Chinese
因此才完全地著名。声音的响声本身不执着不耽著，在无二的状态中，如是宣说的当下，无法朝向一个方向述说，因为是不可分的两边，所以称为金刚语。为了开示梵天的语言，不可言说之本身，是各种各样的声音，普遍地为人所知，并且各自相遇。譬如，如同麻醉清醒一般，一句语言，用声音各自理解。这是最殊胜的语言之王。各种高低不同的无量乘，也同样不是从真如中说出，而是为了调伏，作为方便而各自听闻。如是等等地宣说了。意义的语言是不可言说的，从那本身，词语的各种声音，对于所有应调伏者各自为人所知，并且是相遇的各种高低不同的无量乘，也是从导师真如唯一中宣说，因此从语言本身，所有声音的差别都圆满，应调伏者的处境，作为方法，各自与自己的意愿想法相符，如是如何各自获得。譬如，如来薄伽梵释迦牟尼佛的麻醉清醒中，神、病人和妻子三人各自产生各自的理解，如同经部《三摩地王经》中，导师呼唤“给丁”后说：“我所说的有法色法的法性，真如唯一，大乘的眷属听到的是色空。小乘的眷属听到的是有实不空，有极微细的微尘。密咒的应调伏者听到的是色受乐。声闻缘觉听到的是受苦。常无常，有我无我等等产生。” 那么，如同化身在地上所说，其他四身也必定宣说词语的语言。如果这样想，无论如何讲述所有经典，也不是真如所说。如是说，为了受用的导师所调伏的众生，如何开示所有密咒经典的法，虽然都用词句表达，但如来并没有为了那本身的意义而宣说。那么，为什么为了应调伏者
English
Therefore, it is completely renowned. The sound of the voice itself is not attached or fixated, and in the state of non-duality, at the very moment of such utterance, it cannot be spoken towards one direction, because it is the indivisible two sides, therefore it is called Vajra Speech. In order to reveal the speech of Brahma, the unspeakable itself is various sounds, universally known, and each meets separately. For example, like being awakened from intoxication, one speech is understood separately by sounds. This is the most supreme king of speech. Various immeasurable vehicles, high and low, are also not spoken from Suchness, but are heard separately as a means of taming. Thus and so forth it was spoken. The meaning of speech is unspeakable, from that itself, the various sounds of words, are known separately to all those to be tamed, and the various immeasurable vehicles, high and low, that meet are also spoken from the one and only Teacher, Suchness, therefore from the speech itself, all the differences of sounds are complete, the situation of those to be tamed, as a method, each in accordance with their own wishes and thoughts, how each obtains separately. For example, from the intoxication awakening of the Tathagata Bhagavan Shakyamuni Buddha, the god, the sick person, and the wife each have their own understanding, just as in the Sutra King Samadhi Sutra, the teacher called "Gedin" and said, "The Dharma nature of the Dharma of Form that I speak of, the one and only Suchness, the retinue of the Great Vehicle hears that form is empty. The retinue of the Small Vehicle hears that it is real and not empty, there are extremely subtle particles. The tantric trainees hear that form is feeling bliss. The Shravakas and Pratyekabuddhas hear that feeling is suffering. Constant, impermanent, self, no-self, etc. arise." Then, just as the manifested body spoke on the ground, the other four bodies must also speak the language of words. If you think like this, no matter how all the scriptures are spoken, it is not spoken by Suchness. Thus it is said, for the beings tamed by the Teacher of Enjoyment, how all the Dharmas of the tantric scriptures are taught, although they are all expressed in words, the Tathagata did not speak for the meaning of that itself. So why for those to be tamed
Chinese
思维显现之时，为了展示具有名称三者的明智之语，虽无文字与明智之语，即使未从舌尖发出，以慈悲之语的加持，各种利生之事各自显明，显明即是语之印契之最胜。如是说，明智之语是唯有明智的，因此，由于远离文字，是无有之性，故而无法用舌头的声音来表达。未出现在地的顶端，心即是明智，远离戏论。因此，周遍一切法，尊者法性心所摄持，摄持一切声音，在心大自在的自性中任运成就之外，以明智之语的加持，所化，任何也不阻碍，所化的有情各自的想法，其他是各种意义，各自同时显明，给予，在显明的时刻，也未从自性中移动，是语之印契之最胜。将成为第六之语。如是说。同样，语之利生之事，同样，未从自性中移动，例如，如岩石的回声一般。名为，如上，所说的那样，以语之门来做利生之事，也同样，即使从法性之性中移动，也计算的缘故。导师未用词句分别表达，却显现为对所化表达，例如，岩石的回声，自己如何，呼唤一样听到，但事实上岩石没有说话。名为集合坛城与秘密咒语之品，无论多少语咒的坛城，也集合为五语的五种体性，以及利他事业，以及宫殿，以及的咒语。诸佛的生起咒语的体性和事业的次第咒语等讲述的品，即第七品。为了展示诸佛的手印，从那之后等说，一切支分加持为坛城任运成就，名为，支分是二者，身体的支分头等，五有五十，思维的支分五蕴和界处等四十二者。那些一切五部等的坛城中，本来任运成就而安住，是自性之
English
