Chinese
那些是适合修习的，是能确定修习能起作用的阿 আলি（藏文）和迦 kali（藏文）之语。 消除与他者的矛盾，通过长短、厚薄和大小来显示差别。 具有利益的因缘，是依赖于阿 আলি（藏文）和迦 kali（藏文），从而确定有情众生的寿命增减，成办因缘之事，使他者恐惧。 以声音的界限，确定安住和依彼而住的差别，成为论典的基础。 对于那些，也确定地划分了他者的数量，一切都转变为法性。像那样转变，法性自含，因此舍取任何都不能成立，其他处所的差别已在他处显示。 像那样，四种声音的差别，如果从法性的角度来看，就能从词语的执着中解脱，从执着自性为法的执着中解脱，从执着显现为自性的执着中解脱，并且能够正确地舍弃文字的脱离，从而接近证悟，这是有必要的。 声音的作用是：安住的声音能断除他者勤作的戏论，言说的声音能使语言的能力圆满，自性的声音能使一切显现和假立都显现为法性，布置的声音能使一切论典都能成办所需。 那些的词义是：法性普贤，在无有基础修饰的自性中，任何时候都不会改变，因此称为“萨”。 超越一切言说也称为“萨”，因为粗大的分别念不住于心，所以是法性不变异的处所。 像那样的基础，从本体开始就是清净的，从离于特征和心的角度来看，不可能存在无明。然而，从自性任运成就的言说之基础中，显现出无明的三分，因此是“瓦”。那也是，虽然在无有显现的分别念中安住，但自性自清净的显现之门没有阻碍地显现，因此被称为以庄严的文字。 像那样，安住的任运成就，在没有确定对象的情况下出现，因此“惹”是表示粗大支分的音声。 那个无明虽然安住在身体上，但因为现量见到法性，所以不可能减少，因此“巴”表示尽头。
English
Those are suitable for practice, which are those that definitely accomplish the words of the Ali (藏文) and Kali (藏文) that make practice effective. Eliminating contradictions with others, and showing differences through length, shortness, thickness, and size. Having beneficial causes and conditions, it relies on Ali (藏文) and Kali (藏文), thereby determining the increase and decrease of the life of sentient beings, accomplishing the work of causes and conditions, and frightening others. With the boundaries of sound, it definitely relies on the difference between abiding and relying on it, and becomes the basis of treatises. For those, also definitely dividing the number of others, everything transforms into Dharmata. Transforming in that way, Dharmata is self-contained, so neither abandoning nor taking can be established, and the difference of other places has been shown elsewhere. Like that, the four kinds of sound differences, if viewed from the perspective of Dharmata, one can be liberated from the attachment to words, liberated from the attachment to grasping self as Dharma, liberated from the attachment to grasping appearance as self, and be able to correctly abandon the separation of letters, thereby approaching realization, which is necessary. The function of sound is: the abiding sound can cut off the elaboration of others' efforts, the speaking sound can perfect the power of speech, the self-nature sound can make all appearances and imputations appear as Dharmata, and the arranging sound can make all treatises able to accomplish what is needed. The meaning of those words is: Dharmata Samantabhadra, in the nature of having no basic modifications, does not change at any time, therefore it is called "Sa". Transcending all speech is also called "Sa", because coarse conceptualizations do not abide in the mind, so it is the place of Dharmata that does not change. Like that basic element, from the essence it is pure from the beginning, from the perspective of being separated from characteristics and mind, ignorance cannot exist. However, from the basis of self-arisen speech, the three parts of ignorance appear, therefore it is "Va". That is also, although it abides in the absence of manifesting conceptualization, the door of self-nature self-purity appears without obstruction, therefore it is called letters with adornment. Like that, the self-arisen abiding, arises without a definite object, therefore "Ra" is the sound that represents the coarse limbs. Although that ignorance abides in the body, because Dharmata is directly seen, it is impossible to diminish, therefore "Bha" represents the end.
