English
The teaching on the speech of words is: Speech is one, the supreme of mudras. It says there. Speech is one, the mandala's limbs are: Therefore, the single speech of the Tathagata's meaning, which is the mandala of speech, expressing all expressible things appearing or being clear, the tone limbs of that word or speech are twelve, or inconceivable, universally pervasive. Sounds, names, and words appear separately. Therefore, or in each of the six realms of beings, the tone limbs of speech are also sixty, sixty, that is, three hundred and sixty, etc., inconceivable, countless, sounds, names, and words that always pervade the trainable beings, for gods there are the languages of gods, etc., each universally appearing. All are the supreme of speech's mudra. Therefore, all the speech of words also invariably expresses each aspect of the speech of meaning, so it is called the supreme of mudras, which is the speech of the Tathagata. Third, the teaching on the speech of wisdom is: Supreme tantra, illusion, supreme speech. It says there. In the supreme tantra, the net of illusion, it says: The supreme of all tantras, the union of father and mother deities, so it is the tantra of the net of illusion, the essence of the secret nature, if one practices this, the meaning of the blissful speech will also arise. Because self-awareness wisdom has no pain of conceptualization and affliction, so it is in accordance with the great bliss deity, the meaning of the speech of self-awareness wisdom can be understood, what is it? Everything becomes the state of a lotus. Therefore, there is no clinging to all the sounds and languages of samsara and nirvana, just as a lotus, although it grows in mud, is not stained by the faults of mud, being in such a state. The sound of the path of liberation and samsara. Therefore, the dharma of nirvana that is liberated from the suffering of samsara, and the dharma of the path that leads to the place of liberation, and all the sounds and languages that appear as the dharma of samsara with all afflictions, whatever is said is the supreme speech. Furthermore, whatever sounds and languages that are grasped or not grasped by sentient beings appear, whatever is said, will not be stained by the faults of signs, so it is the supreme of speech, that is, the speech of self-awareness, which is the speech of great bliss. Fourth, the teaching on the vajra speech is: Supreme vehicle
Chinese
所有低劣的……不可言说。那里有这样一段话。所有高低乘。意思是，所有高的乘，如真言，和低的乘，如特征等等。所有误入歧途者之声。意思是，所有邪见者，如外道、常见边和断见边，以及六道众生的所有声音。汇集于菩提金刚之语。意思是，因自性光明，是现证菩提之语。其自身显现空性无二，故汇集于无别金刚之语中。汇集之自性于十方显现。意思是，如是无有差别的汇集之时，一切皆于显空无二金刚之语中，未曾动摇，于十方显现。与彼处所化众之显现相符而显现。声音自身于无执中宣说。意思是，如是声音显现之时，于无执不取之无二状态中宣说。宣说之时不可言说。意思是，如是于声音中宣说之时，对于无生之义，无法以言语表达，是为无别金刚之语。第五，宣说梵天之语。不可言说之自身，种种……是国王。那里有这样一段话。不可言说之自身，种种音声，于一切处显现，且各自衡量。意思是，不可言说之义语，以种种词语显现为音声，于一切所化众处显现，且各自理解其义，衡量其表达。譬如，如来使人醒悟一般。一语以音声各自理解。意思是，譬如，如来释迦牟尼佛使人醒悟，天神、国王、病人和妻子三人各自理解其义。如是，唯一之义语，因音声之差别而生，故一切所化众皆能如其所想般各自理解。此乃殊胜之语之国王。意思是，如是梵天之语，以天人为例，殊胜之语，一语能使众多不同之义于一时理解，故为国王。此时，有人说，圆满报身之表诠语未出现，故中断。化身之
English
All inferior... unspeakable. There is such a passage there. All high and low vehicles. It means, all high vehicles, such as mantras, and low vehicles, such as characteristics, etc. The sound of all those who go astray. It means, all those with wrong views, such as heretics, eternalists, and nihilists, and all the sounds of sentient beings in the six realms. Gathered into the speech of Bodhi Vajra. It means, because of the clarity of self-nature, it is the speech of manifest enlightenment. Its own manifestation is emptiness and non-duality, so it is gathered into the inseparable Vajra speech. The nature of gathering manifests in the ten directions. It means, at the time of such an undifferentiated gathering, everything is in the speech of emptiness and non-dual Vajra, without wavering, manifesting in the ten directions. It manifests in accordance with the appearance of the trainees in