Chinese
询问了（佛）的行境，四种行境中以自证现量为主。回答是：是胜者（佛）自己的现量境，秘密方面，无论生起什么心，以及以地为基础安住于特殊的行境，还有从续部来说，即使是行于道地的十地大菩萨以下的所有众生，也不是他们的行境。这样宣说了。其理由是，如实密咒的一切相，以地智难以衡量。并且，体性不确定，难以向其他地展示。以及，因为一切言说都远离名言，所以无法企及。难以衡量，也难以展示，因为也远离言说的名言。此外，楞伽的施主问道：唉，秘密主，心的真如等等。楞伽（经）说，胜者（佛）自己的行境，密咒不是其他众生的行境，那么您所赐予的，是专门修持事续瑜伽部，也缘于《心之真如》第九品的意义而进行观察，因此，如果以各别自证智寻觅观察心，那么心内外产生，在境、身、识之间，任何处都未见如此。因为是胜义中未生的自性。在《金刚经》中说：善现，过去的心也不可得，未来的心也不可得，现在的心也不可得。因为这样，所以未见。如果观察此心从何处产生，那么，心是这样的。因为有能缘，等等，因为未见本体，所以为了想见到它的自性而观察，像这样作意，因为有能缘的对境，四缘聚合而产生识，也像老人依靠墙壁一样，见到同时生起。如果观察境与识二者是一还是他，境显现为识，识显现为境。如果是一，那么就像指尖和利剑一样，自己不能缘自己。如果他异，那么因为法不如实聚集，会有变成他异的过失。这样观察的因，是接近展示见到胜义自性的方式，即：不依赖其他，心无处可住，无所依赖，不是断灭，不是常恒。
English
When asked about the realm of activity (of the Buddha), among the four realms of activity, the self-cognizant direct perception is the most important. The answer is: It is the realm of direct perception of the Victor himself. In the secret aspect, no matter what kind of mind arises, and those who abide in the special realm of activity based on the ground, and even from the tantric perspective, even the great Bodhisattvas of the tenth bhumi and below, it is not their realm of activity. Thus it was declared. The reason for this is that all aspects of the secret mantra as it is are difficult to fathom with the wisdom of the bhumis. Moreover, the characteristics are uncertain, and it is difficult to show to other bhumis. And because all expressions are free from terminology, they cannot be reached. It is difficult to fathom, and also difficult to show, because it is also free from the terminology of expression. Furthermore, the lord of Lanka asked: O Lord of Secrets, the suchness of the mind, and so on. The Lanka (sutra) says that the realm of activity of the Victor (Buddha) himself, the secret mantra is not the realm of activity of other beings, then what you bestow is the yoga section of the Kriya Tantra, which specifically practices, also focuses on and contemplates the meaning of the ninth chapter of 'The Suchness of Mind.' Therefore, if one seeks and observes the mind with the wisdom of individual self-cognition, then the mind arises internally and externally, and in any of the realms of objects, body, and consciousness, it is not seen as such. Because it is the nature of being unborn in the ultimate sense. In the Vajra Cutter Sutra, it says: Subhuti, the past mind is also unattainable, the future mind is also unattainable, and the present mind is also unattainable. Because of this, it is not seen. If one observes from where this mind arises, then, the mind is like this. Because there is an object of focus, and so on, because the essence is not seen, therefore, in order to see its nature, one observes, and contemplates in this way, because there is an object of focus, the four conditions gather and consciousness arises, and like an old man relying on a wall, it is seen to arise and occur simultaneously. If one examines whether the object and consciousness are one or different, the object itself appears as consciousness, and consciousness itself appears as the object. If they are one, then just like the tip of a finger and a sword, one cannot focus on oneself. If they are different, then because the dharmas do not gather as they are, there would be the fault of becoming different. The cause of such examination is to closely show the way to see the ultimate nature, that is: not relying on others, the mind has no place to dwell, without support, not annihilation, not permanent.
