English
From the center of ... emanate the five: tsa, tsha, dza, jnya, nya. The tip of the tongue and ra, ta, tha, da, dha, na. Ta, tha, da, dha, na, ten. The lips and la, pa, pha, ba, bha, ma, five, accumulate on the whole body and give, or. The eyebrows are va, the waist is ra, the side of the thigh and so on. Namely: la is the shoulder, sha is the center of the palm, tha is the secret place, sa is the navel, ha is the center of the sole, sha is the heart. Ii two are the two eyes, uu are the two ears, ee are the two nostrils, o is the teeth, om is the crown of the head. These also become two due to the appearance of those to be tamed, as it is said in the Ash Tantra: The mind's own appearance, in the body's or the body's four wheels, the cause's own nature is indeed the mandala of speech. Bindu exists in the shape of letters, that is, vowels and consonants, distinguished by sound letters on the right and vowel letters on the left. The letters and functions of the eight groups of a, ka, tsa, ta, pa, ya, ha, and the letter ई ཀྵ, universally enter everything, གྷོ་ཤད་ཏིག་ three are also the same. Arranging the letters sequentially on the body, with the sound of the letters self-appearing, transcending the world and not transcending the world, sa is the world. Sounds arise as desired, transforming as wished. The forty-five letters themselves are the essence of the body, speech, and mind of the forty-two Buddhas and the five roots. Therefore, the gods of the limbs, the container images of semen bodhicitta, etc., their three bodies, speech, and mind, and the five qualities, the fruit of appearance is spontaneously accomplished without being cultivated from elsewhere. Thus it is said. The six realms, ten directions, and infinite beings shake in six ways, extremely shake, universally shake, and then all dharmas become merely the nature of names. The so-called "These letters are taken out, and by their power, the miraculous six realms, ten directions, and infinite beings, the east is high and the west is low, etc., shake in six ways, etc., appearing like clusters, like the syllable Hum, the objects of samsara and nirvana, all dharmas are only the difference of names and letters, therefore, their nature cannot be shown in themselves, but only becomes the nature of names." It appears thus in the mind. Furthermore, like the inside, as it will be explained below (00), when the navel wheel, the emanation wheel, becomes clear, the four directions of the body, the clusters of objects of the six realms above and below, shake comfortably, and the bindu symbolized by this, all the dharmas of conceptual thought, name
Chinese
仅仅由那个特征所概括，即身体显现为幻化。阿，在阿拉伯语中变得稳固，从白色阿中。散发出极其微细的阿。照亮十方，聚集时也不增不减。这被称为道路的禅修，生起次第和圆满次第的禅定之权。阿就是阿。白色是因为菩提心的本质没有被罪过所玷污。禅修之处在外生起次第中，必须在心间禅修，就像禅定nri可以用眼睛看到一样。变得稳固后，从那里散发出无数极其微细的阿。它将三界的一切都加持为菩提心的本质。在上门圆满次第中，阿在肚脐的化身轮中禅修，与散聚禅定的禅修方法相一致，产生身体所有十方的巨大喜悦。超越了聚集喜悦的增减，就是喜悦智慧的显现，这就像金刚。通过产生成就的本质和喜悦的本质，它是亲近的因。是的。同样，对于所有以ka开头的字母也是如此。进入是因为四十二个完全圆满的因，所以从阿中，以ka开头的四十二个字母的名称集合，颜色鲜明，光芒四射。所有这些都用spharani phat（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：स्फारणि फट्，sphāraṇi phaṭ，散发 啪）散发，用samharana hum（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：संहारण हूँ，saṃhāraṇa hūṃ，聚集 吽）聚集，也像阿一样。这是金刚成就的，依存缘起智慧之因。如是说。阿是空与非空的，中道也不是可以指向的。一切唯名，一切佛，都安住在字母的行列中。等等。肚脐阿的自性本来就是空性的。因为显现为各种各样的力量，所以不是空性，各自的形状和颜色都远离执着，显现为大乐的智慧，所以也是无法用中道来表达的，超越了有无中道的三边，因为不是可以指向的，所以仅仅是法身。超越三边，例如阿本身显现的字母，所有二者和一切字母的例子
English
It is only summarized by that characteristic, namely the body appearing as an illusion. A, in Arabic, becomes stable, from the white A. Emanate extremely subtle A's. Having become clear, filling the ten directions, even when gathered, it does not increase or decrease. This is said to be the power of the meditation on the path, the generation stage and the completion stage of Samadhi. A is A. White is because the essence of Bodhicitta is not defiled by faults. The place of meditation, in the outer generation stage, must be meditated upon in the heart, just as the Samadhi nri can be seen with the eyes. Having become stable, from there emanate countless extremely subtle A's. It blesses all the realms of the three realms into the essence of Bodhicitta. In the upper gate completion stage, A is meditated upon in the navel's manifestation wheel, in accordance with the meditation method of dispersing and gathering Samadhi, generating great bliss in all ten directions of the body. That which transcends the increase and decrease of gathering bliss is the arising of bliss wisdom, which is like a vajra. By generating