When thoughts arise, in order to show the wisdom speech possessed by the three names, though there are no letters and wisdom speech, even if not uttered from the tip of the tongue, by the blessings of compassionate speech, various benefits for beings are clearly revealed, and clarity itself is the supreme seal of speech. It is said that the wisdom speech belongs only to wisdom, therefore, being devoid of letters, it is of the nature of non-existence, hence it cannot be expressed by the sound of the tongue. Not appearing at the summit of the earth, the mind itself is wisdom, free from elaboration. Therefore, pervading all dharmas, the venerable Dharma nature is held by the mind, holding all sounds, spontaneously accomplished in the nature of the great self of the mind, by the blessings of wisdom speech, those to be tamed, nothing hinders, the individual thoughts of those to be tamed, others are various meanings, each clearly revealed simultaneously, given, and even at the moment of clarity, not moving from its own nature, is the supreme seal of speech. It will become the sixth speech. Thus it is said. Similarly, the benefit of speech to beings, similarly, not moving from its own nature, for example, like the echo of a rock. Named, as above, as it is said, doing benefit to beings through the door of speech, also similarly, even if moving from the nature of Dharma nature, it is because of calculation. The teacher did not express it with separate words, but it appears to be expressed to those to be tamed, for example, the echo of a rock, how one calls, one hears the same, but in fact the rock does not speak. Named the chapter of gathering mandalas and secret mantras, no matter how many speech mantra mandalas, they are also gathered into the five natures of the five speeches, as well as altruistic activities, as well as palaces, and the mantras of. The chapter on the nature of the arising mantras of the Buddhas and the sequential mantras of activities, that is, the seventh chapter. In order to show the mudras of the Buddhas, from then on, etc., it is said, all the limbs are blessed as spontaneously accomplished mandalas, named, the limbs are only two, the limbs of the body, the head, etc., five have fifty, the limbs of thought, the five aggregates and the twelve sources, etc., are forty-two. All of those are in the mandalas of the five families, etc., originally spontaneously accomplished and abiding, is the nature of
Chinese
这是手印。在《广续六义经》中说，什么是自性大手印？答：一、内外五大和器情五蕴，一切都是五部如来父（1）母的本尊身，本来就安住于大手印中。经中是这么说的。那么，以何种方式认识到安住的那些事物呢？就是证悟，是见的手印。像这样认识到之后，通过三摩地使其稳固，不从他处特意勤作，而是一切显现，这就是任运成就。像这样加持，就叫做修习三摩地的手印。因此，为了共同宣说自性见、三摩地、果的手印这三者，（经中说，）“幻化网圆满，一切菩提胜手印。”意思是说，四十二种证悟之聚，一切都是幻化网，即为了本尊父母双运坛城本来就圆满显现，在根识的行境中显现的一切事物，都不超出本尊坛城的自性，这是基础自性手印。（1）以证悟使其变成这样，就是证悟本尊手印。（1）通过道使其现前，证悟之聚的一切显现为五六尘等，这是果。（1）殊胜手印。具备这三者，就是菩提胜手印，是手印中的殊胜者。又，这三者是通过哪个续部的论典来宣说的呢？答：甲、唯密，乙、决定，以论典宣说的丙、心髓丁、此手印是难以超越的决定之词。经中是这么说的。为了宣说产生殊胜三摩地手印的（00）二因，（经中说，）“不动日轮中字，珍宝月轮中字，五二相合，生起结合手印之因。”意思是说，左右手，右为不动金刚部，左为珍宝部，仅仅以自性的中指和食指，拇指和小指的指节等，右为日轮，左为月轮，在豆粒大小的上面，右边是
English
This is the mudra. In the "Extensive Continuation of the Six Meanings Sutra," it says, what is the great mudra of self-nature? Answer: 1. The five outer and inner elements and the five aggregates of vessel and essence, all are the deity body of the five families of Sugatas, father (1) and mother, which have always resided in the state of the great mudra. This is what the sutra says. So, by what means does one recognize that those things that abide are such? It is realization, the mudra of view. Having recognized it in this way, and having made it stable through samadhi, without intentionally exerting effort from elsewhere, everything appears spontaneously accomplished. Having blessed it in this way, it is called the mudra of samadhi of meditation. Therefore, in order to commonly explain the three mudras of self-nature view, samadhi, and result, (it is said in the sutra,) "The net of illusion is