Chinese
བ 字母有五个， 它们被命名为金刚萨埵等等。 “ཐ 是以网络而完全圆满” 等等， 五种清净智慧的来源是天空等等，普遍显现且聚集但不异，一切自显现为心性是五个字母， 仅仅是普贤佛母等等。 “ཀ 是眼睛的心之精华” 等等， 四种识仅仅是觉性，因此是心，因此四个字母是地藏菩萨、金刚手菩萨、虚空藏菩萨、观世音菩萨。 “ང་ 也是摧毁心的” 是指身体的果实，通过了知本质的秘密识之作用，也不安住于它们，因此是忿怒尊，名为阎罗死主。 “ཙ 是眼睛的身体之精华” 等等， 因为四境是识所依赖的，所以身体没有矛盾， 如所说，是四位嬉女等等。“ཉ 也是摧毁身体的” 是指身体的境，秘密莲花的作用是随顺的，自性如所说，所以 ཉ 是大力的。“པ་ 是眼睛的语之精华” 等等， 诸根是境和识，以内外的形式来表达，所以是语，如所说，仅仅是慈氏等等。“མ་ 也是摧毁语的” 是指秘密的根，因为是随顺的。“ཡ 是完全清净生” 等等， 仅仅是四时， 过去是能理解的，现在是安住的，因为需要因缘聚合，所以是无常性，本体无法如此指示的，这些显现为四种中性的字母，如དྷཱུ་པེ་等等。“ཤ 是常恒清净” 等等， 秘密三界聚合后，在显现为ཨོ་之时，是常断我相之自性空性， 并且本体不是自成的，是四个字母，是四门母。“ཀྵ 是智慧的心之心” 是指五识的境聚集，但仅仅以意来决断，因此是重叠的，意是自生智慧之因缘
English
The letter "ba" has five forms; these are nominally designated as Vajrasattva and so forth. "Tha is the perfect completion through the net," and so forth. The five sources of pure wisdom, namely space and so forth, appear everywhere and gather without being different, so that everything appears as mind itself. These are the five letters, namely Samantabhadri and so forth. "Ka is the essence of the heart of the eye," and so forth. The four consciousnesses are only awareness, therefore they are the heart. Therefore, the four letters are Kshitigarbha, Vajrapani, Akashagarbha, and Avalokiteshvara. "Nga also destroys the heart," which refers to the fruit of the body. Through the function of the secret consciousness that knows the essence, it does not abide in them either, therefore it is a wrathful deity, called Yama, the Lord of Death. "Tsa is the essence of the body of the eye," and so forth. Because the four objects are what consciousness relies on, there is no contradiction in the body. As explained, they are the four Semama Lasya and so forth. "Nya also destroys the body," which refers to the object of the body. The function of the secret lotus is in accordance with its nature, as explained. Therefore, nya is powerful. "Pa is the essence of the speech of the eye," and so forth. The senses are objects and consciousnesses, which communicate in inner and outer ways, therefore it is speech. As explained, it is only Maitreya and so forth. "Ma also destroys speech," which refers to the secret sense, because it is in accordance. "Ya is the complete purification of birth," and so forth. It is only the four times: the past is understandable, the present is abiding, and because causes and conditions need to be gathered, it is impermanence. Those whose essence cannot be shown in this way appear as four neuter letters, such as Dhūpe and so forth. "Sha is constant and pure," and so forth. After the three secret realms have gathered, at the time when it appears as O, it is the emptiness of self-nature, which is constant, discontinuous, self, and characteristic. Moreover, the essence is not self-established; it is the four letters, the four gatekeepers. "Ṣa is the heart of the wisdom heart," which refers to the gathering of the objects of the five consciousnesses, but it is decided only by the mind, therefore it is stacked. The mind is the cause and condition of self-arisen wisdom.
