English
There is no dispelling of the qualities of appearance. This is clearly shown by example, just like sound. This is the chapter called "The Chapter on the Perfect Appearance of the Body's Adornments." The thirty-third chapter explains the qualities of the appearance of the five bodies with different meanings, and the meaning of possessing the secret essence. Then, the owner of Lanka, the Bodhisattva, and others asked about the method of realizing speech. The answer is: The most secret of secrets is that the object to be expressed and the means of expression are inseparable, and that which reveals the essence and transcends expression, and that which cannot be shown before or after, is the speech of the essence itself. If those secrets, etc., could be expressed and realized, then even the pure Victorious One could not grasp their essence. Because of the absence of essence, etc., the essence is difficult to show. Therefore, it is difficult for me to measure and show, because the secret is such. Because it cannot be shown at all, there is no doubt that it is not related to the method. The owner of Lanka said: However, it should be understood in this way. Etc., even if the basis is like that, it is not that there is no way to realize it through transmission, so these methods should be understood separately. What is that? Like the sky, the unspeakable word has the opportunity to produce everything, and without the stain of obscuration, it appears in the unobstructed and pervasive wisdom, and from the aspect of blessings descending like rain, it appears like the rays of the sun. These two are the speech of essence and Dharmakaya. Although the Sambhogakaya is not expressed in words, it is like the speech that appears to the retinue through the blessings of empowerment by mind and body, so it is like a mirror. The Glorious Secret Essence says: The supreme speech of the Tathagata does not speak, the body shows the meeting of all dharmas, it appears on the body like a mirror, when the retinue thus sees the body, the obscuration of Bodhi is unfathomable, it eliminates all real bad colors, and then the ten bhumis arise in order. This is the meaning of it. The secret body is filled with the taste of great bliss, so the wisdom that arises simultaneously with the collection of the secret mantra sea, appears in an instant like lightning, and instantly overcomes all the aggregates of obscuration.
Chinese
就像狮子一样。化身的语言，每一句都有不可思议的分支。用多少语言真实地赐予。为了详细地展示化现的语言，楞伽的主人，那些不可思议的，也显现为四种。如果总结化现的语言的意义，就不会显现为四种。像那样出现和显现，要知道是从根本上扩展出来的分支。就像根本的数字声音一样。楞伽的主人，那其中的自性是什么呢？这些具有十种自性：以法身遍布的方式，不是微小的，即使遥远也像在旁边一样，具有加持的方式，声音是大的；以多少声音显现为不同的方式，是完全遍布的；意义在一瞬间显现给被调伏者的根器，容易理解的语言具有声音的方式，理解是迅速的；不怀疑并且接近修行的方式，因为获得确定，所以断除眷属的疑惑；以慈爱的方式，即使一个被调伏者思考，也认为只关注我一个人；以大悲的方式，只展示利益被调伏者的意义；以对此的信仰和大喜的方式，从一切门进入；以令人满意而悦耳的方式，因为想要接近而不知满足，所以产生信仰，因此产生欲望；以智慧的差别，通过了解的方式不混杂地展示，天龙等凡夫，加入比其他殊胜的语言；以词语的功德，通过知识与一切的语言相符的方式，调伏一切。楞伽的主人，有多少种类呢？等等，六种种类，梵天等是接近展示，是被调伏者的能力。声音的长短和粗细以及两者的部分显现的性质，像海螺一样的声音，就像梵天的声音一样。用金鼓的声音，诸神的意乐而调伏。像铃铛一样的是乐器钹的声音，天人们信乐并调伏。邦嘎德乌的声音就像乐师的歌舞一样，人们信乐并调伏。嘉德德乌就像迦陵频伽的声音一样，畜生们信乐并调伏。甘达巴就像龙的声音一样，
English
Like a lion. The speech of the emanation body has countless branches in each sentence. How many words were actually bestowed. In order to show the manifestation of speech in detail, the lord of Lanka, those inconceivable ones, also appear and manifest as four. If the meaning of the manifested speech is summarized, it does not appear as four. Know that appearing and manifesting in that way is a branch expanded from the root. Just like the sound of the root number. Lord of Lanka, what is the nature among them? These have ten natures: in the way that the Dharmakaya pervades, it is not subtle, but even if it is far away, it is like being nearby, in the way of having blessings, the sound is loud; in the way that many sounds appear differently, it is completely pervasive; the meaning appears to the disciples' faculties in an instant, and the language that is easy to understand has the way of sound, understanding is quick; in the way of not doubting and approaching practice, because certainty is obtained, the doubts of the retinue are cut off; in the way of loving-kindness, even if one disciple thinks, they think that only I am being cared for; in the way of great compassion, only the meaning of benefiting the disciples is shown; in the way