English
Or, if that person understands the meaning of thousands or tens of thousands of words, then mind is: the cause, condition, nature, essence, definition, and classification of mind. The cause of mind arises from faith and respect, and the condition is born dependent on a qualified lama. The nature is change, and the essence is the wisdom of thinking and discerning words, together with the mind. The definition is mind, which means to flow and expand, to think and act. The classification is the category of mind famous in the world of worldly appearances, which applies to inverted wrong views. Similar minds are able to understand the characteristics of the conventional and enter into and practice them. Pure mind is the knowledge of the characteristics of conceptual and non-conceptual, of which there are four. The function of these minds is to grasp and contemplate the objects and subjects of the conventional, and to possess a discerning mind. That is, to grasp worldly conceptualizations. The reason why these appear in these people is: on the basis of familiarity with the body of the Buddha in the previous life, the hearing was interrupted, obstacles arose, and the fruit did not ripen. If one cultivates familiarity with the appearance of wisdom on this basis, then there is no doubt that one will attain Buddhahood within two lifetimes. Furthermore, whatever a man or woman says that benefits others is because they have already correctly trained the body of the Buddhas through speech in the past. This is because the work of benefiting sentient beings in the previous life was interrupted by the arising of arrogance, and the fruit was not perfected. Now, the work of speaking and listening is paramount, so Buddhahood will be attained. Therefore, it is very important to practice this. The dakini called the collector and said: Thus, if one of these four signs is present in a person's speech, then the respective fruit will ripen within two lifetimes; if two are present, then within one lifetime; if three are present, then the fruit will be attained in this very life; if all four are complete, then Buddhahood will be attained without effort. Thus, the four signs of the body of the Buddha are shown on the body and speech of a person. Now, the fifth is to show the cause of the appearance of the signs of mastery of the Buddha's speech: in the past, everything of all the Buddhas, etc., has been shown. In the previous life, self-existing by nature
Chinese
佛陀以利益一切众生的如来藏遍布，如实了知诸佛的体性和证悟，显现的错觉自净，无论男女，谁习惯于一切圣言，就会出现这些征兆。无论是先出生的还是女人，任何人的声音都像梵天之音一样清晰，内外远近没有差别，并且悦耳动听，这是因为前世习惯于听闻他人之法，但因听闻时被打断而果实未成熟。现在圆满地依止传承并修持，就能获得果实。此外，无论是男人还是女人，如果有人能从内心深处正确地记住一千个偈颂，那么有福之人一天就能记住，这是因为前世诽谤他人，用粗暴的语言伤害他人，导致中断，果实未成熟。如果具有这种特质的人，现在进行五次会供轮，并安住于果实之义，也一定能获得果实。此外，无论是男人还是女人，所有众生，包括人和非人，旁生，甚至鸟类和野兽等，都像奴仆一样聚集、统治、听从命令、完成工作，这个人因此而轮回，这是因为前世以语业为主，在修持诸佛之语时，被他人的谈话打断，果实未圆满，因此在今生显现。因此，今生以克制语言为主进行修持，必定能获得果实。如果这些征兆中的任何一个出现，那么在来世就能获得果实，如果具备两个征兆，那么在中阴身就能成佛。如果三者都在一个人的身上圆满，那么不颠倒佛法，无间断地修行，今生就能成佛。因此，具有这种征兆的人，是因为过去主要修持佛陀的语言。这个人以前就习惯了，空行母啊，这是对集结者的教诲。
English
The Buddha is pervasive with the essence of the Sugata for all sentient beings, and the true nature and realization of each Buddha as they are. Manifested perceptions are self-purified. Whichever man or woman is accustomed to all sacred speech, these signs will appear. Whether it is a man or a woman, anyone's voice is clear like the voice of Brahma, without distinction of inner or outer, near or far, and is pleasing to the ears of all sentient beings. This is because in a previous life, one was accustomed to listening to the Dharma of others, but was interrupted while listening, and the fruit did not ripen. Now, by fully relying on the lineage and practicing, one will obtain the fruit. Furthermore, whether it is a man or a woman, if one can accurately memorize a thousand verses from the depths of one's heart, then that fortunate person can memorize them in one day. This is because in a previous life, one slandered others and hurt others with harsh words, causing interruption, and the fruit did not ripen. If a person with these qualities now performs five ganachakra feasts and abides in the meaning of the fruit, they will surely obtain the fruit. Moreover, whether it is a man or a woman, all sentient beings, including humans and non-humans, animals, and even birds and wild animals, gather like servants, are ruled, obey orders, and accomplish tasks. This person has been reborn because in a previous life, primarily through the karma of speech, when practicing the words of all the Buddhas, they were interrupted by the conversations of others, and the fruit was not perfected, and therefore it has ripened in this present body. Therefore, in this life, by practicing primarily through restraining speech, one will surely obtain the fruit. If any of these signs appear, then one will obtain the fruit in the next life. If one possesses two signs, then one will attain Buddhahood in the bardo. If all three are perfected in one person's body, then without reversing the Dharma, and practicing without interruption, one will attain Buddhahood in this life. Therefore, a person with such signs is because they primarily practiced the speech of the Buddhas in the past. This person was accustomed to it before, O Dakini, this is the instruction to the compiler.
