Chinese
并且，ཨཻ་是于微尘数地狱中，以地狱能者所调伏之文字。第五，具门守护忿怒尊之文字为：ཨོ་是摧毁一切相与三门之戏论，且示现大神通之甘露漩涡。ཨ་是一切能取所取皆坏灭，乃寂静之音，五智之自性显现为忿怒尊。彼亦是宾度（藏文：བིནྡྷུ་，梵文天城体：बिन्दु，梵文罗马拟音：bindu，汉语字面意思：明点）法界之智慧。月亮，如镜之智慧。腹部，平等性之智慧。那达（藏文：ནཱ་ད་，梵文天城体：नाद，梵文罗马拟音：nāda，汉语字面意思：声音）各个分别之智慧。自性，成所作之智慧。忿怒尊之坛城乃由佛陀嘿汝嘎之种子字ཨཱོྂ་（藏文：ཨཱོྂ་，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）五智所生。第三，归纳彼等之义为：如是任运自成之自性文字，此大轮坛城之云，总摄一切佛之身语意智慧之鬘。如是，如来亲口宣说。如是，文字之云彼本体，以身与智慧无离无合之体性，本然安住，以稀有之方式，ཨ་ཧོ་而欢笑。第三，归纳彼二者之义有二：生起之方式与归纳真实意义。第一，广说文字之后，自显现之如来，与明妃之众及自性无二之坛城，彼等之精华，文字云之秘密即是，一切如来之身语意功德事业，由金刚中取出。第二，为赞叹无二之自性故，安立ཨ་ཧོ་，从方便自生之大悲与智慧二边超越之自性中，导师以殊胜之智慧，对所化之义极喜，以慈悲之云聚，菩提心圆满之因，无尽之庄严轮。本然具有之果，四十二位本尊等之坛城成熟，由化身散发，成办有情之义，生起之因，稀有之文字，迦里等四十二名相显现，彼即是，非由因缘新集聚者。
English
And, Ai is the letter that subdues with the power of hell in the hells of dust-like numbers. Fifth, the letter of the gate-guarding wrathful deity is: O is the nectar vortex that destroys all characteristics and the elaborations of the three gates, and manifests great miracles. A is the destruction of all grasping and being grasped, it is the sound of peace, the nature of the five wisdoms appearing as wrathful deities. That is also the bindu (Tibetan: བིནྡྷུ་, Sanskrit Devanagari: बिंदु, Sanskrit Roman transliteration: bindu, literal Chinese meaning: bindu) wisdom of the sphere of dharma. Moon, like the wisdom of a mirror. Abdomen, the wisdom of equality. Nada (Tibetan: ནཱ་ད་, Sanskrit Devanagari: नाद, Sanskrit Roman transliteration: nāda, literal Chinese meaning: sound) the wisdom of individual discernment. Nature, the wisdom of accomplishing activities. The mandala of the wrathful deity arises from the seed syllable Om (Tibetan: ཨཱོྂ་, Sanskrit Devanagari: ओं, Sanskrit Roman transliteration: oṃ, literal Chinese meaning: Om) of Buddha Heruka, endowed with the five wisdoms. Third, summarizing their meaning is: Thus, the spontaneously accomplished nature, the letters, this great wheel mandala cloud, gathers all the garlands of body, speech, mind, and wisdom of all Buddhas. Thus, the Tathagata himself specifically stated. Thus, the cloud of letters itself, in the nature of body and wisdom inseparable, has been abiding from the beginning, in a wondrous manner, Aho laughs. Third, summarizing the meaning of both of these has two parts: how it arose and summarizing the actual meaning. First, after extensively explaining the letters, the self-appearing Tathagata, with the assembly of consorts and the mandala of non-duality of nature, the essence of those, the secret of the cloud of letters, is that all the body, speech, mind, qualities, and activities of all the Tathagatas are extracted from the vajra. Second, because of praising the non-dual nature, Aho is established, from the nature beyond the two extremes of spontaneously arising great compassion and wisdom, the teacher, with superior wisdom, greatly rejoices for the sake of those to be tamed, with the cloud of compassion, the cause of the perfection of bodhicitta, the inexhaustible wheel of ornaments. The fruit possessed from the beginning, the mandala of the forty-two victorious ones and so on matures, from the emanation of the nirmanakaya, the cause of accomplishing the benefit of beings, the wondrous letters, Kali and so on, the forty-two assemblies of names appear, that itself is, not newly assembled by causes and conditions.
