Chinese
《格热巴授记》中说，不数那若玛，而是按月相初四，意思是一样的。如果从根本意义上讲，根本字母是ཨཱཿ（藏文，梵文天城体āḥ，梵文罗马拟音āḥ，汉语字面意思：阿），ༀ་（藏文，梵文天城体oṃ，梵文罗马拟音oṃ，汉语字面意思：嗡），ཧཱུྃ་（藏文，梵文天城体hūṃ，梵文罗马拟音hūṃ，汉语字面意思：吽），མཱུཾ་（藏文，梵文天城体mūṃ，梵文罗马拟音mūṃ，汉语字面意思：穆）。七个是七部中的超世间字母ཨཱོཾ་（藏文，梵文天城体āuṃ，梵文罗马拟音āuṃ，汉语字面意思：奥），ཧཱུྃ་（藏文，梵文天城体hūṃ，梵文罗马拟音hūṃ，汉语字面意思：吽），མཱུྃ་（藏文，梵文天城体mūṃ，梵文罗马拟音mūṃ，汉语字面意思：穆），སྭཱ་（藏文，梵文天城体svā，梵文罗马拟音svā，汉语字面意思：斯瓦），ཨྃ་（藏文，梵文天城体āṃ，梵文罗马拟音āṃ，汉语字面意思：昂），ཧྃ་（藏文，梵文天城体haṃ，梵文罗马拟音haṃ，汉语字面意思：杭），ཨཱ་（藏文，梵文天城体ā，梵文罗马拟音ā，汉语字面意思：阿）等。十二个是从雅到ༀ་（藏文，梵文天城体oṃ，梵文罗马拟音oṃ，汉语字面意思：嗡）之间的二十个。根本续中说：第五个雅等，两个十个的字母等，这很明显。这里，按照以前的说法，是从瓦到ཨྃ་（藏文，梵文天城体āṃ，梵文罗马拟音āṃ，汉语字面意思：昂）或者ༀ་（藏文，梵文天城体oṃ，梵文罗马拟音oṃ，汉语字面意思：嗡）之间，有些范本中显示为ༀ་（藏文，梵文天城体oṃ，梵文罗马拟音oṃ，汉语字面意思：嗡），有些说为ཨྃ་（藏文，梵文天城体āṃ，梵文罗马拟音āṃ，汉语字面意思：昂），但因为说是从梵穴轮中产生的，所以意义相同。总合起来，因为没有阿和阿，从雅瓦开始，有些范本中显示为哦阿，阿ༀ་（藏文，梵文天城体oṃ，梵文罗马拟音oṃ，汉语字面意思：嗡）。如果那样的话，就认为沙要数两个。如果像有些范本中显示的ཨྃ་（藏文，梵文天城体āṃ，梵文罗马拟音āṃ，汉语字面意思：昂）阿那样，也和之前一样，到阿为止。因此，会变得可信。所谓语的流，是日瑞阿霍等剩余的字母。这里的阿塔玛通常会改变。众生怙主说，像这样语的流不断出现，并如此教导。于是，召唤结集者楞伽之主，教导说那些应该被理解为字母的来源。第三部分分为两部分：简略指示，详细解释。第一部分是从“楞伽”到“仅仅是形状”之间，指示说：楞伽之主，这里什么是字母的形象？就像这样，什么是颜色和仅仅是形状？这是在展示自性。第二部分分为两部分：解释颜色，解释形状。第一部分是从“楞伽”到“不确定”之间，指示说：楞伽之主，什么是颜色？详细指示那个有四种：蕴和界中，自性精华的字母存在于像海螺和睡莲一样白色的，清澈明亮，像水晶和日月一样的自性颜色，金刚部蓝色等，像部族本尊的身体颜色一样的部族颜色，像展开的各种颜色一样的多种颜色，像孔雀的脖子一样，显现为任何事物，因此无法确定为单一基础的不确定颜色。第二部分是从“楞伽”到“应该知道是字母的形象”之间，指示说
English
In the Grelda Prophecy, it says not to count Naro Ma, but according to the fourth lunar phase, the meaning is the same. If we consider the fundamental meaning, the root letters are Āḥ (Tibetan, Devanagari āḥ, Romanized Sanskrit āḥ, literal Chinese meaning: A), Oṃ (Tibetan, Devanagari oṃ, Romanized Sanskrit oṃ, literal Chinese meaning: Om), Hūṃ (Tibetan, Devanagari hūṃ, Romanized Sanskrit hūṃ, literal Chinese meaning: Hum), Mūṃ (Tibetan, Devanagari mūṃ, Romanized Sanskrit mūṃ, literal Chinese meaning: Mum). The seven are the transcendental letters from the seven sections: Āuṃ (Tibetan, Devanagari āuṃ, Romanized Sanskrit āuṃ, literal Chinese meaning: Au), Hūṃ (Tibetan, Devanagari hūṃ, Romanized Sanskrit hūṃ, literal Chinese meaning: Hum), Mūṃ (Tibetan, Devanagari mūṃ, Romanized Sanskrit mūṃ, literal Chinese meaning: Mum), Svā (Tibetan, Devanagari svā, Romanized Sanskrit svā, literal Chinese meaning: Swa), Āṃ (Tibetan, Devanagari āṃ, Romanized Sanskrit āṃ, literal Chinese meaning: Ang), Haṃ (Tibetan, Devanagari haṃ, Romanized Sanskrit haṃ, literal Chinese meaning: Hang), and Ā (Tibetan, Devanagari ā, Romanized Sanskrit ā, literal Chinese meaning: A). The twelve are the twenty letters from Ya to Oṃ (Tibetan, Devanagari oṃ, Romanized Sanskrit oṃ, literal Chinese meaning: Om). As stated in the Root Tantra: "The fifth, Ya, and so forth, the letters of two sets of ten," which is evident. Here, as before, it is from Va to Āṃ (Tibetan, Devanagari āṃ, Romanized Sanskrit āṃ, literal Chinese meaning: Ang) or Oṃ (Tibetan, Devanagari oṃ, Romanized Sanskrit oṃ, literal Chinese meaning: Om), although in some texts it appears as Oṃ (Tibetan, Devanagari oṃ, Romanized Sanskrit oṃ, literal Chinese meaning: Om), and in others it is said to be Āṃ (Tibetan, Devanagari āṃ, Romanized Sanskrit āṃ, literal Chinese meaning: Ang), but since it is said to originate from the crown of the head, the meaning is clearly the same. When combined, since A and Ā are not present, from Ya Va onwards, some texts show O A, A Oṃ (Tibetan, Devanagari oṃ, Romanized Sanskrit oṃ, literal Chinese meaning: Om). If that is the case, then Ṣa is considered to be counted twice. If, as in some texts, Āṃ (Tibetan, Devanagari āṃ, Romanized Sanskrit āṃ, literal Chinese meaning: Ang) A is present, then it is the same as before, up to A. Therefore, it will become believable. The so-called stream of speech refers to the remaining letters such as Ṛ, Ṝ, A Ho, and so on. Here, A Thama generally changes. The Protector of Beings explained and instructed that the stream of speech arises continuously in this way. Then, summoning the compiler, the Lord of Lanka, he advised that those should be understood as the origin of letters. The third part has two divisions: a brief indication and a detailed explanation. The first part, from "Lanka" to "merely shape," indicates: Lord of Lanka, what is the form of the letter here? It is like this: what is color and merely shape? This is showing the essence. The second part has two divisions: explaining color and explaining shape. The first part, from "Lanka" to "uncertain," indicates: Lord of Lanka, what is color? Explaining it in detail, there are four: In the aggregates and elements, the letters of the essence of nature reside, white like conch shells and water lilies, clear and bright, the color of nature like crystal and the sun and moon, the color of the family like the body color of the deities of the Vajra family, blue, etc., various colors like many colors spread out, and uncertain color that appears in any way like a peacock's neck, so it cannot be determined as a single basis. The second part, from "Lanka" to "should be known as the form of the letter," indicates
Chinese
唉！楞伽之主。字体的形状是包括六种“阿”的形状在内的各种不同的形状。就像这样，仅仅一个“阿”字，就有那伽拉的“阿”，像狮子张开嘴巴一样；东方扎霍尔的“阿”，像狮子挺立一样；南方贝达的“阿”，像狮子发出声音一样；西方邬金的“阿”，像莲花的宾度圆满聚集一样；北方拉夏的“阿”字的形状，像摩羯鱼母的嘴巴一样；汉地的“阿”，像光明和线条连接一样，等等，各有不同。注释的其中一个侧面说：第一，狮子与吞噬一切、恐惧和压服相联系；第二，与ka组字母；第三，与阿利字母；第四，与句号；第五，与点和那若；第六，也说是与gi gu和下加字相联系。同样，对于“ka”字，也有那伽拉的“ka”，像琵琶一样；扎霍尔的“ka”，像三叉戟一样；贝达的“ka”，像弯曲的铁钩一样；邬金的“ka”，像乌龟一样；拉夏的“ka”，像三尖旗帜一样，等等，各有不同。因此，根据情况，主要以第一个来源为依据，必须掌握印度的字母。因为即使在印度，“阿”的六种形状等，也因为国家和地区不同而有不同的字母，所以即使是同一个字母，也显示出不同的形状。有些人说这是六道众生的字母形状，但除了“阿”以外，其他的都没有六种形状，所以认为不确定。还有人说，“kha”像驴子一样，“ga”像山羊一样，“gha”像瓶子一样，“nga”像乌鸦的喙一样。有些例子中写着像“kadga”一样。“ca”像ca sha的嘴巴一样，“cha”像伞一样，“dza”像网一样，“dzha”像大网一样，“nya”像旗帜的嘴巴一样，“ta”像 Jambudvipa 一样，“tha”像 thagu ra 的嘴巴一样，“da”像空行母的嘴巴一样，“dha”像天鹅的嘴巴一样，“na”像 tole 的嘴巴一样，“Ta”像吃天鹅一样，“Tha”像 phabang 一样，“Da”像牙齿一样，“Dha”像弓一样，“Na”像水牛的嘴巴一样，“pa”像须弥山一样，“pha”像鹤一样，“ba”像沼泽鸟一样，“bha”像手和脚一样，“ma”像猴子乞讨一样，“la”像新月一样，“wa”像 rka ting ka 的嘴巴一样，“ra”像一切