Chinese
由于等等部分的完全耗尽，称为ཀྵ་ཡ་。由于使一切都如此，故为普贤。 “伊是微尘般的诸神之中”等等，指的是：无始以来的二元习气，六者在内层中无数，即使完全耗尽，也仅是心性本身，显现为六种智慧的自性，即是六字本身，即六能者。“哦是摧毁一切，啊是毁灭一切”指的是：在秘密三界融合之时，当生起快乐之时，十八界和四颠倒等等完全失去力量。在必须断除之时，甚至超越了快乐本身，不可言说之性即是五种智慧，称为甘露旋绕。因此，经中说：“此字轮大集，汇集身语意之鬘。”从“之后”等等开始，很容易理解。“方便与智慧喜悦云，菩提心众因轮”指的是：日月交融即是无二的菩提心。此菩提心如云般，周遍四轮等等，显现为文字之集合，未造作即是圆满之因，因为自性存在，故是自性语之坛城。修行者也应随顺，因不错误的根本咒语，禅定或方便的安排仅是缘。若想知道会产生什么，经中说：“果实胜者成熟成就，奇妙名号集四十二，未造作即是造作，生出金刚坛城之誓。”指的是：身语意的奇妙手印，是自证的显现，即四十二位佛。为了成就他们，即使说成是造作，其自性在三时中不可分割，故是金刚坛城本身。经中说：“不超越，无自主，是因缘聚合的大力。”指的是：为了不超越，故是誓言。在圆满之因上，与业或禅定一同显现成熟，是所化众生的显现，自显现本身即是大力量。一切如来皆是文字之轮
English
Due to the complete exhaustion of parts such as, it is called ཀྵ་ཡ་. Because it makes everything that way, it is Samantabhadra. "I is among the gods like dust," etc., refers to: the dualistic habits from beginningless time, the six within the inner layers are countless, even if completely exhausted, it is only the nature of mind itself, appearing as the nature of the six wisdoms, which are the six letters themselves, namely the six Thubpas. "O destroys everything, and A annihilates everything," refers to: at the time when the secret three realms merge, when bliss arises, the eighteen realms and the four inversions, etc., completely lose their power. At the time when it must be cut off, it even transcends bliss itself, the inexpressible nature is the five wisdoms, called the swirling nectar. Therefore, it is said: "This great assembly of the wheel of letters, gathers the garlands of body, speech, and mind." From "Then" etc., it is easy to understand. "Method and wisdom, joyful clouds, Bodhicitta assembly, cause wheel," refers to: the union of sun and moon is the non-dual Bodhicitta. This Bodhicitta, like a cloud, pervades the four wheels, etc., appearing as a collection of letters, the uncreated is the only complete cause, because it exists by nature, it is the mandala of self-existing speech. The practitioner should also follow accordingly, because the arrangement of the non-erroneous root mantra, meditation or method, is only a condition. If one wonders what will come of it, it is said: "The fruit, victorious ones, ripened accomplishment, wondrous name assembly, forty-two, the uncreated is the created, the vow to bring forth the Vajra Mandala." Refers to: the wondrous mudras of body, speech, and mind, are the direct manifestation of self-awareness, namely the forty-two Buddhas. Even if it is said to be created for the sake of accomplishing them, its nature is indivisible in the three times, therefore it is the Vajra Mandala itself. It is said: "Does not transgress, without autonomy, is the great power of the assembly of causes and conditions." Refers to: in order not to transgress, it is the samaya. On the complete cause, appearing to ripen together with karma or meditation, is the appearance of those to be tamed, self-appearance itself is great power. All the Tathagatas are the wheel of letters
Chinese
变成了。“叫做这样”指的是，被自性之坛城二者所摄持的总集。归纳为四十五个字，那些本身就是它的体性，因此称它为这样。叫做“文字鬘轮的安布”指的是，语之坛城的次第，以及事业、功德、相、体性显现为各异的外在。第四品简略讲述完毕。 然后，叫做“从文字轮云布中幻化出种种变化”指的是，通过三摩地布置文字的力量，显现出天神的坛城，事业和悉地三者等等，被称为变化，意思是，仅仅显示给所化众生的显现。“正因为如此，在生起次第的方面，舍弃续部的次第，应当进入口诀的次第。” 为了说明成就之因，（经文说：）“导师供养勤精进，证悟明晰誓言等，不损知晓且具足，成就否则无意义。”意思是说，对于具有导师自性的真正的上师，从三门恭敬承侍，从而次第获得灌顶，并且以勤奋完全修习三门的行为，如讲解一般完全清净见解，完全清净十五条等等的誓言，不损毁地具足大手印和咒语的支分，以及住所和四种受用全部圆满，如果不具足而修持，也会变成堕落之处，因此必须圆满那些。为了说明第二种见解，（经文说：）“谁若不知无所缘，彼亦不知法界性。”意思是说，谁是根器低劣且未被上师口诀摄持的那些人。因为心性什么也不是，所以心中想着名称的象征的那些人，被称为有缘者。那些就像想要牛奶却在牛角上挤奶一样。因此，（经文说：）“因此有与非有者，以坏灭知无所缘。”意思是说，理由已经陈述过了，因为智慧仅仅是超越因缘的，所以不依赖于坏灭，事物坏灭于心性中，那本身显现为智慧，因此也是空性。
English
It has become. "That which is called thus" refers to the entirety encompassed by the two mandalas of intrinsic nature. It is condensed into forty-five letters, and those themselves are its essence, hence it is called thus. "Arrangement of the Garland of Letters Wheel" refers to the order of the mandala of speech, and the outer appearances of actions, qualities, characteristics, and essence as distinct. The fourth chapter is briefly explained. Then, "From the Arrangement of the Cloud of Letters, Emanating Various Transformations" means that through the power of arranging letters by means of samadhi, the appearances of the mandala of deities, actions, and the three siddhis, etc., are called emanations, meaning they only show the appearances to be tamed. "For that very reason, in terms of the empowerment of the generation stage, abandoning the order of the tantras, one