Chinese
文字力量撼动无量世界，意义解释应知有两种，即共同与各自之体性意义解释。共同之意义应知有九种，即意义与伟大、事业与体性、数量、分类、自性、神变、决定词。意义应知为二谛，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）乃胜义，不缘二边及中；世俗唯是名，文字之行列。诸法皆幻化，安住唯名中。从阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）生起文字之集合，并具地等。唯名以词句摄持之圆满显现。圆满正觉说是文字之伟大。事业以四十五种稀有，宣说显示名、句、义、体性之种种。体性虽不缘胜义法界，然幻化显现颜色、名、形状、嬉戏。数量即四十五坛城，一一亦说为身语意。意乃自性，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）遍一切。身具各自之颜色形状，语以声音之名摄持一切。是故十方胜者之身语意，说是四十五三者之变化。分类分为身与支分二种，身从顶至ཀྵ字圆满，支分即竖笔与弯笔四二种。自性即心性，乃文字之自性，心与文字之事物非有。神变乃从法界幻化种种之相，诸佛之身语意之神变，若能以文字之力引动及作，则世间其他神变何须说。决定词乃因书写故为文字，体性亦是法界以法界书写，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）乃从法界生起种种之因。各自之体性个别解说者，即四十六自性与事业。顶之自性无谬误，彼即三种形态，事业是道，证悟四种形态。滴之自性智慧三种形态，事业是彼，显现为能诠之名。竖笔之自性大方便近修四种，事业是能诠之名，断定为词句。阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）之自性无生中观之状态，事业是如是性，显现清净平等四种。顶、滴、竖笔说是四种等持，即如是性、一切显现、因、圆满。
English
The power of letters shakes the immeasurable world. The explanation of meaning should be understood as twofold: the general and the specific characteristics of the explanation of meaning. The general meaning should be understood as ninefold: meaning and greatness, action and nature, number, division, essence, miracle, and etymology. Meaning should be understood as the two truths: A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) is ultimate, not focusing on the two extremes and the middle; conventional is merely name, a row of letters. All phenomena are illusory, abiding only in name. From A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) arises the collection of letters, together with earth and so on. The complete manifestation is merely name, gathered by words and sentences. Complete enlightenment is said to be the greatness of letters. Action is through forty-five wonders, speaking and showing various names, words, meanings, and characteristics. Nature, though not focusing on the ultimate realm of reality, emanates and shows colors, names, shapes, and plays. The number is forty-five mandalas; each is also explained as body, speech, and mind. Mind is the continuum itself; A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) pervades all. Body possesses individual colors and shapes. Speech gathers all with the name of sound. Therefore, the body, speech, and mind of the victorious ones in the ten directions are said to be the transformations of the forty-five threes. Division is divided into two: body and limbs. The body is complete from the head to the letter ཀྵ. Limbs are the four vertical strokes and the two curved strokes. Essence is mind itself, the essence of letters; the substance of mind and letters is non-existent. Miracles are various manifestations from the realm of reality. If the miracles of the body, speech, and mind of the victorious ones can be attracted and performed by the power of letters, what need is there to mention other worldly miracles? Etymology: because it is written, it is a letter. Nature is also the realm of reality written by the realm of reality. A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) is the cause of various things arising from the realm of reality. The individual explanation of each characteristic is the forty-six natures and actions. The nature of the head is unerring, it is the three aspects. Action is the path, the four aspects of realization. The nature of the dot is the three aspects of wisdom. Action is that itself, manifesting as a name that signifies. The nature of the line is the four great methods of approach and accomplishment. Action is the name that signifies, cutting off into words and sentences. The nature of A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) is the state of unborn Madhyamaka. Action is suchness, manifesting the four purities and equalities. Head, dot, and line are said to be the four samadhis, namely suchness, all appearances, cause, and completion.