English
Alas, Lord of Lanka. The shapes of the letters are to be understood as the various different ones, including the six shapes of 'A'. Like this, even for just the single letter 'A', there is the 'A' of Nagara, like a lion opening its mouth; the 'A' of Zāhor in the east, like a lion standing tall; the 'A' of Beta in the south, like a lion emitting sound; the 'A' of Uḍḍiyāna in the west, like the bindu of a lotus, perfectly gathered; the shape of the 'A' of Lasha in the north, like the mouth of a makara mother; the 'A' of Great China, like light and lines connected, and so on, each different. One side of the commentary says: First, the lion is associated with eating everything, fear, and overpowering; second, with the ka-group letters; third, with the āli letters; fourth, with the punctuation mark; fifth, with the dot and nāro; sixth, it is also said to be associated with gi gu and subscript letters. Similarly, for the letter 'ka', there is the 'ka' of Nagara, like a lute; the 'ka' of Zāhor, like a trident; the 'ka' of Beta, like a bent hook; the 'ka' of Uḍḍiyāna, like a tortoise; the 'ka' of Lasha, like a three-pointed banner, and so on, each different. Therefore, according to the context, mainly based on the first source, the letters of India must be grasped. Because even in India, the six shapes of 'A' and so on, have different letters due to different countries and regions, so even the same letter is shown to have different shapes. Some say that these are the letter shapes of the six realms of beings, but apart from 'A', the others do not have six shapes, so it is thought to be uncertain. Furthermore, 'kha' is like a donkey, 'ga' is like a goat, 'gha' is like a vase, 'nga' is like a crow's beak. In some examples, it is written as like 'kadga'. 'ca' is like the mouth of ca sha, 'cha' is like an umbrella, 'dza' is like a net, 'dzha' is like a large net, 'nya' is like the mouth of a banner, 'ta' is like Jambudvipa, 'tha' is like the mouth of thagu ra, 'da' is like the mouth of a dakini, 'dha' is like the mouth of a swan, 'na' is like the mouth of tole, 'Ta' is like eating a swan, 'Tha' is like phabang, 'Da' is like a tooth, 'Dha' is like a bow, 'Na' is like the mouth of a buffalo, 'pa' is like Mount Meru, 'pha' is like a crane, 'ba' is like a swamp bird, 'bha' is like hands and feet, 'ma' is like a monkey begging, 'la' is like a crescent moon, 'wa' is like the mouth of rka ting ka, 'ra' is like all
Chinese
