English
Because it is in the state of self-nature, all descriptions of liberation, the path to liberation, and the sounds of bondage and samsara are not tainted by characteristics, so it is the supreme of speech. Because it appears in unobstructed self-awareness, it is also called the speech of wisdom or the speech of great bliss. Fourth, the indivisible Vajra speech: There are six lines such as high and low vehicles. All high and low vehicles of liberation, as well as inverted heretics, and the sounds of all sentient beings included in the six realms, are actually included in the Vajra speech, which is originally enlightened in the nature of non-duality of appearance and emptiness. At the very moment of inclusion, the sound that appears and makes it understood in the ten directions, without moving from it, just as a lotus is not stained by water, is liberated from the two extremes because it is spoken in a state of non-attachment. At the time of unobstructed speech, it is inexpressible because there is no object of reference. Fifth, Brahma's melodious speech: There are five lines such as unspeakable speech. Because the speech of unspeakable meaning appears as the source of various sounds, it is known to all those to be tamed in one language. And from this, they measure and understand their respective meanings. For example, just as when Shakyamuni Buddha awakened people, the patient, the doctor, the householder, and the woman each understood different meanings, the sound of the Tathagata's one speech makes people understand all the dharmas that are in accordance with their respective thoughts. This is one speech pervading all, the supreme king of speech, that is, Brahma's melodious speech. As it is said in the Ratnakuta Sutra: The Buddhas' speech appears as one sound, and each hears it according to their inclination. Like this. Here, because the Sambhogakaya symbolic speech does not appear, it is missing. If it is said that because two Nirmanakaya speeches appear, it is superfluous, then the Sambhogakaya speech has already been said in the previous sixth chapter: The Tathagata speaks the supreme speech, does not speak, and shows all dharmas by measuring with the body. Therefore, it is not mentioned here. Among the two Nirmanakaya speeches, the speech of words uses one word to represent one meaning, while Brahma's melodious speech uses one word to represent multiple meanings, so there is no fault of being superfluous. Second, the function of speech is:
Chinese
关于高低乘等有三种情况。虽然在所化众生的显现中，似乎有高低不同的乘，但世尊只说了趋入真如，没有说其他的。这只是为了调伏所化众生而听闻的各种法类而已。如《三摩地王经》所说：迦谛那，我说的是色之真如，有人听说是色空，有人听说是色不空，有人听说是色乐，有人听说是色苦。第三是语的种类。如经部等有三种半偈。如经部的所有意义都可以用语言表达，但如果用意义法性真如来衡量，因为不可言说，所以什么也没有说。这是法身无生义语。义语本身没有形成能表达的文字，也无法用声音表达，虽然没有在舌尖上出现声音和词语，但通过身的表示，能让眷属领会意义，所以是报身意表语。智慧本觉之语，是周遍的悲悯，一切声音在法性中自然成就，语的加持力毫不间断地发挥作用，这是现证菩提本觉加持语。对于任何应调伏的众生，都能以一个词清晰地表达各种符合其意乐的声音和意义，并通过听闻来传达信息，这是化身言说词语。虽然如此清晰，但因为不可见，所以语的自性不可分割，是金刚之最，是无别金刚语。同样，佛陀通过语来利益众生，虽然没有离开不可言说的真如之境，但这是由诸佛的悲悯和所化众生的意乐而自显的。例如，即使是岩石的回声，也没有表达的意愿、分别和努力，但因缘和合就会产生声音。如《宝性论》所说：犹如声响之回声，由他之识而生起，如是如来之语，内外皆无所住。
English
There are three aspects regarding higher and lower vehicles, etc. Although it appears to the perception of those to be trained that there are immeasurable higher and lower vehicles, the Bhagavan has spoken only of entering into Suchness, and nothing else. These are merely various categories of Dharma heard as a means of taming those to be trained. As it is said in the Samadhiraja Sutra: "Katyayana, I have spoken only of the Suchness of form, but some have heard it as form is empty, some have heard it as form is not empty, some have heard it as form is happiness, some have heard it as form is suffering." The third is the variety of speech. Like the scriptures, there are three and a half verses. Although all the meanings of the scriptures can be expressed in words, if measured by the meaning of Dharmata Suchness, because it is inexpressible, nothing at all has been spoken. This is the Dharmakaya's unborn meaning-speech. That very meaning-speech does not exist as a signifying letter, nor can it be expressed as sound. Although it does not appear as sound and words on the tip of the tongue, it shows the meaning to be measured in the minds of the retinue through the body's signs, so it is the