Chinese
由于在外内之法以外，没有其他的所诠之自性，因此无法区分这样的差别。以言语词汇所表示的声音，以及所表示的名词，以及所诠释的词句集合的所有词汇都超越，其自性是远离言说的。 "种种音声皆显现"。这是说，无生之义的言语是远离言说的。是思虑之法和，所说之法种种无余。种种是指轮回、道路和超越的所有词汇。声音是指色法和识法二者结合。从不间断的意义之语中，为了与所化众生的心意相符，显现为自显现。化身的语支不可思议是："一语坛城之支分"。这是说，圆满正等觉佛陀的无生之义的语，其未造作的自性，是远离一切戏论之相的，因此称为一。然而，并非如无香一处，而是以自显现不间断的根本，为了能同时见到无生之义的语，显现为词句之语的支分三百六十等，称为根本和支分一切，不可思议。如上所示，数量不可思议，并且自性仅是显现，却不离无生之义的语而不可思议。由于没有不遍及三界之法的，因此安住于不间断、不执著和无分别三者的自性中。"音声名句各别显"。这是说，在清净显现的支配下，九乘次第各自是表示不混杂的名称，并且如各乘的心意般显现，以及与六道各自的语言相符，并且内外一切法也以词句的词汇来确定，但如各自的心意般与意义相符，并且在各别章节中清晰显现，称为显现。"一切皆是语印之殊胜"。所谓语，是因为不间断，表示意义，到达意义，以及所表示到达意义之故。所谓一切，是指器情世间的一切法不间断显现也是语。各自的需要生
English
Since there is no other object of expression apart from the outer and inner dharmas, it is impossible to distinguish such differences. The sound represented by words and terms, the nouns that represent, and all the terms of the collection of words to be expressed are transcended, and their nature is beyond expression. "Various sounds appear clearly." This means that the speech of unborn meaning is beyond expression. It is the entirety of thoughts and the various dharmas that are spoken. Various refers to all the terms of samsara, the path, and transcendence. Sound refers to the combination of matter and consciousness. From the uninterrupted speech of meaning, in order to be in accordance with the minds of the disciples, it appears clearly as self-appearance. The inconceivable branches of the emanation speech are: "One speech is the branch of the mandala." This means that the unborn meaning of the speech of the perfectly complete Buddha, its uncreated nature, is free from all signs of elaboration, and is therefore called one. However, it is not like a fragrance-free place, but with the uninterrupted root of self-appearance, in order to see the speech of unborn meaning simultaneously, it appears as three hundred and sixty branches of the speech of words, and is called the root and all the branches, inconceivable. As shown above, the number is inconceivable, and the nature is only appearance, but it is inconceivable without moving from the speech of unborn meaning. Since there is nothing that does not pervade the dharmas of the three realms, it abides in the nature of uninterruptedness, non-attachment, and non-differentiation. "Sounds, names, and sentences appear separately." This means that under the control of pure appearance, the nine vehicles are each a name that represents non-mixture, and appear as the minds of each vehicle, and are in accordance with the languages of the six realms, and all outer and inner dharmas are also determined by the vocabulary of words, but are in accordance with their respective minds and are in accordance with the meaning, and are clearly manifested in separate chapters, and are called manifestation. "All are the supreme seal of speech." Speech is so called because it is uninterrupted, expresses meaning, reaches meaning, and the expressed reaches meaning. All refers to the fact that the uninterrupted appearance of all the dharmas of the vessel and sentient beings is also speech. Each need arises
Chinese
也以开显意义而说。无论以何种乘的门径来衡量，也以各自所诠释的意义的体性得以确立而说。后无生义之语，也以果显现而说。因此，一切法都遍布语的印，且不超出语的印记。殊胜者，是词语之语不间断，意义之语不偏颇，无有分别。明智加持之语是，《续部殊胜幻化网》等。从根本道果三者关联的所有续部中最为殊胜的，是秘密藏，因此是殊胜。幻化网所诠释的意义是秘密藏，即自性秘密藏。亦显现具乐语之义，是说，大乐心之法性，远离一切戏论之相，自显不灭语之义，即一切，是指世间和出世间的一切声音。莲花之自性中，是指显现却显现空性无别，仅仅是心性之故。如声音般变化，是证悟，即在远离一切显空执着的明智显现的境地中。解脱道与轮回之声，是说，解脱是从轮回中解脱。解脱是不被轮回所束缚，即显现果。显现此果的一切如来之声音，道是积聚、加行、见、修等的名相一切，轮回之声是蕴含色识的声音一切。无论说多少，都是殊胜语，是说，以上所归纳的三种声音，无论何时说，在说之时，显空无别，唯是意义之语，因此殊胜，即是显示彼者自显现，即一切高低乘，是指九乘。以及所有不顺行者之语言，是指六道众生的所有语言。归纳于菩提金刚之语中，菩提是指大果位法身。金刚一切法在菩提之自性中无别，是意义之语。一切菩提之心，自显现之大智慧，不离显空无别之语，以无二而归纳之，是为归纳。
