English
There is no birth, old age, sickness, death, or decay, and the teachings have no rise or fall, because their very nature is constant. The appearance of the four characteristics is for the sake of those of inferior capacity; it is merely the appearance to be tamed. To indicate the nature and basis of that appearance, there are the Vinaya, Sutra, and Abhidharma, etc., which are easy to understand. From the blessings of this tantra, with all causes and conditions complete, the three pitakas, the three outer tantras, the six teachers of the body, speech, and mind tantras, and the inconceivable number of taming teachers arise, simultaneously speaking and establishing the teachings. If someone thinks that these are separately established, then the dharmas are merely designated by names. The teachers are harmonious in ultimate meaning, and are indicated by names and words. The names and words of the teachers have no substance. Thus it is said. All dharmas are indicated by their own nature, and are merely established as the nature of two appearances. If this cannot be established, then the views, practices, and accomplishments of the various vehicles that follow are also merely the nature of those to be tamed, and one's own nature and number are neither established nor definite. It is only this. These also become two due to the appearance of those to be tamed, as it is said in the Ash Tantra: The bliss of bindu union is opened by the cessation of the mind's limits. In the realms of the six mandalas, the emanated bindu arises spontaneously. The actions of appearance are inconceivable. Clinging and other afflictions are the totality of thoughts. It is said that emanation is for the sake of taming. The teachings of sound and speech are definitely only fame. All the worlds of conceptualization, such as the skandhas, are illusions of wrong thoughts, merely appearances. The sun and moon, by the two of the two truths, are unborn and equal, abiding and transforming. The skandhas, etc., in the mandala of the deities, are self-appearing, self-aware, and manifestly clear. Because it does not change in the three times, this vehicle is said to be skillful means and vajra. Thus it is said. Then, "All the Tathagatas," etc., are in accordance. The meaning of "Aho" is that the two things spoken of are established as one in nature by three reasons, so one is pleased. The fault of the root of existence arises from clinging to self. The arising and ceasing of the six realms, body and enjoyment, place and suffering, cycles, etc., are nothing other than wrong thoughts.
English
Da. What is called is that the ignorance of self and afflictions, etc., the realm of experience of the six types of beings that appear as self-manifestations, is regarded as the continuation of wrong thoughts in one's own mind. Therefore, it is merely an illusionary appearance. Emptiness, selflessness, primordial wisdom, self-awareness, mind. Without object and subject, transforming the power of memory. Wondrous body, speech, qualities, from the pure lands. There is nothing other than that, it is just as it is. What is called is that, just immediately after, when measured by the three reasons of the secret mantra, having transcended the continuum of wrong thoughts, the very essence of equality manifests as wisdom. Since wisdom itself uses itself, knowable and knower are naturally absent. Self-manifesting wisdom is spontaneously perfect with all qualities, and from the four taming Tathagatas, complete with pure realms and activities. Self-manifestation is only the two appearances of the present moment. The countless emanations of the six Thubpas, and what all the Tathagatas have spoken, are also gathered into these, known by the Tathagata himself. What is called is that, just immediately after, it is easy to understand, and it is easy to understand that all the chapters are gathered into these. All dharmas are established, what is called is that the nine vehicles of dharma are established by the blessings of the secret essence, and are included by two entities, and also transcend the two appearances, and are established by three reasons in only one way. That is what it is called. The third chapter is briefly explained. Then all the Tathagatas become one intention. What is called is that the sixth Tathagata is, because it is separated from one and many, there is no contradiction in all things. That very five speech spontaneously accomplished, unwavering from self-appearance, is intention, becoming the appearance of those to be tamed. In order to show that itself, in the great equality, in the Vajra realm, all dharmas are unmoving from the Samadhi of being enlightened from the beginning. What is called is that, the absence of appearance and emptiness, is great because it depends on the equality of the two truths, its essence is, included by two entities, the very nature of mind is unborn, appearing as body and wisdom, self-appearance itself is the nature of the sixth, surpassing the meditator and the meditated, therefore it is called Samadhi.
