English
Is the explanation of the meaning. The first is: from A Ka Kha etc. to E A. The second is: knowing that these are extracted etc. Third, in the control of the path, there are three ways to train the mind: training in the letter A, training in other letters, and showing it as the cause of wisdom. The first is: A is stable in Arabia etc., one verse. The second is: from that etc., two lines. The third is: this is etc., two lines. Fourth, there are three explanations of the meaning of the letter: the history of the telling, the meaning explanation itself, and the conclusion. The first is: from then on etc. The second has two: explaining the general meaning of the letter, and explaining the meaning of the forty-five individual letters. The first has four: the greatness of the letter, its nature, its function, and its definition. The first has two: showing that the letter is the nature of the three bodies, and showing the three vajras that they symbolize. The first has three, the first, showing the unconditioned Dharmakaya as: A is empty etc., one verse. Second, showing the self-enjoyment Sambhogakaya as: A itself is various etc., one verse. Third, showing the manifestation as various dances of the Nirmanakaya has three, first, showing the speech of the Nirmanakaya as: E Ma Ho wonderful etc., one verse. Second, showing the mind of the Nirmanakaya as: unreal etc., two lines. Third, showing the body of the Nirmanakaya as: shape and etc., two lines. Second, showing that they symbolize the three vajras as: ten directions four times etc., one verse. Second, the nature of the letter is: the mind's etc., two lines. Third, the function is: unconditioned etc., one verse. Fourth, the definition is: realm etc., two lines. Second, there are two explanations of individual meanings: explaining the three pervasive and the forty-two pervasive things. The first is: the head is etc., three lines. The second is: A is the birthplace etc., until it is said to be destroyed. Third, the conclusion is: the letter from A Ho to. Second, there are four brief displays: telling what was said as the origin, the summary itself, representing the merits of secret mantras. The first is: from then on etc. The second is: A Ho method and from A Ho to. The third is: Vajra from word to oh. The fourth is: saying etc. Third, the name of the chapter is: secret etc. That
Chinese
关于地基的真实阐述是：一切法被确定，并且必须依赖作为象征的文字来确定，因此，从那时起，十方四时的所有如来，没有不同的意念，而成为一体，在轮涅平等大性的状态中，不可分割的金刚界中，所有被轮回和涅槃所包含的法，从一开始就是清净成佛的，从禅定中意念不动摇地安住，因此，为了象征一切法无自性，仅以名称存在之义，而示现的名为文字鬘轮，是从导师自身的身语意不可分割的金刚中产生的。
English
The actual explanation of the ground is: All dharmas are established, and they must be established based on the letters that symbolize them. Therefore, from that point on, all the Tathagatas of the ten directions and four times, without different intentions, become one, and in the state of great equality of samsara and nirvana, in the indivisible Vajradhatu, all the dharmas included by samsara and nirvana are primordially pure and enlightened. Remaining unwavering in their intention from samadhi, therefore, to symbolize the meaning that all dharmas are without essence and exist only as names, this called the garland of letters is emanated from the indivisible vajra of the Teacher's own body, speech, and mind.