English
It is also spoken by revealing the meaning. No matter which vehicle's path is used to measure, it is also spoken because the essence of the meaning of each expression is established. The speech of the meaning of subsequent non-origination is also spoken by the appearance of the fruit. Therefore, all dharmas are pervaded by the seal of speech, and do not go beyond the seal of speech. The supreme is that the speech of words is uninterrupted, and the speech of meaning is not biased, without distinction. The speech of wisdom and blessing is, from the Supreme Tantra of the Magical Net, and so on. Among all the tantras connected to the three bases, paths, and fruits, the most supreme is the Secret Essence, therefore it is supreme. The meaning expressed by the Magical Net is the Secret Essence, that is, the Essence of the Nature Secret. Also, the meaning of the blissful speech arises, which means that the great bliss, the nature of the mind, is free from all elaborations and signs, and the meaning of the self-appearing, non-ceasing speech arises, that is, all, which refers to all sounds of the world and beyond the world. In the nature of the lotus, it means that appearance and emptiness are inseparable, only because of the nature of the mind. Like a sound, it becomes realization, that is, in the state where wisdom, free from all attachments to appearance and emptiness, manifests. The sound of liberation, the path, and samsara, means that liberation is liberation from samsara. Liberation is not bound by samsara, that is, the fruit is manifested. The sound of all the Tathagatas who have manifested this fruit, the path is all the terms of accumulation, application, seeing, and meditation, and the sound of samsara is all the sounds of the combination of matter and consciousness. No matter how much is said, it is the supreme speech, which means that the three sounds summarized above, no matter when they are spoken, at the time of speaking, appearance and emptiness are inseparable, only the speech of meaning, therefore it is supreme, that is, it is shown that it is self-appearing, that is, all high and low vehicles, refers to the nine vehicles. And the language of all those who do not follow, refers to all the languages of the six realms of beings. Gathered in the speech of Bodhi Vajra, Bodhi refers to the great fruit, the Dharmakaya. Vajra, all dharmas are inseparable in the nature of Bodhi, it is the speech of meaning. All the mind of Bodhi, the great wisdom of self-appearance, does not move from the speech of inseparable appearance and emptiness, and is summarized by non-duality, which is called summary.
Chinese
所谓“地界周遍十方”，是指总摄义理之语，从不间断的功用中，对十方应化之众生，以不可思议的音声差别而显现，这称为“显现”。显现本身不间断，仅在显现之际，脱离了显现与空性的概念，这称为“无执”。所有言说的音声差别，都无分别地融入其中，这称为“语”。所谓“语即不可说”，是指一切知者为了适应应化众生根器的高低，宣说了不可思议的高低乘之差别，但在本体上，一切言说都已脱离，在心性中自然成就，所以说“不可说”。如《薄伽梵歌》的颂词中也说：“我未曾说过一句法。”关于语之事业有二。真实的事业是：“不可说如是种种声”，是指从无生义理之语不可言说中，不间断地显现自性光明，如前所示。轮回涅槃道之音声，如前所述，显现种种。差别的事业是：“普闻且各别量度”，是指对道中之人，依其根器高低的差别，与高低不同的心智相符，从高低一切处显现，并对所诠释的意义各自量度。对六道众生，也以与其各自语言相符的方式显现，并各自量度其意义。以一句话各自量度其意义的例子是：“譬如彼等三散”。意思是，在薄伽梵的时代，有一个病人，一个妇女，一个医生在治疗，但因病久治不好，各自产生了三种想法。病人想，即使耗尽食物和财产而死也罢。妇女想，病久难愈，他死了我也许能遇到一个更好的丈夫。医生也想，现在在他这里待久了也没什么收获，他死了我就可以另找机会。当他们产生这些想法的时候，如来佛正在乞食，走到门口，知道他们的三种想法，于是弹了一下响指，他们各自理解了三种不同的含义。病人理解为：“珍贵的生命若未分离，幻化的财富尚可积聚。”妇女理解为：“未来如何变化不可知，不如先好好供养。”医生理解为：“没有病人的时候，治疗就不会发生。”就是这样。因此，应当了知语之事业是不可思议的。
English