Chinese
事业和自性相联之大轮坛城，每一个也都有身语意之坛城圆满之鬘。称为字母轮大坛城。字母秘密之坛城是，从何处生从何而生如何生，生之果即是自性。从何而生一切善逝之，最极秘密之坛城是。从何而生身语金刚，如何父母欢喜云中生，又从明点阿中生字母之聚。于彼显现证悟身为明，于母之虚空圆满而享用。称为殊胜之禅定。从彼之中外在之，坛城生起佛所说。巴嘎坛城林伽阿，无为自性金刚中，生起有为金刚坛城聚。生起之誓言不退转。为何方便和智慧之，因缘聚合力大故。彼之果即是字母，诸佛现证圆满身，于坛城中任运成就。字母之鬘安立之品第四
English
This great wheel mandala connecting activity and nature, each one also has a complete garland of body, speech, and mind mandalas. It is called the great letter wheel mandala. The secret mandala of letters is, from where it arises, from what it arises, how it arises, the result of arising is itself the nature. From where it arises, of all Sugatas, the most secret mandala is. From where body and speech vajra arise, how father and mother rejoice, from the clouds, and again from the clear A, the collection of letters arises. In that, manifesting complete form as clear, in the space of the mother, completely enjoying. It is called the superior samadhi. From that itself, the outer, mandala arises, spoken by the Victorious Ones. Bhaga mandala linga A, unconditioned nature from the vajra, the conditioned vajra mandala collection arises. The vow of arising does not turn back. Why, because of the great power of the gathering of means and wisdom, cause and condition. Its result is the letter itself, the Buddhas manifest complete form, spontaneously accomplished in the mandala itself. The fourth chapter, arranging the garland of letters.
Chinese
这众多幻化之显现，从何而显现，以何种方便和四喜？从何幻化坛城之布置？何为所显现，即三摩地之种种显现？以七方便讲述成就之次第，即三摩地、圆满、共同，譬如因、障碍消除、殊胜圆满转变。三摩地是如是性，是普现之因。三摩地如是，自心之体性，若有不识此者，则不识法界。无所缘不识，不断不常，不坏不变。因此，自心之界性是方便之根本。任何事物，八种相等等皆非。非有即是如是性。明观此即是方便之根本。普皆遍布之慈悲自性是普现。因是心性，是阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）之自性。阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）如同如意宝珠和云。从阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）中生出四十二种幻化。此乃方便生方便，方便不可思议。方便即是网之坛城，圆满之身。圆满之字，手印，现证圆满身。胜义无别，世俗各异。内之识，内之根，以及外境之相，所有这一切，皆在不可思议之坛城中，作为普贤之手印而享用。此即确定为幻化现证之王。共同成就之种种相。如狂象般之心，以三摩地调伏后，幻化咒语和手印若能稳固，则所有这些共同成就之奇迹皆能成就。十方诸佛之坛城成就后，获得诸佛之荣耀。二十一种三摩地之力成就。譬如，灯能变成金子，药能解毒，铜能变成金子，毒能变成药。从智慧自显现之名、法、色等等，如意成就如何修持而成就？上师具足供养，觉悟光明，具足誓言，知晓咒语，知晓手印，且具足五种物品，则诸佛说，将会有共同和殊胜之成就。若不具足，则无成就，且会因此而毁灭。获得这些的因，以及不能获得的障碍，如是宣说。殊胜者即是诸佛之意，是成就之精华。不悦意增长
English
This manifold display of illusion, from what does it arise, with what methods and the four joys? From what is the mandala of illusion arranged? What is displayed, this is the varied display of samadhi. The method is explained in seven ways to accomplish it: samadhi, completion, common, example, cause, obstacle removal, supreme completion transformation. Samadhi is the suchness itself and the cause of all appearances. Samadhi is the nature of one's own mind. Whoever does not know this does not know the realm of dharma. Not knowing the objectless, it is not permanent, not annihilated, not destroyed, not changed. Therefore, the essence of one's own mind is the lineage of method. Nothing whatsoever, such as the eight aspects, is it. That which is not, is called suchness. Meditating clearly on that is the lineage of method. The nature of all-pervading compassion is all-appearance. The cause is the nature of mind, the nature of A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: None). A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: None) itself is like a wish-fulfilling jewel and a cloud. From A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: None) arise forty-two illusions. That itself is method arising from method, method is inconceivable. Method itself is the mandala of the net, the complete body. The complete syllable, hand gesture, manifest complete body. Ultimate inseparability, conventional difference. Inner consciousness, inner faculties, and all aspects of outer objects, all of them, in the inconceivable mandala, enjoy as the mudra of Samantabhadra. That itself is determined as the king of manifest complete illusion. All kinds of common attainments. Like an intoxicated elephant, the mind is tamed by samadhi. If the illusion mantra and mudra are made very stable, then all these wonderful common