Chinese
为了阐述意义，所有高低乘的宗派，以及所有没有遗漏的邪道，都汇集于菩提金刚的言语中。汇集本身在十方广为人知。广为人知本身是在无执着的状态下宣说的。宣说本身是无法言说的。这被称为如来之教，以及众生的声音，心性本身显现为自性的言语，这被称为现证菩提之语。在那之中，由于显现与空性无二，因此不偏向任何一边，所以被称为金刚之语。为了阐述梵天的言语，无法言说本身就是各种各样的声音，普遍为人所知，并且各自显现。例如，就像那样，喷嚏和清醒一样，一种言语通过声音使一切都被理解。这是最殊胜的言语之王。所有高低乘的宗派，也同样不是从如是性中宣说的，而是作为聚集的方法而被各自听闻。如此等等被宣说了。从意义的言语中，词语的言语对所化众生来说是各自显现的。如果导师只宣说如是性，那么由于在那之中声音的差别是完整圆满的，所以所化众生的想法是如何被各自听闻的呢？例如，就像薄伽梵释迦牟尼的喷嚏和清醒一样。经部中也说：ka dīnya（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。我说，我只宣说了色的如是性，但有些人听到了色是空性。有些人听到了色不是空性。有些人听到了色是快乐。有些人听到了色是痛苦。如此等等出现的原因就在于此。那么，是否像化身一样，其他的身体也必定通过一种言语来宣说呢？就像所有经文都被表达一样，但如是性并没有宣说。如此宣说。享用身所宣说的法也显现为词语，但那仅仅是如来没有宣说的。那么，为什么会显现呢？第三个名称是为了显示具有智慧的言语。没有文字和智慧的言语，即使没有从舌尖发出，通过慈悲言语的加持，各种各样的利益众生之事也各自显现。显现本身就是言语的金刚之最。如此宣说。智慧的言语仅仅是智慧本身，由于与文字分离，所以是无法用声音表达的。
English
In order to explain the meaning, all higher and lower vehicles, and all without exception the wrong paths, are gathered into the speech of Bodhi Vajra. The gathering itself is known in all ten directions. The known itself is spoken in a state of non-attachment. The spoken itself is inexpressible. This is called the teaching of the Tathagata, and the sound of sentient beings, the mind itself manifesting as the speech of self-nature, this is called the speech of manifest enlightenment. In that, because appearance and emptiness are inseparable, it does not lean to either extreme, therefore it is called the Vajra speech. In order to explain the speech of Brahma, the inexpressible itself is various sounds, universally known and individually seen. For example, like that, sneezing and waking up, one speech makes everything understood through sound. This is the supreme king of speech. All higher and lower vehicles, also, are not spoken from suchness, but are heard individually as a means of gathering. Thus and so forth is spoken. From the speech of meaning, the speech of words appears differently to those to be tamed. If the teacher only speaks of suchness, then because the distinctions of sound are complete and perfect in that, how are the thoughts of those to be tamed heard individually? For example, like the sneezing and waking up of the Bhagavan Shakyamuni. Also in the Sutras: ka dīnya (Tibetan, Devanagari script, Roman transliteration, literal meaning). I said, I only spoke of the suchness of form, but some heard that form is emptiness. Some heard that form is not emptiness. Some heard that form is happiness. Some heard that form is suffering. The reason why such things appear is because of this. Then, is it that like the emanation body, other bodies also necessarily speak with one speech? Just as all scriptures are expressed, but suchness is not spoken. Thus it is spoken. The Dharma taught by the enjoyment body also appears as words, but that is only what the Tathagata has not spoken. Then, why does it appear? The third name is to show that one possesses the speech of knowledge. Without letters and the speech of knowledge, even if it is not uttered from the tip of the tongue, through the blessing of compassionate speech, various benefits for beings are individually clear. The clarity itself is the supreme Vajra of speech. Thus it is spoken. The speech of knowledge is only knowledge itself, because it is separate from letters, it is inexpressible by sound.
