Chinese
对于损害禅定的行为，对于圣者的教言草率了断和偏袒，篡改教言，盗窃，欺骗，自夸，以及对金刚上师和金刚兄弟姐妹怀有恶意而放血等等。在之前进入中断行为的时候，没有达到那个程度。由于受到中断的支配，如果此生在屠夫等的身体中出现，凭借之前修习的力量，之前所说的身语意的恶劣迹象等，这一切都会在此生中出现。好坏的种姓是由于之前修习的力量而产生的，在那个时候，像之前一样中断，身体的接受方式就是那样产生的。而且，屠夫等的业的劫数的身体上有迹象，并且出现了这样的特征，这样的恶劣种姓的处于境地的劫数的人，如果与神圣的佛法相遇，并且对这个口诀生起了不错误的理解的定解而进入，那么不具备种姓的人也会变得具有福分。如果此生没有进入佛法，那么暂时会像之前所说的那样出生在天界，最终会经历地狱的苦难，并且在轮回的业的尽头中轮回。这样显示了意之迹象的错误之处。总而言之，第一个意义是显示了身体上出现身语意的迹象，现在显示之前修习的人的语言上如何出现身语意的迹象。其中有三个内容，第一个是显示诸佛的身体所习惯的迹象如何在语言上出现，就像这样，对于众生的语言也是如此。就像这样显示了，就像下面所显示的那样。对于一切众生所说的语言，都会出现佛的身语意的迹象。语言也是语言的自性，定义，分类，作用，结果，修习语言的次第，安住和时间的仪轨广为进行，以及语言本身不进入轮回，内外元素的结合方式，以及如何结合，以及结果转化为身语意的方式，通过这十种方式广为显示了语言的仪轨。语言的自性是连接身体和心灵的，并且使自己的身体发出声音
English
Regarding actions that harm meditation, making hasty decisions and being biased towards the holy teachings, falsifying teachings, stealing, deceiving, boasting, and drawing blood with malicious intent towards Vajra masters and Vajra siblings, etc. Having entered a time of obstructive conduct before, without reaching that level. Being dominated by obstacles, if one is born in this life in the body of a butcher, etc., due to the power of previous practice, the bad signs of body, speech, and mind mentioned before, etc., all of these will occur in this life. Good or bad lineage arises from the power of previous practice, and at that time, obstructed as before, the way of taking the body arises in that way. Moreover, the body of the butcher's karmic aeon has signs, and such characteristics appear. If such a person of bad lineage in a state of aeon encounters the holy Dharma and develops a definite understanding of this instruction without error and enters it, then even a person without lineage will become fortunate. If one does not enter the Dharma in this life, one will temporarily be born in the realms of the gods as mentioned before, and ultimately experience the suffering of hell, and revolve in the cycle of karma. Thus, the errors of the signs of mind are shown. In summary, the first meaning is to show the signs of body, speech, and mind appearing on the body, and now to show how the signs of body, speech, and mind appear on the speech of a person who has practiced before. There are three contents, the first is to show how the signs accustomed to the bodies of the Buddhas appear on speech, just like this, it is also the same for the speech of sentient beings. Just like this it is shown, just like what is shown below. For all the speech spoken by all sentient beings, the signs of the body, speech, and mind of the Buddha will appear. Speech is also the nature of speech, definition, classification, function, result, the order of practicing speech, abiding and the ritual of time are widely performed, and the speech itself does not enter samsara, the way of combining inner and outer elements, and how to combine them, and the way the result is transformed into body, speech, and mind, the ritual of speech is widely shown through these ten ways. The nature of speech is to connect the body and mind, and to make one's own body sound
Chinese
是这样的，总而言之，是言说的基础。语言的词义是赞颂和随顺自己和他人的境界，以及不随顺的各种形态。总而言之，是使所说之事物清晰。分类是名言相似的语言和体性真实的语言。名言是被称为名称的那些。体性是错乱境执的语言和自性真实的语言。错乱境执的语言是六道各自的语言和自性显现的语言。六道各自的语言是各自的语言、符号、词语和表达，也就是天和人等六道各自的语言。自性显现的语言是地、水、火、风的声音，总而言之，是从无为的因和缘聚合而产生的那些。这样两种是错乱境执的语言。自性真实的语言是错乱因清净的语言、缘清净的语言和因缘二者皆清净的语言。因清净是声闻、缘觉和菩萨们的语言。缘清净是语言的能力圆满，也就是婆罗门和获得咒语能力的人们。因缘二者皆清净是化身的语调，以一个声音使众生各自理解的境界清净。那些的作用是，名言相似的作用是执持各自的名称，并且使之被表示。错乱境执的语言是互相沟通各自的符号并接受所说之事物，而自性真实则是为了自己通达所说之事的意义，为了他人则产生能力并使他人的能力圆满。语言的果实是，名言相似的果实是色身圆满。错乱境执的果实是轮回的各种业成熟。自性真实则是成熟为佛的智慧，以及为其他众生成熟为身语意，以及自己的力量和神变成熟，以及他人的痛苦本身成熟为安乐，以及修习语言的次第是，于此作分别之业。
