Chinese
想着因未从监狱中解脱而痛苦，想着以贪嗔杀死并吞食，想着摧毁，想着因他人美丽而沉溺于欲望，想着要支配一切，想着因贪恋而寻求欲望，想着不确定，想着清净，想着因杀戮而生存，想着内心悲痛，想着可怜的心，想着一切都是形色，一切时处都是可怜的心，一切时处都自卑的心，想着无所畏惧，想着聚集且明亮，想着凶暴，想着束缚他人，想着一切都如山林般蔓延，想着抓住他人，想着殴打，想着拿走一切，想着积累，想着昏暗，想着焚烧，想着要毁灭，想着一切都要清晰，想着一切都因普及而温暖，想着一切都因清凉而消除痛苦，想着一切都柔软，想着不变，想着分散，想着一切都产生，想着一切都湿润，想着正直，想着柔顺，想着束缚他人并使其和谐一致，想着保护他人并具备双重心理，想着痛苦，想着击打并驱逐一切，想着把自己的过错推给别人，想着抓住别人的过错并产生心理活动，想着把心安住于所执着之处，想着把邪见当成正见，想着故意造成伤害，想着利益短暂，想着要使之坚固，想着用小范围使其湿润，想着把不变的事物固定成一体，想着两者都割断，想着重复一切行为，想着使坚硬的一面变得柔软，想着束缚，想着坚硬且难以改变，无论以何种方式思考，都要想着一切都能成为利益众生的财富
English
Thinking of suffering because of not being freed from prison, thinking of killing and devouring with attachment and hatred, thinking of destroying, thinking of indulging in desire because of the beauty of others, thinking of controlling everything, thinking of seeking desire with attachment, thinking of uncertainty, thinking of purity, thinking of living by killing, thinking of inner grief, thinking of a pitiful mind, thinking of everything as form, a mind that is pitiful in all places and at all times, a mind that is inferior in all places and at all times, thinking of being fearless, thinking of being gathered and clear, thinking of being violent, thinking of binding others, thinking of everything spreading like a mountain forest, thinking of seizing others, thinking of beating, thinking of taking everything, thinking of accumulating, thinking of being dim, thinking of burning, thinking of destroying, thinking of making everything clear, thinking of making everything warm by spreading, thinking of relieving suffering with coolness in everything, thinking of being soft in everything, thinking of being unchanging, thinking of scattering, thinking of everything arising, thinking of everything being moist, thinking of being upright, thinking of being gentle, thinking of binding others and making them harmonious, thinking of protecting others and having both sides of the mind, thinking of suffering, thinking of striking and expelling everything, thinking of shifting one's own faults to others, thinking of grasping the faults of others and generating mental activity, thinking of showing that the mind should be attached to the object it engages with, thinking of considering wrong views as correct, thinking of intentionally causing harm, thinking of temporary benefit, thinking of making it firm, thinking of moistening with a small area, thinking of fixing the unchanging into one, thinking of cutting off both, thinking of repeating all actions, thinking of softening one side of what is hard, thinking of binding, thinking of being hard and difficult to change, whatever one thinks, thinking that everything can become wealth for the benefit of all beings.
