Chinese
以及，如钹的声音，如歌舞，如迦陵频伽鸟的声音，如龙吟，如美妙的乐器声。它们每一个，都有长音、中音、短音，以及沙塔巴和嘎塔巴两种。或者由中音或这两种声音结合而产生。江嘎德和邦嘎德，它们每一个，都具有十种音的组成部分，即产生觉知，完全理解，值得倾听，没有不和谐，非常深奥，随顺，任何事物都无法阻挡，悦耳动听，完全不混乱，非常清晰。像这样总共有三百六十种。接下来，关于广说语，有五种。计数：法身无生义之语，以及，法身的眷属，无生义二者，具有同一自性，存在关联。眷属的障碍清净，智慧的感官清澈，譬如未被搅浑的清澈海水中，日月星辰的影像清晰显现一般。通达一切法生起且不生起，以法身无生义之语，使化身如语一般，无需言语即可理解。这也就是法身的意旨无生，于眷属智慧海的意念中显现。圆满正觉之身的语，是觉性加持之语，以及，自觉之智慧，具有空性智慧等五种名称。如前所述，以自性关联的觉性加持之语，无需言说，所言之义，皆是自性秘密藏续部的意义。譬如太阳的光芒照亮一切一般，于眷属的意念中，意义清晰显现。接下来，报身语是意旨表诠之义，以及，譬如镜子一般，消除过失，产生美好，使之清晰，使影像显现，无需努力，没有造作，非有亦非非有，以八法为代表的意义，即大自在圆满受用身，眷属成熟之海。
English
And, like the sound of cymbals, like song and dance, like the sound of the Kalaviṅka bird, like the roar of a dragon, like the sound of a beautiful instrument. Each of them has long, medium, and short sounds, as well as two types: śāṭapā and gāṭapā. Or arising from the combination of medium sounds or these two sounds. Jaṅgade and Paṅgade, each of them has ten components of sound, namely: generating awareness, fully understanding, being worthy of listening, having no disharmony, being very profound, being compliant, being unstoppable by anything, being pleasing to the ear, being completely unconfused, and being very clear. Thus, there are three hundred and sixty in total. Next, regarding the extensive explanation of speech, there are five types. Counting: the speech of the Dharmakāya's unborn meaning, and, the retinue of the Dharmakāya, the two unborn meanings having the same nature, existing in relation. The retinue's obscurations are purified, and the senses of wisdom are clear. Just as the images of the sun, moon, planets, and stars appear clearly in the clear water of an unclouded ocean, all phenomena are understood to arise and not arise. With the supreme speech of the Dharmakāya's unborn meaning, the Nirmāṇakāya, like speech, is understood without words. This is the unborn intention of the Dharmakāya, appearing in the minds of the retinue's ocean of wisdom. The speech of the Saṃbhogakāya of perfect enlightenment is the speech of awareness blessing, and, the wisdom of self-awareness has five names, including the wisdom of emptiness. As mentioned before, with the speech of awareness blessing in relation to self-nature, without speaking, the meaning of what is said is all the meaning of the Tantra of the Essence of Secret Self-Nature. Just as the gentle light of the sun illuminates everything, the meaning appears clearly in the minds of the retinue. Next, the speech of the Saṃbhogakāya is the meaning of intentional symbols, and, like a mirror, eliminating faults, generating goodness, making it clear, making images appear, without effort, without fabrication, neither existent nor non-existent, the meaning represented by the eight qualities, namely the Great Lord of Perfect Enjoyment, the ocean of the matured retinue.
