English
The doctors, understanding the phrase "The best of wealth is compassion," each exerted effort, and the patient recovered. This is an example of one sound conveying different meanings. Then, the Bhagavan, with a single sound, enabled beings in the six realms and all paths, high and low, to understand their respective meanings. That is the supreme king of speech. It means that the Sugata, with a single sound, enabled all beings to understand. That sound is obtained from the path, it is the sound of the fruit, so it is supreme. All expressions of speech originate from it and converge in it, surpassing both extremes, therefore it is also a king. Everything converges in it, therefore it is also a king. Therefore, countless high and low vehicles, also called the countless different vehicles among the nine high and low vehicles, actually did not utter any words from the speech of Suchness. In the inexpressible state, the speech of meaning is like a clear mirror, without any fabrication, causes manifest anything, without the effort of the manifester and the manifested. Just like this example, the speech of meaning continuously manifests the nature of all things, although abiding in it, there is no effort of the speaker and the spoken, yet it is heard in a way suitable for those to be tamed. It means that for the Shravaka disciples, the teachings of the Shravaka vehicle are heard in a way that suits their minds. Similarly, to tame the disciples of the Secret Mantra vehicle, they are heard in their respective ways of taming, and the inner and outer vehicles appear in the minds of the disciples. Therefore, the scriptures say that the teacher is only Suchness, there is no speaker and no spoken, but Suchness is not like a one-sided non-action, all the differences of pure and impure sounds are perfected in Suchness. Suchness is naturally accomplished, Suchness manifests continuously, as shown by the example. This is the language of meaning that is shown. As the scripture says, "However all scriptures are spoken," it means that all the teachings spoken by the Sugata to express meaning, the vehicles of cause and effect, all the concepts of expressible words appear continuously, but the language of meaning, that is, the intention of showing Suchness, in the state of the Dharmakaya without birth, not a single word is spoken, because it is free from effort. Without letters and the language of awareness. The language of awareness is self-knowing, self-arisen wisdom.
Chinese
未于任何处成立，却显现为任何事物的自性。因此，由于没有文字，它远离言说，即使没有从舌尖发出。正如化身的语言一样，它是不具有词语表达的自性。那么，是为了调伏对象的目的吗？以慈悲的语言的加持。这是指智慧本身遍布于远离戏论的轮回和涅槃的一切事物，安住于其中。而它的自性本身是无法用语言触及的。然而，从遍布的广大智慧本身中，一切法和声音，以及平等性的状态，自然成就的加持仍然显现，各种各样的利益清晰地显现。这是指从无二的慈悲不间断的力量中，一般来说，也是所有进行表达的法。简而言之，对于九乘次第的调伏对象们，由于各自不同的心智，各种各样的意义通过表达而变得清晰。清晰即是语言的金刚殊胜。仅仅是满足众生需求的清晰，所有语言表达的自性，都未曾动摇于远离戏论的金刚般的智慧，远离了有无的边际，因此是殊胜的。对此，在词语的术语中，也被称为普贤王的语言，五种语言自然成就。同样，语言的利益众生之事。如上所示，慈悲的语言不间断，同样，在一切智智的自性中，虽然没有对每个调伏对象说不同的词语，但在调伏对象的角度来看，显现为可表达的语言，九乘次第的利益众生之事自然成就。同样，虽然没有动摇于状态之中。这是指无生意义的语言，从无戏论的状态中，没有能说和所说的努力。例如，就像山谷的回声一样。山谷的回声是指呼唤者清晰地听到重复的词语术语，但山谷本身并没有这些努力。同样，在无二的自性智慧，大慈悲的语言中，虽然没有能表达和所表达的努力，但由于调伏对象根器的高低差别，显现为与各自心智相符的九乘。从确定秘密的心髓本身中。
English
It is the nature of appearing as anything, though not established anywhere. Therefore, being without letters, it is free from speech and expression, even without being uttered from the tip of the tongue. Like the speech of an emanation, it is the nature of not possessing verbal expression. Then, is it for the sake of taming beings? By the blessing of the speech of compassion. This refers to wisdom itself pervading all phenomena of samsara and nirvana, being free from elaboration, and abiding therein. And its very nature is untouchable by verbal expression. However, from the very expanse of great wisdom, the blessing of all phenomena and sounds, and the state of equality, spontaneously accomplished as the great self, still appears, and various benefits are clearly manifested. This refers to the fact that from the uninterrupted power of non-dual compassion, generally, it is also all the dharmas that make expression. In short, for the beings to be tamed of the nine vehicles, due to their various different minds, various meanings become clear through expression. Clarity itself is the supreme vajra of speech. Merely the clarity that fulfills the needs of beings, the nature of all verbal expressions, is unsurpassed because it has not moved from the vajra-like wisdom that is free from elaboration, and