English
Because holding is the same as Dharma. If just that is required to enter the lineage of power as a representative, then the intellectual aspect of the two secret empowerments and wisdom empowerments, is the subject, you two should enter the lineage of power, because by relying on the actions of you two, the secret empowerment and wisdom empowerment are obtained. As it is said in the Tantra of the Sprout of Bliss: The Buddhas of the ten directions, together with their sons, gather the nectar of wisdom equal to space, from the Vajra path, the mother of the lineage who creates bliss, the sons are given the secret empowerment, she is the second Vajra master. And as it is said in the Source of Wisdom: The bliss inseparable from co-emergence, unites equally with the sky. The mother who gives incomparable bliss of the same lineage, that sister is praised as the master. That is why it is said. In the fifth question, in the fourth chapter, insert a subsequent meaning and understand from within that. There, from "Those who have gone to the ten directions and four times" etc. up to "The letters end from the beginning with Ka," this text is derived from the text in the Kun Dus, "From space comes A, from A, all the collections of letters emanate without remainder." The reason is that the play of the Dharmakaya of all the Buddhas of the ten directions and four times, all the mandalas of the Rupakaya, show the root as a symbol, that is, the classification of the forty-five letters. In order to show how the letters themselves arise, the text "From space comes A" etc. appears. Thus, from the space of body, speech, and mind, the unproduced letter A arises, the rays of light of this letter A swirl in the respective places of the body, and from that, other letters arise. To show this, in the Small Commentary it says: From the letter A, rays of light swirl in the vase of the neck, the light radiates, and five letters such as Ka appear. Because this appears, if you want to infer it in this way, then the forty-five letters, are the subject, you should not arise from those places of the body that are shown. Because you have other places of origin. If it is not established, then it should exist in that way. As it is said in the Door of Speech: Abdomen, throat, palate and tongue, nose and crown of the head, teeth and lips. Also, the letters that appear as five letters, are the subject, you cannot recognize them, because they cannot be counted one by one. Guiding one's own system.
Chinese
ka组和ca组等等。还有，如果说上面没有从身体的处所产生，那么，宗喀巴，你必定是从身体的处所产生的，因为你的身体的处所是从二十处产生的。如《释小》中所说：布施、斧头、身体时节，以及从手臂产生 ya ra va la。手掌心、心间、眉间毫毛，以及脚掌心、秘密处，依次地，sha bha pa ha ksha等产生。从眼睛、耳朵、牙齿、鼻子这四处，两两产生i ī和u ū e ai o au。头顶、发髻、肚脐，从这些处所产生头、竖、智慧这三者。因为这样说的缘故。那么，一般来说，五十个字母，这里只产生了四十五个，因此存在字母不齐全的过失吗？没有过失，因为长音a归纳到竖线中，aḥ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）断音归纳到点中，带鼻音的aṃ与e结合后归纳为oṃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。四个中性字母归纳到ra和la中。还有，这本身中说：头是不错谬的道。因此说，字母道，你必定是字母的头，因为除此之外没有其他的说法。如果承认，字母的头，你被说成是ber kari是不合理的，因为道字是字母的头。如果承认，《吉祥布施所问经》中说：头是最初的象征，清澈而形体所安住的，那就是字母的头，ber kari被称为头。还有，ber kari和道二者是一样的吗？那么，字母道，你必定像大象的鼻子一样存在，因为在说字母的形状时说：头是i像大象的鼻子，竖线是长音a像箭，点是aḥ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）断音，像大自在天的眼睛。另外，不是那样的，因为有理由承认字母的笔画是头。如果不成立，那么笔画，你必定是字母的头，显示它是那样的方式是，《具形心经》中说：字母的头是笔画，四十二个字母，不错谬的圣笔画，工匠从笔画进入字母。还有，笔画被称为智慧之名。字母笔画是智慧之名，因为那样说的缘故。如果承认
English
