English
In order to accomplish the wondrous pure land, from the state of mind's non-objectification, with definite reasons, through the gateway of language, express and realize the miracles of wisdom. From the five bodies, the five speeches actually heard, correspond to the five realities, and through understanding, also correspond to the five ways. To sentient beings to be tamed who have desire, bestow the guiding words; to sentient beings to be tamed who have attachment, bestow the words of desire arising from themselves. After those two, expressing with words is, to sentient beings to be tamed who have intelligence, bestow the words of definitive truth; to sentient beings to be tamed who have lineage, bestow the words of hidden meaning and secret instructions; the appearance of self-nature is the speech of self-nature, the speech expressed by the self-nature of clear emptiness, the self-appearing speech is the speech of the Dharmakaya, symbolizing the speech of unborn meaning. The speech of hidden meaning is the speech of the Sambhogakaya, expressed through the way of symbolic meaning. To sentient beings to be tamed who have lineage, bestow the words of hidden meaning. Third, the guiding speech is the speech of the Nirmanakaya, spoken in the language of Brahma's melody, to sentient beings to be tamed who have wrong views, bestow the words of guiding transmission. The speech of desire-condition is the speech of the secret body, the speech of great bliss and means expressed through the gateway, to sentient beings to be tamed who have attachment, bestow the words of desire arising from themselves. And the Vajra body speech, revealing the language of indivisible appearance and emptiness, the speech of self-aware manifest wisdom's blessing, the speech of manifest Sambhogakaya, expressed through the way of symbolic meaning, that is, expressed with words. These four are to sentient beings to be tamed who have intelligence, bestow the words of definitive truth. These four are not spoken with words, but are said to be understood and seen through the gateway of meaning. All of samsara and nirvana are the self-nature of mantra, because they are self-appearing. Self-nature has no beginning or middle, the nature of reality is suchness. Abiding primordially in the state of non-duality, in order to accomplish the meaning of wanting to realize the five self-born wisdoms, in order to do this. In the four directions and the center, symbolize with five, cause the five wisdoms to abide. Likewise, for all things such as the five colors, also combine them with the five wisdoms in this way. Abandoning the terms of letters, words, and sounds, express with language.
Chinese
无有状态安住是法身，语之自性无生性，一切法本初二取无有自显清净。因此一切法无别即是意，不住于声音和词语中。所有涅槃与非涅槃，以正确智慧详细观察，声音相符是理由。意义衡量是指衡量宗派，这是不理解意义。我认为声音相符是理由，不符合的意义衡量是宗派，阿江，即理由衡量自己的意义。这是为什么呢？因为理由和本体宗派是一体的缘故。《分别品》中说：因此意义和理由也是，本体一体只是方法不同。没有任何自性单一的方面，从中无有方面显现一切。显现的自性是无边无际的法界。如是了知和证悟的智慧是，对一切法自在掌握智慧，并且在觉性上获得自主，被轮回之法所摄持的三时之法具有自主。轮回涅槃的一切法，以词语表示，如声音般了知意义，并且安住于其中。这是智慧殊胜语。轮回涅槃诸法不可思议，无边无际周遍一切，那么没有所遍和能遍吗？所遍和能遍无二无别是金刚身。出现和众生等各种声音显现，从无有实物成立中出现各种实物的声音。比如手中拿着琵琶，虽然会出现各种声音，但是没有从中产生的实物，同样自性中声音不间断地出现。成熟大海和菩萨眷属众的殊胜语。同样这里殊胜语不说词语，而是以身之表示衡量诸法。比如镜子本身在一切法中显现，同样在身上显现。所有一切法，都以名和词来表示。虽然说轮回涅槃各种各样众多的意义和词语，但是金刚之声空性无别，从语中无有戏论。无戏论即是名和词
English
Remaining in a state of absence is the Dharmakaya. The very nature of speech is unborn, and all phenomena are primordially pure as self-appearing, free from duality. Therefore, all phenomena are inseparable and are the mind itself, not abiding in sounds and words. All nirvana and non-nirvana, when thoroughly examined with correct wisdom, 'sound conformity' is the reason. 'Meaning estimation' is said to estimate tenets, which is not understanding the meaning. I say that 'sound conformity' is the reason, and 'meaning estimation' that does not conform is a tenet, Ajaeng, which means the reason estimates its own meaning. Why is that? Because the reason and the essence of the tenet are one. In the 'Differentiation Chapter,' it says: 'Therefore, meaning and reason are also, one in essence, but different in method.' From which there is no single aspect of inherent nature, everything appears without any aspect. The very nature of appearance is the boundless realm of phenomena. The wisdom that knows and realizes in this way is, the wisdom that definitely controls all phenomena, and having obtained autonomy over awareness, the phenomena of the three times, which are