Chinese
未作之力转变无垢，于元果之根安住，如是之体性是有非有，即一体性本来成就。二者清净之续，即彼行者之心性，彼未见与不见之见，与不见之见转变，故执着与自之体性二者皆离而定立。本来之大火，如是见之，如是子之胜者亦以思力而二显。故彼悟与未悟二者之显现所分，然体性无差别，故密咒如是定立。又楞伽之主所问，如是等清净续之金刚萨埵，为问故而承诺之心性之体性，若悟彼，则此体性之义为何所悟而立，故问之。秘密主所言，如是等行者之本来心性如何，彼无所获而获，故悟法本来，以彼义无他故。彼即法身大者，彼非以寻思探求之法而获，何以故？以譬喻示之，彼无境与有境、所成与能成故。彼之边际何处亦未生，以本来之果，彼无彼之名言，故有情行者之体性与名安立，及事物法性之体性与名，胜者虽寻亦不得。为说彼之理，彼何以故？谓诸法皆是菩提之相，如是等，行者与法性非显明，然诸法皆是心之自性，光明智慧之体性，彼乃自智之虚空。彼之相者，以是诸相故，任何形相之相皆非有。义是故，以无他之果，故不从自性寻觅之大寻觅即是寻觅。彼乃为自性之体性与寻觅等而作意与遮遣故。若尔，果于自智如何安住耶？谓心乃自性清净故等。
English
That which is untransformed, without alteration by effort, abiding at the root of the original fruit, such is its nature, being both existent and nonexistent, that is, the single nature is originally accomplished. Secondly, the pure lineage is the very nature of the mind of those who go forth; not seeing it, and seeing it differently from not seeing it, therefore, it is definitely established as being free from both attachment and its own nature. The great fire of original being, seeing it as such, likewise the victorious son also appears twofold through the power of thought. Therefore, since there is no difference in essence divided by the appearance of whether one understands it or not, the secret mantra is definitely established as such. Furthermore, the question of the Lord of Lanka, and so forth, the essence of the mind of Vajrasattva of the pure lineage, is asked because it is the nature of the mind that promises to ask, and if one realizes it, then what is realized in the meaning of this nature is established, therefore it is asked. The Lord of Secrets said, and so forth, how is the original nature of the mind of the goers, that is, one obtains without obtaining anything, therefore one realizes the original Dharma, because there is no other meaning than that. That is the great Dharmakaya itself, which is not obtained by the methods of contemplation, investigation, and searching. Why? Because, illustrating with an example, there is no object and subject, no proof and no means of proof. Its limit has not arisen anywhere, because in the original fruit, there is not even a mere term for it, therefore, the nature and name of sentient beings who go forth, and the nature and name of things and dharmas, even if the Victorious Ones search, they cannot find it. To state its reason, why is that? Because all dharmas are the characteristic of enlightenment, and so forth, the goers and the nature of dharmas are not clear, but all dharmas are the nature of the mind, the very nature of the clear light of wisdom, which is the sky of self-awareness. Its characteristic is that because it is all characteristics, it is not any kind of characteristic. Therefore, since there is no other fruit, the great search that does not seek from itself is the search. It is for the sake of considering and negating the nature of self and the search. If so, how does the fruit abide in self-awareness? It is said that the mind is completely pure by nature, and so on.