Chinese
先前已经展示了未曾习惯佛语的瑜伽士在当下的身体上成熟的例子。现在，为了展示先前以语言行为为主而修习佛陀心意，在当下的瑜伽士的语言上成熟的征象，由“诸佛心意亦”等语句来展示。所谓“佛”，是指没有对所知事物自性执为实有的垢染，由于证悟粗细垢染自性清净，所以称为“佛”。像这样，由于清净，其自性从根本上就是清净的智慧，远离垢染、造作、勤作和修行，所以是广大的。对于这样的过去的佛，不执着未来已经成就；不将未来提前到过去之前。对于这样的佛，没有止息和生起，因此，执着于存在的边见者已经彻底解脱，因为从未存在过，所以从根本上没有成立的征象。因为从未不存在过，所以没有断灭边见的分别念，因此，是超越二边的。本体没有任何显现的因由，自性在任何地方也没有显现。由于慈悲的游舞显现种种，所以存在是游舞的自显，不存在是法性的自解脱。由于未成立为存在和不存在二者，所以本体是自解脱自清净的。对于如此真实的佛陀心意，先前已经习惯的男子或女子，无论哪一个，在他的语言上出现这两种征象，这就是修习的征象。其他具有功德的人，仅仅说出一句话，就能毫不颠倒地理解那句话的意思，以及他的意愿，并且能如他所愿地理解，这就是说，前世以语言为主修习佛陀心意的延续，由于对一个有情众生施展语言的力量而中断，导致力量没有圆满。如果这个人今生具有语言的力量，通过圆满资粮，如法修持，就能毫不费力地获得果实。此外，无论是男子还是女子，自己口中所说的话，无论是世俗的言谈，还是宗派的言辞，还是经验之谈，总之，无论是表达不同的言辞，还是击中自己要害的言辞，都能如实不变地传达给其他人。
English
Previously, the maturation of the body of a yogi who is not accustomed to the words of the Buddha has been shown. Now, to show the sign of the maturation of the speech of the present yogi, who has previously trained in the mind of the Buddha mainly through the activity of speech, is shown by the words "Also in the minds of all Buddhas," etc. "Buddha" means without the impurity of clinging to the self-nature of knowable objects. Because the subtle and coarse impurities of realization are self-purifying, it is called "Buddha." In this way, because of purity, its essence is primordially pure wisdom, free from impurity, fabrication, effort, and practice, so it is vast. For such a past Buddha, the future is not regarded as accomplished. The future is not brought forward before the past. For such a one, there is no cessation or arising, so those who cling to the extreme of existence are completely liberated. Because it has never existed, there is no sign of being established from the beginning. Because it has never not existed, there is no thought of clinging to the extreme of annihilation, therefore, it is beyond the two extremes. There is no cause for anything to arise in essence. Nature does not appear anywhere. Because the play of compassion arises in various ways, existence is the self-arising of play, and non-existence is self-liberation into the nature of reality. Because it is not established as either existence or non-existence, the essence is self-liberated and self-purified. For such a true mind of the Buddha, whether it is a man or a woman who has been accustomed to it, the appearance of these two signs in his speech is a sign of practice. Another person with qualities, by merely uttering a single word, can understand the meaning of that word without inversion, as well as his intention, and can understand it as he wishes. This means that the continuation of training in the mind of the Buddha mainly through speech in a previous life was interrupted by exerting the power of speech on one sentient being, resulting in the power not being perfected. If this person in this life has the power of speech, by perfecting the accumulations and practicing the Dharma correctly, he will effortlessly obtain the fruit. Furthermore, whether it is a man or a woman, the words spoken from his own mouth, whether they are worldly conversations, or the words of philosophical tenets, or experiential words, in short, whether they are words expressing differences, or words that hit his own point, can be conveyed to others without any change as he speaks.