the essence of accomplishment and the essence of bliss, it is the cause of closeness. Yes. Similarly, for all letters beginning with ka as well. Entering is because the forty-two completely fulfilled causes, so from A, the collection of names of the forty-two letters beginning with ka, with clear colors and blazing light. All of these are emanated with spharani phat (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：स्फारणि फट्，sphāraṇi phaṭ，emitting phaṭ), and gathered with samharana hum (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：संहारण हूँ，saṃhāraṇa hūṃ，gathering hūṃ), also like A. This is the dependent arising wisdom cause of Vajra accomplishment. Thus it is said. A is of emptiness and non-emptiness, the Middle Way is also not something that can be pointed to. All are mere names, all Buddhas, abide in the rows of letters. And so on. The nature of the navel A is that it is empty from the beginning. Because it appears as various powers, it is not empty, each of its own shapes and colors is free from attachment, appearing as the wisdom of great bliss, so it is also impossible to express with the Middle Way, transcending the three extremes of existence, non-existence, and the Middle Way, because it is not something that can be pointed to, therefore it is only the Dharmakaya. Transcending the three extremes, for example, A itself is the self-appearing letter, all two and all examples of letters.
Chinese
如果知道，仅仅是名称的色法，也与超越三边之后相符，那么所有佛的法身就没有其他的了。那文字行列就安住于此。为了显示受用身，啊本身显现为多种多样，从嘎开始的四十二个字母，用声音的名称全部概括，确定那本身是现证圆满的国王。如是说，脐间的啊的乐不间断，那本身显现为多种明点，体性从嘎开始的四十二个字母不自灭地显现的缘故，如百倍马尾的音声名称的智慧，刹那间的乐如何，蕴等等的分别念全部那样地概括为乐，因为拥有自在，所以现证圆满的国王受用圆满身就是明点的文字本身。耶摩稀有奇妙的，四十五大幻化的名称，词句全部执持的处所，宣说并显示多种大义。这被称为是化身，埃摩，这指的是文字的名称1和语稀有，这指的是1，奇妙，这指的是自性1心中炫耀三者༼༡༡༡༽摩，是共同的。大幻化文字的四十五个名称的词语全部，词全部概括并用巴执持的处所，词的词语全部多种大义表达并宣说和显示，所以是名称的事业，是化身的语。ག༽无实有ཁ༽字母的自性心，我ང༽无有离边虽不缘，这指的是，ཀ༽心性༼༠༽无实字母的自性中自显现的缘故，心性大乐的道理中没有自他二者，所以因为超越有无中观的边༼༡༡༡༽三者，因为远离所缘，所以不缘的自性是化身的心。形状和颜色名称集合的，嬉戏无论什么也显示和幻化，这指的是，用ཀྱང་的声音，文字的自性心是那样的缘故，心性是，文字的形状和颜色和，名称和词句集合的嬉戏，从中ཨ༽ 轮回的五蕴和超越的种姓等等无论什么也幻化和显示，所以在全部中显现，因为周遍，所以是化身。
English
If it is known that even the mere name of color conforms to surpassing the three limits, then all Buddhas' Dharmakaya has no other. That line of letters abides in that very place. To show the Sambhogakaya, Ah itself appears in various ways. The forty-two letters beginning with Ka, are all summarized by the name of sound. It is certain that that itself is the King of Manifest Perfection. Thus it is said, the bliss of the Ah in the navel is uninterrupted, that itself appears as various bindus, because the essence of the forty-two letters beginning with Ka appears without self-extinction, like the wisdom of the sound name of a hundred horse tails, how is the bliss of an instant? All the thoughts of the aggregates and so on are summarized as bliss in that way. Because of possessing sovereignty, the King of Manifest Perfection, the Sambhogakaya, is certainly the letter of the bindu itself. Ye Mao, wonderful and marvelous, the names of the forty-five great illusions, the place that holds all the words and sentences, speaks and shows various great meanings. This is said to be the Nirmanakaya, E Mao, which refers to the name of the letter 1 and the wonderful speech, which refers to 1, marvelous, which refers to the nature 1, boasting in the heart, the three ༼༡༡༡༽ Mo, is common. The words of the forty-five great illusion letters are all the terms, the place that summarizes all the words and holds them with Pa, expresses, speaks, and shows various great meanings of the words, so it is the work of the name, it is only the speech of the Nirmanakaya. ག༽ Unreal ཁ༽ The nature of the letter mind, I ང༽ Without end, without aim, although not focused, this refers to, ཀ༽ Mind itself ༼༠༽ Because it appears in the nature of the unreal letter, there is no self or other in the reason of the great bliss of mind itself, so because it transcends the three limits of existence and non-existence, because it is separated from the object of focus, the nature of non-focus is only the mind of the Nirmanakaya. The shape and color of the name collection, the play shows and transforms whatever, this refers to, with the sound of ཀྱང་, the nature of the letter mind is like that, so the mind itself is, the shape and color of the letter and, the play of the name and sentence collection, from which ཨ༽ The five aggregates of samsara and the transcendent lineage etc. transform and show whatever, so it appears in everything, because it is pervasive, so it is the Nirmanakaya.