those places. The sound itself is spoken in non-attachment. It means, when the sound appears in this way, it is spoken in the non-dual state of non-attachment and non-grasping. It is unspeakable when it is spoken. It means, when it is spoken in sound in this way, it cannot be expressed in words for the meaning of non-birth, which is the inseparable Vajra speech. Fifth, the teaching of the speech of Brahma. The unspeakable itself, various... is the king. There is such a passage there. The unspeakable itself, various sounds, appear everywhere, and are measured separately. It means, the unspeakable meaning speech appears as sound with various words, appears in all places where trainees are, and each understands its meaning and measures its expression. For example, like the Tathagata awakening people. One word is understood separately by sound. It means, for example, when the Tathagata Shakyamuni Buddha awakens people, the gods, kings, patients, and wives each understand its meaning. In this way, the only meaning speech is born because of the difference in sound, so all trainees can understand it separately as they think. This is the king of the supreme speech. It means, the speech of Brahma like this, taking gods and humans as examples, the supreme speech, one word can make many different meanings understood at the same time, so it is the king. At this time, some say that the symbolic speech of the complete enjoyment body has not appeared, so it is interrupted. The incarnation's
Chinese
如果说，语有词语之语和梵音之语两种，是否重复呢？ 尊者问道：在报身表示语第六品中说： 如来胜语不言说，以身显示诸法量。 这样说，这里没有出现。化身的两种语没有重复，因为化身的表达，词语之语是每个词代表一个意义，而化身的梵音之语是一个词代表多个意义。经文用词语说明。 藏巴·比西顿说：报身表示语没有中断， 无论如何宣说一切经典， 然而如来没有用如是宣说。 这是否属于表示语呢？ 上师嘉嘎·贡巴说： 上师们虽然那样说， 但《释论·斯帕卡布》将五语的定义、作用和种类放在七个共同点中，所以报身语没有中断。 第二，显示语的作用： 乘等， 各自听闻。 这在那里。无论乘是高乘密咒还是低乘相法等，数量不可思议，在所化众生面前如何显现，世尊都没有从色之如是性之外宣说，而是为了调伏所化众生，即使是梵音之语，也能各自听到不同的理解。 这样，在《三摩地王经》中也说： 考迪尼亚，我只说了色的如是性， 有人听到的是色空， 有人听到的是色不空， 有人听到的是色乐， 有人听到的是色苦。 等等。 第三，显示语的种类： 无论如何宣说一切经典， 如同山谷的回声。 这在那里。 无论如何宣说一切经典， 也就是说，无论如何通过声音或表示的方式，经典的所有意义都显现为词语，并且所有表达都可以归纳为五种或六种语的种类。 如来没有用如是宣说。 也就是说，因为如是性的意义不可言说，所以没有用词语宣说，这是法身无生义的语。 没有文字， 以及， 即使没有从舌尖发出。 也就是说，义的语
English
If it is said that there are two types of speech, namely speech of words and speech of Brahma's sound, is it redundant? The venerable one asked: In the sixth chapter of the Symbolic Speech of the Sambhogakaya, it says: The supreme speech of the Tathagata does not speak, but shows the measure of all dharmas through the body. As it is taught, it does not appear here. The two speeches of the Nirmanakaya are not redundant, because the expression of the Nirmanakaya, the speech of words, is that each word represents one meaning, while the speech of Brahma's sound of the Nirmanakaya is that one word represents multiple meanings. The scripture clarifies with words. Tsangpa Bysi-ton said: The symbolic speech of the Sambhogakaya is not interrupted, Even if all the scriptures are spoken, However, the Tathagata did not speak in that way. Is this considered symbolic speech? Lama Gyagab Gongpa said: Although the lamas say so, The commentary Spar Khab placed the definitions, functions, and types of the five speeches in seven common points, so the speech of the Sambhogakaya is not interrupted. Second, showing the function of speech: Vehicles, etc., heard separately. It is there. No matter how the number of vehicles, whether higher vehicles like mantras or lower vehicles like characteristics, etc., is immeasurable, and how it appears to the disciples, the Bhagavan did not speak from anything other than the suchness of form. Rather, as a means of taming disciples, even a single speech of Brahma's sound is heard with different understandings. Thus, in the Samadhiraja Sutra, it is also said: Kaundinya, I have only spoken of the suchness of form, Some hear it as form is empty, Some hear it as form is not empty, Some hear it as form is bliss, Some hear it as form is suffering. And so