Chinese
从本性任运成就之法，本来安住的状态中，为了利益众生，以自生之悲光，如显现聚合般安置轮，以本体无有迁变的意义，无二金刚身语意功德事业之坛城，以及五十五等生起之自性坛城，幻化显现之大誓言中。 恒时不逝，从字轮中生起自生之智慧时，自显之坛城和调伏众生之坛城，向十方放射的一切，皆不由自主地显现，这是因字云和缘智慧以及所化之显现聚合之大威力所显现。 对此感到稀奇而“吼”地笑了。 这是如佛所说之开展方式。 另外，从字轮安住于身之方式和道路修习方式两种来说。 第一种是，一切有情之身上，方便和智慧明点红白无二而欢喜之云界，菩提心之集合是因，如世俗之自性油和树干般，安住于四脉轮之中央和花瓣上的精华，如灯般光明，显现为字之形象。 此即成果圆满成熟，是稀奇之名相集合四十二，自性本来安住，从无为法性光明之状态中。 修习道路，以有为法善巧之自性和智慧双运之金刚身和智慧身以及显现智慧之坛城的大誓言不逝，是基础之字本身以道路之缘而显现为天神坛城，以缘起之力量，因缘聚合之能力，能生之基础从现在就存在，这是显示稀奇大“吼”。 又与道路修习方式结合有两种。 与解脱道结合，是方便菩提心生起和智慧如是之禅定以及欢喜云普贤和菩提心集合之因的禅定等修习后。 如前所示修习字云之轮，成果圆
English
From the spontaneously accomplished Dharma of intrinsic nature, from the state of being primordially abiding, for the benefit of beings, with the light of self-originated compassion, like arranging a wheel as if assembled, with the meaning of the essence being immutable, the non-dual Vajra Body, Speech, Mind, Qualities, and Activities mandala, and the fifty-five, etc., arising from the self-nature mandala, within the great Samaya that magically appears. Never ceasing at any time, when self-originated wisdom arises from the wheel of letters, all that radiates in the ten directions, the self-appearing mandala and the mandala that tames beings, appear involuntarily; this appears from the great power of the assembly of the cause, the cloud of letters, and the condition, wisdom, and the appearance of those to be tamed. Amazed by this, one laughs with a "Ho!" This is explained as the way the Buddha elaborates. Alternatively, there are two ways of explaining it: how the wheel of letters abides in the body and how to practice the path. The first is: In the bodies of all sentient beings, the realm of the joyful clouds, where skillful means and wisdom, the white and red bindus, are non-dual, the collection of Bodhicitta is the cause, like the nature of conventional oil and a tree trunk, the essence abiding in the center and petals of the four chakras, luminous like a lamp, appears as the form of letters. This itself ripens and accomplishes the fruit, the Victorious One, and is the forty-two collections of wondrous names, the nature abiding from the beginning, from the state of unconditioned Dharma nature, luminosity. Practicing the path, the great Samaya of the union of skillful means and wisdom, the conditioned nature, the Vajra Body, the Wisdom Body, and the manifestation of the Wisdom Mandala, does not cease; the very basic letter itself, through the condition of the path, becomes clear as the mandala of deities; by the power of dependent origination, the power of the assembly of causes and conditions, the potential to arise is present in the ground from now on; this is the teaching of the great wonder, "Ho!" Furthermore, combining it with the way of practicing the path, there are two ways. Combining it with the path of liberation is to cultivate skillful means, the generation of Bodhicitta, and wisdom, the Samadhi of Suchness, and the joyful clouds, the all-illuminating, and the Samadhi of the cause, the collection of Bodhicitta, etc. As previously shown, cultivating the wheel of the cloud of letters, the fruit,
Chinese
