English
I am absorbed into the five Buddha families. The deities of body, speech, and mind are clearly manifested. The deities of qualities and activities blaze forth. The third general topic is the mandala of speech as nature, which has three aspects: the characteristics of the five speeches, their functions, and their categories. The first has five aspects: enumeration. The speech of meaning. Straightforward. Emaho (Tibetan: ཨེ་མ་ཧོཿ, Sanskrit Devanagari: अहो, Sanskrit Roman transliteration: aho, literal Chinese meaning: rare), which refers to the unborn speech of meaning. Wonderful Dharma, which refers to speech that is superior and distinct from other speeches. The nature of the speech of all five bodies of the perfectly complete Buddha is beyond all sounds, established names, expressed words, and letters, and is therefore the speech of meaning. The inexpressible itself becomes the basis of all that is expressed, and therefore the meaning of various sounds and words clearly arises. The speech of words. Straightforward. The single speech of meaning of the Tathagata is the mandala of speech, which clearly represents all that can be expressed. Speech is either the twelve branches of melody, or in each of the six realms of beings, the branches of speech melody are sixty, sixty, that is, three hundred and sixty, etc., which are inconceivable. All the sounds, names, and words that appear separately are universally present to those to be tamed, and each word represents a meaning, so it is the supreme seal of speech. The speech of awareness. Straightforward. The most excellent of all tantras is the union of the male and female deities, so this very essence of the Secret Essence of the Illusion Web Tantra, when practiced, is free from the sting of conceptual thought and affliction, so the meaning of the speech of bliss arises, and there is no attachment to all the sounds and languages of samsara and nirvana. Therefore, just as a lotus remains in the mud but is not stained by the faults of the mud, liberation is the Dharma of Nirvana, going to the state of liberation is the Dharma of the Path, and being accompanied by all afflictions is the Dharma of Samsara. Furthermore, no matter how the sounds and languages that are grasped and not grasped by the minds of sentient beings are expressed, they are not stained by the faults of signs, so it is the supreme speech, the speech of the blessing of awareness. The vajra speech. Straightforward. The higher vehicle is mantra, and the lower vehicle is characteristics, etc., and all the heretical eternalist and annihilationist views, and all sentient beings of the six realms without exception.
Chinese
由于一切的音声都显现为心性，所以是现证菩提之语。由于它本身是显现与空性无别的，所以被归纳为金刚语。像这样归纳的时候，也未曾离开金刚语，而是与十方所化众生的显现相符地显现。音声显现的时候，是在无执着、无取舍的无二状态中宣说的。像这样宣说的时候，对于无生之义是无法用语言表达的。这是梵天妙音之语。正直。无法用语言表达的意义之语，以各种词语的声音传遍所有所化众生，并能各自衡量其含义。例如，如来释迦牟尼佛对斯里达桑巴说了“天神”，而病人、妻子三人各有不同的理解方式，同样，一个意义之语的声音，以不同的方式让所有所化众生根据各自的想法来理解。因此，梵天妙音之语是用一个词在同一时间理解多种不同含义，所以是语之至尊国王。此时，有些人说，这里没有出现报身语的象征，所以是缺失的，而化身语出现了两次，所以是重复的。拉杰·德林巴回答说，报身语的象征在第六品中已经说明，所以这里没有出现。化身语的两次出现不是重复，因为化身语的表达，即词语之语，是用每个词来表达每个意义，而化身语的梵天妙音之语是用一个词来表达多种意义。经文的段落已经说明了这一点。藏巴·比顿说，报身语没有缺失，因为无论如何宣说所有的经典，都不是从真如中宣说的。据说这是象征之语。嘉瓦·贡巴说，上师们是这样说的，但《注释·斯帕卡布》中，语五种的特征、作用和类别共同设定为七种，所以报身语没有缺失。第二，语的作用。正直。无论是高乘的密咒，还是低乘的特征等等，无论在所化众生的面前如何显现，世尊都没有从色法的真如之外宣说，而是作为调伏所化众生的方法，即使是梵天妙音，也能听到各自的理解方式。经
English
Because all sounds manifest as the nature of mind, it is the speech of manifest enlightenment. Because it itself is inseparable from appearance and emptiness, it is summarized as Vajra Speech. Even at the time of such summarization, it does not move from Vajra Speech, but manifests in accordance with the appearances of the beings to be tamed in the ten directions. When sound appears, it is spoken in a state of non-attachment and non-grasping, a state of non-duality. At the time of such speaking, the meaning of no-birth cannot be expressed in words. This is the speech of Brahma's melodious voice. Straight. That meaning of speech that cannot be expressed in words, the sound of various words spreads to all beings to be tamed, and each can measure its meaning separately. For example, when the Tathagata Shakyamuni Buddha said "god" to Sridasa Sangpa, the sick person, the wife, and the three had different understandings. Similarly, the sound of one meaning-speech allows all beings to be tamed to understand separately according to their own thoughts. Therefore, this speech of Brahma's melodious voice uses one word to understand many different meanings at the same time, so it is the supreme king of speech. At this time, some say that the symbolic speech of the Sambhogakaya has not appeared here, so it is missing, and the speech of the Nirmanakaya has appeared twice, so it is repeated. Lhaje Dringpa replied that the symbol of the Sambhogakaya speech