu, the mind transforming into the wisdom of the empty realm, the arising of wisdom in the realm is writing, and the arising of ka, etc., in the empty Dharmadhatu is writing. The letter is therefore spoken, as the various sounds that are spoken manifest as letters because various sounds that are spoken arise from the empty realm. The establishment of the three pervasive concluding letters is that the head is the unerring path, as the nature is the head of the letter, the meaning is the path of unerring realization, skillful means and wisdom are inseparable, and among body, speech, and mind, it is the mind. The dot is called the name of wisdom, as the nature is the dot, the meaning is called the name, skillful means and wisdom are empty wisdom, and among body, speech, and mind, it is speech. The line is the great division of skillful means, as the nature is the line, the meaning is division, skillful means and wisdom are vast skillful means, and among body, speech, and mind, it is the body. Great compassion skillfully divides, and the meaning is perfectly accomplished. The letter of the Dharmakaya is that A is unborn suchness, as when the cause is sentient beings, the Dharma is conditioned and, unconditioned, abiding and pure is the Dharmadhatu. In the realm of the deity, it is Samantabhadri, and in the realm of the letter, the appearance of A is inseparable, the Dharmadhatu is unborn, and it is the suchness of all Dharmas. The causes of similar nature, the seed of arising is the letter, the order of arising, and the nature of the perfectly accomplished deity, should be explained as four each. Removing obstacles is, what is the reason for establishing the letter A at the beginning of all letters? A is the Dharmadhatu, and because everything arises from it. It is also as in the illusionary Pindata, the root cause of all letters, therefore it is established at the beginning. Thus it is clear. In the letter of the Sambhogakaya, the letters of the five families are shown as, ཋ is the illusionary Vajra, as the letter is ཋ, and at the time of sentient beings, it is consciousness.
Chinese
地界的蕴是自性相应之因，观想为本尊是幻化，果是金刚萨埵本身。 “吒”是显现的幻化本身。这是字母“吒”。 在有情众生之时，色蕴是自性相应之因，以智慧从“吒”中生起是幻化，本尊是毗卢遮那佛成就。“拏”是如意幻化本身。这是字母“拏”。 感受的蕴是自性相应之因，那个定境生起为本尊是幻化，本尊是宝生佛，如意宝珠般具足一切功德的自性。“吒”是清净幻化本身。这是字母“吒”。 认识的蕴是自性相应之因，如此定境观想是幻化，无量光是语的本尊，不被罪过的过失所染污，是清净本身。“拏”是遍一切处的幻化本身。这是字母“拏”。 形成的蕴是自性相应之因，由此定境生起是幻化，不空成就佛被称为遍一切处业。那个以字母显现，以有情显现，以本尊显现，三者无别故称之为本身。 颠倒的“塔”等作为父的理由是什么呢？略作解释是：颠倒的“塔”等是右旋，因此，右旋作为父，不颠倒的“塔”等是左旋，因此，左旋作为母。将父作为幻化的理由是什么呢？父是方便，是幻化。母是智慧，是正直。 还有，这里开头出现“吒”“塔”，是否字母的顺序错了呢？为什么不先显示“嘎”“喀”呢？这是因为本尊和字母拥抱的缘故，五部主尊的字母先显示。显示五部佛母的字母，从“塔”到网是现证圆满。所谓字母“塔”与上面的“塔”颠倒分离，所以是网。上面的“塔”是从蕴中生起，所以是方便。这个生起是从“嘎”中生起，所以是智慧。方便智慧相连，所以是网。母金刚界自在母现证圆满成佛本身。“塔”是用网显示本身。上面“塔”是地的风，这个生起，字母“塔”相连是网，那是稳固的地。