English
By "Dza Samaya Ho" one is urged, because the time for the heart's commitment has arrived. By "Dzah Hum Bam Hoh" one mixes and stabilizes in non-duality. Fourth, the way in which the wondrous signs appear is: As it is said, these mandalas of speech, in all ten directions of the six realms, are known to be pervaded by the great sound of mantras. Thus, by maturing the minds of all sentient beings, it is greatly renowned. It is universally known for liberating. Furthermore, one should also understand the sound of the secret mantras of body, speech, and mind, as well as the rays that emanate from the sound, and the great appearance of the rays that shine everywhere. Second, there are two aspects to the empowerment mantra: the way in which it is spoken, and the actual empowerment mantra. The first is: After teaching the mantra of the generation stage, the Bhagavan, the one who contemplates, Vajra Samantabhadra, and the female Dharma practitioner, Vajra Samantabhadri, dissolve into the non-dual mandala of speech. Then, the great lord of the Tathagatas of the ten directions and four times, Samantabhadra, in order to gather all the qualities of the body, speech, mind, merit, and activity of all the Buddhas, the wisdom and splendor of great accomplishment, speaks this very secret mantra, which arises naturally from the illusory network of the union of Vajra method and wisdom, the non-duality of the bodies, speech, and minds of the manifesting father and mother. The second part has three aspects. The first is the empowerment with the five wisdoms to cleanse defilements: Om Maha Shunyata Jñana Vajra Svabhava Atma Ko 'Ham (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) which means, "I am the essence of the great wisdom of emptiness, the nature of the Vajra." Similarly, combine: Om Maha Adarsha Mirror-like Jñana Vajra Svabhava Atma Ko 'Ham. Om Maha Pratibekshana Discriminating Jñana Vajra Svabhava Atma Ko 'Ham. Om Maha Samata Equality Jñana Vajra Svabhava Atma Ko 'Ham. Om Maha Kritya Anushthana Performing Action Jñana Vajra Svabhava Atma Ko 'Ham. The meaning of such empowerment is that, in this context, one should be crowned with the emblems that represent the lords of one's respective families. Second, the mantra for bestowing blessings with the five families to instill power: Om Sarva Tathagata Maha Kaya Vajra Svabhava A
Chinese
ཨཏྨ་ཀོ྅ཧཾ（藏文，梵文天城体，Ātmako'haṃ，我即是）。我是所有如来的金刚身自性。同样地加上。嗡 萨瓦 达塔嘎达 玛哈瓦嘎 瓦吉ra 语金刚 自性 我即是。嗡 萨瓦 达塔嘎达 玛哈吉达 瓦吉ra 意金刚 自性 我即是。嗡 萨瓦 达塔嘎达 玛哈 阿努ra嘎 嘎纳 瓦吉ra 功德金刚 自性 我即是。嗡 萨瓦 达塔嘎达 玛哈 布扎 瓦吉ra 事业金刚 自性 我即是。通过这些，在所有佛的五个位置上生起五如来。第三，从中产生的加持的显现是，这样说，加持与所化众生的身语意三无二无别地融入。由此，五烦恼显现为五智慧的自性。由此，所有蕴、界、处都变成光芒四射的本尊坛城。第三，确定自性有五种。语的自性不可言说。自性不可思议。实相从原始清净。显现殊胜。实有从法界不移动。第一，如来语的秘密不可思议的意义是因为特别超胜的缘故。唉玛火，奇妙稀有，不可思议的法是，所有圆满正等觉的语是无尽的庄严轮。如何奇妙的方式是，语的自性本身超越了所有表达的音声和法的名言。同样，与众生的显现相符，各种圆满的音声，无数的声音都清晰地显现，所以是奇妙的。第二，一个佛的语，以六十种音声支分庄严的坛城，从那支分也是由六道围绕，遍布不可思议数量的刹土，与每个众生的声音和名言的显现相符地宣说和理解。所有这些声音都显示为汇集于语的印契之最，不可言说的自性中。第三，所有续部的殊胜，幻化网百千品中说，具有利益众生无量安乐之因的法的音声，所以语的意义产生也是。
English
Ātmako'haṃ (Tibetan, Devanagari, Ātmako'haṃ, I am). I am the Vajra nature of the body of all Tathagatas. Similarly, add: Om Sarva Tathagata Maha Vaka Vajra Speech Vajra Svabhava Atma Koham. Om Sarva Tathagata Maha Citta Vajra Mind Vajra Svabhava Atma Koham. Om Sarva Tathagata Maha Anuraga Gana Vajra Quality Vajra Svabhava Atma Koham. Om Sarva Tathagata Maha Puja Vajra Activity Vajra Svabhava Atma Koham. Through these, the five Tathagatas are generated in the five places of all deities. The third is the appearance of blessings arising from this. By saying this, the blessings become inseparably absorbed into the body, speech, and mind of the disciples. Thus, the five afflictions become clear as the essence of the five wisdoms. Thus, all skandhas, realms, and sources become radiant mandalas of