English
Because it is the place, it is the root of origination, so it originates from the nature of emptiness. For example, all forms that arise from earth, water, fire, and wind arise in the manner of the great elements, similarly, all letters also arise in the manner of A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, literal Chinese meaning: A), so the root of language is Ah (Tibetan: ཨཿ, Sanskrit Devanagari: अः, Sanskrit Roman transliteration: aḥ, literal Chinese meaning: Ah). Moreover, due to the activity of language, bending A upwards is I (Tibetan: ཨི, Sanskrit Devanagari: इ, Sanskrit Roman transliteration: i, literal Chinese meaning: I), and bending it downwards is U (Tibetan: ཨུ, Sanskrit Devanagari: उ, Sanskrit Roman transliteration: u, literal Chinese meaning: U), these are the three roots. From this, A and I combined produce E (Tibetan: ཨེ, Sanskrit Devanagari: ए, Sanskrit Roman transliteration: e, literal Chinese meaning: E), and A and U combined produce O (Tibetan: ཨོ, Sanskrit Devanagari: ओ, Sanskrit Roman transliteration: o, literal Chinese meaning: O). Contracting produces Ṛ (Tibetan: རྀ, Sanskrit Devanagari: ऋ, Sanskrit Roman transliteration: ṛ, literal Chinese meaning: Ṛ), and relaxing produces Ḷ (Tibetan: ལྀ, Sanskrit Devanagari: ऌ, Sanskrit Roman transliteration: ḷ, literal Chinese meaning: Ḷ). Each of these, due to the distinction of long and short, becomes fourteen phonetic letters. Adding the nasalized Aṃ (Tibetan: ཨཾ, Sanskrit Devanagari: अं, Sanskrit Roman transliteration: aṃ, literal Chinese meaning: Aṃ) and the separated Aḥ (Tibetan: ཨཿ, Sanskrit Devanagari: अः, Sanskrit Roman transliteration: aḥ, literal Chinese meaning: Aḥ), it becomes sixteen. Moreover, the sound of A meeting the position of the throat produces Ka (Tibetan: ཀ, Sanskrit Devanagari: क, Sanskrit Roman transliteration: ka, literal Chinese meaning: Ka). This sound slightly contracts and meets the position of the crown of the head, producing Kha (Tibetan: ཁ, Sanskrit Devanagari: ख, Sanskrit Roman transliteration: kha, literal Chinese meaning: Kha). This sound slightly contracts, producing Ga (Tibetan: ག, Sanskrit Devanagari: ग, Sanskrit Roman transliteration: ga, literal Chinese meaning: Ga). This sound meets the position of the hollow cavity, producing Gha (Tibetan: གྷ, Sanskrit Devanagari: घ, Sanskrit Roman transliteration: gha, literal Chinese meaning: Gha). This sound meets the nose, producing Ṅa (Tibetan: ང, Sanskrit Devanagari: ङ, Sanskrit Roman transliteration: ṅa, literal Chinese meaning: Ṅa), this is emitted from the vase of the Buddha's throat. Ca (Tibetan: ཙ, Sanskrit Devanagari: च, Sanskrit Roman transliteration: ca, literal Chinese meaning: Ca), Cha (Tibetan: ཚ, Sanskrit Devanagari: छ, Sanskrit Roman transliteration: cha, literal Chinese meaning: Cha), Ja (Tibetan: ཛ, Sanskrit Devanagari: ज, Sanskrit Roman transliteration: ja, literal Chinese meaning: Ja), Jha (Tibetan: ཛྷ, Sanskrit Devanagari: झ, Sanskrit Roman transliteration: jha, literal Chinese meaning: Jha), and Ña (Tibetan: ཉ, Sanskrit Devanagari: ञ, Sanskrit Roman transliteration: ña, literal Chinese meaning: Ña) these are produced by A meeting the middle of the palate and the middle of the tongue, so they are produced from the tongue. Ṭa (Tibetan: ཊ, Sanskrit Devanagari: ट, Sanskrit Roman transliteration: ṭa, literal Chinese meaning: Ṭa), Ṭha (Tibetan: ཋ, Sanskrit Devanagari: ठ, Sanskrit Roman transliteration: ṭha, literal Chinese meaning: Ṭha), Ḍa (Tibetan: ཌ, Sanskrit Devanagari: ड, Sanskrit Roman transliteration: ḍa, literal Chinese meaning: Ḍa), Ḍha (Tibetan: ཌྷ, Sanskrit Devanagari: ढ, Sanskrit Roman transliteration: ḍha, literal Chinese meaning: Ḍha), and Ṇa (Tibetan: ཎ, Sanskrit Devanagari: ण, Sanskrit Roman transliteration: ṇa, literal Chinese meaning: Ṇa) these are produced by A meeting the end of the palate near the tip of the tongue, so they are emitted from the tip of the tongue. Ta (Tibetan: ཏ, Sanskrit Devanagari: त, Sanskrit Roman transliteration: ta, literal Chinese meaning: Ta), Tha (Tibetan: ཐ, Sanskrit Devanagari: थ, Sanskrit