Chinese
。由于智慧本身是离戏的，它遍及一切，因此所有法和声音的本质都自然成就的加持是不会停止的，它能同时按照被调伏者的想法分别给予指示。这被称为第六种语言。正如所说。同样，语的利益众生之事，虽然没有从那样的状态中移动，就像岩石回声的声音一样。正如所说，这是为了解释本身。虽然没有分别说出词语，但却显现为在说，例如，岩石的回声就像自己呼唤时听到的声音，但岩石并没有说话。秘密的精髓，如其本性，这很容易理解。被称为曼荼罗汇集和秘密真言之章，是指将所有语的坛城汇集为五种语，并解释这五种语的自性、事业、宫殿和诸神的真言的自性和事业的章节，即第七章。 。为了展示手印，从“那时”等开始讲述。被称为加持所有支分都自然成就于坛城中，支分只有两种：身体的支分，如头部等；以及概念的支分，如蕴、界等。它们原本就存在于五部等的坛城中，这就是自性手印。在《广大续》中说：“自性大手印，内外一切器情，五部善逝父母，处于大手印的状态。” 它们是如何被知道的呢？这就是见手印。像这样，从部族开始，通过三摩地使其稳固，无需造作而显现一切，这就是自然成就。像这样禅修被称为三摩地手印。因此，为了共同展示三种手印，经中说：“幻化网中现圆满，一切菩提胜手印。” 为了使所有概念集合在幻化网坛城中原本就清晰圆满，无论显现什么都不会超越坛城的自性，这就是自性手印。通过证悟它而变成那样，这就是见手印。当它们显现时，一切六识等
English
Since wisdom itself is free from elaboration, it pervades everything, therefore the blessing of all dharmas and the essence of sound being naturally accomplished is unstoppable, it can simultaneously give instructions separately according to the thoughts of those to be tamed. This is called the sixth language. As it is said. Similarly, the activities of speech benefiting beings, although not moving from that state, are like the sound of a rock echo. As it is said, this is for the sake of explanation itself. Although words are not spoken separately, they appear to be speaking, for example, the echo of a rock is like hearing a sound as if one is calling oneself, but the rock does not speak. The secret essence, suchness itself, is easy to understand. Called the chapter of Mandala Collection and Secret Mantras, it refers to the chapter that gathers all the mandalas of speech into the five speeches, and explains the nature, activities, palace, and the nature and activities of the mantras of the deities of these five speeches, which is the seventh chapter. . In order to show the mudras, it is narrated starting from "Then" etc. It is called blessing all the limbs to be naturally accomplished in the mandala, there are only two kinds of limbs: the limbs of the body, such as the head etc.; and the limbs of concepts, such as the skandhas, realms etc. They originally exist in the mandalas of the five families etc., this is the nature mudra. In the Extensive Tantra it says: "The great mudra of nature, all inner and outer vessels and contents, the five families of Sugata parents, abide in the state of the great mudra." How are they known? This is the view mudra. Like this, starting from the family, making it stable through samadhi, everything appears without effort, this is natural accomplishment. Meditating like this is called samadhi mudra. Therefore, in order to jointly show the three mudras, it is said in the sutra: "Perfectly complete in the net of illusion, all are the supreme mudra of enlightenment." In order to make all conceptual collections originally clear and complete in the mandala of the net of illusion, whatever appears does not transcend the nature of the mandala, this is the nature mudra. Becoming like that by realizing it, this is the view mudra. When they manifest, all six consciousnesses etc.