should enter the order of oral instructions." To explain the cause of accomplishment, (the text says:) "Teacher, offering, diligence, clear realization, vows, mantras, and mudras, knowing without impairment and possessing resources, will accomplish; otherwise, it is meaningless and ruined." This means that one should properly serve the true guru who has the nature of a teacher, with the three doors, thereby obtaining the empowerments in sequence, and completely train in the conduct of the three doors to be manifested through diligence, completely purify the view as explained, completely purify the vows of the fifteen, etc., possess the great mudra and the parts of the mantra without impairment, and fully complete the dwelling and the four possessions; if one practices without possessing them, it will become a place of downfall, therefore one must definitely perfect those. To explain the second view, (the text says:) "Whoever does not know the objectless, that one also does not know the nature of reality." This means those who are of inferior capacity and not grasped by the guru's oral instructions. Because mind itself is nothing, those who fix their minds on a symbolic name are called object-oriented. Those are like wanting milk and milking the horn. Therefore, (the text says:) "Therefore, with the existent and non-existent, know the objectless through destruction." This means that the reason has already been stated, because wisdom is only beyond cause and condition, therefore it does not depend on destruction; things are destroyed into the nature of mind, and that itself is clear as wisdom, therefore it is also emptiness.
Chinese
因此，心的智慧如所说的那样，自然而然地无所执着。如果问：那为什么呢？无根的心性，非男非女亦非雌雄同体，无相亦非识之延续，非色非形，非处所亦非任何事物，是如是性，是法界智慧。意思是说，心性远离外在的因缘，是自生智慧。由于自性不成立，因此与有情的三种相、如鸡蛋一般、六道、二种色的相、所依以及能作的处所等等任何自性，从一开始就没有成立，所以称为如是性。它无有边际，是万物的根源，所以是平等法界。它唯有自证才能显现，所以也安立为智慧二名。因此，它与自性、三摩地、殊胜手印三者也不间断地显现，所以说：是方便手印之根。第三，为了显示必须修持它，因此说：诸法实无有，证悟之自在即三摩地。如所说，万法仅在心性中显现，而心性如所说般不成立，因此知晓万法在任何地方都不曾成立，不从那上面散乱的舍弃心，是极为重要的。第四，为了显示修持的方法，因此说：谁以等持调伏如狂象之心。意思是说，谁如所说般知晓，谁就能知晓。被各种错觉之境所迷惑的心，譬如大象喝醉了酒一般。调伏它们不是像止观那样，而是观之后对什么都不执着，这称为等持，因为也超越了中道。如实地以二名存在的是调伏，这称为如是性的三摩地。第五，为了显示它显现在一切事物中，因此说：无根的心性，是诸法之根。心性是文字的自性，文字是如意宝云。意思是说，一是所说
English
Therefore, the wisdom of mind, as explained, is naturally without any attachment. If asked, why is that? The rootless nature of mind is neither male nor female, nor hermaphrodite, without characteristics, nor the continuation of consciousness, neither color nor shape, neither a place nor anything else, it is suchness, it is the wisdom of the dharmadhatu. It means that the nature of mind is free from external causes and conditions, it is self-born wisdom. Because its own nature is not established, it is not established from the beginning with any of the three characteristics of sentient beings, like an egg, the six realms, the two characteristics of form, the object of support, and the place of action, etc., so it is called suchness. It is without limit and is the source of all things, so it is the equal dharmadhatu. It is only manifest in self-awareness, so it is also established as two names of wisdom. Therefore, it also appears uninterruptedly with self-nature, samadhi, and the three supreme mudras, so it is said: it is the root of all expedient mudras. Third, in order to show that it must be practiced, it is said: All things are truly non-existent, the mastery of realization is samadhi. As explained, all things only appear in the nature of mind, but the nature of mind is not established as explained, so knowing that all things have never been established anywhere, the equanimity of not being distracted from it is extremely important. Fourth, in order to show the method of practice, it is said: Who, with equanimity, tames the mind like a drunken elephant. It means that whoever knows as explained, knows. The mind that is distracted by various delusive objects is like an elephant drunk with wine. Taming them is not like calm abiding, but not fixating on anything after seeing, this is called equanimity, because it also transcends the middle way. What exists in two names as it is, is taming, this is called the samadhi of suchness. Fifth, in order to show that it appears in all things, it is said: The rootless nature of mind is the root of all dharmas. The nature of mind is the nature of letters, letters are wish-fulfilling jewel clouds. It means that one is what is said.