complete, all are the supreme mudra of enlightenment." This means that the forty-two gatherings of realization, all are the net of illusion, that is, in order for the union of the father and mother deities of the mandala to be completely manifest from the beginning, all things that appear in the realm of sensory perception do not transcend the nature of the mandala of the deity, this is the basis of the self-nature mudra. (1) To make it become like this through realization is the realization of the deity mudra. (1) Through the path, it becomes manifest, and all the gatherings of realization appear as the five or six dusts, etc., this is the result. (1) The supreme mudra. Possessing these three, it is the supreme mudra of enlightenment, it is the supreme of mudras. Furthermore, by which tantric scripture are these three taught? Answer: A. Only secret, B. Certainty, The scripture that teaches C. Essence D. This mudra is a definitive word that is difficult to surpass. This is what the sutra says. In order to explain the (00) two causes for the arising of the superior samadhi mudra, (it is said in the sutra,) "The letter in the center of the immovable sun wheel, the letter in the center of the precious moon wheel, from the union of the five and two, the cause of the arising of the union mudra." This means that the two hands, the right is the immovable Vajra family and the left is the precious family, only with the nature of the middle finger and index finger, the thumb and ring finger, the joints of the little finger, etc., the right is the sun wheel, the left is the moon wheel, on top of the size of a bean, the right is
Chinese
小指上是吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），食指上是嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），拇指或无名指上是娑（藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：娑），无名指或拇指上是昂（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂），小拇指上是哈。左手的大拇指观想为佛母等，也是食指上是蓝（藏文：ལམ，梵文天城体：लम्，梵文罗马拟音：lam，汉语字面意思：蓝），拇指或无名指上是曼（藏文：མམ，梵文天城体：मम्，梵文罗马拟音：mam，汉语字面意思：曼），无名指或拇指上是雅姆（藏文：པྱཾ，梵文天城体：प्यं，梵文罗马拟音：pyaṃ，汉语字面意思：雅姆），小拇指上是丹。布置是：从融化为光中，产生五部佛的父母各自的三昧耶手印，金刚杵等，这仅仅是原因。（0）双手左右手指相交，直接相合，这是产生获得成就的手印的原因。嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和穆（藏文：མུཾ，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：穆）二者顶端相合，八字交错顶端相接，与诸佛共同结合，是施予大乐之因。这被称为获得成就的手印，自己的本性是雷电或方便油，从自身中嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和穆（藏文：མུཾ，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：穆）顶端相合。同样吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和蓝（藏文：ལམ，梵文天城体：लम्，梵文罗马拟音：lam，汉语字面意思：蓝）相合，昂（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂）和雅姆（藏文：པྱཾ，梵文天城体：प्यं，梵文罗马拟音：pyaṃ，汉语字面意思：雅姆）也同样，昂（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂）和丹相合，背对相合，娑（藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：娑）和曼相连，这是父亲的共同手印。双手合掌，嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和穆（藏文：མུཾ，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：穆）相合，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和蓝（藏文：ལཾ，梵文天城体：लम्，梵文罗马拟音：lam，汉语字面意思：蓝）相合，娑（藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：娑）和雅姆（藏文：པྱཾ，梵文天城体：प्यं，梵文罗马拟音：pyaṃ，汉语字面意思：雅姆）相合，嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和穆（藏文：མུཾ，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：穆）相合，哈和丹相连，据说这是佛母的共同手印。如是说。右手的食指的嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和左手的大拇指的穆（藏文：མུཾ，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：穆）二者顶端相合，右手的拇指的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和左手的食指的蓝（藏文：ལམ，梵文天城体：लम्，梵文罗马拟音：lam，汉语字面意思：蓝）二者相合。另外，八字交错各自顶端相接，是与三世诸佛五部佛共同结合的大乐，在自己的相续中施予获得成就之地的手印。这些也因所化众生的显现而变为二，从幻化网续中说，不动佛是秘密金刚杵的顶端，上方四方和中央五处，五处上，五个日轮之上是月亮的露点，父亲五尊的五字之实体。以及，佛母的莲花微笑，产生珍宝莲花的花瓣五个太阳上。又，座是月亮的太阳露点，佛母的五字本身。这样佛母的露点，方便和智慧五对，二者相互结合之时，安乐的智慧自显现，相合。体性是大手印的乐空。