Chinese
认为这是行为，认为不让思想从所想之处转移到其他地方，认为记住且不变，认为摧毁不变之物，认为稳定，认为不动摇，认为什么也不做而安住的心，认为自我控制的心，认为先前所想的后来也专注于此，与行蕴相伴随而不 স্থির地移动，生起喜悦的心，认为有意义而达到究竟，认为众多心念汇聚成一，从一想到多，认为守护所有肢体，认为美味而不受损害，认为不和谐，认为愤怒，一再地思考，什么也不想，认为不被他人玷污，意义不变，则他人无法实现。字母不会改变，如阿的意义就是阿本身，无法用其他来表示。炽热的心，这些会散布到任何地方，打开所有行为的门，因能力弱小而无法进入的心，因生起喜悦而聚集一切的心，不做任何区分，使上方清晰，认为普遍而利益的心，一个的和谐与两个和谐，如与冷热二者都和谐。如同在任何不和谐的基础上都和谐一样。聚集其他事物是各种事物的思想，所有未混合的运动事物都是丸药的思想。它们的真如，原本未被改变和玷污的，就是金刚萨埵本身，根本没有差别。理由是：嘿，楞伽的主人！为什么呢？等等。金刚萨埵的本来面目，就是无作者，原本就是大光明，无遮蔽，不依赖因缘，没有工匠，具备无上四法，因此行蕴的法性也是如此。这二者分别在三时中，也未被全知者和五种姓的补处等分别的智慧所见。
English
Considering this as action, considering not allowing the mind to shift from what is thought to other places, considering remembering and not changing, considering destroying what does not change, considering stability, considering not wavering, the mind that abides without doing anything, the mind of self-control, considering that what was thought before is later focused on, moving without স্থিরness while accompanied by formations, generating a joyful mind, considering meaningful and reaching the ultimate, considering many thoughts gathering into one, thinking of many from one, considering protecting all limbs, considering delicious without being harmed, considering disharmony, considering anger, thinking again and again, not thinking anything, considering not being defiled by others, if the meaning does not change, then others cannot achieve it. Letters do not change, like the meaning of A is A itself, and cannot be represented by anything else. A fervent mind, these will spread anywhere, opening the doors to all actions, the mind that cannot enter due to weak ability, the mind that gathers everything by generating joy, not making any distinctions, making the above clear, the mind that considers universal and beneficial, the harmony of one is harmonious with two, like being harmonious with both hot and cold. Just as it is harmonious on any basis of disharmony. Gathering other things is the thought of various things, all unmixed moving things are the thought of pills. Their suchness, originally unchanged and undefiled, is Vajrasattva himself, there is fundamentally no difference. The reason is: Hey, Lord of Lanka! Why is that? and so on. The original face of Vajrasattva is without a maker, originally great luminosity, without obscuration, not dependent on causes and conditions, without a craftsman, possessing the four unsurpassed dharmas, therefore the nature of the dharma of formations is also like that. These two separately, in the three times, have not been seen by the wisdom of the All-Knowing One and the five lineages of successors, etc.
Chinese
一半，因为寻找其他和不同是找不到的。兰卡的君主啊！那些想要获得密咒的确定性的人，应该领悟心的真如。这是为了劝诫他们领悟那究竟的真实。那为什么呢？就像行为瑜伽士一样，显现为不同的心。这是什么样的理由呢？这两种瑜伽是行为瑜伽的差别，不会过度推及到所说的基础和结果上。那些为了他人的利益而努力的人，虽然从应成派以下以各自真实的形态看到不同，但在此密咒中，因为知道其本身就是结果，所以如无为瑜伽之王阿底瑜伽的论典一样，显现为无二的大义。它的自性就是不混淆密咒的如实状态。因此，金刚萨埵也因为领悟了这个意义而证悟成佛，获得了究竟的殊胜道。那怎么样呢？心的真如是完全清净之门。是诸法显现之门。等等，因为远离了根本的邪见，并且因为这个教法的加持而显现，以及无边际的自性是果的自性，以及圆满了所有重要的经藏和续部，以及因为没有脱离三时，所以导师也因此获得了究竟的成就。开悟的功德和征兆是：兰卡的君主啊！那也是这样的，谁的心之真如。等等，如果任何修行者能够如实地看到密咒的本来面目并获得确定性，那么因为在那整体中显现，所以表达整体意义的语言不会有错谬，因为只是粗略地涉及了声音的量度等听到词语的原因，但精通所有词语的法，能够向有缘者展示如实的甚深理由，那么获得的征兆就没有散乱和消失，也没有意义的指示等等。兰卡的君主啊，像那样，心的真如是。等等，这表明，八百八十位导师所证悟的金刚心，是未曾散乱的大勇士，并且是无上的大法身。
English
half, because seeking other and different cannot be found. O Lord of Lanka! Those who wish to attain certainty in the secret mantra should realize the suchness of the mind. This is to advise them to realize that ultimate truth. Why is that? Like the practitioners of action yoga, the minds that appear as different. What kind of reasoning is this? These two yogas are the distinction of action yoga, and will not excessively extend to the basis and result that are spoken of. Those who deliberately strive for the benefit of others, although they see differences in the form of separate truths from Madhyamaka downwards, in this secret mantra, because it is known to be the result itself, it appears as the great meaning of non-duality according to the doctrine of Atiyoga, the supreme non-action yoga. Its nature is the unadulterated state of the secret mantra as it is. Therefore, Vajrasattva himself also attained enlightenment by realizing this meaning, and attained the ultimate supreme path. How is that? The suchness of the mind is the gate of complete purification. It is the gate of the appearance of dharmas. And so on, because it is free from fundamental wrong views, and because of the blessings of this teaching, and the nature of being without limit is the nature of the fruit, and because the collections of scriptures and tantras are all important and complete, and because there is no separation from the three times, the teacher himself also attained ultimate accomplishment through this. The qualities of realization and the signs shown are: O Lord of Lanka! It is also like this: whoever's mind's suchness. And so on, if any practitioner can truly see the secret mantra as it is and attain certainty, then because it is clear in that whole, the expression of the whole meaning will not be mistaken, because it only roughly involves the cause of hearing words such as the measure of sound, but is proficient in all the laws of words, and can show the profound reason as it is to those who are fortunate, then the signs obtained have no distraction or disappearance, and no indication of meaning, etc. O Lord of Lanka, like that, the suchness of the mind is. And so on, this shows that the Vajra Mind, realized by the eight hundred and eighty teachers, is the great hero who has never been distracted, and is the supreme great Dharmakaya.
