English
The five "po" are shown by the sound of speech: "Pa" is the supreme of speech, loving-kindness, because the eye faculty is pure. "Pha" is because the ear faculty is pure. The supreme of speech, dispelling obscurations, is the supreme of speech, Samantabhadra, because the nose faculty is pure. "Bha" is the supreme of speech, Manjushri, because the tongue faculty is pure. "Ma" is because the ultimate secret power of the tactile body faculty does not abide even in grasping the four objects, so speech also destroys, which is Hayagriva. "Ya" is the opener of the door of present birth, the past time is completely pure, the incense mother. "Wa" is abiding, the present time is pure, not the flower mother. "Ra" is this present destruction, the future time is pure, the lamp mother. "La" is empty of anything that can be named at any time, the uncertain time is pure, the bathwater mother. "Sha" is grasping dharma as permanent, it is pure, the iron hook mother. "Sha" is not existing in grasping at annihilation, the rope mother. "Sa" is separated from the extremes of grasping at self and other, it is selfless, the iron chain mother. "Ha" is grasping at the nature of signlessness as also pure, the bell mother. "Sha" is the purification of consciousness into wisdom, the nature of mind, the mind nature of self-born wisdom, the sixth lineage, Samantabhadra. "I" is the tamer of the abodes of as many gods as there are atoms, Indra. "I" is the able one of the non-gods as numerous as atoms, Good Ornament. "U" is Shakyamuni in the abodes of as many humans as there are atoms. "U" is the able one of as many animals as there are atoms, Lion Steadfast. "E" is Burning Face in the abodes of as many hungry ghosts as there are atoms. "Ai" is the Dharma King, the able one of as many hell beings as there are atoms, showing and taming them. "O" is the aggregation of body, faculty, and consciousness, the ultimate of touch, all the thoughts of the secret three realms are destroyed in bliss, and "A" is that bliss is also liberated into emptiness, therefore all thoughts do not abide and are pacified, because cause and effect are of one taste, so these two letters are summarized as the gathering of nectar. Thus, this great assembly of the wheel of speech letters gathers all the inexhaustible body, speech, and mind of all the Buddhas, the garlands of the wheel of ornaments. Thus it is specially said. Thus, being pleased with the determination of the wheel of speech letters, "A ho!" is uttered to show amazement. After explaining in detail, the Tathagata fathers, the mothers
Chinese
从与妃嫔众无二之自性坛城中，取出此难以理解之秘密，即示现身语意功德事业五种不分之金刚。阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），无生智慧霍（藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：霍）！喜乐方便双运之文字轮，甚为稀有。即方便与智慧，明空无二融合之喜乐云，菩提心之自性，从阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字至文字众，修心之智慧之因。语无尽庄严之轮，文字之云，以及三金刚之手印，成熟为四十二尊胜者之奇妙果实，成就二利。如是，由文字之门显示深广之义，甚为稀有。虽一切法仅为名相之集合，而无实体，然四十二个文字却成就为四十二尊胜者之自性。文字亦非新造，乃心性离于对境，虽如是，然于道之显现中，此等文字如聚合般，形状等亦无阻碍地显现。诸佛之三金刚无二之坛城，皆由语文字之轮显现，此乃不可逾越之誓言。如是，不违越三金刚之誓言，故果位之身与智慧等成就，无有不得成就之理。成就之因，乃见解与缘起修持之禅定之大威力，故证得果位乃是法性之故。以上所说之方便与智慧等，乃至于文字轮之总结。如是总结，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）霍（藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：霍）！以稀有而欢喜。文字轮所陈设之义，乃金刚持秘密主所总结之词句。一切法安住于名相之文字鬘轮之义，皆汇集于此。如是特别宣说，基果之如来坛城，皆与文字鬘轮无二无别。秘密之精髓，即是彼之如是确定，由此，一切法仅为名相，而无实体，此乃象征文字鬘轮所显示之慈悲，以及所化众生之心性之自显现。
English
From the mandala of the inseparable nature with the assembly of consorts, this difficult-to-understand secret is extracted, which reveals the indivisible five wisdoms of body, speech, mind, qualities, and activities. A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: A), unborn wisdom Ho (Tibetan: ཧོཿ, Devanagari: हो, Romanized Sanskrit: ho, literal meaning: Ho)! The union of bliss and means, the wheel of letters, is wondrous. That is, the joyful cloud of the union of means and wisdom, emptiness and appearance, the nature of bodhicitta, from the letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: A) to the assembly of letters, the cause of the wisdom of training the mind. The wheel of inexhaustible adornment of speech, the cloud of letters, and the miraculously produced fruit of the mudras of the three vajras, maturing into the forty-two victorious ones, accomplishing the two benefits. Thus, it is wonderful to show the profound and vast meaning through the door of letters. Although all phenomena are merely collections of names and have no inherent existence, the forty-two letters are established as the nature of the forty-two victorious ones. The letters are not newly created, but are the nature of mind, free from objects. Even so, in the appearance of the path, these letters appear as if assembled, without obstructing shapes and so on. All the mandalas of the indivisible three vajras of the Buddhas are manifested by the wheel of speech and letters, which is an inviolable samaya. Thus, by not transgressing the samaya of the three vajras, there is no way that the accomplishments of the body and wisdom of the fruit will not be achieved. The cause of achievement is the great power of the view and the samadhi of meditation as conditions, so it is the nature of reality that the fruit is manifested. The above-mentioned means and wisdom, etc., are the summary of the wheel of letters. Thus summarized, A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: A) Ho (Tibetan: ཧོཿ, Devanagari: हो, Romanized Sanskrit: ho, literal meaning: Ho)! Pleased with wonder. The meanings arranged in the wheel of letters are the words summarized by Vajradhara, the lord of secrets. All the meanings of the wheel of the garland of letters, in which all phenomena abide as mere names, are gathered there. Thus, by specifically stating that all the Tathagata mandalas of the ground and fruit are inseparable from the wheel of the garland of letters. The essence of secrecy is precisely that certainty, and thus, all phenomena are merely names and have no inherent existence, which symbolizes the compassion shown by the wheel of the garland of letters, and the self-appearance from the mind of those to be tamed.