on. Third, showing the types of speech: However all the scriptures are spoken, Like the echo of a valley. It is there. However all the scriptures are spoken, That is, however all the meanings of the scriptures appear as words and are expressed through sound or symbols, all expressions can be summarized into five or six types of speech. The Tathagata did not speak in that way. That is, because the meaning of suchness is inexpressible, it is not spoken in words, which is the speech of the meaning of the unborn Dharmakaya. Without letters, and Even if it is not uttered from the tip of the tongue. That is, the speech of meaning
Chinese
由于它不是由表示自身的文字组成，也不是通过声音来表达，即使没有从舌尖发出声音和词语，也能理解其含义，因此，报身佛的意旨是表意的语言。如“智慧的语言”和“以慈悲语言的加持”等所说，上述的语言也仅仅是自证的缘故，智慧和觉性的语言虽然远离戏论，但以大悲遍及一切，以慈悲，一切法和一切声音在法性的状态中自然成就的语言的加持，无论什么也不会阻碍，这就是觉性加持的语言。如“各种利生事业各自明晰”所说，为了利益众生，与所化众生的想法相符，各自同时传达表意的含义并清晰地显示，这就是化身佛的表达，词语的语言。如“明晰即是语言的金刚之最”所说，五种语言也无有阻碍地显现之时，也因为没有从自性中动摇，因此与第六金刚持的语言的体性为一，五种语言无有分别，是金刚。从语言的差别中变得特殊，因此是最殊胜的，是无别金刚的语言。如“同样是语言的利生事业”所说，同样是不以词语表达，而是清晰地理解等等，通过语言的方式利益有情众生，也是不从本性中动摇。如“譬如岩洞的回声”所说，不从无生之本性中动摇，虽然显现各种不同的声音差别，但譬如岩石没有说话一样，岩洞的回声ka和ki等，就像用语言表达一样地出现。第三是章节的名称，即“秘密的第七”等。秘密的，即难以理解的；精华，即浓缩的；唯此，即排除其他的；决定，即远离怀疑的；业，是名称的基础。以及坛城的汇集，即秘密咒语的章节，是第七。如是，自性、果、究竟的语言坛城，无论有多少，也都是汇集为五种语言，五种语言的体性或特征，以及事业、分类、宫殿和本尊等生起的咒语的体性，以及祈请等等。
English
Since it is not composed of letters that represent itself, nor is it expressed through sound, even if sounds and words are not uttered from the tip of the tongue, it can understand its meaning, therefore, the meaning of the Sambhogakaya is the language of expression. As it is said, such as "the language of wisdom" and "by the blessing of the language of compassion," the above language is also only for self-realization, the language of wisdom and awareness, although it is far from elaboration, but with great compassion pervading everything, with compassion, all dharmas and all sounds are naturally accomplished in the state of dharmata, the blessing of the language will not hinder anything, this is the language of awareness and blessing. As it is said, "Various activities for the benefit of beings are clear and distinct," in order to benefit beings, in accordance with the thoughts of the beings to be tamed, each simultaneously conveys the meaning of expression and clearly shows it, this is the expression of the Nirmanakaya, the language of words. As it is said, "Clarity is the supreme Vajra of language," when the five languages appear without obstruction, also because they do not waver from their own nature, therefore they are one with the nature of the language of the Sixth Vajradhara, the five languages are indistinguishable, it is Vajra. It becomes special from the difference of language, therefore it is the most supreme, it is the indivisible Vajra language. As it is said, "Similarly, the activities of benefiting beings through language," similarly, it is not expressed in words, but clearly understood, etc., benefiting sentient beings through the way of language, also without wavering from the original nature. As it is said, "Like the echo of a rock cave," without wavering from the unborn nature, although various different sound differences appear, but like a rock not speaking, the echo of the rock cave ka and ki, etc., appear as if expressed in language. The third is the name of the chapter, namely "The Secret Seventh," etc. Secret, that is, difficult to understand; essence, that is, condensed; only this, that is, excluding others; definite, that is, far from doubt; karma, is the basis of the name. And the collection of mandalas, that is, the chapter of secret mantras, is the seventh. Thus, the nature, fruit, and ultimate language mandala, no matter how many, are all collected into the five languages, the nature or characteristics of the five languages, as well as the nature of the mantras that arise from the activities, classifications, palaces, and deities, as well as supplication, etc.