Chinese
门啊。玛是四边增长的法性显现之门。亚是摄受的法性显现之门。就像那样，埃是猛烈的事业，瓦是寂静。玛是增长的事业，亚是摄受。四个字以各自的形状显示四种事业。那本身显现为本来存在的字。如是说。第四是，从“玛，不忆念的”开始，到“知晓的法性显现之门”之间所显示的是：玛是玛努，是忆念和觉知的禅定的法性显现之门。哈是哈亚嘿杰，是迎请或呼唤的法性显现之门。帕ra是帕ra帕，是放射光芒的法性显现之门。夏是夏亚达那，是边际穷尽，是收摄坛城的事业完成，或是边际的障碍穷尽的法性显现之门。嘉是嘉那，是知晓的八识聚的法性显现之门。第五是，从“嘿，因的”开始，到“缘的法性显现之门”之间所显示的是：嘿是嘿度，是因的法性显现之门。梭昂是梭阿巴哇，是果的法性显现之门。汤是塔嘎，是四种缘的法性显现之门。第六是，从“嘎，蕴的”开始，到“白色的法性显现之门”之间所显示的是：嘎是斯坎达潘查，是五蕴的法性显现之门。如果隐藏起来说：希拉斯坎达，戒蕴。萨玛提斯坎达，定蕴。帕ra嘉那斯坎达，慧蕴。毕木提斯坎达，解脱蕴。毕木提嘉那达尔夏斯坎达，解脱智慧见蕴。扎是嘎尔玛，是业的法性显现之门。班是班嘎拉，是黑色的法性显现之门。扎是扎耶，是白色的法性显现之门。这些是各种显现的法性的部分引导，最后两个也引导了天神身色的法性的部分。第七是，从“嗡，自生的”开始，到“显现之门”之间所显示的是：嗡是为圆满功德而自性任
English
Door. Ma is the door of the nature of the fourfold increase, the manifestation of Dharma. Ya is the door of the nature of subjugation, the manifestation of Dharma. Likewise, E is the fierce action, and Vam is the peaceful one. Ma is the action of increase, and Ya is subjugation. The four letters show the four actions in their respective forms. That itself appears as the letter that has always existed. So it is said. The fourth is: From "Ma, unmindful," to "the door of the nature of knowing, the manifestation of Dharma." Ma is Manu, the door of the nature of Samadhi, which is mindful and aware. Ha is Hya Hi Kye, the door of the nature of invocation or calling. Pra is Prapa, the door of the nature of radiating light. Sha is Shayatana, the end of the limit, the door of the nature of completing the work of collecting the mandala or exhausting the obscurations of the limit. Jnya is Jnyana, the door of the nature of the eight aggregates of knowledge. The fifth is: From "He, of the cause," to "the door of the nature of the condition, the manifestation of Dharma." He is Hetu, the door of the nature of the cause, the manifestation of Dharma. Svam is Svabhava, the door of the nature of the result, the manifestation of Dharma. Tham is Thaka, the door of the nature of the four conditions, the manifestation of Dharma. The sixth is: From "Ka, of the aggregates," to "the door of the nature of white, the manifestation of Dharma." Ka is Skandha Pancha, the door of the nature of the five aggregates, the manifestation of Dharma. As if hidden: Shila Skandha: the aggregate of morality. Samati Skandha: the aggregate of Samadhi. Prajna Skandha: the aggregate of wisdom. Vimukti Skandha: the aggregate of liberation. Vimukti Jnyana Dharsha Skandha: the aggregate of seeing the wisdom of liberation. Kra is Karma, the door of the nature of action, the manifestation of Dharma. Bam is Bamkala, the door of the nature of black, the manifestation of Dharma. Tra is Traye, the door of the nature of white, the manifestation of Dharma. These are the parts of the nature of various appearances, and the last two also guide the parts of the nature of the color of the deity's body. The seventh is: From "Om, self-arisen," to "the door of manifestation." Om is for the perfection of qualities, the self-existing nature.