Chinese
出现作为净化无明的字母。 也就是，智慧显现之门不停止，以及无明遮蔽不停止这二者，在本体二取不存、远离偏袒之处，通过念诵“la”而称为“la”。 这个“la”也是因为法性不可改造，所以显现声响不可抛弃。 也就是，因为与上方不变的法性不可分离，所以作为表示关联，称为法性不颠倒之地。 所要证实的安住在远离偏袒之处。 这样，从初始开始，不改变，不混淆，不改变，不叠加，不证实，不转移，不考察，不分析，因为不是从任何事物中产生，所以称为本体不变的“ma”。 没有广狭偏袒。 事物的存在方式虽然如此安住，但自性不造作，慈悲自然显现，所以出现下加字。 也就是，因为没有能指，本体远离戏论，安住在空性之中，没有去处，所以称为表示断绝的字母“da”。 这个“da”也是因为断绝脱离自性，法性恒常，三时不变，所以称为“hra”，是时时显现慈悲的字母。 也就是，不是从一个身体“ma”中产生，产生之后，因为智慧存在而作为标志安住，所以称为“ta”，并且因为四盏明灯显现的作用不停止而出现下加字“ra”。 也就是，因为不退转的原始封印，不造作的真实封印，没有游移的本初封印这三者不可分离地安住，所以“ma”是不被任何事物混淆的自性。 像这样的意义依靠身体而成就佛果，最终通过身体的要点而成就佛果，所以称为“na”。 现在解释名称术语的改变，在印度语和藏语中称为术语，所谓的术语是，需要了解术语自身的体性，定义，分类，必要性和语音应用的理由这五点。 体性是，因为依靠共同和特殊的因缘而获得解脱，所以法性和术语相遇，因此是术语的体性。 定义是，仅仅依靠术语的片段，就能直接证悟法性，所以称为术语。 分类有自性术语，言说术语，造作和指示的
English
It arises as the letter that purifies ignorance. That is, the gate of wisdom's arising does not cease, and the obscuration of ignorance does not cease, these two, in the state of non-duality and freedom from bias, by reciting "la," it is called "la." This "la" is also because the nature of reality is unchangeable, so appearance and sound cannot be abandoned. That is, because it is inseparable from the unchanging nature of reality above, it is called the unchanging ground of reality, expressing connection. What is to be proven abides in a state free from bias. Thus, from the beginning, it is not altered, not confused, not changed, not superimposed, not proven, not transferred, not examined, not analyzed, because it does not arise from anything, it is called "ma," the unchanging essence. Without limitation or bias. Although the way things exist is thus, if compassion naturally arises without artificiality, then the subscript appears. That is, because there is no object of reference, and the essence is free from elaboration, abiding in emptiness, there is nowhere to go, so it is called the letter "da," which represents cessation. This "da" is also called "hra" because cessation is free from self-nature, and the nature of reality is constant and unchanging in the three times, it is the letter of compassion arising at all times. That is, it does not arise from a single body "ma," and after arising, because wisdom exists, it abides as a sign, so it is called "ta," and because the function of the four lamps arising does not cease, the subscript "ra" appears. That is, because the irreversible original seal, the uncreated genuine seal, and the unwavering innate seal abide inseparable by these three, therefore "ma" is the nature of not being confused by anything. When such a meaning relies on the body to attain Buddhahood, ultimately Buddhahood is attained through the key point of the body, so it is called "na." Now, explaining the transformation of symbolic terms, it is called a term in Indian and Tibetan languages. The so-called term is that one needs to understand the five aspects of the term itself: its nature, definition, classification, necessity, and the reason for the application of sound. The nature is that because liberation is attained by relying on common and special conditions, the nature of reality and the term meet, therefore it is the nature of the term. The definition is that by relying merely on a fragment of the term, one can directly realize the nature of reality, so it is called a term. The classifications are the nature term, the spoken term, and the created and indicated
Chinese
因为不超出约定俗成，所以确定为三种。必要之处在于依靠约定俗成使法性显现而证悟。声音进入的特征是：通过指示约定俗成，遇到声音相同或不同的地方，就像遇到自己的声音一样；通过约定俗成而理解，就像先前熟悉的人后来相遇而确定一样；约定俗成被理解，就像在具有名识的境上进行艾灸一样。而且，印度语和藏语等所有语言的差别，没有成立任何不是约定俗成的独立存在。因此，一切都是假立的名。因为名没有任何确定性。因此，因为无自性，所以名以名空，因为假立而空。而且，因为能诠的基础未成立，所诠的非名成立，所以，外在的世俗谛无自性，内在的法性无自性而证悟。显示名称意义的转变时，以“普贤”为例，通过体性、词义、分类、自性、法性、获得方式六个方面来显示。体性是成为一切的自性，不被任何事物沾染，也不偏向任何一方。词义是，因为多而称为“普”，又因为根源汇集于自心而称为“贤”。因为轮回的恶分别念断绝而称为“善”。如果分类，则分为事物实相的普贤、所诠形象的普贤、身体脉的普贤、自性法性的、假立名的、表达词的、心要义的普贤，应知为七种。其中，事物实相的是：既不是什么也不是，显现为各种各样，仅仅是显现，但没有成立任何事物的体性，因为没有成立，所以依靠任何所诠都可以解脱，只是言语而已，不能用言语来确定。所诠形象是：具有形象的。身体安住阿的普贤是：身体成立则脉成立，脉成立则自然而然地安乐成立。也就是身体安住八万四千脉。这些脉所依赖的是自性脉的字母，各自安住，也就是
