Chinese
是也。第一，从《楞伽经》的“楞伽”到“不可思议”之间所说的是：如果完全无法指示，那么是否与方便无关呢？对于这个疑问，《楞伽经》的作者说：基础是如此确定的，但是，因为并非没有通过传承来证悟的方法，所以应该像这样分别认识。什么呢？无自性的语是，所有显现都是如虚空般，不可言说，是产生一切言说的机会。完全清净的法身语是，没有遮障的垢染，无碍地遍布和扩展的智慧明觉之语，譬如从太阳的精华中产生光芒。完全成熟的报身语是，即使不以语言表达，也因为以意或者手势的形象灌顶的加持显现在眷属面前，如同言说一般，所以像镜子。就像《吉祥密集续》中所说：如来语殊胜，不言说，以身示量诸法。如镜身中显，眷属如是观其身，菩提遮障深不见，遣除一切恶色相，尔后十地渐显现。这就是其意义。秘密圣妙的语是，充满大乐之味，是秘密真言之海，与会众一同产生的智慧，如同刹那间显现的言说一般，刹那间压倒所有遮障的蕴聚和分别念，如同狮子。而且，狮子在空中练习时，虽然形体不显现，但是气味和声音能使大象等一切众生恐惧和压倒，同样，秘密的身体安住在胎藏中，身体虽然不显现，但是发出声音来表示，使下乘法门昏厥。恒常出现的化身语是，以无数的语言真实宣说的语，如同梵音一般，即使是一个也有不可思议的支分，出现三百六十等，所以称为不可思议。第二有二：略说和广说。第一，从《楞伽经》的“楞伽”到“应知为影像”之间所说的是：化身语是广说。
English
It is so. First, from "Lanka" in the Lankavatara Sutra to "inconceivable," it is stated that: if it cannot be indicated at all, then is it unrelated to skillful means? Regarding this doubt, the author of the Lankavatara Sutra says: the basis is so certain, but because there is a method of realizing through transmission, it should be recognized separately in this way. What is it? The speech of no self-nature is that all appearances are like the sky, unspeakable, and it is the opportunity to generate all speech. The speech of the completely pure Dharmakaya is the speech of wisdom and awareness that pervades and expands without obstruction, without the defilement of obscurations, like rays of light arising from the essence of the sun. The speech of the fully ripened Sambhogakaya is that even if it is not expressed in words, the blessings of empowerment through intention or gestures appear to the retinue, like speech, so it is like a mirror. As it is said in the Glorious Guhyagarbha Tantra: The supreme speech of the Tathagata is unspoken, the body shows the measure of all dharmas. It appears in the body like a mirror, the retinue thus sees his body, the obscurations of Bodhi are unfathomable, it removes all bad colors of reality, and then the ten bhumis gradually appear. This is its meaning. The secret and sacred speech is filled with the taste of great bliss, it is the ocean of secret mantras, the wisdom that arises together with the assembly, like speech appearing in an instant, instantly overwhelming all the aggregates of obscurations and discriminations, like a lion. Moreover, when a lion practices in the sky, although the form does not appear, the smell and sound can make all beings such as elephants fear and overwhelm them. Similarly, the secret body dwells in the womb, although the body does not appear, it expresses itself by making a sound, causing the lower vehicles to faint. The constantly appearing Nirmanakaya speech is the speech that is actually spoken in countless languages, like Brahma's voice, even one has inconceivable branches, appearing as three hundred and sixty, etc., so it is called inconceivable. Second, there are two: brief explanation and detailed explanation. First, from "Lanka" in the Lankavatara Sutra to "should be known as images," it is said that the Nirmanakaya speech is explained in detail.