encompassed by the phenomena of samsara, are autonomous. All phenomena of samsara and nirvana are represented by words, understanding the meaning like sound, and abiding in that state. This is the supreme wisdom speech. The phenomena of samsara and nirvana are inconceivable, without beginning or end, pervading everywhere. If there is no pervaded and pervader, then the Vajra body is indivisible from the pervaded and pervader. Various sounds and voices, such as arising and beings, also arise from the absence of established entities, the sounds of various entities arise. For example, when a lute is held in the hand, various sounds will arise, but there is no entity arising from it, similarly, sounds arise uninterruptedly from the very nature. The supreme speech to the maturing ocean and the assembly of Bodhisattvas. Likewise, here too, the supreme speech does not speak in words, but shows the gestures of the body measuring the phenomena. For example, just as a mirror itself is clear in all phenomena, it also shows appearance in the body. All phenomena, without exception, are shown by being labeled with names and words. Although many different meanings and words of samsara and nirvana are spoken, the Vajra sound, emptiness inseparable, is without elaboration from speech. That which is without elaboration is name and word.
Chinese
从种种显现中，以智慧之语向一切众生传达信息。是的。那超越了意义、声音、名称和词语。一切法如莲花般不染着，也不存在于任何地方。通过搅拌父母的两种力量，在父母的虚空中，白红明点如日月般同时快乐地升起。例如，以无畏狮子的姿态形成，压倒一切，并能见到俱生智慧。因此，被称为“因”，即理解意义的行为被称为“业”。如果这样区分，虽然有七种，但如果归纳，则是下面将要出现的两种。不要在四身之后进行观察，而是在化身佛语之后进行观察。这也是理解和看到可观察与不可观察两种方式的意义。与智慧的大和小力量相一致地结合。其中，前者被理解为不可观察。六道众生所包含的一切法，从原始以来就存在于菩提心的精华中，成为伟大的法身。因此，没有观察的对象和观察的主体。如四身之语一样，这里也无法用词语和文字来表达。即使是圆满正等觉的佛陀，也难以用词语和文字来教导。佛子不对五眷属说四身的词语。即使不说词语，也能衡量和理解意义，并广泛地解释。导师不说词语，眷属也不听闻。如果进行是与非的观察，那就是自己与他人分别的根源。如果这样进行分别，那就是执着于对象的所依。如果执着于对象，那就变成了执着于自我的执持。因为执着于自我，所以无法解脱。因此，例如看黄金时，需要展示黄金本身一样。因为一切法都是伟大的觉性自性，所以观察的对象和观察的主体都不可见。不要寻找分别、观察和执着的见解。仅仅通过说出那个口诀，就能直接看到真如。束缚者未被任何人束缚，仅仅通过介绍就能理解，原因是意义上没有束缚和解脱，因为是束缚的
English
From various appearances, the wisdom speech conveys messages to all beings. Yes. That transcends meaning, sound, name, and words. All dharmas are like a lotus, unattached and not existing anywhere. By churning the two powers of the father and mother, in the space of the father and mother, white and red bindus arise simultaneously and blissfully like the sun and moon. For example, forming in the manner of a fearless lion, overwhelming everything, and enabling the seeing of co-emergent wisdom. Therefore, it is called "reason," and the act of understanding meaning is called "action." If distinguished in this way, although there are seven, if summarized, there are two that will appear below. Do not examine after the four bodies, but examine after the speech of the Nirmanakaya. This also understands and sees the meaning in the manner of two types: examinable and unexaminable. Combine in accordance with the great and small powers of wisdom. Among these, the former is understood as unexaminable. All dharmas encompassed by all sentient beings of the six realms, from the very beginning, abide in the essence of Bodhicitta as the great Dharmakaya. Therefore, there is no object of examination and no subject of examination. Like the speech of the four bodies, here also it cannot be expressed by words and letters. Even the perfectly enlightened Buddha finds it difficult to teach with words and letters. The sons of the Buddhas do not speak the words of the four bodies to the five retinues. Even without speaking words, they measure and understand the meaning, and explain it extensively. The teacher does not speak words, and the retinue does not listen. If examination of right and wrong occurs, that is the basis for distinguishing oneself from others. If such distinction occurs, that is the support for clinging to objects. If clinging to objects occurs, it becomes the grasping of self. Because of grasping the self, liberation is impossible. Therefore, just as when looking at gold, it is necessary to show the gold itself. Because all dharmas are the great nature of awareness, the object of examination and the subject of examination are not visible. Without seeking the views of distinction, examination, and clinging, simply by uttering that instruction, one directly sees Suchness. The binder is not bound by anyone; understanding comes merely through introduction, because in meaning there is no binding or liberation, because it is binding.