English
Because it does not go beyond convention, it is determined to be threefold. The necessity is to rely on convention to make the nature of reality manifest and realize it. The characteristic of the entry of sound is: by indicating convention, encountering places where sounds are the same or different, like encountering one's own sound; understanding through convention, like previously familiar people meeting later and determining; convention is understood, like applying moxibustion to a field with consciousness. Moreover, all the differences in languages such as Indian and Tibetan languages do not establish any independent existence that is not conventionally designated. Therefore, everything is a nominally designated name. Because names have no certainty. Therefore, because of no self-nature, names are empty by names, and empty because of designation. Moreover, because the basis of the signifier is not established, and the non-name of the signified is established, therefore, the outer conventional truth is realized to be without self-nature, and the inner nature of reality is realized to be without self-nature. When showing the transformation of the meaning of the name, taking "Samantabhadra" as an example, it is shown through six aspects: essence, definition, classification, self-nature, nature of reality, and method of attainment. The essence is to become the nature of everything, not being tainted by anything, nor leaning towards any side. The definition is that because of being many, it is called "Samanata" (all-good), and because the root gathers in one's own mind, it is called "bhadra" (good). Because the evil conceptual thoughts of samsara are cut off, it is called "good". If classified, it should be known as seven types: Samantabhadra of the reality of things, Samantabhadra of the symbolic image, Samantabhadra of the body's channels, of self-nature and reality, of nominal designation, of expressive words, and of essential meaning. Among them, the reality of things is: it is neither anything nor not anything, appearing in various ways, merely appearing, but not establishing the essence of anything, because it is not established, so it can be liberated by relying on any symbol, it is just words, and cannot be determined by words. The symbolic image is: that which has an image. The Samantabhadra of the body residing in A is: if the body is established, then the channels are established, and if the channels are established, then happiness is naturally established. That is, the body resides in eighty-four thousand channels. What these channels rely on is the letters of the self-nature channel, each residing, that is,
Chinese
第一，依赖于阿（藏文，梵文天城体A，梵文罗马拟音A，汉语字面意思：阿）的自性而住。从忆念嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：Oṃ，汉语字面意思：嗡）中，依赖于剩余的脉和字，诸味聚集于嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：Oṃ，汉语字面意思：嗡）中而住。依赖于剩余的脉和字，身体安住。依赖于顶端安住于吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：Hūṃ，汉语字面意思：吽），剩余的脉和字也安住。如此，脉中的那些字依赖于五种颜色的光，犹如五种颜色的线团聚集在一起。依赖于那每一个之中，自性善良的父母双双安住。因为依赖于方便的乐和依赖于智慧的空性，从三界中解脱。因此，依赖于体验，从乐空无别中解脱。如此，众多聚集而生出身，故称为“周遍”。又，因为对两个字逐渐赋予觉知，执着于各种不同的分别念，其自性本不存在。普贤父母的乐在身语意中燃烧，瑜伽士的心中一切烦恼断绝，安住于智慧的自性，故称为“善良”。细微和粗大的法，法性在普贤的意界中完全寂灭。心中执着于法，不束缚也不解脱，那本身即是相在自处清净，是根源自主的关键。同样，依赖于意的界，产生声音。依赖于事业的界，产生气味。依赖于非各种自性的界，触觉在法性中解脱。如此，细微和粗大的触觉，法性在普贤的各种非二元界中完全寂灭。从身体的触觉中执着于我，不束缚也不解脱。相在自处清净，是根源自主的关键。那么，这六个界的理解是什么呢？身的界显现为周遍的普贤，证悟一切法在三时中平等。语的界显现为周遍的普贤之声音和语言，确定一切所闻皆为法性。意的界显现为周遍的普贤之忆念和思考，确定一切皆为心。功德的界显现为被显现和觉知所摄持的一切方法皆为法性的游舞，确定一切显现和觉知皆为基础实相的