Chinese
为了。楞伽的主人。那些化身的语言，是不可思议的，如果总结其意义，就会出现四种语言的形态，对于所化众生也显现为四种，从这四个根源中，将声音的各种分支扩展开来，详细区分，以便了解。什么是四种呢？就像这样，要知道语言的自性十种，种类六种，支分十种，以及形象文字。第二部分有四种，即语言的自性，语言的种类，语言的支分，语言的形象。第一部分是，从“楞伽”到“调伏一切”之间所说的。楞伽的主人。那么，什么是自性呢？具有十种自性，就像这样：从周遍法身的角度来说，不是微细的，即使遥远，也具有像在近处一样的加持，因此声音洪亮。从声音显现为各种不同的角度来说，是完全周遍的。从刹那间使甚深意义显现于所化众生的根器，并且具有容易理解的声音韵律的角度来说，是理解迅速的。从容易证得的角度来说，因为获得确定，所以能断除眷属的疑惑。从慈爱的角度来说，即使是对一个所化众生的想法，也认为是对自己一个人的关注。从大悲的角度来说，仅仅是为了对所化众生各自有益的意义而日夜不停地开示。从对之生起信心和欢喜的角度来说，能从一切门进入。从令人喜悦和悦耳的角度来说，为了生起信心而产生 desire。从智慧的差别，了知一切的角度来说，因为不混杂地开示，所以具备了胜过其他诸如天龙等凡夫的语言功德。从与一切语言相符的角度来说，通过语言的功德来理解意义，从而调伏一切。第二部分是，从“楞伽”到“如声音的影像”之间所说的。楞伽的主人。所说的六种种类是什么呢？这是根据所化众生的根器而说的，就像这样：声音的长短、粗细，以及从两者的角度显现的本质，即洪亮的声音，就像大梵天的声音一样，能吸引诸天的心，使之欢喜，从而进行调伏。或者也说是天鼓的声音。洪亮的声音就像乐器和铃铛一样，
English
For the sake of. Lord of Lanka. Those emanated speech are inconceivable, if we summarize their meaning, four forms of speech will appear, and for the beings to be tamed, four aspects will also appear. From these four roots, the branches that expand into various sounds are divided in detail, so that they may be understood. What are the four? Like this, know that the nature of speech is tenfold, the categories are sixfold, the limbs are tenfold, and the images are letters. The second part has four aspects: the nature of speech, the categories of speech, the limbs of speech, and the images of speech. The first part is what is taught from "Lanka" to "taming all." Lord of Lanka. Then, what is the nature? It has ten natures, like this: From the perspective of pervading the Dharmakaya, it is not subtle, but even if it is far away, it has the blessing of being like it is near, so the sound is loud. From the perspective of sounds appearing as various differences, it is completely pervasive. From the perspective of making profound meanings appear to the disciples' minds in an instant, and having a rhythm of speech that is easy to understand, it is quick to understand. From the perspective of easy attainment, because certainty is obtained, it can cut off the doubts of the retinue. From the perspective of love, even for the thought of one disciple, it is thought that one is looking at oneself alone. From the perspective of great compassion, only the meaning that benefits each disciple is shown day and night. From the perspective of generating faith and joy in it, one can enter from all doors. From the perspective of being pleasing and melodious, desire is generated for the sake of generating faith. From the perspective of the difference of knowledge, knowing everything, because it is taught without mixing, it possesses the qualities of speech that are superior to other ordinary beings such as gods and nagas. From the perspective of conforming to all languages, by understanding the meaning through the qualities of speech, all are tamed. The second part is what is taught from "Lanka" to "like the image of sound." Lord of Lanka. What are the six categories that are taught? This is said according to the disciples' faculties, like this: The length, thickness, and the essence appearing from both aspects of the sound, that is, the loud sound, is like the voice of the Great Brahma, which attracts the minds of the gods and makes them happy, thereby taming them. Or it is also said to be the sound of the gods' drums. The loud sound is like musical instruments and bells,
Chinese
能调伏非天，或者说是像用上好丝绸包裹的黄金大鼓的声音。鹏伽鸟的声音，像是乐师美妙的歌舞，能吸引人心，从而调伏他们。常伽鸟、迦罗频伽鸟美妙的声音，能让畜生生起觉知，从而调伏他们。歌乐达的声音，像是龙的鸣叫，饿鬼听到后觉得有食物出现，从而调伏他们。也说是能让在空中游荡的饿鬼感到满足。夏达巴的声音像是回声，用慈爱的话语和成熟的呼唤来调伏地狱众生。第三，从“楞伽”到“一切支分圆满生起”之间所讲的，楞伽的主人，因为这些都源于一个根本，所以宣说支分是这样的：用安乐、喜悦、信服和欢喜来引导所化众生的心，从而生起觉知。如来就像从睡眠中醒来一样，能清楚地辨别各自意义的各个方面，不混淆。能让所化众生实现自己想要的目标，并生起欢喜，因此值得听闻。通过愿力和慈悲，像展示太阳一样，不违背每个所化众生的想法。因为通达法界，所以语言的意义极其难以衡量，非常深奥。通过满足愿望，不违背他们的想法而随顺。对于共同的敌人、外道和魔等反驳者，任何障碍都无法阻挡。因为所说与所化众生的心意相符，所以悦耳动听。对于有嗔恨心的所化众生，不说贪欲的话等等，能区分语言的意义，不混淆地展示。因为在法界中是一体的，所以没有遮蔽，避免了重复等等，非常清晰。因为以上六种分类中的每一种，都会完整地生起十种支分，所以梵音似乎会变成六十种支分。第四部分分为两部分：总的来说，
English