The ka group and the ca group, etc. Furthermore, if it is said that the above did not arise from the places of the body, then, Tsongkhapa, it necessarily follows that you arose from the places of the body, because your places of the body arose from twenty places. As the "Minor Commentary" says: Giving, axe, body seasons, and from the arms arise ya ra va la. The palms, heart, brow hair, and the soles of the feet, secret place, in order, sha bha pa ha ksha, etc., arise. From the eyes, ears, teeth, nose, these four places, two by two arise i ī and u ū e ai o au. Crown of the head, hair whorl, navel, from these places arise head, vertical line, wisdom, these three. Because it is said so. Then, in general, there are fifty letters, but here only forty-five have arisen, so is there a fault of the letters not being complete? There is no fault, because the long a is collected into the vertical line, aḥ（藏文, Devanagari, Romanization, Literal Meaning）is collected into the dot, aṃ with nasalization is combined with e and collected into oṃ（藏文, Devanagari, Romanization, Literal Meaning）. The four neuter letters are collected into ra and la. Also, in this very text, it says: The head is the unerring path. Therefore, the letter path, you necessarily are the head of the letter, because there is no other way to say it. If you accept, the head of the letter, it is unreasonable to say that you are ber kari, because the path letter is the head of the letter. If you accept, in the "Sutra Requested by Glorious Giving," it says: The head is the initial symbol, in clarity, wherever the form abides, that is the head of the letter, ber kari is called the head. Furthermore, are ber kari and path the same? Then, the letter path, you necessarily exist like an elephant's trunk, because when speaking of the shape of the letter, it is said: The head is i like an elephant's trunk, the vertical line is long a like an arrow, the dot is aḥ（藏文, Devanagari, Romanization, Literal Meaning）, like the eye of the Great Powerful One. Furthermore, it is not like that, because it is reasonable to accept that the line of the letter is the head. If it is not established, then the line, you necessarily are the head of the letter, the way to show that it is so is, in the "Sutra Requested by Embodied Essence," it says: The head of the letter is the line, the forty-two letters, the unerring sacred line, the craftsman enters the letter from the line. Also, the line is called the name of wisdom. The letter line is the name of wisdom, because it is said so. If you accept
Chinese
文字点，是法。因为你被认为是智慧的名字。如果承认，文字点，是法。因为你不是智慧的名字。因为点被称为“滴”。如《瑜伽庄严》中所说：“为了总结，点就是滴。将分散的总结起来，称为名字。”以及《屋主强猛请问经》中也说：“滴即是点。文字总结起来，称为名字。因此，点被称为滴。”以及，竖线是分节的文字。在《总经》中说：“表示断开的文字，被尊称为‘名杖’。”以及，《吉祥施请问经》中说：“对于分节的工作者，因此被称为解说。”如是说。另外，心的自性，是法。因为你存在于文字的形态中。因为你存在于文字阿的形态中。如果承认，你不是存在于文字的形态中，因为名、句、文字是已逝的法。另外，阿，是法。因为你不是表示无生的文字。因为你是所表示的无生的本体。如果未成立，那么，这是因为：阿是空与非空的，中观也不是存在的对境。以及，表示无生的文字，被尊称为阿。如是说。另外，显现为四十二尊的印契本尊，和显现为文字印契的四十二尊本尊，不应承许为一体。如果承认，就与此经中的“一切唯名诸佛众，安住于文字鬘之中”相违背。对于这些的真实回答是：开头是无误之路的意思。形状不是意义，所有文字的开头引导并成为进入之门，因此与道路相似，也是滴的意思。所表达的意义是真实正直的，表示滴也是滴，因此滴和道路的意义被说成是一样的。如《形体心请问经》中所说：“四十二文字是道路，无误殊胜是滴，从足道底部进入文字，文字的开头被称为滴。”如是说。贝嘎日的意思是，表示无生的阿的第一个分支
English
The letter "Tig" is a dharma. Because you are considered the name of wisdom. If accepted, the letter "Tig" is a dharma. Because you are not the name of wisdom. Because the dot is called "drop." As stated in the "Yoga Ornament": "To summarize, the dot is a drop. Summarizing the scattered, it is called a name." And also in the "Sutra Requested by the Powerful Householder": "The drop is established as a dot. Summarizing the letters, it is called a name. Therefore, the dot is called a drop." And, the vertical line is a segmented letter. In the "General Sutra" it says: "The letter that indicates cutting off is honored as 'Name Staff'." And, in the "Sutra Requested by Glorious Giving" it says: "For the one who works in segments, therefore it is known as explanation." Thus it is said. Furthermore, the nature of mind is a dharma. Because you exist in the form of letters. Because you exist in the form of the letter A. If accepted, you do not exist in the form of letters, because name, sentence, and letter are past dharmas. Furthermore, A is a dharma. Because you are not the letter that represents the unborn. Because you are the essence of the unborn that is represented. If not established, then, this is because: A is of emptiness and non-emptiness, and the Middle Way is not an