Chinese
成为“ra”是因为，如果缺少菩提心的水，不领悟这个，就无法通过其他道路成佛，所以任运自成是医治勤作之病的药和伟大的沐浴。 “菩提心的河流，以此”这句，是说近似于无为而作的体性。它洗涤了从无始以来由业力决定的两种分别念，以及在其他地方寻求道路和果实而没有意义的污垢。“心的自性是空性，从中产生的一切皆空。”这些话语说的是，自证是清净一切边际的，因此是具有一切殊胜相的空性。如同朱砂和精液一样，显现为心之物的法，也是如此。因此，也必须确定伟大的菩提之体性，是空性大丸的根本精华。自生智慧大水，奇妙的广大觉悟，禅定智慧行持相续不断，从海的中心深处，等等。没有遗漏任何事物，一切最初显现的智慧是，如所说的那样，沉浸和滋润在丸智慧的海洋中。因为不与邪见混杂，所以仅仅是智慧，从不舍弃不执著外境的状态中，它如何显现在觉知中，那就是降临。作为属于种姓范畴的标志，赐予的胜者丸的见解，以此来清净所有苦恼的边际。 “这是秘密的心髓”，这些话语说的是，因为是显示密咒之根本的金刚萨埵的体性，所以是被所有胜者赞叹为道路和果实之最胜者。因此，为此，楞伽之主，“心的真如是”，意思是说，要见到伟大的意义，那是边际的巨大深渊，所以劝诫要领悟那个意义。金刚手宣说，眷属们领悟了密咒如实之义。名为“开示金刚萨埵之真如”的章节的解释完毕，这是第一瑜伽之义，是行者的无为之境。第九品释讫。然后楞伽之主，向秘密主提问，等等，关于密咒
English
Becoming "ra" is because, if the water of Bodhicitta is lacking, and one does not realize this, one cannot attain Buddhahood through other paths. Therefore, spontaneous accomplishment is the medicine to cure the disease of effort and the great bath. "The river of Bodhicitta, with this," this phrase indicates the nature of acting without action. It washes away the two kinds of conceptualizations determined by karma from beginningless time, and the meaningless defilements of seeking paths and fruits elsewhere. "The nature of mind is emptiness, and all that arises from it is empty." These words say that self-awareness is pure of all extremes, therefore it is emptiness endowed with all excellent aspects. Like cinnabar and semen, the phenomena that appear as mind are also like that. Therefore, it must also be determined that the nature of great Bodhi is the essential essence of the great sphere of emptiness. The great water of self-born wisdom, the wonderful vast realization, the continuous connection of meditative wisdom conduct, from the depths of the ocean's center, and so on. Without omitting anything, the wisdom that initially appears in everything is, as it is said, immersed and moistened in the ocean of sphere-wisdom. Because it is not mixed with wrong views, it is only wisdom. From the state of not abandoning and not clinging to external objects, how it appears in awareness, that is the descent. As a sign of belonging to the category of lineage, the victorious sphere's view is granted, and with this, all the limits of suffering are purified. "This is the secret essence," these words say that because it is the nature of Vajrasattva, who reveals the root of mantra, it is praised by all the victorious ones as the most excellent of paths and fruits. Therefore, for this reason, the Lord of Lanka, "The suchness of mind is," meaning that to see the great meaning is the great abyss of the limit, so he advises to realize that meaning. Vajrapani declared, and the retinue realized the meaning of the mantra as it is. The explanation of the chapter called "Showing the Suchness of Vajrasattva" is completed. This is the meaning of the first yoga, the realm of the actionless of the practitioners. The ninth chapter is explained. Then the Lord of Lanka, asked the Lord of Secrets, and so on, about the mantra.