English
It is like that, in short, it is the basis of speech. The definition of language is praising and following the realms of oneself and others, and the various forms of not following. In short, it is to clarify what is being said. The divisions are language that appears as nominal and language that is truly characteristic. Nominal are those known as names. The characteristic is language that is mistaken in grasping objects and language that is truly self-existent. Language that is mistaken in grasping objects is the language of each of the six realms and the language of self-existent appearances. The language of each of the six realms is their respective languages, symbols, words, and expressions, that is, the language of each of the six realms such as gods and humans. The language of self-existent appearances is the inherent sound of the elements of heat and cold combined, and the sounds of earth, water, fire, and wind; in short, those that arise from the combination of uncreated causes and conditions. Thus, these two are languages that are mistaken in grasping objects. Language that is truly self-existent is language with pure mistaken causes, language with pure conditions, and language with both causes and conditions pure. Pure cause is the language of Hearers, Solitary Buddhas, and Bodhisattvas. Pure condition is the perfection of the power of language, that is, Brahmins and those who have attained the power of mantras. Both cause and condition being pure is the speech of the emanation body, which purifies the understanding of each being with a single sound. The function of these is that the function of nominal language is to hold onto their respective names and to make them represent something. Language that is mistaken in grasping objects communicates their respective symbols and receives what is being said, while true self-existence is to understand the meaning of what is being said for oneself, and for others, it generates power and perfects the power of others. The fruit of language is that the fruit of nominal language is the perfection of the form body. The fruit of mistaken object-grasping is the maturation of various karmas of samsara. True self-existence is the maturation into the wisdom of the Buddha, and the maturation into body, speech, and mind for other beings, and the maturation of one's own power and miraculous abilities, and the maturation of the suffering of others into happiness, and the order of training in language is to make distinctions in this.
Chinese
不需要。现在有缘分的补特伽罗，对自性大圆满的意义有信心和信仰的人，首先要让轮回无常的特征在心中生起，从而厌离世间。厌离世间后，就会舍弃今生。舍弃今生后，唯一要接受的就是殊胜的佛法。像这样，在具备了这些前提之后，现在就要向一位具足四种功德的上师请求口诀。对于这样一位具足四种功德的上师，其口诀也必须是从佛陀到口耳传承之间没有中断过的，并且要重视远离不信任的教证。此外，口耳传承中不能掺杂人言，教传的讲解中不能附加自己的臆测，这两点要完全正确。上师具足功德，自己又具备信心、信仰和智慧这三者，这样的人是有缘能手持佛陀的。如果能具备这些条件，那么这位善男子就要以多种方式反复恳求上师的口诀，然后下定决心。在没有障碍侵扰的寂静处，像野兽一样修行；或者在不为人知的陌生地方，像乞丐一样修行，这两种方式可以随意选择。无论选择哪一种，都绝对要禁语。禁语的口诀是：首先，在五六天内，要说各种各样的话。这样做是为了消除对语言的执着，因为消除了对语言的执着，以后就不会再陷入轮回的语言中。如果不陷入轮回的语言中，就一定能获得成佛的果位。之后，大约七六天内，不要让语言混杂，不要与他人交谈，也不要只说自己的想法。这是因为要让语言脱离世俗，不与他人混杂才能圆满自己的目的。这是不混杂语言的修习方法。之后，大约一个月内，是安住于语言的次第。对他人只能用文字或手势来表达，自己则安住于根本脉的文字，不说话，不说不符合佛法的迷惑之语。这是因为语言安住在清净的道路上，不会被迷惑所染污。这样做，就能避免由语言引起的烦恼，不会对自己和他人造成伤害，所以非常重要。之后，就是所谓的禁语，自己也不说
English