Sambhogakaya's intention-sign speech. That very speech of Rigpa Yeshe (awareness-wisdom) is the all-pervading compassion, and all sounds are spontaneously accomplished in the nature of Dharmata. The power of the blessing of speech, which is unimpeded in any way, accomplishes the meaning, and this is the Abhisambodhi Rigpa blessing speech. For any being to be trained, various sounds and meanings that accord with their inclinations are clearly expressed with a single word, and communication is conveyed through hearing, this is the Nirmanakaya's expression-word speech. Although it is so clear, because it is imperceptible, the nature of speech is indivisible, it is the supreme Vajra, the indivisible Vajra speech. In the same way, all the deeds of benefiting beings through the Buddha's speech, although they do not move from the state of inexpressible Suchness, are self-manifestations from the compassion of the Victorious Ones and the inclinations of those to be trained. For example, even the sound of a rock echo has no intention to express, no conceptualization, and no effort, but through conditions, the form of sound arises. As it is said in the Uttaratantra: "Just as the sound of an echo, arises from the consciousness of another, so the speech of the Tathagatas, does not abide either outside or inside."
Chinese
如前所述。第三章的名称是：秘密等。此续有二十二品。其中，此品将所有自性语之坛城归纳为五语，以及开示殊胜三摩地语之坛城秘密真言意义的第七品。༈ 第八品有三：历史、正文和名称。第一部分是：此后，如来等。为了从开示语之坛城之后，展示自性、见和殊胜定，即心手印之三坛城，因此，所有如来之总体自性，以身体和思维的所有支分作为身和智慧之坛城，为了以自然成就之智慧，通过证悟和串习之结合而圆满，加持称为手印次第，特意宣说。第二部分正文有五：自性手印、殊胜三摩地手印、见手印、开示具戏论手印之三摩地，以及通过手印之类别总结。第一部分是：以幻化网等一颂，一切法在双运幻化网之坛城中，从一开始就自性现前圆满成佛，因此，对于所有分别念，以法性菩提心普贤王如来之最胜手印印持，即彼证悟安住现前之三种状态，称为自性、见和果之手印。如是，难以证悟之秘密，以彼唯一真实之义，以法性心髓手印印持，如国王之印玺般难以逾越，即任何时候都不会超越它。第二部分有三：手印之因，以及由此产生之五部总的誓言印，以及由此延伸之各个本尊的手印。第一部分是：不动等一颂。在《释续小疏》中说：头是如来部，右手金刚不动，左手宝生部，左脚法生部，右脚业生部。如是身体的五个支分，以及小指是金刚，食指是如来，中指是宝生，拇指是莲花。
English
As mentioned before. The name of the third chapter is: Secret, etc. This tantra has twenty-two chapters. Among them, this chapter summarizes all the mandalas of the speech of self-nature into five speeches, and the seventh chapter, which explains the meaning of the secret mantra of the mandala of the speech of superior samadhi. ༈ The eighth chapter has three parts: history, text, and name. The first part is: Then, the Tathagata, etc. In order to show the three mandalas of self-nature, view, and superior meditation, that is, the heart mudra, after showing the mandala of speech, therefore, the total nature of all Tathagatas, with all the limbs of body and mind as the mandala of body and wisdom, in order to be perfected by the combination of realization and habituation with naturally accomplished wisdom, the order of mudras called blessing is specifically declared. The second part, the text, has five parts: the mudra of self-nature, the mudra of superior samadhi, the mudra of view, the explanation of the samadhi of the mudra with elaboration, and the conclusion through the categories of mudras. The first part is: With the net of illusion, etc., one verse, all dharmas are in the mandala of the net of illusion of union, from the beginning, they are naturally manifest and perfectly enlightened, therefore, for all conceptualizations, the most excellent mudra of the Dharmata Bodhicitta Samantabhadra is sealed, that is, the three states of realizing and abiding in it are called the mudra of self-nature, view, and fruit. Thus, the secret that is difficult to realize, with that only true meaning, sealed with the mudra of the essence of Dharmata, is as difficult to transgress as the king's seal, that is, it will never go beyond it. The second part has three parts: the cause of the mudra, and the general samaya mudra of the five families arising from it, and the mudras of the individual deities extending from it. The first part is: Akshobhya, etc., one verse. In the commentary "Small Treatise" it says: The head is the Tathagata family, the right hand is Vajra Akshobhya, the left hand is the Ratnasambhava family, the left foot is the Dharma family, and the right foot is the Karma family. Thus, the five limbs of the body, and the middle finger of the little finger is Vajra, the index finger is Tathagata, the middle finger is Ratnasambhava, and the thumb is Padma.