deities. Third, there are five ways to establish nature. The nature of speech is inexpressible. Nature is inconceivable. The reality is pure from the beginning. Appearance is supreme. Reality does not move from the realm of reality. First, the inconceivable meaning of the secret of the speech of the Tathagatas is because it is particularly superior. Emaho, the wonderful and amazing Dharma is that the inexhaustible wheel of adornment is the speech of all perfectly enlightened Buddhas. How wonderful it is that the very nature of speech transcends all expressions of sound and names of Dharma. Similarly, in accordance with the appearance of beings, various perfect sounds and countless voices appear clearly, so it is wonderful. Second, one Buddha's speech, the mandala adorned with sixty branches of sound, from which the branches are surrounded by the six worlds, pervades all inconceivable numbers of realms, and proclaims and understands in accordance with the appearance of each sentient being's voice and name. All these sounds are shown to be gathered in the supreme seal of speech, the inexpressible nature. Third, the best of all tantras, the hundred thousand chapters of the Magical Net, says that the cause of immeasurable benefit and happiness for beings is the sound of Dharma, so the meaning of speech arises.
Chinese
鉴于一切法从一开始就处于无垢法性如莲花般的状态，因此，解脱道、乘之音声，以及贪欲等的影响下在轮回中净化的声音，所有这些被述说的各种声音，都没有超出显空无生之法性，是语之殊胜，是不可言说的自性，是本初清净的体性。而且，解脱道、乘的高低音声，以及颠倒的三恶趣等所有众生的声音，都是显空无生的体性，是本初觉悟的、无好坏二元的金刚佛之语，被归纳为不可言说。第四，语之体性被归纳为不可言说，从那样的状态中，以无数化身向十方显现，使无量法门之集合得以彰显和理解。那法之音声，虽然在原本无执的状态中，与所化众生的显现相符而宣说，但在宣说之时，其体性是不可言说的。那不可言说的状态，是各种言说的声音，与所有所化众生相符而显现，并各自领会其意义。例如，声音的界限，唯一的表达方式“麻木苏醒”，有些人理解为因毒药麻木后苏醒，有些人理解为因坐姿不当麻木后苏醒，有些人理解为因明咒麻木后苏醒等等。同样，如来的一句声音，使众生各自理解符合自己想法的法，这就是殊胜的语，是显现为一切声音之王。第五有三点，第一点是，虽然显现为各个乘，但实际上并没有宣说其体性。虽然显现为高低无量的乘，但实际上并没有宣说任何与法性真如不同的东西。由于善于以符合所化众生显现的方式进行调伏，因此听到的各种法门，就像五乘的灯一样陈设，如来十二部经等一切，虽然看似在述说，但如果以真如的实相来衡量，那么佛陀最终是法身，因此，他以法的形式
English
Since all phenomena are primordially in a state of Dharma-nature like a lotus, unstained by defilements, therefore, the sound of the path of liberation, the vehicle, and the sound of purification in samsara under the influence of desire and so on, all these various sounds that are spoken, do not go beyond the Dharma-nature of appearance-emptiness and non-arising, it is the supreme of speech, the inexpressible nature, the very essence of primordial purity. Moreover, all the sounds of the path of liberation, the high and low sounds of the vehicle, and the sounds of all sentient beings, such as the inverted three lower realms, are the essence of appearance-emptiness and non-arising, the primordially enlightened state of being, the non-dual good and bad, the Vajra Buddha's speech, which is summarized as inexpressible. Fourth, the essence of speech is summarized as inexpressible, and from that state, it manifests in the ten directions with countless emanations, making the immeasurable collection of Dharma categories manifest and understandable. That sound of Dharma, although spoken in accordance with the appearance of the beings to be tamed, in a state of original non-attachment, its essence is inexpressible at the time of speaking. That inexpressible state is the sound of various expressions, appearing in accordance with all the beings to be tamed, and each understands its meaning. For example, the boundary of sound, the single expression "numbness awakening," some understand it as awakening from numbness caused by poison, some understand it as awakening from numbness caused by improper posture, some understand it as awakening from numbness caused by mantra, and so on. Similarly, a single sound of the Tathagata enables sentient beings to understand the Dharma in accordance with their own thoughts, this is the supreme speech, the king of