has been explained in the sixth chapter, so it has not appeared here. The two appearances of the Nirmanakaya speech are not repeated, because the expression of the Nirmanakaya speech, that is, the speech of words, uses each word to express each meaning, while the Brahma's melodious voice of the Nirmanakaya speech uses one word to express many meanings. The paragraphs of the scripture have explained this. Tsangpa Biton said that the Sambhogakaya speech is not missing, because no matter how all the scriptures are spoken, they are not spoken from Suchness. It is said that this goes to the symbolic speech. Gyawa Gonga said that the lamas say so, but in the Commentary Sparkhab, the characteristics, functions, and categories of the five speeches are commonly set as seven, so the Sambhogakaya speech is not missing. Second, the function of speech. Straight. Whether it is the high vehicle of mantra or the low vehicle of characteristics, etc., no matter how it appears in front of the beings to be tamed, the Bhagavan has not spoken from anything other than the Suchness of form, but as a method of taming the beings to be tamed, even with one Brahma's melodious voice, one can hear different ways of understanding. Sutra
Chinese
《定解宝灯论》中也说，迦地延只说了色的如是性，有些人听说是色空，有些人听说是色不空，有些人听说是色乐，有些人听说是色苦，等等。第三是语的种类。真实而言，如何通过声音或符号将所有经文的意义用语言表达出来，如果归纳起来，可以归纳为语的五种或六种种类，因为如是性的意义是不可言说的。没有用语言说出来的，是法身无生义的语。虽然没有表示它的文字，也没有在舌尖上发出声音，但却能衡量符号的意义，因此是报身意图的符号语。它也仅仅是自证，因此是觉性智慧的语，虽然远离戏论，但以大悲遍及一切，以慈悲一切法和一切声音在法性中任运成就，语的加持无有止息，是觉性加持的语。为了利益众生，与所化众生的想法相符，各自同时清晰地显示符号的意义，是化身所说的语言。五语在未形成显现之时，也未从自性中移动，因此是语的殊胜，即无别金刚语。同样，不以语言表达，而是清晰地理解等等，通过语的途径利益众生，也未从如是性的状态中移动，虽然声音的差别显现为各种各样，但例如岩石虽然没有说话，岩石的声音ka和ki等自然而然地表达出来一样。章节的名称。真实而言，秘密心髓的如是性确定，从名称的基础词语相符。自性果究竟语的坛城，即五语的特征、作用和种类都归纳起来显示，以及生起本尊等秘密咒语的意义进行决断和界限，因此是章节，即向上计数第七的意思。现在开始讲解第八章节，其中殊胜的法聚基道果三者中，道和果
English
Also in the "King of Samadhi Sutra": "Katyayana only spoke of the suchness of form. Some heard that form is empty. Some heard that form is not empty. Some heard that form is bliss. Some heard that form is suffering," and so on. The third is the category of speech. Truly, how all the meanings of the scriptures are expressed in words through sound or symbols, if summarized, can be summarized into five or six categories of speech, because the meaning of suchness is inexpressible. What is not spoken in words is the speech of the Dharmakaya, the unborn meaning. Although there are no letters to represent it, and no sound is produced on the tip of the tongue, it can measure the meaning of symbols, so it is the symbolic speech of the Sambhogakaya's intention. It is also only self-awareness, so it is the speech of awareness and wisdom, although it is free from elaboration, but with great love pervading all, with compassion all phenomena and all sounds are spontaneously accomplished in the nature of reality, the blessing of speech is unceasing, it is the speech of the blessing of awareness. In order to benefit beings, in accordance with the thoughts of the beings to be tamed, each clearly shows the meaning of the symbols at the same time, it is the speech of the Nirmanakaya's expression. The five speeches, even at the time of unformed manifestation, do not move from their own nature, so it is the supreme speech, the indivisible Vajra speech. Similarly, without expressing it in words, but clearly understanding and so on, through the path of speech, the benefit of sentient beings also does not move from the state of suchness, although the differences in sounds appear in various ways, but for example, although the rock does not speak, the sound of the rock, ka and ki, etc., naturally express themselves. The name of the chapter. Truly, the suchness of the secret essence is determined, from the basis of the name the words are consistent. The mandala of the nature, fruit, and ultimate speech, that is, the characteristics, functions, and categories of the five speeches are all summarized and shown, and the meanings of secret mantras such as generating deities are decided and bounded, therefore it is a chapter, that is, the meaning of counting upwards to the seventh. Now we will explain the eighth chapter, in which the excellent Dharma collection of the three bases, paths, and fruits, the path and the fruit
Chinese
主要展示地基。在道上，展示方法和解脱二者。在三种特征中，展示原因的知晓和条件的进入。稍微展示结果的最终完成。在四种显现中，展示自性和道显现二者。在道上，展示次第和顿悟二者。在中等的五种中，展示相续的意义。在那十种中，展示心的坛城。顺便展示见、行、禅定。主要展示手印。在最后的十法中，展示自性见、隐义口诀、象征比喻、量论经论等。稍微展示总义的总结。此外，还通过一般的道理来展示。如此展示的第八品有三：计数、讲述历史、正直。特别是展示禅定身语坛城后，现在要展示心的坛城，所以称为“从那以后”。第六，展示一切如来之自性，无需在五部等坛城中寻找，自然成就，本来安住，是自性手印。如实知晓安住之安住是见手印。显现其意义是殊胜手印。如此，以这种方法加持为天性，称为“加持为天性”，以下将要出现的意义是特意宣说的。此品之文有六：计数、第一是自性手印、正直。证悟之众，本尊父母双运，本来明亮，所以幻化网显现圆满，一切分别念本来安住于本尊之体性，是自性手印。如此证悟是见手印。显现是果手印。具足此三者是菩提胜义手印，那是手印中的殊胜者。而且在广释中说：自性大手印，内外一切器情，五部善逝父母之，大手印中而安住。如是说。总之，手印是指盖印的词语，也就是难以逾越、美化和表达，是具足三种法的。这些的例子依次是国王的印章、美女的戒指和商人