is free from the extremes of existence and non-existence. To that, in the terminology of words, it is also called the speech of Kuntuzangpo, the five speeches spontaneously accomplished. Likewise, the benefit of speech for beings. As shown above, the speech of compassion is uninterrupted, similarly, in the self-nature of omniscient wisdom, although there are no different words spoken to each being to be tamed, from the perspective of the beings to be tamed, the speech that appears to be expressible, the benefit of beings of the nine vehicles is spontaneously accomplished. Likewise, although it has not moved from its state. This refers to the speech of unborn meaning, from the state of non-elaboration, there is no effort of speaker and spoken. For example, like the sound of a cliff. The sound of a cliff is when the caller clearly hears the repeated verbal terms, but the cliff itself does not have those efforts. Similarly, in the non-dual self-awareness, the speech of great compassion, although there is no effort of expresser and expressed, due to the difference in the faculties of the beings to be tamed, it appears as the nine vehicles in accordance with their respective minds. From ascertaining the secret essence itself.
Chinese
手印瑜伽士修习瑜伽。关于法手印的思考，法手印是修习字句。言说法手印是念诵咒语等口头表达。心之手印，思考心之手印。安住心之手印。执持心之手印。散聚事业之手印是周遍一切，总的来说应当了解。第八品以三者的历史方式简略地显示，其中“此后”一词的紧接着是指第七品之后。意义上的紧接着是指一般生起次第圆满后，五支，五十尊神之坛城加持，利益产生是手印开展与会供修持相关联。特别是在坛城生起次第修习之时，融入智慧后献供，是手印歌舞会供相关联。所谓“一切如来”，是指一切无别的胜者普贤王如来。所谓“一切支分”，此处身体的五支是指头等五者。分别的支分是指蕴、界、处等。所谓“于坛城中任运成就”，是指支分坛城五者本来自任运成就，是自性手印。又于幻化广大经中说：“自性大手印，内外器情诸一切，五部善逝父母之，大手印中而安住。”因此，五蕴和五大，五部父母如日月和光芒般，界和处，本尊和本母的坛城，如是本来自性如此，瑜伽士知晓后，于殊胜三摩地之坛城中修习，是分别的支分本来自任运成就，瑜伽士的智慧于殊胜三摩地中任运成就。身体的支分和五部眷属的坛城本来自任运成就，于圣妙法网经中说：“头眼耳鼻舌上，安立嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡）五字。”以及“右手之指上，安立吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）五字。”等等，支分是各自五部的坛城，头是身体的总集，因此是根
English
The yogi of Mudra Yoga meditates on yoga. Thinking about the Dharma Mudra, the Dharma Mudra is meditating on letters. Speaking the Dharma Mudra is the verbal expression of reciting mantras, etc. The Mind Mudra, thinking about the Mind Mudra. Abiding in the Mind Mudra. Holding the Mind Mudra. The scattering and gathering Karma Mudra goes to all, and should be generally understood. The eighth chapter briefly shows the history of the three. The immediate word "Then" refers to after the seventh chapter. The immediate meaning is that generally, after the completion of the generation stage, the five limbs, the mandala of fifty deities are blessed, and the benefits arise in connection with the Mudra expansion and gathering practice. In particular, when practicing the generation stage of the mandala, offering after merging wisdom is related to the Mudra dance gathering. The so-called "All Tathagatas" refers to the all-pervasive Samantabhadra, the Victorious One, who is without distinction. The so-called "All Limbs" here refers to the five limbs of the body, such as the head. The limbs of discrimination are the aggregates, elements, and sense bases. The so-called "spontaneously accomplished in the mandala" means that the five limb mandalas are spontaneously accomplished from the beginning, which is the nature Mudra. Moreover, in the Extensive Play of Illusion it is said: "The great Mudra of nature, all outer and inner vessels and contents, the five families of Sugatas, fathers and mothers, abide in the state of the great Mudra." Therefore, the five aggregates and the five elements, the five families, fathers and mothers, like the sun and rays, the elements and sense bases, the mandala of deities and goddesses, are inherently so. After the yogi knows this, he meditates in the mandala of superior Samadhi, which is the spontaneous accomplishment of the limbs of discrimination from the beginning. The wisdom of the yogi is spontaneously accomplished in the superior Samadhi. The limbs of the body and the mandala of the five families with their retinues are spontaneously accomplished from the beginning. In the Holy Net of Means it is said: "On the head, eyes, ears, nose, and tongue, establish the five syllables Om (藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡)." And "On the fingers of the right hand, establish the five syllables Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)." etc. The limbs are the mandalas of the respective five families. The head is the general collection of the body, therefore it is the root.