Chinese
由（吽，藏文， हूँ，梵文天城体，hūṃ，梵文罗马拟音，吽）字成就的坛城的法性，是显现的门。吽（藏文， हूँ，梵文天城体，hūṃ，梵文罗马拟音，吽）字是法丸的生处，自性的菩提心的坛城，是法性显现的文字之门。哞（藏文， मूँ，梵文天城体，mūṃ，梵文罗马拟音，哞）字是法性的母体，未被扰乱、未被改造，如其本然的坛城，是法性显现的文字之门。第二，从《楞伽经》的“楞伽”到“显现”之间所阐述的内容是：楞伽的主人，如此解释意义，是从文字的神变中使法显现。那样的理由是什么呢？楞伽的主人，凭借文字之门，通过声音的引导、结合和转化来象征，从而见到法性如其本然的意义，从而领悟一切法都如虚空一般。同样，因为能够获得不忘失的陀罗尼，精通向他人讲述的声音，获得忆念而使所知清晰，通达而使智慧开阔，决断意义而使证悟充满自信，以及明晰意念的等持，所以能获得以上七种功德。同样，在那里也说：用譬喻象征的词语钥匙，应当开启平等智慧之门。如是，文字是开启世间和出世间一切法之意义的门，也能清晰地表达隐晦的含义。如名言之灯照亮意义的黄金色彩一般。如“依随文字推测意义，文字将显示诸意义”所说，文字也能象征意义。如“文字依于声音所诠释的名词集合，通过词语来充分表达”所说。并且，“阿（藏文， अ，梵文天城体，a，梵文罗马拟音，阿）字是不生之智慧，显示一切自性为空性”，如是，阿（藏文， अ，梵文天城体，a，梵文罗马拟音，阿）字的声音也能证悟无生的自性。这也可以应用于其他情况。如是，通过文字来象征，从而见到和了知如实之义，这些都是依赖于解释而产生的神变。总的来说，身体的脉轮文字，是从四种自生文字中显现的神变文字。如《天神续》所说：从脉轮成就的坛城的异处，精华甘露安住于佛身，成就咒语的力量显现在语言上，心髓之气遍布于心中。
English
The dharma nature of the mandala accomplished by the syllable Hūṃ (藏文， हूँ，梵文天城体，hūṃ，梵文罗马拟音，吽) is the door of manifestation. The syllable Hūṃ (藏文， हूँ，梵文天城体，hūṃ，梵文罗马拟音，吽) is the source of the dharma pill, the mandala of one's own bodhicitta, the letter-door of the manifestation of dharma nature. The syllable Mūṃ (藏文， मूँ，梵文天城体，mūṃ，梵文罗马拟音，哞) is the mother of dharma nature, uncorrupted and unaltered, the as-it-is mandala, the letter-door of the manifestation of dharma nature. Secondly, what is taught from "Laṅkā" in the Laṅkāvatāra Sūtra to "manifestation" is: The lord of Laṅkā, such explanations of meaning are made to manifest the dharma from the magical display of letters. What is the reason for that? The lord of Laṅkā, relying on the door of letters, is symbolized by the sounds that are led, combined, and transformed, thereby seeing the meaning of dharma nature as it is, and thereby comprehending that all dharmas are like the sky. Similarly, because one can obtain the dhāraṇī of non-forgetting, be skilled in the sounds of speaking to others, gain mindfulness and clarify what is to be known, become learned and broaden intelligence, decide on meaning and make realization full of confidence, and clarify the samādhi of intention, one will obtain these seven qualities. Similarly, it is also said there: With the key of words that symbolize with examples, one should open the door of the wisdom of equality. Thus, letters are the door to the meaning of all dharmas, both mundane and supramundane, and can also clearly express obscure meanings. Like a lamp of words illuminating the golden color of meaning. As it is said, "If one infers meaning by following letters, letters will show all meanings," letters also symbolize meaning. As it is said, "Letters rely on the collection of names that are labeled with sounds, and are fully expressed through words." And, "The syllable A (藏文， अ，梵文天城体，a，梵文罗马拟音，阿) is unborn wisdom, showing that all nature is emptiness," thus, the sound of the syllable A (藏文， अ，梵文天城体，a，梵文罗马拟音，阿) can also realize the unborn nature. This can also be applied to other situations. Thus, by symbolizing with letters, one sees and knows the meaning as it is, and these are the magical displays that arise in reliance on explanation. In general, the letters of the body's places and channels are the magical display letters that reside from the four self-born letters. As it is said in the Tantra of the Deities: From the otherness where the mandala of the channel places is accomplished, the essence nectar dwells in the body of the Buddha, the power of the accomplished mantra appears in speech, and the heart essence of the prana pervades the mind.