It is not necessary. Now, a person who is fortunate and endowed with karma, who has faith and devotion in the meaning of the Great Perfection of Naturalness, must first generate in their mind the characteristic of impermanence of samsara, thereby turning their mind away from worldly appearances. Having turned away from that, they abandon this life. Having abandoned that, there is nothing to accept other than the sacred Dharma. Having gone through these prerequisites, now one should request instructions from a lama who possesses the four qualities. For such a lama who possesses the four qualities, the instructions must also be unbroken from the Buddha to the oral transmission lineage, and it is important to avoid reliance on untrustworthy scriptural authority. Furthermore, the oral transmission should not contain human words, and the explanations of the scriptural transmission should not be mixed with one's own intellectual fabrications; these two points must be completely correct. A lama who possesses qualities, and oneself possessing faith, devotion, and wisdom, these three combined, is fortunate to hold the Buddha in their hands. If these conditions are met, then that son of good family should repeatedly and resolutely request the lama's instructions through various means. Then, having made a firm decision, one should practice in a secluded place free from obstacles, like a wild animal, or in an unknown and unfamiliar place, like a beggar; one can choose whichever one prefers. Whichever of these two one does, it is extremely important to observe silence. The instruction for training speech is: first, for five or six days, one should speak all kinds of things. Doing so is necessary to reverse the attachment to speech, because having reversed the attachment, one will not fall into the speech of samsara later. If one does not fall into the speech of samsara, then one is certain to attain the fruit of Buddhahood. After that, for about seven or six days, one should not mix speech, not talking to others, and not even speaking one's own thoughts. This is because it is necessary for speech to be non-worldly; not mixing with others will perfect one's own purpose. This is the training of not mixing speech. After that, for about a month, is the stage of abiding in speech. One should only communicate with others through writing or gestures, and in one's own case, one should abide in the letters of the root channels, not speaking, not uttering deluded words that are not Dharma. This is because speech abides on the path of the sacred, and one will not be stained by delusion. By doing so, one can avoid the afflictions caused by speech, and it is important because it will not cause harm to oneself or others. After that, it is called observing silence, and one does not even speak
Chinese
一句也不要说，和其他人混杂更不可能，依靠哑巴的认知，从所有法的教义中都无法言说。实践所展示的“不可说”的意义是：这样做的修行者，其相续中不会产生不可言说的法性的意义。在这些时候，文字符号等等也应当舍弃。这样长久安住，最终语言自然爆发，变成诸如“是法和仅是法”之类的疯话，此时错乱自然解脱。有些修行者不会发生语言自然爆发，而是像哑巴一样持续下去。这是在不可说之中成佛，而不是化身出现。此外，不杂染轮回的执着，从世间中转变心意，禁语，安住于此，这样自己的相续中不会产生错乱。禁语不会让人领悟到一切法都不可说。如此修习，必定会出现佛陀的身语意的征兆。语言本身安住，并且盛大地进行时节的仪式是：如果瑜伽士是土的身，那么在风的时节，太阳和月亮，以及年份聚合时，无论做什么语言的活动，都会变成轮回、倒退、散乱和泛滥。在自己的年份、月份、日子和时辰里，无论做什么语言的活动，都会增长。土在水的时节做会增长，在火的时节做会衰减。同样，如果瑜伽士是水的身体，那么在火的时节不会产生力量，在土的时节会增长，在风的时节会衰减。火在水的时节不做，力量完全丧失。在风的时节会增长，在土的时节会衰减。风在土的时节做会完全丧失力量，在火的时节会增长，在水的时节会衰减。此外，土在风的年份出现，如果说出自己占主导地位的语言活动，如咒语等，就会泛滥到所有众生。如果做火占主导地位的活动，就会泛滥到自己的眷属和受用。在风的日子里，念诵以字母sam（藏文：སཾ，梵文天城体：सं，梵文罗马拟音：saṃ，汉语字面意思：合拢）和tram（藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：救度）为主的咒语，念诵许多土的自生字母，就会让所有众生倒退。如果念诵ri（藏文：རི，梵文天城体：रि，梵文罗马拟音：ri，汉语字面意思：远离），ma（藏文：མ，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：无），sa（藏文：ས，梵文天城体：स，梵文罗马拟音：sa，汉语字面意思：有），so（藏文：སོ，梵文天城体：सो，梵文罗马拟音：so，汉语字面意思：彼）等占主导地位的音节，自己和