English
Through the instruction of entering, because of Bhumidhava, all instructions are also non-existent. Why is that? Because it relies on words, awareness itself is free from all words. Therefore, holding onto words and speaking, and being separated from hearing, these are pointed out as mistaken. The most secret Dharma nature in the Mind Section is that it will not be heard from other ear faculties. Similarly, through the tongue faculty, there is not even a particle of speech about this, therefore all speech is empty. Moreover, one's own wisdom of awareness itself is not the object of wisdom, that itself cannot be determined by words, there is no defilement of sin on this, nor is there a deepening of virtue, the senses have no sharpness or dullness, the three bodies and five wisdoms are not the result but the path, confusion becomes the companion of the path of wisdom, these seven points surpass the common vehicle. ༈ The second meaning is that awareness itself cannot be determined by letters, explained through three points, the first point is explaining the elimination of confusion through three letters: Emaho! By calling out to the lord of appearances with words of amazement, because the wisdom of awareness has no Dharma, so self-appearance is also liberated from Dharma, because there are no words, the Dharma appears as primordially pure, because there are no letters established without observing the individual nature of existence, so there are no words, because words rely on letters. The original state of the way awareness things exist, I myself have no birth, meaning that the letter A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) represents the unborn, because there is no need to suddenly determine the unborn, so the letter A naturally abides in the unborn, therefore it does not exist. Moreover, one's own wisdom of awareness and the individual places are naturally unceasingly self-arisen, now there is no place to be refuted, the letter Om (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) represents the unceasing, therefore it naturally appears as unceasing, so there is no need to represent it, because it abides in the three bodies, so it naturally does not exist. The way I, awareness, things exist, the unfabricated nature, the intention of the mind, that naturally abides in non-separation and non-union, the letter Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) represents it, because there is no need to represent it with Hum, so it is naturally exhausted. Therefore, unceasing compassion naturally arises, in order to tame the individual sentient beings, the appearance of the tamer's body appears in various ways.
Chinese
是能起作用的。 由于名为“此”的安立方式并不成立，所以由文字安立的名称，其自性本自空性。 而且，外内密咒依赖于文字，并且是文字本身之体性极其明晰的显现。 因此，如果阿底瑜伽士依赖文字，就会偏离外内密咒。阿底根本不存在文字之事物。 大圆满超越了单一佛陀，不为任何戏论所戏弄。自之安立方式安住于唯一明点之中。因此，在外显现之时，觉性也显现为金刚链一般。 因此，以分别念安立之文字，生起白红色等本尊身相，乃是由于未证悟本来就有的五种自性光明，本来就是分别念安立，无需转变之义，所以偏离了阿底。阿底根本不存在任何名相文字。 觉性本身没有同时产生的因，因为不是由因而生，而是自显现。因此，现在无需生起，因为本来就是自圆满，哪里会有生起之种子的文字呢？ 由于不了解这一点，所以从玛哈（梵文：Mahā）以下的内外密咒都偏离了。 觉性本身具有本自圆满的五种智慧和五身，本来就已安住。依赖内外密咒文字的圆满次第，依赖字母阿等的，都是偏离，阿底中也不存在。 自之觉性以唯一明点周遍，本来就已安住。而内外密咒以众多文字进行戏论，供养圣众和利益有情等戏论文字，在阿底之实相中连名称也没有。 觉性以各自的安立方式，如此显现，所有所见所闻所想所知，本来就是不混杂而圆满安住。内外密咒的收摄，以文字收摄等都是偏离，因此在阿底之实相中连名称也没有。 觉性之身没有事物名相，自显现之身，以及言说执着的语，以及分别念积聚的意之事物。因此，没有身之文字种子字（藏文：འབྲུ་ལ་ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），语之文字阿（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）和意之文字吽（藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三者，并非没有，而是为了显示断除一切事物之边。即白色光芒和黄色