Chinese
自显现之地是殊胜手印。这些是手印中的至上者。如果有人想知道这些是由哪部经论所阐述的，（经论中）说：秘密本身是确定的，精要的手印难以超越。为了说明产生殊胜三摩地手印的两个原因，（经论中说）：不动（佛）日轮中的字，珍宝月轮中的字，五二结合，通过结合产生手印的原因。也就是说，左右手本身是金刚和珍宝部族的自性，仅仅是中指、食指、拇指、无名指和小指等，在右手上观想如豆大的日轮，在左手上观想月轮，在右手上安置吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），在左手上安置穆（藏文：མཱུཾ，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：穆）等，这些是各自产生手印的唯一原因。这些手指直接结合是获得成就的手印产生的原因。嗡（藏文：ༀ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）和穆（藏文：མཱུཾ，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：穆）二者尖端相接，八字交错尖端相接，是与一切胜者结合的，给予大乐的印。这被称为获得成就的手印，从那个原因本身，右手中指和左手食指相接。此外，各自相接是获得五部成就的手印。这些也因所化众生的显现而变为二，从《幻化灰烬续》中说：不动金刚五股杵，日月明点是字，珍宝莲花五日也是，月亮明点是字本身。明点方便智慧五二者，从相遇之时自显现的，大手印的成就产生。法界和智慧的主人本身，存在于嗡（藏文：ༀ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）和穆（藏文：མཱུཾ，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：穆）中。角和花瓣的明点等，因各自的位置而交错，完全混合之后，为了体验胜者的智慧大乐，被称为获得。如是出现。隐藏四个字后按在心间，举起吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，顶端燃烧金刚，弯曲月亮隐藏字，摇动铃，以缠绕的方式依靠法。等等，这些显示了殊胜三摩地的手印，右手是夜叉的拳头，从中指伸出，后背抵在心间，顶端的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字本身是五股金刚杵。
English
The self-appearing ground is the supreme mudra. These are the best of mudras. If one wonders by which texts these are taught, it is said: The secret itself is certain, the essential mudra is difficult to surpass. In order to explain the two causes for the arising of the superior samadhi mudra, it is said: The letter in the center of the immovable sun, the letter in the center of the precious moon, from the union of five and two, by joining, the cause of the mudra arises. That is to say, the right and left hands themselves are the nature of the vajra and jewel families, only the middle finger, index finger, thumb, ring finger, and little finger, etc., on the right hand, meditate on a sun disc the size of a bean, on the left hand, meditate on a moon disc, on the right hand, place Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), and on the left hand, place Mūṃ (Tibetan: མཱུཾ, Sanskrit Devanagari: मुं, Sanskrit Romanization: muṃ, Chinese literal meaning: Mūṃ), etc., these are the only causes for the arising of their respective mudras. Joining these fingers directly is the cause for the arising of the mudra for obtaining accomplishments. Joining the tips of Oṃ (Tibetan: ༀ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Chinese literal meaning: Oṃ) and Mūṃ (Tibetan: མཱུཾ, Sanskrit Devanagari: मुं, Sanskrit Romanization: muṃ, Chinese literal meaning: Mūṃ), intertwining the eight syllables and joining the tips, is the seal of bestowing great bliss, uniting with all the victorious ones. This is called the mudra for obtaining accomplishments, from that very cause, the right middle finger and the left index finger are joined. Furthermore, joining them separately is the mudra for obtaining the accomplishments of the five families. These also become two due to the appearances of those to be tamed, from the Tantra of Illusory Ashes, it is said: The immovable five-pronged vajra, the bindu of the sun and moon is the letter itself, the five suns of the precious lotus are also, the bindu of the moon is the letter itself. The bindus, skillful means and wisdom, five and two, from the time of meeting, the self-appearing, the accomplishment of the great mudra arises. The lord of space and wisdom himself, dwells in the nature of Oṃ (Tibetan: ༀ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Chinese literal meaning: Oṃ) and Mūṃ (Tibetan: མཱུཾ, Sanskrit Devanagari: मुं, Sanskrit Romanization: muṃ, Chinese literal meaning: Mūṃ). The bindus of the horns and petals, become intertwined by their respective positions, and after becoming completely mixed, in order to experience the great bliss of the wisdom of the victorious ones, it is said to be obtained. Thus it appears. Hiding the four syllables and pressing them to the heart, raising the Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) syllable, a vajra blazes at the tip, bending the moon, hiding the syllable, ringing the bell, relying on the Dharma in an entwined manner. And so forth, these show the superior samadhi mudra, the right hand is the yaksha's fist, from which the middle finger is extended, the back is placed against the heart, and the Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) syllable at the tip itself is a five-pronged vajra.