由于生起圆满的坛城，四十二个奇妙的名号是不造作法身和造作色身金刚二者无别的殊胜坛城，不违越赐予的誓言，这是由缘起不由自主地聚集因缘的力量，如影像和幻化般显现，真是太奇妙了。按照方便道，方便父的月亮和智慧母的太阳无二融合，喜悦云是四喜的自性，即从界菩提心之聚四轮降临所生的乐空无二，修习后能成熟并成就果位，真是太奇妙了。四十二名号的自性也是，不造作的四种智慧本身，通过搅拌、填充和散布等造作，依此，方便智慧无二安住于金刚之义，殊胜坛城五身自然成就，不违越赐予的誓言，这是修习智慧不由自主地显现，是由因缘父母聚集的巨大力量所成就，真是太奇妙了。此义即是智慧自性无二金刚的秘密语。第三是总结本段的意义：说一切法皆为文字之云，本自成佛。五部的坛城和显现的一切如来，本体自性清净，无有差别地化为文字之轮。本自秘密的心髓，文字相连的法性，仅此确信便自然成就，文字相连的大轮坛城布置品第四。༈。第二，如此修持的次第有三：确立意义的关联，解释词句的意义，总结本段的意义。第一是：从身语意的自性显现为文字的游舞，之后布置文字轮的云彩，由此，为了特别阐述方便与智慧无二的幻化修持次第。第二有三：所修之物，成就的次第；所修之依，文字云的自性。
English
Because the mandala of accomplishment arises, the forty-two wondrous names are the uncreated Dharmakaya and the created Rupakaya, the Vajra, the inseparable sacred mandala, not transgressing the vows given. This is the power of the dependent arising, involuntarily gathering causes and conditions, appearing like reflections and illusions, how wondrous! According to the path of means, the moon of the father of means and the sun of the mother of wisdom are inseparably merged, the clouds of joy are the nature of the four joys, that is, the bliss-emptiness inseparable arising from the descent of the essence of Bodhicitta into the four chakras. By meditating on this, the fruit of victory is ripened and accomplished, how wondrous! The nature of the forty-two names is also the four uncreated wisdoms themselves, through stirring, filling, and spreading, etc., by creation, the means and wisdom are inseparably abiding in the meaning of Vajra, the sacred mandala, the five bodies are spontaneously accomplished, not transgressing the vows given. This is the involuntary manifestation of meditating on wisdom, accomplished by the great power of the dependent arising of the gathering of causes and conditions, father and mother, how wondrous! This meaning is the secret word of the wisdom nature, the inseparable Vajra. Third is the summary of the meaning of this section: Saying that all dharmas are clouds of letters, primordially enlightened. The mandalas of the five families and all the Tathagatas that appear, their essence is naturally pure, without difference, transformed into the wheel of letters. The primordial secret essence, the nature of the connected letters, only by ascertaining this, it is spontaneously accomplished, the fourth chapter, the arrangement of the great wheel mandala of connected letters. ༈. Second, the order of accomplishing it in this way is threefold: establishing the connection of meaning, explaining the meaning of the words, and summarizing the meaning of this section. The first is: from the nature of body, speech, and mind, appearing as the play of letters, then arranging the clouds of the wheel of letters, therefore, to specifically explain the order of the illusory practice of the inseparability of means and wisdom. The second has three: what is practiced, the order of accomplishment; what is practiced by, the nature of the cloud of letters.
Chinese
如何修持的实际方法。第一部分有四点：开显本初清净的心性为成就的根本；由此成就殊胜的成就；其支分共同的成就；以及这些成就的例子。第一点是：如同无基无根的虚空般的心性，是轮涅一切诸法的根本。如同一个水晶球，因不同因缘而生出火和水一般，由于执著与不执著、觉与不觉，一个心性显现为轮涅，但实际上并非二元存在。因此，本初清净的心性，光明澄澈，如文字的自性般，本初显现，虽显现却无自性而存在。文字自性的心性，若证悟，则如以二利圆满庄严的雨水般真实降临；若未证悟，亦是如意宝珍宝之云，因其本初即已成就为生起一切 desired 的基础。第二点是：在心性光明澄澈的状态中，自生任运成就，如幻化的坛城般，显现为四十二文字的体性。由于已在本初圆满成就为远离一切戏论边际的智慧网坛城之法性，因此，以三摩地之次第修持之时，十方四时一切诸佛之种姓与意趣皆圆满为一，一切坛城皆得圆满成就，因坛城之根本文字云本身已如实无谬地被修持。第三部分有三点：开显作为智慧成就之象征的四种事业任运成就之成就；阐述五蕴于本位清净之象征的五大种灭尽成就之方式；以及陈述作为八识于法界清净之象征的如何获得八种成就之方式。第一点是：当镜子般的智慧成就时，一切毒药亦转为利益众生的甘露妙药，并由此消除四百零四种疾病，带来安乐。当平等性智成就之时，超越天人受用之虚空藏受用任运显现，愿望圆满，以及法界的