English
It is functional. Since the way of establishing something called "this" is not established, the names established by letters are inherently empty in their essence. Moreover, both outer and inner mantras rely on letters, and it is a manifestation of the very nature of letters being extremely clear. Therefore, if an Ati yogi relies on letters, they deviate from the outer and inner mantras. In Ati, there is no such thing as the substance of letters from the very beginning. The Great Perfection transcends the single Buddha, and is not manipulated by any elaboration. One's own way of being abides perfectly in the single bindu. Therefore, even at the time of outward appearance, awareness appears as a single continuous vajra chain. Therefore, those who generate deities' bodies in white and red colors through letters nominally established by the mind, deviate from Ati because they do not understand that the five colors of natural light are inherently present without needing to be nominally established or transformed. In Ati, there are no nominal letters whatsoever. Awareness itself has no cause for simultaneous arising; it is self-arisen without being produced by a cause. Therefore, there is no need to generate it now, because it is inherently self-complete. Where would there be letters as seeds of generation? Because this is not understood, the outer and inner mantras from Maha onward are deviated. Awareness itself is inherently complete with the five wisdoms and five kayas, and is inherently present. Relying on the stages of completion that depend on the letters of outer and inner mantras, relying on letters such as A, is deviation, and is not present in Ati either. One's own awareness pervades as a single bindu and is inherently present. The proliferation of many letters in outer and inner mantras, the letters of elaboration such as offering to the noble ones and benefiting sentient beings, do not even have names in the reality of Ati. Awareness, in its own individual way of being, appears as such; all that is seen, heard, thought, and known is inherently unmixed and perfectly present. The condensation of outer and inner mantras, the condensation of letters, is deviation, and therefore there is not even a name in the reality of Ati. The kaya of awareness lacks the substance of phenomena and signs, the self-arisen kaya, the speech of clinging to sounds, and the substance of mind that is the accumulation of thoughts. Therefore, it is not that there are no seed syllables for kaya, speech, and mind, such as Oṃ（藏文：འབྲུ་ལ་ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）, A（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）, and Hūṃ（藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）, but rather it is to show the cutting off of all extremes of phenomena. That is, white light and yellow
Chinese
由于以蓝、红、绿、蓝五色装饰的觉性，本来就没有内外密咒的文字所显现的颜色，所以，认为文字具有显现和收摄的颜色，就偏离了阿底的实相。阿底的实相没有颜色。圆形、明点的部分，缠绕、风的部分，连绵不断的相续部分，这三者本来就存在，处于这种状态。因为没有显现为四方形等形状，所以，认为文字代表息增怀诛的形状的咒语，就偏离了。阿底的实相没有这些概念。觉性本身可以通过连绵不断的根识境来显示，但它不是实物，所以没有实体。因此，认为声闻乘的法无我和人无我，就偏离了法性平等的意义。认为外道的我偏离了法性的一面，所以，阿底的实相不认为我是法-轮的一小部分。觉性的身，是指依赖于身体的时候。因为这里没有能境和所知二元对立，所以，认为唯识宗的相和识，就偏离了所取境和执著识。阿底的实相没有文字所取的境和能取的识。因为本来就没有觉性一和二的说法，所以，必须用中观派的离一异等理证来证明，这样证明就偏离了中观派不可言说的法性。阿底的实相没有名言，并且，由于未将引导至一地二道的般若波罗蜜多理解为唯一的明点，所以偏离了。因此，阿底的实相不认为文字是十地和五道，也不认为是觉性本身。觉性本身的显现中，一切都是圆满的，那本身就是自性圆满。认为菩萨的因是福德资粮二者，这是因为没有理解阿底离于勤作和修证的意义，所以偏离了。阿底的实相不认为文字所诠释的因是福德资粮，果是智慧资粮二者，因为我就是自生觉性本身。因为本来就没有用文字所表示的例子来象征自己的觉性，所以，认为有秘密引导等例子的介绍等，就偏离了觉
English