Chinese
一切都圆满，因此如来种姓自然成就。右手消除过失，完善功德，与金刚部相合，因此金刚部自然成就。左手紧握一切所需，珍宝部佛陀的功德由此产生，因此珍宝部自然成就。右脚首先舍弃，到达彼岸，事业部自然成就。左脚在跳跃时稳固，因此莲花部自然成就。如此，本来就有的自然成就，是将四十二种念头加持为本尊，以及将五蕴加持为五部的坛城。了解其真实意义并证悟智慧，是见地的手印。证悟后通过禅定修习，习惯成自然，无需刻意造作，如同无勤任运般，显现分别诸法的禅定，不执著能取所取的显现，不执著一切非本尊的显现，在本尊坛城中显现，这被称为自然成就。因此，宣讲的这一品，是宣讲者为了理解的眷属而说的。共同宣讲手印的定义和自性手印是：首先是自性手印，即幻化网圆满显现。如是说，以上两支的一切念头，幻化是指，执著于此的意识，在没有世俗部分的情况下，不间断地显现，以及不像显现那样成立的如幻如化的胜义谛。网络是指，无别如同水和湿性般无别，是自性的状态。证悟它的方式是，圆满显现是指，状态的意义在自证的显现中显现，即是圆满。一切都是菩提胜义的印。意思是说，器情有情五境等一切，在证悟的坛城自性中自然成就，不可超越，是自性手印，不离此，并盖上此印。通过经文和上师的力量证悟存在的意义，智慧在基性中自然成就，不离此状态，是见地的手印。
English
Everything is complete, therefore the Tathagata lineage is spontaneously accomplished. The right hand eliminates faults and perfects qualities, being in harmony with the Vajra family, therefore the Vajra family is spontaneously accomplished. The left hand firmly holds all necessities, the qualities of the Ratna family Buddha arise from this, therefore the Ratna family is spontaneously accomplished. The right foot first abandons and reaches the other shore, the Karma family is spontaneously accomplished. The left foot is firmly stable when leaping, therefore the Padma family is spontaneously accomplished. Thus, the spontaneous accomplishment of what is primordially existent is the blessing of the forty-two thoughts as deities, and the blessing of the five aggregates as the mandala of the five families. Understanding the meaning of how it is and attaining wisdom is the mudra of view. Having realized this, meditating through samadhi, becoming accustomed to it naturally, without deliberate effort, like effortless spontaneity, the samadhi that distinguishes appearances manifests, without fixating on the appearance of the grasped and the grasper, without fixating on all non-deity appearances, manifesting in the deity's mandala, this is called spontaneous accomplishment. Therefore, this chapter of explanation is spoken by the explainer for the sake of the assembly of understanding. The definition of mudra and the common explanation of the nature mudra are: first, the nature mudra, which is the complete manifestation of the magical net. As it says, all the thoughts of the above two branches, 'magical' means that the consciousness that clings to it, without the conventional part, appears uninterruptedly, and the two ultimate truths, like illusion, that are not established as they appear. 'Net' means that the undifferentiated, like water and its moisture, is the state of nature. The way to realize it is: 'complete manifestation' means that the meaning of the state manifests in the self-aware manifestation, which is complete. Everything is the supreme mudra of enlightenment. It means that all phenomena, such as the environment and beings, the five objects, etc., are spontaneously accomplished in the nature of the mandala of realization, without transcendence, which is the nature mudra, not departing from it, and being sealed with its seal. Realizing the meaning of being through the power of scripture and the guru, wisdom is spontaneously accomplished in the ground of being, without departing from that state, is the mudra of view.