That which is "the earth itself is renowned in the ten directions," refers to the essence of the condensed meaning, which, from the uninterrupted power, manifests to the beings to be tamed in the ten directions with inconceivable distinctions of sound and meaning, is called "renowned." The very renown, without ceasing, merely in the moment of appearance, is free from the concept of appearance and emptiness, which is called "unattached." All distinctions of spoken sound are inseparable within it, which is called "speech." That which is "speech is unspeakable," means that the All-Knowing One, according to the high and low faculties of the beings to be tamed, speaks of inconceivable distinctions of high and low vehicles, yet in essence, it is spontaneously accomplished in the mind itself, separate from all speech and expression, hence "unspeakable." As it is said in the verses of the Bhagavad Gita, "I have not spoken a single word of Dharma." There are two aspects to the activity of speech. The actual activity is: "Unspeakable, likewise, various sounds," which means that from the unborn essence of speech, which is unspeakable, the self-appearance does not cease, as shown above. The sounds of samsara and nirvana, as mentioned above, appear in various ways. The specific activity is: "Heard by all and measured separately," which means that for those on the path, according to the distinctions of their high and low faculties, in accordance with their high and low minds, it is heard from all high and low places, and the meaning to be represented is measured separately. For the six realms of beings, it is also heard in accordance with their respective languages, and the meaning is measured separately. An example of measuring the meaning separately with one word is: "For example, like the three lice." It means that in the time of the Bhagavan, there was a sick person, a woman, and a doctor who was treating the illness, but because the illness had been prolonged, three different thoughts arose in each of them. The sick person thought, "Even if I exhaust my food and wealth and die, so be it." The woman thought, "The illness is prolonged, if he dies, perhaps I will meet a better husband." The doctor also thought, "Now that I have been staying with him for a long time, I have not gained anything, if he dies, I can look for opportunities elsewhere." When they had these thoughts, the Thus-Gone One was walking for alms, and when he came to the door, knowing their three thoughts, he snapped his fingers, and they each understood three different meanings. The sick person understood it as: "If the precious life is not separated, the illusory wealth can still be accumulated." The woman understood it as: "What will happen in the future is unknown, it is better to make offerings well in the past." The doctor understood it as: "When there is no sick person, healing will not occur." That is how it is. Therefore, it should be understood that the activity of speech is inconceivable.
Chinese
医生听到“财富之首是慈悲”这句话后，各自努力，病人痊愈了。这是一个声音表达不同含义的例子。然后，世尊以一个声音，使六道众生和所有高低不同的道路，都能理解各自的含义。这就是最殊胜的语言之王。意思是说，佛陀以一个声音使所有众生都能理解，这声音是从道路上获得的，是果的声音，所以是最殊胜的。所有的语言表达都源于此，并汇集于此，超越了两种极端，因此也是国王。一切都汇集于此，因此也是国王。因此，无数的高低乘，也被称为高低九乘中不同的无数乘，实际上并没有从真如的语言中说出任何词语。在不可言说的状态中，意义的语言就像一面清晰的镜子，没有任何造作，因缘显现任何事物，没有显现者和被显现者的努力。就像这个例子一样，意义的语言不间断地显现一切事物的自性，虽然安住于此，但没有说话者和被说话者的努力，却能以适合被调伏者的方式听到。意思是说，对于声闻乘的被调伏者，以适合他们心意的方式听到声闻乘的教法。同样，为了调伏密咒乘的被调伏者，以各自调伏的方式听到，内外乘都显现在被调伏者的心中。因此，经文中说，导师只是真如，没有说话者和被说话者，但真如不是像单一方面的无所作为，所有清净和不清净的声音差别都在真如中圆满。真如自然成就，真如不间断地显现，如例子所示。这就是所显示的意义的语言。正如经文所说：“无论如何宣说一切经”，意思是说，佛陀为了表达意义而宣说的一切教法，因果的乘，所有能表达的词语概念不间断地显现，但意义的语言，即显示真如的意，法身无生的状态中，没有说出一个词，因为远离造作。无文字和觉性的语言。觉性的语言是自明自生的智慧。