Roman transliteration: tha, literal Chinese meaning: Tha), Da (Tibetan: ད, Sanskrit Devanagari: द, Sanskrit Roman transliteration: da, literal Chinese meaning: Da), Dha (Tibetan: དྷ, Sanskrit Devanagari: ध, Sanskrit Roman transliteration: dha, literal Chinese meaning: Dha), and Na (Tibetan: ན, Sanskrit Devanagari: न, Sanskrit Roman transliteration: na, literal Chinese meaning: Na) these are produced by A meeting the tip of the tongue and the teeth, so they are emitted from the tip of the tongue and the teeth. Pa (Tibetan: པ, Sanskrit Devanagari: प, Sanskrit Roman transliteration: pa, literal Chinese meaning: Pa), Pha (Tibetan: ཕ, Sanskrit Devanagari: फ, Sanskrit Roman transliteration: pha, literal Chinese meaning: Pha), Ba (Tibetan: བ, Sanskrit Devanagari: ब, Sanskrit Roman transliteration: ba, literal Chinese meaning: Ba), Bha (Tibetan: བྷ, Sanskrit Devanagari: भ, Sanskrit Roman transliteration: bha, literal Chinese meaning: Bha), and Ma (Tibetan: མ, Sanskrit Devanagari: म, Sanskrit Roman transliteration: ma, literal Chinese meaning: Ma) these are produced by A meeting the lips, so they are emitted from the lips. The internal differences of these are like Ka and so on. Ya (Tibetan: ཡ, Sanskrit Devanagari: य, Sanskrit Roman transliteration: ya, literal Chinese meaning: Ya), Ra (Tibetan: ར, Sanskrit Devanagari: र, Sanskrit Roman transliteration: ra, literal Chinese meaning: Ra), La (Tibetan: ལ, Sanskrit Devanagari: ल, Sanskrit Roman transliteration: la, literal Chinese meaning: La), Va (Tibetan: ཝ, Sanskrit Devanagari: व, Sanskrit Roman transliteration: va, literal Chinese meaning: Va), Śa (Tibetan: ཤ, Sanskrit Devanagari: श, Sanskrit Roman transliteration: śa, literal Chinese meaning: Śa), Ṣa (Tibetan: ཥ, Sanskrit Devanagari: ष, Sanskrit Roman transliteration: ṣa, literal Chinese meaning: Ṣa), Sa (Tibetan: ས, Sanskrit Devanagari: स, Sanskrit Roman transliteration: sa, literal Chinese meaning: Sa), Ha (Tibetan: ཧ, Sanskrit Devanagari: ह, Sanskrit Roman transliteration: ha, literal Chinese meaning: Ha), and Kṣa (Tibetan: ཀྵཿ, Sanskrit Devanagari: क्ष, Sanskrit Roman transliteration: kṣa, literal Chinese meaning: Kṣa), of these remaining nine letters, Ya and Sa belong to the palate group, Va belongs to the lips, Ra and Ṣa belong to the crown of the head, La and Śa belong to the teeth, Ha belongs to the throat, and Kṣa belongs to the throat and the crown of the head, although they are produced from these places. The manner of origination is that Ya originates from the eyebrows, Va originates from the waist, Ra originates from the cheekbones, La originates from the shoulders, Śa originates from the chest, Ṣa originates from the wheel of the hand, Sa originates from the navel, Ha originates from the wheel of the foot, and Kṣa originates from the secret place. Also, from the two eyes originate I (Tibetan: ཨི, Sanskrit Devanagari: इ, Sanskrit Roman transliteration: i, literal Chinese meaning: I) and Ī (Tibetan: ཨཱི, Sanskrit Devanagari: ई, Sanskrit Roman transliteration: ī, literal Chinese meaning: Ī), from the two ears originate U (Tibetan: ཨུ, Sanskrit Devanagari: उ, Sanskrit Roman transliteration: u, literal Chinese meaning: U) and Ū (Tibetan: ཨཱུ, Sanskrit Devanagari: ऊ, Sanskrit Roman transliteration: ū, literal Chinese meaning: Ū), from the two nostrils originate E (Tibetan: ཨེ, Sanskrit Devanagari: ए, Sanskrit Roman transliteration: e, literal Chinese meaning: E) and Ai (Tibetan: ཨཻ, Sanskrit Devanagari: ऐ, Sanskrit Roman transliteration: ai, literal Chinese meaning: Ai), and from the crown of the head originate O (Tibetan: ཨོ, Sanskrit Devanagari: ओ, Sanskrit Roman transliteration: o, literal Chinese meaning: O) and A. Secondly, these letters are produced from body, speech, and mind, so in all the boundless places of the six realms and ten directions, the letters appear like clouds, high in the east and low in the west, high in the west and low in the east, high in the south and low in the north, high in the north and low in the south, high at the edges and low in the center, and high in the center and low at the edges.