Chinese
事物本无，本来就没有需要束缚的。因为本来就没有束缚，所以也没有解脱的解脱之相。不愿从中解脱，而是觉悟到自解脱，从而脱离束缚。因为对各自境的执着，没有任何的思虑和观察。因为一切境等各自显现，都觉悟为无二自显。这是各自辨别的智慧之殊胜，没有被视为思虑之名，因为通达一切各自显现，所以是各自辨别的至高者。有些人用后者可以使用的理由来解脱，从而理解。在言语中表达的基础，是对境和事物的执着，是使用的对象。各自辨别的智慧和理由，是因缘而通达的。与词义相符和与词义不符，从而通达。如同后者表示不一致，天空没有偏颇，如同山谷的形状如何，天空显现也如何，但天空从中解脱等等。轮回涅槃的一切法，任何一方都超越了边际。因为没有舍弃任何边际显现空性等等。如同这个例子，这个意义不能指向任何一方。法性自身的本性难以用语言表达和用心识衡量。然而，为了消除以有为非的执着和以非为有的执着，其意义可以广泛地描述。总而言之，如同命名和思考一样显现和变化，从而显示一切的本性。为了表示这一点，任何一方的理由都不矛盾，并且什么都可以是。胜义心的法性方面什么都不是。因此，不是任何一方，而是所有，因为没有舍弃任何意义，所以法性什么都可以是，这就是离边任运成就。一切边际，法性自生的智慧，因为没有偏袒任何一方。所以是离边的。因此，是脱离偏执的边际。因此，没有舍弃任何东西，不具备，因为没有脱离，所以称为脱离。从何而来，自己的本性确定下来，理由的意义就会变得广大。且绍
English
Things are without substance. From the beginning, there is nothing to be bound. Since there is no bondage from the beginning, there is no liberation in the form of liberation. Not wishing to be liberated from it, but realizing self-liberation, one is freed from bondage. Because of the clinging to individual objects, there is no thought or examination of anything. Because all appearances, such as objects, are realized as non-dual self-appearance. This is the supreme wisdom of individual discernment. It is not regarded as a name of thought, because it understands all individual appearances, so it is the supreme of individual discernment. Some people are liberated by the reason that the latter can be used, thereby understanding. The basis expressed in words is the clinging to objects and things, which is the object of use. The wisdom of individual discernment and reason are understood through conditions. It is understood from what is in accordance with the meaning of the words and what is not in accordance with the meaning of the words. Just as the latter represents inconsistency, the sky has no bias. Just as the shape of the valley is, so is the appearance of the sky, but the sky is liberated from it, and so on. All dharmas of samsara and nirvana, any one side is beyond the limits. Because there is no abandonment of any marginal appearance of emptiness, etc. Like this example, this meaning cannot be directed to any one side. The nature of Dharma itself is difficult to express in words and to measure with the mind. However, in order to eliminate the clinging to what is as non-existent and the clinging to what is non-existent as existent, its meaning can be widely described. In short, it appears and changes as named and thought, thus showing the nature of everything. To indicate this, the reason on any one side is not contradictory, and anything can be. The Dharma nature aspect of ultimate mind is nothing. Therefore, it is not any one side, but all, because there is no abandonment of any meaning, so the Dharma nature can be anything, which is the spontaneously accomplished freedom from extremes. All limits, the self-born wisdom of Dharma nature, because there is no partiality to any side. Therefore, it is free from extremes. Therefore, it is free from the extremes of partiality. Therefore, nothing is abandoned, not possessed, because it is not separated, so it is called separation. From where it comes, one's own nature is determined, and the meaning of the reason will become vast. Chik Sho