object of focus. And, the letter that represents the unborn is honored as A. Thus it is said. Furthermore, the deity of the mudra that appears as forty-two, and the forty-two deities that appear as letter mudras, should not be accepted as one. If accepted, it contradicts this very text: "All are merely names, all Buddhas, abide in the garland of letters." The real answer to these is: The beginning means the unerring path. Shape is not meaning, the beginning of all letters guides and becomes the door of entry, therefore it is similar to the road, and it is also the meaning of a drop. The meaning expressed is true and upright, indicating that the drop is also a drop, therefore the meaning of drop and road are said to be the same. As stated in the "Sutra Requested by Embodied Heart": "The forty-two letters are the path, unerring and supreme is the drop, entering the letters from the bottom of the foot path, the beginning of the letters is called the drop." Thus it is. The meaning of Bekari is, the first branch of A representing the unborn
Chinese
我对贝卡日说了。所有的字母都是象征性的神，手印的神也是象征性的神。虽然法性如是的神超越了面容和手，但为了通过面容、手和相好来象征性地理解法性的功德。字母的意义，例如，微尘聚集是球体。因此，微尘是持有球体的处所。同样，名字的终极是名字的最后一个字母。从聚集的名字的最后一个字母中，产生了一个被元音字母束缚的字母。从这些聚集产生了花瓶等事物的名字。通过这些产生了一切词语的集合。因此，字母是一切词语的处所。虽然字母的自性是远离戏论的心性，但仅仅通过幻化，以形状、颜色和名字的方式，就能成办佛的事业。正如这所说：无实字母自性心，无我离边不可见，从形色名相之集合，游戏变现种种示。如是。字母本身是神的方式是：正如这所说：字母轮大集，汇集身语意之鬘。以及，果实胜者成熟奇妙名相四十二。以及，一切如来皆化为字母轮。因此这样说。关于第六个问题第十五章节，将要讲述一些补充的意义。然后，从如来大金刚布置的幻化网中，为了显示调伏六道方位三有之主的巨大我慢的光辉。等等的这些经文。从那之后，一切如来之主，显现聚集一切佛之忿怒尊坛城。这个经文是相关的。理由是，第六种姓的普贤王如来，为了调伏那些难以调伏的众生，首先示现了忿怒尊的开端，然后展示了圆满具足的清净。然后，以奇妙的圆满法，以杀戮的方式调伏男性，以结合的方式调伏女性的
English
I said to Berka Ri. All letters are symbolic deities, and the deity of hand gestures is also a symbolic deity. Although the Dharma-nature Suchness deity transcends face and hands, it is necessary to understand the qualities of Dharma-nature through symbolic representation with face, hands, and marks. The meaning of letters, for example, the aggregation of particles is a sphere. Therefore, a particle is the place that holds the sphere. Similarly, the ultimate of a name is the last letter of the name. From the aggregation of the last letter of a name, a letter bound by a vowel is produced. From these aggregations, the names of things like vases are produced. Through these, the entire collection of words is produced. Therefore, a letter is the place that holds all words. Although the nature of a letter is mind itself, which is free from elaboration, it accomplishes the deeds of the Buddha merely through illusion, in the form of shapes, colors, and names. As it is said: The nature of unreal letters is mind, Selfless, free from extremes, invisible, From the collection of shapes, colors, and names, It playfully transforms and manifests in various ways. Thus it is. The way in which the letter itself is a deity is: As it is said: This great assembly of the wheel of letters, Gathers the garland of body, speech, and mind. And, the fruit, victorious ones, ripened, wondrous forty-two names. And, all Tathagatas are transformed into the wheel of letters. Therefore, it is said. Regarding the sixth question, the fifteenth chapter, I will speak about some additional meanings. Then, from the illusionary net of the great Vajra arrangement of the Tathagatas, in order to show the glory of the great pride of subduing the lords of the three existences in the directions of the six realms. And so on, these scriptures. After that, the lord of all the Tathagatas, manifestly gathers the mandala of the wrathful deities of all the Buddhas. This scripture is related. The reason is that Samantabhadra of the sixth lineage, in order to tame those difficult-to-tame beings, first shows the beginning of the wrathful deities, and then shows the complete and perfect purity. Then, with the wonderful and perfect Dharma, subduing males through the act of killing, and subduing females through the act of union.