Because the awareness adorned with blue, red, green, and blue five colors, originally does not have the colors manifested by the letters of inner and outer mantras, therefore, considering that letters have the colors of manifestation and absorption deviates from the reality of Ati. The reality of Ati does not have color. The round, bindu part, the entwined, wind part, and the continuous, uninterrupted part, these three are originally present, being in this state. Because it does not appear as square or other shapes, therefore, considering mantras that represent the shapes of pacifying, increasing, magnetizing, and wrathful activities deviates. The reality of Ati does not have these concepts. Awareness itself can be shown through the continuous root consciousness realm, but it is not a substance, so it has no entity. Therefore, considering the selflessness of phenomena and the selflessness of person of the Shravakas deviates from the meaning of the equality of Dharmata. Considering the self of the Tirthikas deviates from one aspect of Dharmata, therefore, the reality of Ati does not consider the self to be even a small part of the Dharma-wheel. The body of awareness refers to the time when it relies on the body. Because there is no duality of object and knowledge here, therefore, considering the aspect and consciousness of the Cittamatrins deviates from the object to be grasped and the consciousness of attachment. The reality of Ati does not have the object taken by letters and the consciousness that takes. Because there is originally no saying of awareness one and two, therefore, it is necessary to prove it with the reasoning of the Madhyamikas such as being separate from one and other, proving it in this way deviates from the inexpressible Dharmata of the Madhyamikas. The reality of Ati has no terms, and because it has not understood the Prajnaparamita that leads to one ground and two paths as a single bindu, it deviates. Therefore, the reality of Ati does not consider letters to be the ten grounds and five paths, nor does it consider it to be awareness itself. In the manifestation of awareness itself, everything is complete, that itself is self-complete. Considering the cause of Bodhisattvas to be the two accumulations of merit, this is because it has not understood the meaning of Ati being free from effort and accomplishment, so it deviates. The reality of Ati does not consider the cause explained by letters to be the two accumulations of merit and the result to be the accumulation of wisdom, because I am the self-born awareness itself. Because there is originally no example shown by letters to symbolize one's own awareness, therefore, considering that there are introductions of examples such as secret guidance deviates from the aware
Chinese
由于以显见的智慧看待事物而产生的错误，就像用文字来推测一样，无法看到我本有的觉性。觉性本自无垢，通透明彻地存在着。由于菩萨的所知障和烦恼障这二障的实义未被遮蔽的缘故，想要去除这二障，却因为没有证悟到本智通透明彻、无垢自净，所以产生了错误。在阿底的实相中，文字所附加的两种污垢，丝毫不能遮蔽我本有的觉性，它本来就是通透明彻、圆满具足的。自明觉性本自没有十善和十恶。因此，小乘行者们认为通过文字所附加的十善可以获得解脱，而十恶则是解脱的障碍。这是因为没有证悟到事物的真实状态而产生的错误。因此，阿底的实相超越了这二十种概念。大圆满超越了言辞，因此在阐释原因时，这是两种阐释中的第一种。阐释如何忆念文字传承的口诀是：惊呼“唉玛吙！”，从自身中生起惊奇。因此，对于这种没有文字的清净法性，这种超越言辞的境界，文字的根源是怀疑，而文字所推测的显现和言语表达这二者并不存在。因为文字的根源是怀疑，并且广泛地展示了各种观点。文字本身没有任何事物本性的意义，因此，所有用文字推测的事物都只是符号或词语，在实义上并不存在。我，觉性之智慧，从未被文字所推测的法所指示，因此，它自然显现，遍布一切，并且自发地显现在一切之中。即使文字推测并声称许多术语具有意义，那也只是徒劳无益，因为我觉性的身相显而易见，用不恰当的言辞反而会遮蔽它，使人无法看见。原始的基础，是任何人都未曾改造和污染的原始清净，是远离言辞的虚构和诽谤的自生智慧。这种智慧本身没有文字的根源——怀疑和观点。文字的因缘，即各种不同的乘，这二者并不依赖于自己的意愿而自然产生。因此，觉性本身并不需要文字推测的俱生因和近取缘。觉性本身具有无思的法身，是不可思议的；觉性本身具有无言无字的圆满报身，是不可言说的；觉性本身是文字所推测的对境