Chinese
这些道理要从《释论》等中了解。仅仅取出这些文字的力量，就能使六道世界十方无边的一切，东西方，边和中央等，互相之间高低的六种形态大大震动，极其震动，非常震动，完全震动，从而使事物的错乱消失，使轮回和涅槃的一切法都变成只是名言安立，而没有成立事物自性的体性。对于这样变化感到满意，故称“霍(ཧོཿ ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：惊叹语)”。在开示了文字修心等之后，为了宣说显示一切如来体性的文字之义，而宣说此颂。文字“阿”远离空与非空二边，而且也不是双运中观，因此不是可以特别指出的。这样确定之后，一切法都只是名言安立，超离了意义的思议言说之境，这就是一切佛的自性法身。其自性显现的文字鬘轮，也安住在法身的状态中，没有动摇到其他地方。文字的来源“阿”本身打开了门户，显现为多种多样的形态，这是由于语言作用的缘故，显现为ka等四十二种，声音的自性，元音和辅音等所有文字，都汇集于此。这也是显现四十二尊圆满正觉佛陀的国王，确定为报身的体性。诶玛霍，文字之轮非常稀有，是极其奇妙之处，为什么呢？因为在具有大威力的四十二个文字之上，加上三个遍行，这四十五个集合聚集在一起，从而产生了名和句。这些聚集在一起，就变成了容纳一切语言形态之处。为了调伏所化众生，化身的语言广大，有各种各样的乘，以及方法，为了调伏所化众生，宣说和开示广大的意义。
English
These principles should be understood from the commentary and other sources. By the mere power of extracting these letters, all the limitless ten directions of the six realms of the world, all the east and west, the edges and centers, etc., greatly shake in six forms of high and low relative to each other, extremely shake, very greatly shake, completely shake, thereby eliminating the confusion of things, and transforming all the dharmas of samsara and nirvana into mere nominal designations, without establishing the nature of things themselves. Being pleased with such a transformation, it is called "Hoḥ (ཧོཿ ，梵文天城体：होः，梵文罗马拟音：hoḥ，literal meaning: exclamation)". After teaching mind training with letters, this verse is recited to explain the meaning of the letters that reveal the nature of all Tathagatas. The letter "A" is not only free from the extremes of emptiness and non-emptiness, but it is also not specifically identifiable as the union of the two truths. Having thus established it, all phenomena are merely nominal designations, transcending the realm of thought and expression, which is the nature of the Dharmakaya of all Buddhas. The wheel of the garland of letters, which is the self-radiance of that, also remains in the state of Dharmakaya and does not move elsewhere. The source of letters, "A" itself, opens the door, and the way it appears in various forms is due to the function of speech, appearing as forty-two kinds such as ka, etc. All the sounds, vowels, and consonants are gathered here. This is also the king who manifests the forty-two fully enlightened Buddhas, and is determined to be the nature of the Sambhogakaya. Emaho, the wheel of letters is very rare and extremely wonderful. Why? Because on top of the forty-two letters with great power, adding three pervasive ones, this collection of forty-five gathers together, from which names and sentences arise. These gatherings become the place that holds all forms of speech. To tame those to be tamed, the speech of the Nirmanakaya is vast, with various vehicles and methods, speaking and showing the great meaning of what is to be tamed to the appearance of those to be tamed. From the moment they appear as letters, there is no true entity, because the nature of letters is mind itself. Since the nature of mind is selfless and free from the extremes of elaboration, it is not observable in any way, and although it has become the secret of the heart, relying on the shape and color of the conventionally designated letters, the nature of names and words...
Chinese
伊的体性是名为普贤女。吒字如幻，是使八识清净为法界智的，手印是变现的金刚不动佛。同样，五蕴清净为五智，配合五部。吒是镜智的手印，显现幻化之神毗卢遮那佛。拏是幻化平等智，以满足希望的手印宝生佛。茶是幻化诸法各别显现的极清净手印无量光佛。拏是所化之义成办究竟的幻化智手印不空成就佛。塔是网，是诸佛母体性的手印，故与一切有法相联。相亦是父与互相方便智慧双运而住。法性之虚空，一切有法现前圆满的手印是法界自在母。塔是网，是坚固的界，成为功德之所依的佛眼母。达是网，是胜观之火闪闪发光的白衣母。驮是网，是柔软缠绵，以水聚集功德的嘛嘛嘎佛母。纳是网，是周遍摇动变化，故度化所化有情的誓言度母。于各自境，五根的识在此以“意”之名表示。喀是眼识清净，故意的至胜是地藏。喀是耳识清净，意的至胜是金刚手。嘎是鼻识清净，意的至胜是虚空藏。嘎是舌识清净，意的至胜是观世音。哦是意识的究竟，以秘密的识受用乐时，眼识等其他分别念止息，故意亦令坏灭。即阎罗王。外境五者以“身”之名表示。匝是眼之境色极清净，故身的至胜是娇女。擦是耳之境声清净，故身的至胜是歌女。匝是鼻之境香清净，故身的至胜是鬘女。匝是舌之境味清净，故身的至胜是舞女。娘是境触之究竟，与意秘密的莲花相合之时，其他境之分别念止息，故身亦令坏灭的大力母。境与识二者内外互作表示