Chinese
从所欲生起和生起的三字的光芒聚集，净化恶趣，并且无论显现为何物的法的形态，也会成就与此不相符的其他显现，如从沙砾变为黄金等。如释疏中所说，观想虚空中有吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），如金刚梯，则会出现坚固的梯子。在手掌心书写让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让），通过燃烧的智慧之火，即使是普通之火也会被烧毁。书写康（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康），转变为智慧之水，也能净化普通之水的降落，如前所述。书写扬（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬），能使世间界分散到其他地方。字母埃（藏文：ཨེ，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：埃）能使一切界空虚，并将其抛向上下，使其坠落等都能成就。同样，能勾召护法等所要成就的事物，将其送到其他地方并驱逐，束缚怨敌盗贼等，解脱诅咒束缚等，治疗病人，杀死怨敌等，击败他人，使己方获胜等，所有这些事业和共同的成就，都能依靠获得这个手印一印的等持而实现，并且因为这本身是从自明智慧中自显现的，所以从以字母和名句组成的种子字中，观想为形体的部分圆满的本尊等，随心所欲地，等持具有随心所欲的功德，例如黑暗中灯火显现一样，将觉受转化为本尊显现，如铁变成金子一样，像炼金术一样。五大转化为五母的自性，像炼丹术一样，五毒转化为五智的方式而解脱。最后，精勤供养指路明灯的上师金刚阿阇黎，通过获得深刻利益的三种灌顶而成熟相续。见解证悟真俗二谛无别，以及清晰地观修意义的等持，根本和支分的誓言，以及三咒和四手印等，按照次第不退失，并且良好地了解和修持，具备物质的资具而修持则能成就。如果不具备这些法，即使修持也是无意义的，不仅如此，修持者自己也会毁灭。一切显现受用
English
The gathering of the rays of the three syllables that arise and originate from desire purifies the lower realms, and whatever form of dharma appears, other appearances that are not in harmony with it, such as turning sand into gold, are accomplished. According to the commentary, if one contemplates Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) in the sky as a vajra ladder, a solid ladder will appear. By writing Raṃ (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Raṃ) on the palm, the burning wisdom fire will turn even ordinary fire into ashes. By writing Khaṃ (藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：Khaṃ), it transforms into wisdom water, and it can purify the falling of ordinary water, just as before. By writing Yaṃ (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Yaṃ), the world realm is scattered elsewhere. The letter Ai (藏文：ཨེ，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：Ai) empties all realms and throws them up and down, causing them to fall, and so on, are accomplished. Similarly, attracting what is to be accomplished, such as tutelary deities, sending them to other places and expelling them, binding enemies and thieves, liberating curses and bonds, healing the sick, killing enemies, defeating others, and causing one's own side to win, all these activities and common siddhis can be accomplished by relying on obtaining this single-mudra samadhi, and because it is self-manifest from self-aware wisdom, from the seed syllables composed of letters and words, contemplating the form as the complete deity with all its parts, and so on, as one wishes, the samadhi has the qualities of fulfilling all desires, just as a lamp appears in the darkness, the aggregates of awareness are liberated into the appearance of deities, and just as iron turns into gold, like the alchemical process. The five elements transform into the nature of the five mothers, and like the elixir process, the five poisons are liberated into the five wisdoms. Finally, diligently offering to the guru vajra acharya who shows the path, and maturing the mindstream by obtaining the three empowerments of profound benefit. Realizing the view of the inseparability of the two truths, and clearly meditating on the meaning, the root and branch vows, the three mantras and the four mudras, without degenerating in sequence, and knowing and practicing them well, if one practices with the necessary materials, it will be accomplished. If one does not possess these dharmas, even if one practices, it is meaningless, and not only that, but the practitioner himself will be destroyed. All appearances and experiences
Chinese
显现为身和智慧的自性，是三世诸佛的意之自性，也是他们所证悟的意义。这是瑜伽士的见地，也是超越共同成就的殊胜成就之所证悟之精华的显现功德，因为自性是恒常的缘故，获得后没有穷尽之时，如意宝藏般没有增减的变化而生起。究竟而言，从无实有之状态中，于所化众生前显现如实有之云，从中生起各种成就之相，行作利生之事业，无论如何变化。如此这般，显现为实有的诸法，在显现之时，没有丝毫实有成立。通达意义而自在转变之方便即是三摩地。无论何人，若不了解心性于任何处皆无所缘之义，则不了解法界之甚深实相。因此，执着内外宗派为实有者，以及执着为无实有者，了悟彼等皆坏灭于心性离边之状态，从而了知诸法自性无所缘、离思离言之义，如是教诫。无所依之基与无所生之根的心性本初之自性，无法指明为何物，非男非女，亦非双性人，除此之外亦非无性别，非众生之族类与人类等，非白色红色等颜色，亦非圆形等形状，非所依之处与能依之物等，非实有与非实有之法，总之，非任何事物即是法性，如是之法性界是任运自成之智慧，彼即是不离显现之基的方法手印道，是轮回与涅槃所显现一切之基或因，为何如是？因为没有其他法能超越心之法性。从根本方便自明文字显现，显现为所依之坛城，生起基础方便，依此观修本尊，称为无量方便。这是首先学习粗略的本尊身。