Chinese
小指的事業部，一切支分都自然成就為五部的壇城。不動部的右手五指上，在五個日輪之上，有五個方便部的種子字：吽（藏文：ཧཱུཾ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽），嗡（藏文：ༀ，梵文天城體：ओं，梵文羅馬擬音：oṃ，漢語字面意思：嗡），梭哈（藏文：སྭཱ་，梵文天城體：स्वाहा，梵文羅馬擬音：svāhā，漢語字面意思：梭哈），阿（藏文：ཨཱཾ，梵文天城體：आं，梵文羅馬擬音：āṃ，漢語字面意思：阿），哈（藏文：ཧཱ，梵文天城體：हा，梵文羅馬擬音：hā，漢語字面意思：哈）。寶生部的左手五指上，在五個月輪之上，有五個智慧母的種子字：穆（藏文：མཱུཾ，梵文天城體：मूं，梵文羅馬擬音：mūṃ，漢語字面意思：穆），朗（藏文：ལཱཾ，梵文天城體：लां，梵文羅馬擬音：lāṃ，漢語字面意思：朗），芒（藏文：མཱཾ་，梵文天城體：मां，梵文羅馬擬音：māṃ，漢語字面意思：芒），邦（藏文：པཱཾ，梵文天城體：पां，梵文羅馬擬音：pāṃ，漢語字面意思：邦），當（藏文：ཏཱཾ་，梵文天城體：तां，梵文羅馬擬音：tāṃ，漢語字面意思：當）。按照手指所屬的部族正確無誤地排列之後，將兩隻手的五指合攏，以合掌的動作，成為產生各個本尊手印的原因。 第二種是嗡（藏文：ༀ，梵文天城體：ओं，梵文羅馬擬音：oṃ，漢語字面意思：嗡）和穆（藏文：མཱུཾ，梵文天城體：मूं，梵文羅馬擬音：mūṃ，漢語字面意思：穆）等，這是一段偈頌。將右手的食指的嗡（藏文：ༀ，梵文天城體：ओं，梵文羅馬擬音：oṃ，漢語字面意思：嗡）和左手的中指的穆（藏文：མཱུཾ，梵文天城體：मूं，梵文羅馬擬音：mūṃ，漢語字面意思：穆）的指尖相合，剩下的四部的八個種子字，也是右手中指的吽（藏文：ཧཱུཾ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽）和左手食指的朗（藏文：ལཱཾ，梵文天城體：लां，梵文羅馬擬音：lāṃ，漢語字面意思：朗），同樣地，左右手拇指和小指的哈（藏文：ཧཱ，梵文天城體：हा，梵文羅馬擬音：hā，漢語字面意思：哈）和邦（藏文：པཱཾ，梵文天城體：पां，梵文羅馬擬音：pāṃ，漢語字面意思：邦），阿（藏文：ཨཱཾ，梵文天城體：आं，梵文羅馬擬音：āṃ，漢語字面意思：阿）和當（藏文：ཏཱཾ་，梵文天城體：तां，梵文羅馬擬音：tāṃ，漢語字面意思：當）互相交錯指尖相合，然後將無名指的梭哈（藏文：སྭཱ་，梵文天城體：स्वाहा，梵文羅馬擬音：svāhā，漢語字面意思：梭哈）和芒（藏文：མཱཾ་，梵文天城體：मां，梵文羅馬擬音：māṃ，漢語字面意思：芒）彎曲到小指內側的背面相合並伸直，這是與一切勝者無二無別，能賜予共同結合的成就，大樂的智慧的手印。 