Chinese
也是根本，也是亲近的近取因。 同样，将ka等全部包含在内，是为了圆满因的缘故。 从那之中，所有名相组合都清晰闪耀， 开展和收摄也是如此。 这就是金刚成就的， 稳固生起智慧之因。 如是说。 阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）既非空也非不空， 中观也不可作为目标。 一切唯名，所有佛， 都安住在字母的行列中。 诸如此类，因为自性安住的缘故，形和色本身显现为大乐的智慧，因为不可言说，超越了三边，所以仅仅是法身。 因此，如果能理解那本身是自显的所有的字母，以及它们所代表的事物，都是完全一致的，那么佛的法身不在其他地方。 为了阐述报身， 阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）本身显现为各种各样的， ka等四十二个， 用声音的名词概括了一切， 确定那本身就是圆满正觉之王。 如是说，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的无间断的乐，自显为四十二个字母，就像百倍马鸣声的智慧，刹那间的乐一样，拥有对蕴等一切的自在，所以仅仅是报身。 诶玛吙，稀有奇妙的， 四十五种大幻化之名， 词句是身体的居所， 宣说和显示各种重大意义。 诸如此类，是示现化身， 在名、业和自性上有三种决定。 用字母的名称， 概括所有的词句， 用词句来表达所有未遗漏的言辞， 这是名称的作用，仅仅是语。 无实有字母的自性是心， 无我离边不可见， 虽然如此。 诸如此类，心性本身是字母自显的缘故，除了大乐的觉性之外别无他物，因为超越了三边。 因为远离对境，所以仅仅是意。 形和色名相的， 游舞随意幻化和显现。 诸如此类，因为自性是那样的缘故，从那个字母显现出蕴和界等一切，并且普遍存在，所以仅仅是身的业。 为了圆满那些阐述， 十方四时逝去的， 智慧勇士的身语意，
English
Also the root, and also the proximate cause of taking. Similarly, including ka and so on in everything is for the sake of the complete cause. From that, all the clear and shining collections of names, Expanding and contracting are also the same. This is the stable source of the Vajra accomplishment, It is the cause of arising wisdom. Thus it is said. A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) is neither empty nor non-empty, The middle way is also not an object of focus. All are merely names, all Buddhas, Abide in the string of letters. Such as this, because of the abiding nature, the form and color themselves are clear as the wisdom of great bliss, because they are inexpressible, having transcended the three extremes, therefore it is only the Dharmakaya. Therefore, if one understands that all the self-appearing letters themselves, and the objects they represent, are completely consistent, then the Dharmakaya of the Buddha is not elsewhere. For the sake of teaching the Sambhogakaya, A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) itself appears in various ways, Forty-two, such as ka and so on, All are gathered by the name of sound, It is certain that it is the King of Perfect Enlightenment. Thus it is said, the uninterrupted bliss of A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) self-appears as forty-two letters, just as the wisdom of the sound of a hundred horse neighs, the bliss of a moment, possesses such mastery over the aggregates and so on, so it is only the Sambhogakaya. Emaho, wonderful and amazing, The names of forty-five great transformations, Words are the dwelling place of the body, Speaking and showing various great meanings. Such as this, it shows the Nirmanakaya, There are three certainties in name, action, and nature. With the names of the letters, Gather all the words, With words, express all the unmissed terms, This is the function of the name, it is only speech. The nature of the unreal letter is mind, Selfless, without extremes, and invisible, Although it is so. Such as this, mind itself is the self-appearing letter, because there is nothing other than the awareness of great bliss, because it has transcended the three extremes. Because it is separated from the object, it is only the mind. The play of form and color names, Transforms and shows in any way. Such as this, because the nature is such, from that letter, all things such as aggregates and realms appear and are universally present, so it is only the action of the body. For the sake of completing those explanations, The body, speech, and mind of the wisdom heroes who have gone to the ten directions and four times,
Chinese
总共有四十五个坛城，文字从ka开始到ksha结束。如是说。心的自性是文字，文字并非实有。所谓心、意、识，以及入之识四者，确定安住于阿等四字中。彼等一一之作用亦于诸多文字中自显，故文字之体性本无。如是，心之体性文字等，以无有显空二元之故，离于所缘，唯是自证。以于坛城等任何处皆不灭而显现之故。无缘即是彼，种种之身语意之大轮。如是说。身语意乃是奇妙之，奇异大幻化能善引摄。法界以法界书写，故名文字。所谓由业与因，从名言上假立，文字本身即是宣说功德，于自证中显现。若问显现之方式为何？凡诸蕴等不异于心性之体性者，则唯成第三者。彼等本身即是自显之大乐，如所说般，亦于种种中显明，故为第二者。然其乃自显，故无有为他所作之过失。头是不错谬之道，点是智慧之名，竖线是大方便之句读。所谓次第颠倒，身体清净是方便之体性，即是身，彼等文字显现为断句之竖线。点能区分差别而示名，语清净是语，即是智慧。文字如蛇般引导一切之首，即是方便与智慧无二，是为真实之道。阿是不生，即是如是性。所谓法界圆满是心性，故未个别生起者，于上方称为如是性，彼确定显现为阿，故一切皆任运成就，称为普贤佛母，于任何处皆不定，唯是显现。ཋ是幻化金刚。所谓五蕴如幻，心性即是智慧，自显现故，以无所缘而显现种种。
English
There are forty-five mandalas in total. The letters start from 'ka' and end with 'ksha'. Thus it is said. The nature of mind is letters, letters are not real. The so-called mind, intellect, consciousness, and the entering consciousness, these four are definitely abiding in the four letters such as 'A'. The function of each of them also manifests in many letters, so the nature of letters is essentially non-existent. Thus, the nature of mind, the letters, etc., because there is no duality of appearance and emptiness, are free from objects of focus, and are only self-awareness. Because they appear without ceasing anywhere, such as in mandalas. That which is without focus is the great wheel of various body, speech, and mind. Thus it is said. Body, speech, and mind are wonderful, and the great and wondrous illusion can well attract and gather. The Dharmadhatu is written with the Dharmadhatu, hence it is called letters. So-called names are nominally established by actions and causes, and the letters themselves are the manifestation of virtues, appearing manifestly in self-awareness. If asked, how does it appear? All aggregates, etc., that are not different from the nature of mind, become only the third. Those themselves are the great bliss of self-appearance, and as it is said, they also appear clearly in various ways, so they are the second. However, since it is self-appearing, there is no fault of being made by others. The head is the unerring path, the dot is called the name of wisdom, and the vertical line is the punctuation of great means. The so-called reversed order, the purity of the body is the nature of means, which is the body, and those letters appear as the vertical lines that punctuate. The dot distinguishes the differences and shows the name, the purity of speech is speech, which is wisdom. The letter, like a snake, leads the head of all, which is the non-duality of means and wisdom, and is called the true path. 'A' is unborn, which is suchness. The so-called complete Dharmadhatu is the nature of mind, so that which is not individually born is called suchness above, and that definitely appears as 'A', so everything is spontaneously accomplished, called Samantabhadri, and is not definite anywhere, but only appears. ཋ is the illusory Vajra. The so-called five aggregates are like illusions, the nature of mind is wisdom, because it is self-appearing, it appears in various ways without any object of focus.