Chinese
能够接受教诲，并且能够享受它而不改变的人，是因为前世主要通过语言来训练佛陀的心时，没有完全掌握。由于用思想创造的词语阻碍了它，所以果实没有圆满。现在，通过供养上师和与金刚兄弟姐妹积累功德来修行，就能毫不费力地获得果实。具有这种品质的人，由于先前对诸佛的标志的熟悉，现在他们的语言已经成熟。这来自于先前的熟悉。被称为空行母，正如我上面所说，无论男女，谁通过主要使用语言来反复训练身语意，并且具备各种标志，如果在今生不间断地修行佛法，那么除了今生之外的两个生命中，肯定会获得证悟的佛果。如果前世的两种标志都圆满，那么今生获得佛果是毫无疑问的。如果即使有这样的标志，今生只是开始修行佛法就中断了，那就是堕入了身体部分所说的错误之处。这样就显示了佛陀之心的标志。那些瑜伽士先前训练过，所以现在出生的人，仅仅是开始修行佛法的语言，就稳定地显现出佛陀的身语意的标志。现在，最后一个意义是，对于瑜伽士先前训练过的心，显示佛陀的身语意的标志，其中有四种，第一种是对于先前训练过的众生的心，显示佛陀之身的标志。通过“或者空行清晰意念听”等来显示。或者，是回答的词语，意思是说这个本身要反复显示。空是智慧。行是智慧母，法性和三者不可分割的意义，自明本质的意义。用普遍寻找的意念将境确定为所有者。用确定的意念将境确定为所有者和所有物。用确定的意念确定地抓住各个境的特征。如果说，用移动和执着的意念，仅仅是移动的地方就产生执着的念头，那么，意识的各种集合聚集了许多烦恼。
English
Those who are able to accept teachings and enjoy them without changing are those who, in their previous lives, did not fully master the training of the Buddha's mind primarily through speech. Because the words created by thought hindered it, the fruit was not perfected. Now, by practicing offering to the guru and accumulating merit with Vajra brothers and sisters, one can effortlessly obtain the fruit. Those who possess such qualities, due to their prior familiarity with the signs of the Buddhas, now have their speech matured. This comes from prior familiarity. Called Dakini, as I have said above, whoever, male or female, repeatedly trains body, speech, and mind primarily through the use of speech, and possesses various signs, if they practice Dharma without interruption in this life, then in the two lives other than this one, they will definitely attain the enlightened state of Buddhahood. If both signs of the previous life are complete, then there is no doubt about attaining the fruit of Buddhahood in this life. If, even with such signs, one only begins to practice Dharma in this life and then interrupts it, that is falling into the errors mentioned in the section on the body. Thus, the signs of the Buddha's mind are shown. Those yogis have been trained previously, so the person who is born now, with just the speech of beginning to practice Dharma, stably manifests the signs of the Buddha's body, speech, and mind. Now, the last meaning is that for the mind that the yogi has previously trained, the signs of the Buddha's body, speech, and mind are shown, of which there are four. The first is to show the signs of the Buddha's body to the minds of beings who have been previously trained. It is shown through "Or Dakini clear mind listen," etc. Or, it is the word of answering, meaning that this itself should be shown repeatedly. Space is wisdom. Going is the wisdom mother, the meaning of the inseparability of Dharma nature and the three, the meaning of self-luminous essence. Use the mind that seeks universally to determine the object as the owner. Use the determining mind to determine the object as the owner and the owned. Use the definitive mind to definitively grasp the characteristics of each object. If it is said that with the moving and clinging mind, the thought of clinging arises only in the place where it moves, then the various collections of consciousness gather many afflictions.