Chinese
以及其他经文。关于净土神变的文字是：为了在不同的世界中寻找化身文字而进行阐述，是为了使被调伏者生起欢喜。在《总集经》中说：当以语言调伏的时代到来时，六十种音声的支分，以及所有的声音和语言，都以文字的形式显现，并在轮回的世间中显现。如是说。楞伽的主人，这些是从文字神变之门显现的法性，是从修饰的方法中证悟的。第二是，从《楞伽经》的“从”字到“显扬”字之间所阐述的。楞伽的主人，无论什么基础如实，法性未被修饰，无论显现什么，无论存在什么，体性不确定，都显现为真如自性的神变是什么呢？例如，这十种自性之法显现的方式，不以声音如实看待，也不排除十一种法而显现为十一种意义，而是要理解为没有偏颇，不寻找退路之义。因为具有法，所以有法者广大，无论多少，在执着心的面前，都显现为迷惑的相状的自性。例如，国王的儿子虽然从国王那里得到了财富，但本质并没有离开国王，仅仅是相似而已，因此，甚深法性在无相的自性中显现。众生具有身语意三门，显现为实物的自性，在显现之时，如太阳的光芒一般，自证智慧是无边无际的，虽然安立了许多名相和术语，但无论这些显现显现什么，都不会阻止显现，也没有显现，因为心性是无实物的，在未被修饰的自性中显现。无论有多少种名相显现的自性，实际上没有差别，因此法性如实地在真如自性中平等显现。五道众生的痛苦之因，五种行蕴迷惑，显现为五毒的自性，不改变毛发，不改变颜色，不做作，而显现为解脱五智的自性，即：愚痴是空性智慧，嗔恨是明镜智慧，我慢是平等性智慧，贪欲是妙观察智慧，嫉妒是成所作智慧。烦恼三毒本身就是
English
And other scriptures. Regarding the letters of miraculous transformation of pure lands: Elaborating on seeking emanation letters in different worlds is to generate joy in those to be tamed. In the Samputa Tantra, it says: When the time comes to tame with speech, the sixty branches of sound, and all sounds and languages, having manifested in the form of letters, will appear in the realms of samsara. Thus it is said. Lord of Lanka, these are the Dharmata that appear through the door of the miraculous transformation of letters, which are realized through the means of fabrication. The second is indicated by the section from "Lanka" to "became famous." Lord of Lanka, whatever basis is as it is, the Dharmata is unfabricated, whatever appears, whatever exists, its characteristics are not definite, but the miraculous transformation that appears as the nature of Suchness itself, what is it? It is like this: these ten ways of the appearance of the nature of phenomena, not looking at the sound as it is, and not eliminating eleven phenomena and appearing as eleven meanings, but it should be understood as meaning without partiality and without seeking a place to turn back. Because it possesses Dharma, the Dharmata is vast, however many there are, in the face of clinging mind, the natures that appear as deluded signs. For example, just as a king's son may have wealth from the king, but his essence does not depart from the king, in the same way, the profound Dharmata clearly appears in the state of signlessness. The natures of sentient beings appearing as objects possessing body, speech, and mind, even in appearance, like the rays of the sun, self-awareness is devoid of extremes, although many terms and expressions are applied, whatever those appearances appear as, they do not obstruct appearance, and there is no appearance, because the nature of mind is without substance, it appears in the state of being primordially unfabricated. The natures of the various terms that appear in various ways, in reality, there is no difference, therefore the Dharmata appears equally in the state of Suchness as it is. The cause of suffering for beings in the five realms, the five aggregates are deluded, the natures that appear as the five poisons, without changing the hair, without changing the color, without fabrication, appear in the state of the five wisdoms of liberation, namely: ignorance is the wisdom of emptiness, hatred is the mirror-like wisdom, pride is the wisdom of equality, attachment is the wisdom of discernment, and jealousy is the wisdom of accomplishment. The three poisons of affliction themselves are the elements.
Chinese
显现为三之基或根本的自性，原本本体即显现而非存在，故于三身任运成就之状态中显现，即：愚痴法身，贪欲报身，嗔恨化身。众生之境，于心上显现为能取所取二取之分别念，然其自性，原本即于界与智慧无二之状态中开展。有情之行，无论显现为境与作者知者何物，亦皆无常无断，与方便与智慧之大本体相连，于无别之状态中显现。以无常之相而显现为坏灭之蕴聚五蕴之事物之自性，亦不舍弃而从轮回中解脱，于无漏之戒律、禅定、智慧、解脱、解脱智慧见之蕴之状态中成佛，显现为五部佛之本性。显现为一切烦恼轮回之自性者，亦因轮回自性从根本上分离，故其本身清净，于寂灭之状态中真实显现。显现为世间之内在精髓动摇之微尘与外在容器不动摇之微尘之自性，亦因自知自显，而于四十二位佛之坛城中，从一与多中解脱之状态中显现。寂灭与轮回自性之二元事物，原本即任运成就，故不需造作，不被玷污，不需矫饰，如实之状态即如是之本体中，显现为不可思议之相。如是等等一切，皆为如来悲悯之神变之音声，于过去已广为人知，现今亦为人所知。彼等乃无作者，于自显中不定，故以如是之本体，名称得以确定。显现亦是于显现存在之方所安立之名相，然本体则已从显现与不显现中解脱。彼等如于轮涅之觉性中所述说，亦如田地般可度量。第三，从《楞伽经》之“楞伽”至“解释”之间所示，楞伽之主彼等乃是佛法显现之神变，彼等亦各自不混杂。