Chinese
从自性和词的理路来说，这里也是在说自性。因此，心是果的体性，在三个事物中显现却不成立，所以在内外中间也不存在。那么，到底什么本体是根本找不到的呢？诸佛自己也在三时中没有见到，没有照见。详细的情况是：那是怎么没有照见的呢？没有照见为颜色，没有照见为形状，没有照见为黑暗等等。总的来说，就是形状颜色等二十五种，以及明暗内外，男女非男非女六种，三界一切的自性，因为三界不离一切法的本体和基础。因此，由于远离了各种相的方面，所以在所说的各种方面中，任何时候也没有照见，所以本体从未显现，这也是执持时间，将要在下面解释的也与之相符。那么，如果确定为某种相，有什么过失呢？如果确定为某种相，就会有断绝所有相，以及使用与他者无关之物的过失，完全是错误的。没有照见为天人的心，没有照见为龙的心。这些是指相续寂静，以及愚痴深重贪恋享受，以及损害他人，以及贪欲强烈，以及喜欢争论，以及偏执强烈，以及嗔恨强烈，以及恶毒众生，以及贪欲强烈，以及与此相似的情况，以及昏昧，以及痛苦，以及不善良等等，这些将在下面解释，没有照见各种众生相续的形态。本体就是远离能取和所取的本体而安住。这显示了通过理路和信任来成就的意义：那是为什么呢？因为心的自性，就是金刚萨埵的自生智慧等等。任何行者的心性本来就是不依赖因缘，一切体性不离而光明的缘故，所以不是一体也不是分割的缘故。这其中的理路是：又是楞伽的主人提问：秘密主，众生的心为什么是这样等等，这些问题就像声音一样真实，回答也是自生智慧和心的名相。
English
From the logic of nature and words, here also, nature is being spoken of. Therefore, the mind is the characteristic of the fruit; it appears in all three things but is not established, so it does not exist in the outer, inner, or intermediate. Then, what essence is never found at all? The Victorious Ones themselves have not seen or perceived it in the three times. The detailed manner of that is: How is it not perceived? It is not perceived as color, not perceived as shape, not perceived as darkness, and so on. In general, it is the nature of all three realms, which are not other than the essence and basis of all dharmas, because it is separate from all aspects of forms. Therefore, since it is separated from all aspects of forms, it is never perceived in any of the aspects mentioned, so the essence has never appeared, and this is also holding time, which will be explained later, and it is also in accordance with it. Then, what is the fault if it is definitely a form? If it is definitely one form, there will be the fault of cutting off all forms and using things that are not related to others, which is completely wrong. It is not perceived as the mind of the gods, it is not perceived as the mind of the nagas. These refer to those whose minds have become peaceful, those who are very ignorant and attached to enjoyment, those who harm others, those who are very greedy, those who like to argue, those who are very biased, those who are very hateful, those who are cruel beings, those who are very greedy, and those who are similar to that situation, as well as those who are confused, those who are suffering, those who are not good, and so on, which will be explained below, and the forms of the continuums of various kinds of sentient beings are not perceived. The essence itself abides in the essence of being completely separated from grasping and being grasped. This shows the meaning of accomplishing through logic and trust: Why is that? Because the nature of the mind is the self-born wisdom of Vajrasattva, and so on. The very nature of the mind of any goer is not dependent on causes and conditions, and because all characteristics are not abandoned and are clear, it is neither one nor divided. The logic for that is: Again, the lord of Lanka asked: O Lord of Secrets, why is the mind of sentient beings like that, and so on, these questions are as real as sounds, and the answer is also the self-born wisdom and the term for mind.
Chinese
以无二自性回答说，如经广说，如文字之声。一百八十种心之名称，也应共同领会心之自性和譬喻。为了分别显示它们的自性，如是欢喜心的真如，分别心的真如，等等，对任何一个都进行多种区分，分别进行单独区分，一个与另一个混淆的心，以柔和的性情与他人和解，互相争论，与他人和谐的心，喜欢争论和战斗，以平等看待相同而傲慢，能用语言表达和不能表达的心，自认为自己善良的心，仅仅为了享受而思考，喜欢在他人之间制造隔阂，因怀疑和诽谤而嫉妒，想着伤害他人，无论什么都为了事业而思考，非常恶毒的心，想着寻找伤害和违逆他人的机会，因偏袒而依赖他人，因贪恋而产生损害的心，与自己不同的心，认为自己强大而善良的心，为了欲望和性爱而信奉宗教，认为自己比他人种姓低贱，因拥有自我而执着，认为在自我之外显现的心，想着混合和利益的心，慈爱和养育众生的心，想着父母应该行善并喜欢报答，互相迁就而想着争夺统治权，想着向他人报复恶行，想着一切都归我所有，想着一切都由我创造，喜欢进入一切之中，想着一切都由我施舍，想着一切都由我收集，因想着去往一切地方而心意不定，为了扩展所收集的而想着到处游走，为了寻找更多已获得的而通过增长来依赖事业的心，观察和依赖两种极端，依赖微小的贪欲，认为无法吞噬而深奥
English
Answering with a nature of non-duality, as explained extensively in the sutras, like the sound of letters. The one hundred and eighty names of the mind should also be understood together with the nature and metaphors of the mind. In order to show their individual natures for a while, like the suchness of the joyful mind, the suchness of the discriminating mind, and so on, dividing each one into many, separating them individually, the mind that confuses one with another, reconciling with others through a gentle nature, arguing with each other, the mind that is in harmony with others, delighting in arguing and fighting, looking at equality as the same and being arrogant, the mind that can be expressed in words and the mind that cannot be expressed, the mind that considers itself good, thinking only for