像鹧鸪的嘴一样。 ལ་（la）像乌鸦拉肉一样。ཤ་（sha）像兔子一样。ཥ་（sha）像带刺的树一样。ས་（sa）像婆罗门乞讨一样。ཧ་（ha）像哈拉嘎一样。ཀྵ་（ksha）像罗刹的嘴一样。ཨི་（i）像交叉的铁钩依靠希望一样。ཨུ་（u）像用希望引来光芒堆积一样。ཨེ་（e）像希望堆积被光芒引来一样。ཨོ་（o）像拉弓一样。ༀ་（om）像撑开的伞一样。ཨྃ་（am）像仙人保持姿势一样。རི་（ri）像铁链用弯钩拉来一样。ལི་（li）像乌鸦用弯钩拉来一样，等等，每个字母都有各种不同的形状。 这样引申，如“གི་གུ་（gi gu）”像铁钩一样。“འོད་དཔག་（'od dpag）”像盘绕的足垫一样。“རེ་བ་（re ba）”像竖起的羚羊角一样。“ཟླ་ཚེས་（zla tshes）”像“ན་རོ་（na ro）”的角一样。“ཐིག་ལེ་（thig le）”像小鸟的眼睛一样。“དབྱུག་པ་（dbyug pa）”像标枪一样，各自的形状都不同。 楞伽的主人，这些是字母的形状，要理解为字母的形象。 第四，从“楞伽”到“只能理解为不变”之间所阐述的：楞伽的主人，那么字母的自性是什么呢？ 比如，字母“ཨ་（a）”的自性，不会变成其他字母，比如“ཀ་（ka）”等字母的自性。因此，像“ཨ་（a）”这样的字母，无法用其他字母，比如“ཀ་（ka）”等字母的自性，以名称的类别来表示。 楞伽的主人，那么什么字母的自性不会变成其他任何东西呢？比如，字母“ཨ་（a）”的自性是无生。除了“ཨ་（a）”之外，其他字母，比如“ཀ་（ka）”、“ཁ་（kha）”等，都无法得知无生的自性。 同样，“ཀ་（ka）”的自性是作者，除了“ཀ་（ka）”之外，其他字母，比如“ཨ་（a）”等，都无法得知作者的自性。 楞伽的主人，这样，对于任何被命名的字母，作为本体的意义，可以用其他名称的类别来表示，就像用树的枝干来表示树，用枝干来表示树一样，事物
English
Like the mouth of a partridge. La is like a crow pulling meat. Sha is like a rabbit. Sha is like a thorny tree. Sa is like a Brahmin begging. Ha is like a Haraka. Ksha is like the mouth of a Rakshasa. I is like crossed iron hooks relying on hope. U is like drawing accumulated light with hope. E is like hope piled up and drawn by light. O is like pulling a bow. Om is like an umbrella being opened. Am is like a hermit maintaining posture. Ri is like an iron chain being pulled by a hook. Li is like a crow being pulled by a hook, and so on, each letter also has various different shapes. Thus, deriving it, like "gi gu" is like an iron hook. "Od dpag" is like a coiled foot pad. "Re ba" is like a raised antelope horn. "Zla tshe" is like the horn of "na ro". "Thig le" is like the eye of a small bird. "Dbyug pa" is like a javelin, each with its own different shape. The lord of Lanka, these are the shapes of the letters, and should be understood as the images of the letters. Fourth, what is explained from "Lanka" to "can only be understood as unchanging": Lord of Lanka, then what is the nature of a letter? For example, the nature of the letter "a" will not become the nature of other letters, such as "ka" and so on. Therefore, a letter like "a" cannot be used to represent the nature of other letters, such as "ka" and so on, in the category of names. Lord of Lanka, then what letter's nature does not change into anything else? For example, the nature of the letter "a" is unborn. Except for "a", other letters, such as "ka", "kha", etc., cannot know the nature of unborn. Similarly, the nature of "ka" is the doer, and except for "ka", other letters, such as "a", etc., cannot know the nature of the doer. Lord of Lanka, in this way, for any named letter, the meaning of the entity can be expressed by other categories of names, just as the branches of a tree are used to represent the tree, and the branches are used to represent the tree, things