Chinese
这是身之事业。为了圆满宣说的身语意三者，十方四时圆满正等觉之事业前，智慧众生菩萨身语意之坛城一百一十一，四十五地以及三界，文字之首从贝嘎日到夏结束。如是说。心之自性是文字，文字之事物不存在。所谓心是八识聚，如是安住于文字。即是心之阿赖耶识与染污意和意识，以及进入五境之识四者之自性，安住于脐间等阿等，喉间阿或德，心间吽或头，顶间嘿或夏德等四字决定安住，彼等文字一一之力量也显现为诸多文字。文字之事物自性并非以一实体成立，因此积累为多也无，唯一与无多。心显现为文字，因此心之体性文字，显现者，因为无有显现空性二者，离于所缘，唯是无缘自明，是彼即显现为多种身语意之吽坛城等任何也不间断，故称大。无缘彼即多种身语意之坛城大。如是说。甲）身一）语意乃稀一）奇之。 奇特零零）幻化极能引。 乙）界于界中书写也，文字是故如是说。所谓作者甲）业与成者乙）因之名义而观察，说甲）身语意之功德乃稀奇之奇特幻化大之轮，于自明之现前极能引或示之文字。乙）方式如何自显现耶？何者五蕴等一切分别聚，心性之体性与界无异者，八声之第三作者之业，如以木击木般，五蕴等一彼等即是自显现之心性大乐之界中，如业时所说阿吽般，五蕴
English
This is solely the activity of the body. In order to perfect the three aspects of body, speech, and mind that have been taught, the perfectly complete Buddhas of the ten directions and four times, prior to their activities, are the wisdom beings, the mandalas of body, speech, and mind of the Bodhisattvas, one hundred and eleven, the forty-five grounds, and the three realms themselves. The beginning of the letters is completed from Be-ga-ril up to Sha. Thus it is said. The nature of mind is letters, the entity of letters does not exist. That is to say, the mind, the eight aggregates of consciousness, similarly abides in letters. That is, the nature of the four—the mind's base consciousness, afflicted mind, and mental consciousness, as well as the consciousness that engages with the five objects—abides in the navel center as A, etc., in the throat as A or Tig, in the heart as Hum or head, and in the crown as Hrim or Shad-de. These four letters are definitely abiding, and the power of each of those letters also appears as many letters. The entity of letters, the very essence, is not established as a single substance. Therefore, there is no accumulation into many, only one and no many. Since the mind appears as letters, therefore the nature of the mind, the letters, are such that, because what appears is inseparable from appearance and emptiness, it is only objectless self-awareness, free from the object of focus. That very thing appears unceasingly in various forms of body, speech, and mind, such as the Hum mandala, and is therefore called great. That objectless one itself is the great mandala of various bodies, speech, and mind. Thus it is said. A) Body, 1) speech, and mind are won1)derful. Amazing00) transformation, greatly attracting. B) Written in space by space, therefore it is called a letter. That is to say, examining the meaning of the names of the agent A) action and the accomplished B) cause, the qualities of the taught A) body, speech, and mind are the wheel of wonderful, amazing, great transformation, the letters that greatly attract or show the direct perception of self-awareness. B) How does it self-appear? Whatever the aggregates of the five skandhas, etc., all conceptual gatherings, the essence of mind itself is inseparable from space. The third action of the eight sound locations, like striking wood against wood, those skandhas, etc., themselves are the nature of self-appearing mind within the space of great bliss, like A Hum as spoken during the time of action, the five skandhas.