Chinese
仅仅通过观看，就能使聚集的十地菩萨们和果位密咒的大菩萨持明者们相续清净，通过象征的方式，使密咒金刚乘的意义显现。 此外，化身的语言是梵天妙音之语，正直。 从轮回的痛苦中解脱出来的涅槃之法，通往解脱之地的道路之法，以及一切具有烦恼的轮回之法，所有显现的声音，化身的语言，如梵天妙音等六种根本，产生长短等支分的概念等十种，总共三百六十种方式。 如同世间之父梵天的语言一样，悦耳动听，对于语言所调伏的、从意乐行持之地开始具有缘分和福分的人们，显现为章节和声音，用各自的肉耳直接听闻。 金刚身的语言是声空无别。 正直。 调伏对象各自如何理解意义和被调伏，所显现的语言，例如在岩石表面，由容器和精华各自的声音所产生的岩石回声，虽然有回声，但岩石并没有说话一样，意义、声音、空性无别，金刚语的显现，因为没有说话却显现在眷属面前。 因此，见到和听到无别的语言，也是无别本身的威力。 或者说，金刚语和金刚眷属二者，是自性关系的威力。 在这里，五身对五眷属，以五语进行表达的方式，如前面五种事物以措辞方式所说的那样。 心之五。 计数。 空性之智慧，正直。 包含轮回和涅槃二者的事物，内外容器和精华等，所有具有差别、支分的法。 因为自证菩提心是大自在的自性，所以不舍弃显现，显现一切圆满的大空性之义，显现的智慧本身，不舍弃将显现视为实有的刺痛，具有但不执著的意义，就称为大乐至上之心。 例如，虚空是开辟空间，没有
English
Merely by seeing, the assembled Bodhisattvas of the ten grounds and the great Bodhisattvas Vidyadharas of the fruition Mantrayana purify their continuums, and through symbolic means, make the meaning of the Secret Mantra Vajrayana manifest. Furthermore, the words of the Nirmanakaya are the speech of Brahma's melodious voice, upright. The Dharma of Nirvana, which is liberated from the suffering of Samsara, the Dharma of the path that leads to the place of liberation, and all the sounds that appear as the Dharma of Samsara, which is accompanied by all defilements, the speech of the Nirmanakaya, such as the root of Brahma's melodious voice, etc., has six roots, and the concept of long and short limbs, etc., are ten each, totaling three hundred and sixty ways. Like the speech of Brahma, the father of the world, it is pleasant and delightful, and for those who are to be tamed by speech, those who have connections and merit from the ground of practice of aspiration, it appears as chapters and sounds, and they are directly heard by their own flesh ears. The speech of the Vajra body is inseparable from sound and emptiness. Upright. The way in which the objects to be tamed each understand the meaning and are tamed, the speech that appears, for example, on the surface of a rock, the echo of the rock produced by the sounds of the container and essence respectively, although there is an echo, the rock does not speak, so the meaning, sound, and emptiness are inseparable, the manifestation of the Vajra speech, because it appears to the retinue without speaking. Therefore, seeing and hearing the inseparable speech is also the power of the inseparable itself. Or, the Vajra speech and the Vajra retinue are both the power of the relationship of self-nature. Here, the way in which the five bodies communicate with the five retinues through the five speeches is as explained in the previous five objects in terms of expression. Five for the mind. Counting. The wisdom of emptiness, upright. All phenomena that include both Samsara and Nirvana, such as inner and outer containers and essences, all phenomena with distinctions and branches. Because self-awareness, Bodhicitta, is the nature of the great sovereign, therefore, without abandoning appearance, the wisdom that manifests the meaning of the great emptiness that possesses all aspects, the wisdom itself that manifests, without abandoning the sting of seeing appearance as real, possessing but not clinging to the meaning of separation, is called the great bliss, the supreme mind. For example, space is to open up opportunities, without
Chinese