of faith and great joy in this, entering from all doors; in the way of being pleasing and delightful, because they want to get close and are not satisfied, faith arises, therefore desire arises; in the way of the difference of knowledge, showing without mixing through understanding, ordinary beings such as gods and nagas, joining a language that is more excellent than others; with the merit of words, subduing all in a way that conforms to all languages through knowledge. Lord of Lanka, how many kinds are there? And so on, six kinds, Brahma and others are shown closely, it is the ability of those to be tamed. The nature of the appearance of the length and shortness of sounds, the fineness and thickness, and the parts of both, the sound like a conch shell, is like the sound of Brahma. With the sound of the golden drum, the minds of the gods are subdued with joy. Like a bell is the sound of musical cymbals, the asuras believe and subdue. The sound of Pangka Deu is like the song and dance of musicians, people believe and subdue. Jada Deu is like the sound of Kalavinka, animals believe and subdue. Gandharva is like the sound of a dragon,
Chinese
听闻德瓦们有食物来源，便信服并被调伏。夏达巴就像声音的影像，以慈爱的话语和成熟的呼唤，地狱众生信服并被调伏。楞伽的主宰的支分是这样的，等等。因为这些都源于所说的一个根本，所以显示支分是：以快乐、喜悦、信服和欢喜，调伏对象的心得以进入，从而产生认识的作用；以及各自按照自己所理解的方式来认识事物的各个方面，就像驱散昏沉一样。并且，调伏对象自己所希望的重大意义得以实现，从而产生欢喜，因此值得尊敬；通过祈愿和慈悲，与每个调伏对象的想法相符，这是短暂的；通达法界，一句言语意义极其深奥，难以衡量；以及通过满足任何意义的追求，使其想法不相违背，从而随顺；共同敌人的对治；以及外道的反驳；不被魔所动摇；对于调伏对象的耳朵来说非常悦耳；对于言语的嗔恨者来说，清晰地显示出非贪欲的意义，没有混淆；在法界中是一体的，没有遮蔽地清晰，因此避免了重复等等，非常清晰。因为六种类别中的每一种都具备十种圆满，所以言语的支分变为六十种。楞伽的主宰，那里的形象是什么呢？等等。言语的形象是：显现为文字的集合，就像声音总体的特征一样。是只有文字吗？不是的，不仅是下方的文字，而且一切法都应被理解为如同秘密真言一般的加持，这样教导。像这样显示为所说的化身的语言之后，如果这里是秘密的加持，就不会变成化身的语言，因此会像被导师自己的语言所消除的矛盾一样。如果不是那样，这些词语是化身的语言，那么秘密真言续部是由化身所说的。在涅槃时，预言说的是语言，而这里显示为秘密的加持也是矛盾的。那些意义没有变成怀疑，即使从四身来说，文字最终是化身的语言。
English
Hearing that the Devas have a source of food, they are convinced and subdued. Shandapa is like a reflection of sound; with loving words and the call of maturation, the beings in hell are convinced and subdued. The limbs of the Lord of Lanka are like this, and so on. Because these all stem from one root that is spoken of, the display of limbs is: with ease, joy, conviction, and delight, the minds of those to be tamed enter, thereby creating the action of generating awareness; and individually recognizing the aspects of things according to how each understands them, like dispelling drowsiness. And, the great meaning desired by the one to be tamed is accomplished, thereby generating joy, so it is worthy of respect; through aspiration and compassion, being in accord with the thoughts of each individual to be tamed, this is fleeting; having mastered the Dharmadhatu, a single word of speech is extremely profound in meaning, difficult to fathom; and through fulfilling the pursuit of any meaning, not contradicting their thoughts, thereby following along; the antidote to common enemies; and the refutation of externalist heretics; not being shaken by demons; being extremely pleasing to the ears of those to be tamed; for those with hatred of speech, clearly showing the meaning of non-attachment, without confusion; being one in the Dharmadhatu, clear without obscuration, thereby avoiding repetition and so on, being extremely clear. Because each of the six categories possesses ten perfections, the limbs of speech become sixty. The Lord of Lanka, what is the image there? and so on. The image of speech is: appearing as a collection of letters, like the characteristic of the totality of sound. Is it only letters? No, not only the letters below, but all phenomena should be understood as the blessing of secret mantra as it is, thus it is taught. Having shown it as the speech of the emanation body as spoken in this way, if here it is a secret blessing, it will not become the speech of the emanation body, therefore it will become like a contradiction eliminated by the speech of the teacher himself. If that is not the case, if these words are the speech of the emanation body, then the secret mantra tantras are spoken by the emanation body. At the time of Nirvana, the prophecy speaks of language, and here showing it as a secret blessing is also contradictory. The meaning of those is without becoming doubt, even if from the four bodies, the letters are ultimately the speech of the emanation body.
