English
All sounds and languages that appear are unpolluted by characteristics, making them the supreme speech. Because they appear unhindered in self-awareness, they are called the speech of awareness or the speech of great bliss. Fourth, the indivisible or vajra speech: There are six lines, such as high and low vehicles. All liberated high vehicle mantras and low vehicle characteristics, as well as inverted heretics, and the sounds of all beings included in the six realms, are all included in the vajra speech, which is primordially enlightened in the nature of indivisible appearance and emptiness. Even in the moment of inclusion, it does not move from that state, yet it appears in all ten directions and makes itself understood. In the very appearance of sound, it is spoken in a state of non-attachment and non-grasping, and at the very moment of speaking, it cannot be expressed in words, thus it is liberated from the two extremes. Fifth, the speech of Brahma's melody: There are five lines, such as the inexpressible itself. The secret of the inexpressible meaning appears as the source of various sounds, and is therefore known to all those to be tamed. From this, the meanings of various vehicles that separately convey meaning are understood. For example, just as the Buddha Shakyamuni caused people to faint and then wake up, and the patient, doctor, householder, and woman each understood the meaning differently, so too, the sound of a single Tathagata understands all dharmas in accordance with their respective thoughts. This is a single sound that pervades all, the supreme king of speech, the speech of Brahma's melody. As it says in the Ratnakuta Sutra: "When the secret melody of the Victorious Ones appears, it is heard separately according to individual inclinations." Second, the function of speech: There are three lines, such as high and low vehicles. To those to be tamed, it appears as if countless high and low vehicles have been taught, but the Buddha only taught what came from Suchness, and nothing else. It is only for the sake of taming those to be tamed that various categories of Dharma are heard. Therefore, the Tathagata has transcended all extremes of elaboration and can never be measured by the thoughts and words of ordinary people. As it says in the Vajracchedika Sutra: "Those who see me in form, and those who seek me in sound, are on the wrong path, and cannot see the Tathagata."
Chinese
看啊！诸佛如法性，引导者乃法之身。法性非为所知，彼不能被知晓。如是说。三者，语之类别是：如何经典等，三句半颂。如何从声音或符号之门，经典之义皆可言说为词语，然若以义法性如是性来衡量，则不可言说。词语中丝毫未说，乃法身无生义之语。彼义之语，其所表之文字无有成立，且不可言说为声音，故于舌尖未生声音词语，然以身之符号，于眷属之心中显示衡量义，故报身意之符号语。彼亦唯是自证之故，证悟智慧之语，彼虽离戏论，然以大悲遍及一切之悲悯，诸法皆于法性之自性中任运成就之语之加持，以任何亦不间断之力而作义利，乃现证菩提证悟加持之语。为利有情，随顺所化之意乐，各自同时传达符号之义且清晰显示，乃化身言说词语之语。五语亦于无有间断而明晰之时，亦从自性未有动摇之故，于第六胜者之语之体性中一且不可分，故从金刚语之差别中超胜，故为殊胜，即无别金刚语。如是之理，未以词语言说，于明晰领悟等语之门中，利益有情众生之类别，未从无生之如是性之自性中动摇，然声音之差别显现为种种，譬如石崖之声，本身无有言说之欲、分别与勤作，然由因缘而出现声音之相。三者，品之名称是：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，以及殊胜三摩地语之坛城，乃开示密咒之义之品，即第七品。现在将要宣说第八品，法聚之
English
Behold! The Buddhas are like the nature of reality, the guides are the body of Dharma. The nature of reality is not knowable, it cannot be known. Thus it is said. The third, the categories of speech are: How the scriptures and so on, three and a half verses. How from the door of sound or symbol, the meaning of the scriptures can all be expressed in words, but if measured by the meaning of the nature of reality as suchness, then it cannot be expressed. Not a bit is spoken in words, it is the Dharma body's unborn meaning of speech. That meaning of speech, its signifying letters are not established, and cannot be expressed as sound, so although sound words do not arise on the tip of the tongue, yet by the body's symbols, it shows the meaning to be measured in the minds of the retinue, so the Enjoyment body's intention is the symbolic speech. That itself is only for self-awareness, the speech of awareness and wisdom, that is free from