all that appears as sound. Fifth, there are three points. The first point is that although it appears as various vehicles, in essence, its nature is not spoken. Although countless high and low vehicles appear, in reality, nothing other than the Dharma-nature Suchness is spoken. Because of being skilled in taming in a way that accords with the appearance of the beings to be tamed, the various Dharma categories that are heard, are arranged like the lamps of the five vehicles, like the twelve parts of the scriptures of the Tathagata, etc., although it seems to be speaking, if measured by the reality of Suchness, then the ultimate Buddha is the Dharmakaya, therefore, he in the form of Dharma
Chinese
一点也没有说。二是慈悲之中语金刚对众生的显现方式：所说之义是无字的实相，以及显现为能说之词，善逝的理智之语被众生听闻，即使没有从舌尖发出具有自相的音词。以诸佛的慈悲语自生的加持力，对所化众生，各种词义都与意乐相符，各自明了。三是虽未说却显现为说的例子：如此，由佛的慈悲和众生的意乐而显现的法的词义，在所化众生的耳边显现，那原本就是未生的，是语金刚的殊胜。无说而对所化显现的法性，语的众生之义生起等，虽然未从法界真如之性中动摇，却是自显现，譬如山谷的回声，那声音在人和山谷及其之间任何地方都没有，却由因缘而生起如所说之相。语秘密之心，从不可说中，与意乐相符而显现生起的真如，从确定中，语的坛城聚集，以及显示各本尊的秘密真言自性的章节，即第七品。༈ 第二个意义是安立身手印的坛城，分二：简略地显示展开坛城的方式；详细地解说它的自性。第一是：在显示语真言的坛城之后，所有如来，身体的支分，头等一切，在天神的坛城中，自性任运成就而加持，这被特别宣说。第二分三：基任运成就手印的坛城总的显示；道现证所成手印的坛城分别解说；果最胜智慧的手印坛城中归纳意义。第一是：以蕴、界、处所摄的一切显有轮回涅槃之法，身和智慧无二无别，幻化网的体性，本来现前圆满成佛的自性，如火和热性般安住，因此一切法都是普贤王如来菩提之最胜
English
There was not a single word spoken. Second, the way the speech vajra appears to sentient beings from the state of compassion is: the meaning of what is said is the reality of no letters, and the words that appear as expressions are heard by sentient beings as the speech of the Tathagata's reasoning, even though sound and words with self-characteristics are not produced from the tip of the tongue. By the blessing of the Buddhas' compassion, self-born speech, various meanings of words are in accordance with the aspirations of the sentient beings to be tamed, and each is clear. Third, an example of appearing to speak even though not speaking: Thus, the meaning of the Dharma that appears from the compassion of the Buddha and the aspirations of sentient beings, appears in the ears of the sentient beings to be tamed, and that is originally unborn, and is the supreme of the speech vajra. The Dharmata that appears to the sentient beings to be tamed without speaking, the meaning of the speech of sentient beings arises, etc., although it does not move from the nature of the Dharmadhatu, it is self-appearing, for example, the sound of an echo in a valley, that sound is not in any place between the person and the valley, but arises from conditions as the appearance of what is said. The secret essence of speech, from the unspeakable, the Suchness that arises in accordance with aspirations, from certainty, the mandala of speech gathers, and the chapter that shows the nature of the secret mantras of each deity, that is, the seventh chapter. ༈ The second meaning is to establish the mandala of body mudras, divided into two: briefly showing the way to unfold the mandala; explaining its nature in detail. The first is: After showing the mandala of speech mantras, all the Tathagatas, the limbs of the body, the head, etc., all bless that in the mandala of the deities, self-nature is spontaneously accomplished, this is specially declared. The second is divided into three: the basis, the spontaneously accomplished mudra mandala, is generally shown; the path, the mudra mandala to be realized, is explained separately; the fruit, the supreme wisdom, is summarized in the mudra mandala. The first is: all phenomena of samsara and nirvana, gathered by the aggregates, elements, and sense bases, body and wisdom are inseparable, the nature of the illusory net, the nature of the Buddha who is originally manifest and perfectly enlightened, abides like fire and heat, therefore all dharmas are the most supreme of Samantabhadra Bodhi