Chinese
总的来说，仅仅是相似和共同的力量，而且化身本身也因秘密神圣的加持，考虑到基础的自性，所以自己的话没有过失。即使这样的文字成熟为化身的语言，但因为这部续部没有显示由化身所说，所以此加持立即闻名，因此也没有第二个过失。《楞伽经》的拥有者说：秘密神圣的加持是。等等。文字等成为法药丸的真实基础，因此可以显现任何事物，并且可以实现和见到，因此，什么也不是的不可言说、无执着是胜者的伟大语言，因为它以文字药丸一个和多个不分离的方式圆满，由于显现，所以被称为文字出现。那么，难道不会仅仅执着于显现吗？《楞伽经》的拥有者说：然而。等等。因此，诸法的法性无自性，通过自性之理显现，自然、不做作、不造作、不遮蔽，本来就有的光明，无需寻找，无需在他处寻求，本来就自然成就。任何为了菩提而努力等等，那样做就是徒劳。为了显示一切显现为一和异是矛盾的，所以说：秘密的拥有者。那么，众生和佛陀为何不同？这是为了消除依赖于其他答案的不满而特意提出的疑问，如果药丸是无二的，那么，胜者和众生如何有各自的苦乐之理？答案是，虽然自性无别，但因为正确和错误的道路因缘如是。因缘转变而回答。然而，这两者最终是相反的，自性没有被利用。《楞伽经》的拥有者说：因此，就像这样。等等。呼唤并趋向于更高的状态是：因此，就像这样。因为因缘如因缘。因为被相似所欺骗，所以为了众生，必须用影像来做，通过说出这种区别而特意转变，并且从一个基础通过因缘可以显现为二，因此从不可见中影像可以显现的比喻，这两者是共同的。五种名声接近显示。
English
Generally speaking, it is only the power of similarity and commonality, and the incarnation itself, due to the blessing of the secret and sacred, considers the nature of the base, so one's own words have no fault. Even if such letters mature into the language of incarnation, because this tantra does not show that it was spoken by the incarnation, this blessing is immediately known, so there is no second fault either. The owner of the Lankavatara says: The secret and sacred blessing is. Etc. Letters, etc., become the real basis of the Dharma pill, so anything can appear, and it can be realized and seen, therefore, the unspeakable, non-grasping, which is nothing, is the great language of the Victorious Ones, because it is perfected in the way that the letter pill is one and not separate, because of appearance, it is said that letters appear. So, wouldn't it just cling to appearance? The owner of the Lankavatara says: However. Etc. Therefore, the Dharma nature of all dharmas, which is without self-nature, is manifested through the reason of self-nature, naturally, without artifice, without fabrication, without obscuration, the light that is originally there, without searching, without seeking elsewhere, is naturally accomplished. Anyone who strives for enlightenment, etc., doing so is futile. In order to show that everything appearing as one and different is contradictory, it is said: Owner of secrets. So, why are sentient beings and Buddhas different? This is a question specifically asked to eliminate the dissatisfaction of relying on other answers, if the pill is non-dual, then, how can the Victorious Ones and sentient beings have their own reasons for suffering and happiness? The answer is, although the nature is inseparable, it is because the right and wrong paths are conditioned as they are. The answer is given by the transformation of conditions. However, these two are ultimately opposite, and the nature is not utilized. The owner of the Lankavatara says: Therefore, like this. Etc. Calling and striving for a higher state is: Therefore, like this. Because the conditions are as the conditions. Because of being deceived by similarity, it is necessary to use images for the sake of sentient beings, and it is specifically transformed by saying this difference, and from one basis, it can appear as two through conditions, therefore, the metaphor that images can appear from the invisible, these two are common. Five reputations are close to showing.