elaboration, yet with great love pervading all, by compassion, all phenomena are spontaneously accomplished in the nature of reality, the blessing of speech, with the power of not ceasing in any way, accomplishes benefit, it is the speech of manifest enlightenment, awareness, and blessing. To benefit beings, in accordance with the inclinations of those to be tamed, individually conveying the meaning of symbols at once and clearly showing, it is the speech of the Emanation body's expression of words. The five speeches, even at the time of being clear without interruption, are also not moved from their own nature, so in the essence of the speech of the sixth Victor, they are one and indivisible, so surpassing the distinctions of Vajra speech, therefore it is supreme, that is, the indivisible Vajra speech. In that way, not expressed in words, through the door of speech such as clear understanding, benefiting sentient beings, the categories do not move from the nature of suchness of unborn, yet the distinctions of sound appear in various ways, like the sound of a cliff, itself without the desire to speak, conception, or effort, yet by conditions, the aspect of sound arises. The third, the name of the chapter is: Secret and so on. This tantra has twenty-two chapters, among which, this chapter summarizes all the mandalas of the nature of speech into five speeches, and the mandala of the speech of special Samadhi, it is the chapter that teaches the meaning of secret mantra, that is, the seventh chapter. Now we will explain the eighth chapter, the Dharma assembly of
Chinese
总而言之，对于智慧超群者之法聚，基、道、果三者中主要阐述道与果。方便解脱二者，则二者皆阐述。三种体性中，阐述作为因的知见，以及作为缘的入定。对于究竟之果，也略作阐述。四种显现中，阐述道与果之显现。次第与顿悟二者，则二者皆阐述。中等的五法中，阐述相续之义。其中十者，阐述心之坛城。若将十者视为百者之体性，则在此过程中，也阐述见、行、以及禅定。主要阐述手印。最后的十法中，自性为见，隐义为口诀，象征为譬喻，量为经论。此外，还通过三种共通之道来阐述。如此阐述的本章有三：历史、正文、名称。第一，从“之后，如是”等开始，阐述语之坛城，即从“之后，如来”等开始，以示现一切如来之体性的第六者，无需在五部等坛城中寻觅，身与分别之所有支分皆已自然成就，本自安住，此乃自性手印；如实知晓安住之状态，乃见之手印；显现其义，乃增上定之手印。为阐述心之手印的三种坛城，故特意宣说此如来总集之体性，以自身了悟、串习之结合，使身与分别之所有支分，皆圆满成就为本自具足之身与智慧坛城，并予以加持的手印次第。第二，正文有五：自性手印、增上定手印、见之手印、阐述具相手印之禅定、以及通过手印之名相作总结。第一，从“幻化网”等一句偈颂开始，一切法皆于本自圆满证悟之双运幻化网坛城中，以法性菩提心普贤王如来之殊胜手印，印持一切分别之聚合，即一切分别本自安住于本尊之体性中，此乃自性手印。如是
English
In short, for the assembly of Dharma for those of sharp intellect, among the three: base, path, and fruit, it mainly explains the path and the fruit. Of the two: means and liberation, it explains both. Of the three characteristics, it explains the view as the cause, and the entering of conditions as samadhi. It also briefly explains the ultimate fruit. Of the four appearances, it explains the appearances of the path and the fruit. Of the two: gradual and sudden, it explains both. Of the five intermediate Dharmas, it explains the meaning of the continuum. Of these ten, it explains the mandala of the mind. If the ten are made into the nature of a hundred, then in addition to that, it explains the view, conduct, and samadhi. Mainly, it explains the mudra. Of the final ten Dharmas, the nature is the view, the hidden meaning is the oral instruction, the symbol is the example, and the valid cognition is the scriptures. Furthermore, it is explained by the three common paths. Thus, this chapter of explanation has three parts: history, text, and name. First, from "Then, thus," etc., it explains the mandala of speech. That is, from "Then, the Tathagata," etc., the sixth one who shows the nature of all the Tathagatas, without seeking in the mandalas of the five families, etc., all the limbs of body and thought are spontaneously accomplished and have always been present. This is the nature mudra. Knowing that which abides as it abides is the view mudra. Making its meaning manifest is the higher samadhi mudra. In order to show the three mandalas of the mind mudra, this order of mudras, which is called the blessing of the complete accomplishment of the union of self-realization and habituation, in which the nature of all the Tathagatas is gathered, and all the limbs