enjoyment, delighting in creating separation between others, being jealous due to suspicion and slander, thinking of harming others, thinking of everything for the sake of work, the extremely malicious mind, thinking of seeking opportunities to harm and oppose others, relying on others due to partiality, the mind that harms due to attachment, the mind that is different from oneself, the mind that considers oneself strong and good, practicing religion for desire and sexual pleasure, considering oneself of lower caste than others, clinging to self due to the power of having a self, the mind that thinks of appearing outside of oneself, the mind that thinks of mixing and benefiting, the mind that loves and nurtures sentient beings, thinking that parents should do good and delighting in repaying, accommodating each other and thinking of contending for power, thinking of retaliating evil to others, thinking of making everything one's own, thinking that everything is created by oneself, delighting in entering into everything, thinking that everything is given by oneself, thinking that everything is collected by oneself, being uncertain due to thinking of going to all places, thinking of wandering everywhere in order to expand what has been collected, the mind that relies on work by increasing in order to seek more of what has been obtained, observing and relying on two extremes, relying on small desires, thinking of being deep and unable to be devoured
Chinese
并且，凡是不为自己着想，而是想着利益一切众生；凡是再三地只想着一件事；凡是从所想的事情中加以发展和特别思考；凡是对于所想的事情感同身受；凡是想着把自己的想法转变为他人的想法；凡是想着不能让任何事物通过伤害这个想法来阻止它；凡是特别执着而不给予他人；凡是乐于满足一切众生，不执着而普遍存在；依赖于自己的能力；凡是想着斩断一切束缚；凡是年幼时即使给予少量也会满足，稍有不满就会生气；凡是普遍喜悦和依赖；凡是记忆多种多样且不确定；凡是想着通过和谐来满足；凡是想着自己并专注于自己；凡是为声音而思考。它们的真如，从法性的角度来说，是不混杂的，并且以其本性如实地成为一体，因此，通过它自身，也从一体和非一体中解脱出来。因此，讲述者们也随顺真如。如舌头伸出的心，如闪电的心，如云的心，如时节之龙的心，等等，凡是想着无碍地摧毁其他事物；凡是想着瞬间照亮他人；凡是想着被无常所遮蔽；凡是想着产生喜悦；凡是想着压倒一切；凡是想着占为己有；凡是想着渺小；凡是想着不放弃已经抓住的东西；凡是想着通过安住而稳固；凡是想着显现为任何事物；凡是想着充满不动摇的心；凡是对于境分别思考；凡是对于他人虚伪；凡是因害怕一切而小心谨慎；凡是想着迅速行走；凡是想着产生精华；凡是想着令人恐惧；凡是想着吞噬他人；凡是因顾虑而感到恐惧；凡是想着拥有力量；愚笨的心；凡是被贪婪抓住的心；凡是想着只为自己做事；不为自己着想；从监狱中逃脱而感到快乐的心等。
English
And, whatever does not think for oneself, but thinks of benefiting all beings; whatever repeatedly thinks of only one thing; whatever develops and particularly contemplates from what is thought; whatever empathizes with what is thought; whatever thinks of transforming one's own thoughts into the thoughts of others; whatever thinks that nothing should be allowed to prevent this by harming this thought; whatever is particularly attached and does not give to others; whatever is happy to satisfy all beings, being unattached and universally present; relying on one's own abilities; whatever thinks of cutting off all bonds; whatever is satisfied even with a small gift when young, and gets angry with a little dissatisfaction; whatever is universally joyful and dependent; whatever has various and uncertain memories; whatever thinks of satisfying through harmony; whatever thinks of oneself and focuses on oneself; whatever thinks for the sake of sound. Their suchness, from the perspective of dharmata, is unmixed, and by its nature, it truly becomes one, therefore, through itself, it is also liberated from oneness and non-oneness. Therefore, the narrators also follow suchness. Like the mind of a protruding tongue, like the mind of lightning, like the mind of a cloud, like the mind of a seasonal dragon, and so on, whatever thinks of destroying other things without obstruction; whatever thinks of illuminating others in an instant; whatever thinks of being obscured by impermanence; whatever thinks of generating joy; whatever thinks of overwhelming everything; whatever thinks of taking possession; whatever thinks of being small; whatever thinks of not giving up what has been grasped; whatever thinks of being stable by abiding; whatever thinks of appearing as anything; whatever thinks of being filled with an unwavering mind; whatever thinks separately about objects; whatever is hypocritical towards others; whatever is cautious due to fear of everything; whatever thinks of walking quickly; whatever thinks of generating essence; whatever thinks of causing fear; whatever thinks of devouring others; whatever is afraid due to hesitation; whatever thinks of having power; the foolish mind; whatever mind is seized by greed; whatever thinks of doing things only for oneself; not thinking for oneself; the mind of happiness from escaping from prison, etc.