就像《方便網》中所說：「手指向內交錯彎曲，中指、食指、拇指和小指，各自指尖相合後伸展，無名指併攏伸直，是誓言印。」以及《怖畏電光》中也說：「嗡（藏文：ༀ，梵文天城體：ओं，梵文羅馬擬音：oṃ，漢語字面意思：嗡）和穆（藏文：མཱུཾ，梵文天城體：मूं，梵文羅馬擬音：mūṃ，漢語字面意思：穆）二者指尖相合，同樣地，吽（藏文：ཧཱུཾ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽）和朗（藏文：ལཱཾ，梵文天城體：लां，梵文羅馬擬音：lāṃ，漢語字面意思：朗）相合，哈（藏文：ཧཱ，梵文天城體：हा，梵文羅馬擬音：hā，漢語字面意思：哈）和邦（藏文：པཱཾ，梵文天城體：पां，梵文羅馬擬音：pāṃ，漢語字面意思：邦）也是如此，阿（藏文：ཨཱཾ，梵文天城體：आं，梵文羅馬擬音：āṃ，漢語字面意思：阿）和當（藏文：ཏཱཾ་，梵文天城體：तां，梵文羅馬擬音：tāṃ，漢語字面意思：當）相合之後，背面相合，梭哈（藏文：སྭཱ་，梵文天城體：स्वाहा，梵文羅馬擬音：svāhā，漢語字面意思：梭哈）和芒（藏文：མཱཾ་，梵文天城體：मां，梵文羅馬擬音：māṃ，漢語字面意思：芒）伸直，這是父部的總印。手掌合攏，嗡（藏文：ༀ，梵文天城體：ओं，梵文羅馬擬音：oṃ，漢語字面意思：嗡）和穆（藏文：མཱུཾ，梵文天城體：मूं，梵文羅馬擬音：mūṃ，漢語字面意思：穆）相合，吽（藏文：ཧཱུཾ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽）和朗（藏文：ལཱཾ，梵文天城體：लां，梵文羅馬擬音：lāṃ，漢語字面意思：朗）相合，梭哈（藏文：སྭཱ་，梵文天城體：स्वाहा，梵文羅馬擬音：svāhā，漢語字面意思：梭哈）和邦（藏文：པཱཾ，梵文天城體：पां，梵文羅馬擬音：pāṃ，漢語字面意思：邦）相合，阿（藏文：ཨཱཾ，梵文天城體：आं，梵文羅馬擬音：āṃ，漢語字面意思：阿）和芒（藏文：མཱཾ་，梵文天城體：मां，梵文羅馬擬音：māṃ，漢語字面意思：芒）相合，哈（藏文：ཧཱ，梵文天城體：हा，梵文羅馬擬音：hā，漢語字面意思：哈）和當（藏文：ཏཱཾ་，梵文天城體：तां，梵文羅馬擬音：tāṃ，漢語字面意思：當）伸直，據說是母部的總印。」 第三，各自的手印有五種，首先是五部的手印中，主要的是父部和母部，隱藏四字等，這是兩段偈頌。觀想自身為主要的不動尊之身，這是大手印。在這樣的狀態下，將右手的除了吽（藏文：ཧཱུཾ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽）字以外的其他四個字以拳頭的形狀隱藏，然後將中指向上伸直，手背朝向胸前彎曲，這是