Chinese
当最初的转变以六种方式轻微摇动时，所有显现都净化为影像的自性。当以中等方式剧烈摇动时，所有空性都显现为智慧的自性。以伟大的方式完全剧烈摇动后，在无二自性大圆满的境界中，轮回与涅槃的一切法都变成了仅仅是名称的标签。然后，如来极其欢喜，以“霍”的音声在平等性中微笑。第三，关于如何讲述文字的自性，有六点：讲述文字发出的原因；无生文字的轮中，包含了所有佛陀的意趣，因此被示现为法身；四十二个字母融入“阿”的自性中，因此被示现为字母现证圆满报身成佛；文字本身成为一切的来源，因此为了显现各种游舞而示现为化身；在此之中，包含了胜者的意趣，因此示现了四十五坛城的表达方式；心性在显现与空性无二中，解释了文字的音声与意义。第一点是：文字的云展开，然后所有如来为了文字云的缘故而宣说此。第二点是：字母“阿”没有舍弃显现的部分，因为空性与事物和相状都不存在，所以远离了非空的边，因此是二者的自性无二。所谓的“中观”也不是可以执著的目标，因为它是依赖而安立的，超越了显现和空性的自性。因此，一切法都只是名称，没有成立为言说、思虑、戏论的体性，这是诸佛的意趣。它安住在字母连串的自性中。第三点是：一切字母的来源“阿”本身就是显现为各种字母形象的自性。在四十二个字母中，总集了以“卡拉”和“阿里”的声音名称所表达的一切。本来现证圆满菩提之王“阿”（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），以无生法身成佛，因此如同“阿”成佛一样，从其境界中散发出的四十二个字母也必定成佛，因为是同一体性的游舞之故。
English
When the initial transformation slightly trembles in six ways, all appearances are purified into the nature of images. When it intensely trembles in a medium way, all emptinesses are clarified into the nature of wisdom. After completely and intensely trembling in a great way, in the state of the Great Perfection of non-duality, all phenomena of samsara and nirvana become merely labels of names. Then, the Tathagata is supremely delighted and smiles in the state of equality with the sound of "Ho." Third, regarding how the nature of letters is spoken, there are six points: stating the cause of the utterance of letters; in the wheel of unborn letters, all the intentions of the Buddhas are contained, therefore it is shown as the Dharmakaya; the forty-two letters are gathered into the nature of "A," therefore it is shown that the letters are enlightened as the Sambhogakaya with perfect manifestation and enjoyment; the letters themselves become the source of all, therefore they are shown as the Nirmanakaya for the sake of manifesting various displays; in that very state, the intention of the Victorious Ones is gathered, therefore the manner of expression of the forty-five mandalas is shown; the nature of mind, being non-dual in appearance and emptiness, explains the sound and meaning of the letters. The first point is: the cloud of letters expands, and then all the Tathagatas speak this for the sake of the cloud of letters. The second point is: the letter "A" does not abandon the aspect of appearance, and because emptiness does not exist with things and characteristics, it is free from the extreme of non-emptiness, therefore it is the non-duality of the nature of both. The so-called "Middle Way" is also not an object to be grasped, because it is established dependently and transcends the nature of appearance and emptiness. Therefore, all phenomena are merely names, and are not established as the essence of speech, thought, and elaboration, which is the intention of all Buddhas. It abides in the nature of the garland of letters itself. The third point is: the source of all letters, "A" itself, is the nature of appearing in various forms of letters. In the forty-two letters, such as Ka, all that is expressed by the sound names of Kali and Ali is gathered. The King of Primordial Perfect Enlightenment, "A" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), is enlightened as the unborn Dharmakaya, therefore, just as "A" is enlightened, the forty-two letters that emanate from its state are also certain to be enlightened, because they are the play of the same essence.