of body and thought are spontaneously accomplished as the mandalas of body and wisdom, is specifically stated. Second, the text has five parts: the nature mudra, the higher samadhi mudra, the view mudra, the explanation of the samadhi with elaborate mudras, and the conclusion through the aspects of the mudras. First, from the one verse, "Magic Net," etc., because all Dharmas are spontaneously and perfectly enlightened in the mandala of the union of the Magic Net, all collections of thoughts are sealed with the supreme mudra of the Dharmata Bodhicitta Samantabhadra. That is, all thoughts have always been present in the nature of the deity. This is the nature mudra. Thus,
Chinese
是证悟见之手印。将其显现是果之手印。如是，难以证悟的秘密，确定无疑的意义，以法性心髓之手印印持，如国王的印玺一样难以逾越，即任何时候都不会超越它。 此外，幻化的意义是：一般来说，作为所说之显现、空性、无别三者的表达方式，宣说了幻、化、网三个词。 此外，如金刚经所说： 以方便与智慧的联系， 幻化被解释为四种。 因此有四种：首先，从外在来看，幻是指被认为是概念集合的事物；化是指将它清楚地显现为本尊；网是指这两者无别地联系在一起。 第二，从内在来看，幻是指四个脉轮的脉；化是指位于其上的明点；通过修习的方法使脉和明点相连就是网。 第三，从秘密的角度来看，幻是指空密莲花；化是指方便的金刚杵；网是指父母双尊以乐相联。 第四，从胜义的角度来看，基础菩提心的空性概念是幻，因为显现却未成立；显现的概念是化，因为明明没有却显现；这两者无别的概念是网，因为没有成立为不同。 因此，所有被称为幻化网的意义都应如是理解。 如是，四种之中，此处指的是最后一种，即不超出显空无别的意义，因为这是自性手印。 手印的意义，一般来说，如果从梵语“穆扎” (梵文：mudrā，梵文罗马拟音：mudrā，汉语字面意思：印章) 一词来解释，手印是指难以逾越、传递信息和美化，具备这三种特质。 其中第一种是，如国王的印玺一样，见或自性手印是指，自证以现量的方式，一切法都不会超出方便智慧二者无别。 第二种是，如商人手中的货物一样，殊胜等持手印是指，金刚部以金刚，莲花部以如来等，各自部族传递信息。 第三种是，如美女以臂钏增添美感一样，戏论显现
English
It is the mudra of realizing the view. Manifesting that is the mudra of the result. Thus, the secret that is difficult to realize, the meaning that is definitely certain, sealed with the mudra of the essence of dharmata, is as difficult to transgress as the king's seal, that is, it never goes beyond that. Furthermore, the meaning of "illusion" is: In general, as expressions of the three—appearance, emptiness, and non-duality—the words illusion, emanation, and net are spoken of. Moreover, as it says in the Vajra: By the connection of skillful means and wisdom, Illusion is explained as fourfold. Thus, there are four: First, outwardly, illusion refers to those things that are labeled as collections of concepts; emanation refers to clearly visualizing that as a deity; and net refers to the non-dual connection of those two. Second, inwardly, illusion refers to the channels of the four chakras; emanation refers to the bindus located on them; and the connection of channels and bindus through the method of meditation is the net. Third, secretly, illusion refers to the secret lotus of space; emanation refers to the vajra of skillful means; and net refers to the union of father and mother in bliss. Fourth, from the perspective of suchness itself, the emptiness concept of the ground bodhicitta is illusion, because although it appears, it is not established; the appearance concept is emanation, because it appears even though it is not there; and the non-dual concept of those two is the net, because it is not established as different. Therefore, the meaning of all that is called illusion, emanation, and net should be understood in that way. Thus, among the four, here it refers to the last one, that is, not going beyond the meaning of appearance and emptiness being non-dual, because that is the nature mudra. The meaning of mudra, in general, if derived from the Sanskrit word "mudra" (藏文：མུ་དྲའི་，梵文天城体：मुद्रा，梵文罗马拟音：mudrā，汉语字面意思：印章), mudra refers to that which is difficult to transgress, communicates, and beautifies, possessing these three qualities. Among these, the first is, like the king's seal, the view or nature mudra refers to the fact that, through self-awareness in a direct way, all phenomena never go beyond the non-duality of skillful means and wisdom. The second is, like goods in the hands of a merchant, the superior samadhi mudra refers to the fact that the vajra family communicates with vajra, the lotus family with tathagata, and so on, each of the families. The third is, like a beautiful woman increasing her beauty with arm ornaments, the proliferation of appearance