It can subdue the non-gods, or it is said to be like the sound of a large golden drum wrapped in fine silk. The sound of the Penga bird is like the beautiful song and dance of a musician, which can attract people's hearts and thus subdue them. The beautiful sounds of the Changa bird and the Kalapinga bird can make animals generate awareness and thus subdue them. The sound of the Garuda is like the roar of a dragon, and when hungry ghosts hear it, they feel that food is appearing, thus subduing them. It is also said to satisfy the hungry ghosts wandering in the sky. The sound of Shatapa is like an echo, using loving words and mature calls to subdue the beings in hell. Third, from "Lanka" to "all limbs arise completely," the master of Lanka, because these all originate from one root, so explaining the limbs is like this: using bliss, joy, faith, and delight to guide the minds of those to be tamed, thereby generating awareness. The Tathagata, like waking up from sleep, can clearly distinguish the various aspects of each meaning without confusion. It enables those to be tamed to achieve their desired goals and generate joy, therefore it is worthy of being heard. Through aspiration and compassion, like showing the sun, it does not contradict the thoughts of each being to be tamed. Because of understanding the Dharmadhatu, the meaning of the language is extremely difficult to measure and is very profound. By fulfilling wishes, it follows their thoughts without contradicting them. For common enemies, heretics, and opposing demons, no obstacles can stop it. Because what is said is in accordance with the minds of those to be tamed, it is pleasing to the ear. For those to be tamed who have hatred, not speaking of desire, etc., it can distinguish the meaning of the language and show it without confusion. Because it is one in the Dharmadhatu, there is no obscuration, avoiding repetition, etc., and it is very clear. Because each of the above six categories will completely generate ten limbs, the Brahma sound seems to become sixty limbs. The fourth part is divided into two parts: generally speaking,
Chinese
这是解释。首先，从“楞伽”到“因为那是如其因缘”，这段话表明：楞伽的主人，那里的语言形象是什么呢？形象是指显现为文字集合的样子，如特征声音的总相。文字本身被认为是并被理解为来自秘密真言如其本性的加持。这是教导。那么，如果像这样被解释为化身的语言，如果这里是秘密的加持，就不会变成化身的语言，因此会像用导师自己的语言消除的矛盾一样。如果不是那样，如果这些词是化身的语言，那么秘密真言的续部由化身所说，就像涅槃时预言的那样，并且这里被显示为秘密的加持，这难道不是矛盾吗？那些意义没有疑惑。即使从四身来说，文字被认为是化身的语言，一般来说，也只是相似的共同力量，并且化身本身也是秘密本性的加持，因此考虑到基础的自性，自己的话语没有错误。像那样，文字被说成是化身的语言，不仅是其他秘密真言的方式，而且这个根本续部也在涅槃时被预言，但就意义而言，这本身是秘密真言中的续部，因此与秘密加持的自性相关联，非常确定。因为解释的续部也没有被显示为由化身所说，所以这个秘密的加持立即显现，因此也没有第二个错误。楞伽的主人，秘密本性的加持，仅仅是文字吗？那不仅仅是文字，因为它是所有文字等事物的真实基础，所以从无自性中产生并显现任何事物，并且如其所命名般形成，如其所修持般成就，无论在哪里看到，都如其所考察和观察般显现。因此，什么也不是，不可言说，无执着，是胜利者的大语言。如其所说，文字等也以不可思议的法界加持，以不一不异的方式圆满显现，因此文字也成为语言的形象。
English
This is the explanation. First, from "Lanka" to "because that is as its causes," this indicates: The lord of Lanka, what is the image of speech there? Image refers to the appearance of arising as a collection of letters, like the general aspect of characteristic sounds. The letters themselves are recognized and understood to arise from the blessing of secret mantras as they are in their very nature. This is the instruction. Now, if it is shown as the speech of the emanation body as explained in this way, if it is a secret blessing here, it will not become the speech of the emanation body, so it will become like a contradiction eliminated by the Teacher's own speech. If not, if these words are the speech of the emanation body, then the tantras of secret mantras are spoken by the emanation body, as prophesied at the time of nirvana, and here it is shown as a secret blessing, isn't that a contradiction? The meaning of those is without doubt. Even if the letters are considered the speech of the emanation body from the four bodies, in general, it is only a matter of similar common power, and the emanation body itself is also the blessing of the secret essence, so considering the nature of the base, there is no fault in one's own words. In that way, since the letters are mentioned as the speech of the emanation body, not only other secret mantra practices, but also this root tantra is said to be prophesied at the time of nirvana, but in terms of meaning, this itself is a tantra within secret mantras, so it is very certain that it is related to the blessing of secrecy and the nature of oneness. Since the explained tantra is not shown to be spoken by the emanation body either, this secret blessing appears instantaneously, so there is no second fault either. Lord of Lanka, is the blessing of the secret essence just letters? That is not just letters, because it is the real basis of all things such as letters, so anything arises and appears from non-inherent existence, and it forms as it is named, it accomplishes as it is practiced, and wherever it is seen, it appears to be examined and viewed. Therefore, what is not, inexpressible, and free from grasping is the great speech of the Victorious Ones. As it is said, letters and so on also appear completely with the blessing of the inconceivable realm, in a way that is not one or many, so letters also become the image of speech.