English
The essence of Ida is the all-good female. The letter Ṭa is like an illusion, purifying the eight consciousnesses into the wisdom of the Dharmadhatu, the mudra is the manifested Vajra Akshobhya. Similarly, the purification of the five aggregates into the five wisdoms is combined with the five families. Ṭa is the mudra of mirror-like wisdom, the illusionary deity Vairochana. Ḍa is the illusionary equality wisdom, the wish-fulfilling mudra Ratnasambhava. ṇa is the illusionary wisdom of individually seeing all dharmas, the perfectly pure mudra Amitabha. ṇa is the illusionary wisdom mudra Amoghasiddhi, which accomplishes the meaning of taming beings to the end. Tha is the net, the mudra of the mothers' essence, thus connected to all phenomena. The aspect is also the father and mutually skillful means and wisdom dwelling in union. The mudra of the Dharmata's space, in which all phenomena are manifestly complete, is the Dharmadhatu Rich Mother. Ta is the net, the firm realm, becoming the basis of qualities, the Buddha Eye Mother. Da is the net, the clear light of insight, the White-Clad Mother. Dha is the net, soft and clinging, the Mamaki Mother who gathers qualities with water. Na is the net, moving and changing everywhere, thus liberating beings to be tamed, the Samaya Tara. In each object, the five consciousnesses of the senses are indicated here by the word "mind." Ka is the purification of eye consciousness, therefore the supreme of mind is Kshitigarbha. Kha is the purification of ear consciousness, the supreme of mind is Vajrapani. Ga is the purification of nose consciousness, the supreme of mind is Akashagarbha. Gha is the purification of tongue consciousness, the supreme of mind is Avalokiteshvara. Nga is the ultimate of consciousness, when experiencing bliss with secret consciousness, other thoughts such as eye consciousness cease, therefore the mind also destroys. That is, Yama, the slayer. The five external objects are indicated by the word "body." Tsa is the purification of the object of the eye, form, therefore the supreme of body is the Charming Girl. Tsha is the purification of the object of the ear, sound, therefore the supreme of body is the Singing Girl. Dza is the purification of the object of the nose, smell, therefore the supreme of body is the Garland Girl. Dzha is the purification of the object of the tongue, taste, therefore the supreme of body is the Dancing Girl. Nya is the ultimate of the object of touch, when united with the secret lotus of the mind, the thoughts of other objects cease, therefore the body also destroys, the Powerful Mother. The two, object and consciousness, indicate each other internally and externally
Chinese
五种“པོ་”以语的音声显示： “པ”是因眼根清净，语之殊胜为慈爱。“ཕ”是因耳根清净，语之殊胜为除障。“བྷ”是因鼻根清净，语之殊胜为普贤。“བྷ”是因舌根清净，语之殊胜为妙吉祥。“མ”是因触觉身根的究竟秘密力，对四境的执着也不存在，语也因此而毁灭，即马头金刚。 “ཡ”是开启现在生之门，过去时完全清净，为香母。“ཝ”是安住，现在时清净，为花母。“ར”是现在毁灭，未来时清净，为灯母。“ལ”是无论何时，都因能被赋予名称而空性，不确定的时间清净，为沐浴母。“ཤ”是执着于法为常，是清净的，为铁钩母。“ཥ”是不存在执着于断灭，为绢索母。“ས”是远离执着二元，是无我的，为铁链母。“ཧ”是执着于无相之法性也是清净的，为铃母。“ཀྵ”是转识清净为智慧，是心的自性，自生智慧的心性，第六族普贤。“ཨི”是微尘数之诸神住所的调伏者帝释天。“ཨཱི”是微尘数非天之能仁善端严。“ཨུ”是微尘数人类住所的释迦能仁。“ཨཱུ”是微尘数旁生之能仁狮子贤。“ཨེ”是微尘数饿鬼住所的燃面。“ཨཻ”是微尘数地狱之能仁法王，以此显示并调伏。 “ཨོ”是身根识三者聚合，触觉的究竟，秘密三界的一切分别念都在安乐中毁灭，而“ཨ”是安乐也解脱为空性，因此一切分别念不住而寂灭，因为因果味一，所以这两个字被归纳为甘露汇聚。 如此，语的文字轮的大会众，汇集了所有诸佛的身语意，无尽庄严轮的链条。 特别如此说道。 如此，对确定语文字轮感到欢喜，故发出“ཨ་ཧོཿ”表示惊叹。 广说之后，如来父尊们，母尊们