attainments will be accomplished. When the mandala of the Buddhas of all directions and times is accomplished, the glory of the Buddhas is attained. Twenty-one are accomplished by the power of samadhi. For example, a lamp can turn into gold, medicine can cure poison, copper can turn into gold, poison can turn into medicine. From the self-appearance of wisdom, name, dharma, form, etc., how does one accomplish the wish-fulfilling attainment? The lama is endowed with offerings, clear realization, endowed with vows, knows mantras, knows mudras, and is endowed with five objects, then the Buddhas say that there will be common and supreme attainments. If one does not have that, there is no attainment, and it will be destroyed. The cause of obtaining these and the obstacles to not obtaining them are explained. The supreme is the mind of the Buddhas, the essence of attainment. Unpleasant increase
Chinese
犹如无垢如意宝，从无实禅定中，生出实有文字之云，如何随欲显现各种殊胜之相？以证悟无实即实之禅定殊胜力，即是自在诸佛之自性。如是说已，所有眷属之诸佛，皆因殊胜与共同成就之瞻视而心生欢喜。幻化成就禅定品第五竟。之后宣说幻化坛城之细则，以何于何处如何开展变化？秘密坛城开展为五种。以何者示现？所有诸佛，自性不一亦非多，真二无别故。于何处？于六道世界及无量世界中，思惟显现胜者之大幻化坛城。如何开展？分为证悟与行持二者宣说。如何证悟？如何观察，以何观察而生出意义？如何于四方及中央五处，观想为五智。观想为何？观想为无量世界自然成就。以何者？以诸佛圆满证悟之瑜伽，与诸佛相同。观察后生出意义，行持于普生大坛城中。事业行持以十种相自然成就。宫殿庄严与座垫宝座，安住之方式，安住处、心之标帜、身之颜色，此乃九种，以及光芒照耀与广大遍布。宫殿外围、院落、房屋、四方形、四门外围。庄严乃乐器云聚，四十二天神等。座垫为五层重叠之二十五者。安住方式为佛陀圆满跏趺坐，菩萨之姿。化身站立之姿，门卫站立之仪态。处所为轮辐上之十位国王与王妃。四角有四明妃、四境、二二成双。四房屋有四根、四时，二二成双。院落有六能仁、事业，西与东。四门有摧毁者与摧毁母，如是。心之标帜为国王之六手与六手印。六五三十，显示为智慧之象征。右为识、金刚、宝剑、轮。左手持铃、如意宝、莲花。形色为轮、宝剑、金刚于右。
English
Like a wish-fulfilling jewel without stain, from the unreal Samadhi, clouds of real letters arise. How do various supreme forms appear as desired? Through the supreme power of the Samadhi that realizes unreal as real, it is the very nature of all victorious Buddhas. Having spoken thus, all the Buddhas of the retinue were delighted by the sight of supreme and common accomplishments. This concludes the fifth chapter, the Samadhi of Accomplishing Illusions. Then, the detailed explanation of the Mandala of Illusion: By whom, where, how is it expanded and transformed? The secret Mandala is expanded into five aspects. By whom is it shown? All the Sugatas, their nature is one, not many, inseparable from the two truths. Where? In all the six realms and countless worlds, they intend to manifest the great illusory Mandala of the Victorious Ones. What is expanded? It is explained as two: realization and practice. How to realize? How to contemplate, by what contemplation does meaning arise? How to contemplate the five wisdoms in the five directions and center. What to contemplate? To contemplate the countless worlds as naturally accomplished. By whom? By the yoga of the Sugatas who have perfectly realized, equal to the Sugatas. Having contemplated, meaning arises, practicing in the great Mandala of all origins. The actions are naturally accomplished in ten aspects: the palace, ornaments, seat, throne, posture, dwelling place, heart symbol, body color, these are nine, and the radiating light and great pervasiveness. The palace has an outer circle, courtyard, houses, a square shape, and four gate surrounds. The ornaments are clouds of musical instruments, forty-two supreme deities, and so on. The seat is a five-layered stack of twenty-five. The posture is the Buddha's perfect full lotus posture, the posture of a Bodhisattva. The emanation is the standing posture, the posture of the doorkeepers. The dwelling place is the ten kings and queens on the spokes of the wheel. On the four corners are four vidyas, four realms, and four pairs intertwined. In the four houses are four faculties and four times, intertwined in pairs. In the courtyard are six Thubpas, actions, west and east. In the four gates are destroyers and destroyer mothers, likewise. The heart symbol is the king's six hands and six mudras. Six fives are thirty, shown as symbols of wisdom. On the right are consciousness, vajra, sword, wheel. On the left, they hold bell, wish-fulfilling jewel, lotus. The forms are wheel, sword, vajra on the right.