因为无尽，一切都从空性中产生。就像广阔的天空一样，一切都原本没有遮蔽地显现，其自性是空性。然后是如镜般的智慧。正直。所有法，共同和各自的特征没有分别，一切法没有能取和所取的分别，就像清澈的镜子一样，平静而清晰地显现。自证的现量显现，是四种现量中最殊胜的自证现量。这就是无分别的殊胜之心。然后是平等性智。正直。例如，五大元素在任何方面，好坏和优缺点都是平等的。对于轮回和涅槃的一切法，不做任何好坏和优缺点的区分，没有取舍，平等地了知。在任何时候，一切法都从法性平等性的状态中，以不动的意念，称为“平等大性殊胜之心”。然后是成所作智。正直。以不分别佛和众生的大悲心，调伏者的导师和所调伏者，本体自性是相同的。佛的心识从法性平等性的境界中，了知所调伏者没有差别。像道路一样，为了所调伏者的利益，没有行为和造作的勤作，事业是息增怀诛四种。因为具有使众生从轮回中解脱的大悲心，所以称为“度化众生之心”。然后是妙观察智。正直。对境法性离戏论，以及有境心识的执着，轮回和涅槃的一切，都远离了对差别的执着。有境自身的特征，一切法共同的特征，以及无分别三者同时显现的比喻是，就像天空中显现彩虹一样，自共或者明空，不分别不混杂地显现。这就是妙观察智，或者一切智智的心识。自共或者明空不可分别，是金刚殊胜之心。这样说了。如是所说的五种意智慧，只是简略地指示，就是这部经中所说的那样。广说的话。
English
Because it is inexhaustible, everything arises from emptiness. Like the vastness of the sky, everything is originally clear without obscuration, its essence being emptiness. Then there is the mirror-like wisdom. Straightforward. All dharmas, the general and individual characteristics are without distinction, all dharmas are without the perception of subject and object, like a clear mirror, appearing calmly and clearly. The direct perception of self-awareness is the most supreme of the four direct perceptions, the direct perception of self-awareness. This is called the supreme mind of non-discrimination. Then there is the wisdom of equality. Straightforward. For example, the five great elements are equal in all aspects, good and bad, and merits and faults. For all the dharmas of samsara and nirvana, without making any distinction of good and bad, merits and faults, without acceptance or rejection, knowing them in equality. At all times, all dharmas, from the state of the equality of dharmata, with an unwavering mind, it is called the "Supreme Mind of Great Equality." Then there is the wisdom of accomplishing activities. Straightforward. With the great compassion that does not differentiate between Buddha and sentient beings, the guide who tames and those to be tamed, their essence and self are the same. The mind of the Buddha knows that those to be tamed are not different from the realm of the equality of dharmata. Like a path, for the benefit of those to be tamed, without the effort of action and doing, the activities are the four types of pacifying, increasing, magnetizing, and wrathful. Because it possesses the great compassion that liberates sentient beings from samsara, it is called the "Mind of Liberating Beings." Then there is the discriminating wisdom. Straightforward. The object, the dharmata, is free from elaboration, and the grasping of the subject, the mind, all of samsara and nirvana, are free from the grasping of difference. The characteristic of the subject itself, the general characteristic of all dharmas, and the three without distinction, the analogy of appearing clearly at the same time is, like the appearance of a rainbow in the sky, the self and general, or clarity and emptiness, appear without distinction or mixture. This is the discriminating wisdom, or the mind of the omniscient wisdom. The self and general, or clarity and emptiness, are inseparable, it is the supreme vajra mind. Thus it is said. The five mind-wisdoms taught in this way are only briefly indicated, that is what is explained in this scripture itself. To explain in detail.
Chinese
总的来说，应该看第三十二品。那么，法身的身体、语言和意念都是无生的，难道没有区别吗？虽然本体上没有区别，但在表现形式上，作为无生的所依是身，作为表达是语，作为自性清明是意。༈ 功德有五种。计算。 净土具有功德，正直的功德是：身语意事业这四种功德也是不可思议的，此外，包含十方和四时的轮回涅槃之法，过去的一切，以及现在的一切，未来的一切，没有不全部在自相续中成立的，因为是觉性自显现的缘故。心性的本体如同如意宝珠，无论如何思念都会显现，或者说，众多的功德如同云聚一般，十方世界的一切都显现为清净的佛土。༈ 宫殿和正直的大果功德，一切都不费力气自然成就和圆满，因此自显现是所依宫殿，外在所取的境和内在能取的识二者，与分离的自明觉性菩提心性是所依宫殿，与具有所依的本尊无二无别，那是诸佛的住所。对此，在广大的续部中说：离能取所取的智慧，是彼一切的住所。庄严和正直，对于欲妙等任何都不舍弃而自然圆满的缘故。各种各样的显现不间断，那是自性的巨大闲暇的庄严。或者说，珍宝和欲妙天女以及观看等各种各样的闲暇都作为美丽的庄严。༈ 光芒和正直，诸佛的五种智慧本身，因为没有被自性的三种边所遮蔽而光明，白色和黄色和红色和蓝色和羚羊色和水晶和银色的颜色等六种，每一种又有六十六俱胝，各种各样的光芒向十方放射而遍布，并且使自性显明。座位的功德和正直，十力，四无畏，神变