Chinese
萨等。显示从十七个唯有胜义谛的名称中解脱出来，不变的圆满成就的不生，不是从因缘中产生的，因为它没有基础和依靠，没有根本，因为是各种记忆的幻象显现，因为没有常恒和人我，因为不是组合而成的，因为它不是那样而没有局限，所以不在其他地方，因为事物不是从其他事物中产生的，也不是只看因缘的自性，因为它没有相续的传承，跟随假设之后不一定是跟随产生，因为任何边都不显现，因为任何自性都不可见，因为它什么也不是，根本未被改造和污染，如此以道路的智慧见到。在《法无生经》中说：文殊，如果见到任何法的诸法都远离生灭，远离知与不知，自性空，那就是智慧的力量。真实不动的，寂静的，丝毫未见的。等等，即使在安住于等持的心的时候，也显示从十二个名称中解脱出来，如是真如空性，因为是不欺骗不错误的，因为是唯一的未生，所以什么也不产生，远离八和三的戏论，找不到自己的自性，不能被任何方向抓住，什么也不缘，也不执着于它本身，像山一样不被邪法动摇，什么也不作意，自性不以不同的方式产生，因为知识没有形状和颜色的相状，所以显现的诸法是空性，境和心的相状二者也是空性未生，因此法身也是未生，那就是无色。因此在《金刚经》中说：凡以色见我，以音声求我，是人行邪道，不能见如来。应观佛于法，是即为导师。这说明了这一点。那不是其他的，而是自己的心性。
English
Sa, etc. It shows liberation from the seventeen terms of the solely ultimate truth. The unchanging, completely accomplished, unborn is not produced from causes and conditions, because it lacks a basis and support, has no root, because it is an illusory appearance of various memories, because it lacks permanence and personal self, because it is uncompounded, because it is not limited in that way and is not elsewhere, because things are not produced from other things, and it is not just seeing the nature of causes and conditions, because it has no lineage of aspects, following assumptions does not necessarily lead to arising, because no extreme appears anywhere, because no essence is seen anywhere, because it is nothing, the basis is uncorrected and uncorrupted, thus it is seen by the wisdom of the path. In the Sutra of No Arising of Dharmas, it says: Manjushri, if one sees that all dharmas of any dharma are free from arising and ceasing, free from knowing and not knowing, and empty by nature, that is the power of wisdom. Truly unmoving, solitary, not seen even slightly. Etc., even when abiding in the mind of equipoise, it shows liberation from the twelve terms. Suchness, that very emptiness, is because it is not deceptive or mistaken, because it is the sole unborn, so nothing arises, it is far from the eight and three elaborations, one cannot find one's own nature, it cannot be grasped by any direction, one does not perceive anything and does not cling to it itself, like a mountain it is not shaken by wrong doctrines and one does not think of anything, the essence does not arise in different ways, because knowledge has no form or color, so the appearing dharmas are emptiness, and the aspects of object and mind are both emptiness and unborn. Therefore, the Dharmakaya is also unborn, that very suchness is formless. Therefore, in the Vajra Cutter it says: Whoever sees me in form, whoever seeks me in sound, that person walks a false path and cannot see the Tathagata. One should see the Buddha in the Dharma, that is the guide. This explains that. That is not other, but one's own mind.
Chinese
因为母亲和法是所有不可分割的，所以证悟了那不生之自性。此心如此迅速，极其迅速，不住留。像这样，也见到从心的二十五个特征中解脱出来，并非其他。像那样证悟心，也在刹那间无碍地生起，犹如闪电。极其非常无碍，不执著于单一的特征，因为对境有多种显现，因为从一切门生起，因为被五十种行相所扰乱，因为显现为周遍，因为前后相续不断且紧密相连，因为从因缘生起且明晰，因为没有被阻碍，因为在远处游走，因为自性远离生灭，因为被考察的事物从对境返回，因为与声音意义的总相之境不可分割，因为在六识的对境中显现，清楚明了地觉知，因为安住于寂静而不散乱，因为本体在任何处都不显现，从证悟与未证悟中显现任何事物，因为自性如是，因为事业差别的本体不相同，因为聚集在知与觉的种类中，因为自性远离行相，因为与共同和不共同的眷属相似而造作，前后和现在也自性不生，没有形相，没有实义，远离好坏。自证智本身是法性，不生的本体，不错乱，证悟不改变的自性，觉知见到，获得心的自在，像那样也知晓其他众生的心。因此，我的心如何空性，就像那样。这些词语就像声音一样，因为本体没有差别，所以证悟自己就能知晓他人。自己、他人、所知、一切法也像那样知晓，因为从一和多中解脱出来。像那样不生的法界，证悟到不是任何低劣者的对境。如是安住于心，行于心，自在于心。像这样安住于心不生的等持中，串习，获得那个意义本身，以智慧缘于它，为了证悟自性，如果领会了心的意义，那么那些。
English
Because mother and dharma are all indivisible, one realizes that unborn nature itself. This mind is so fast, extremely fast, and does not abide. Like this, it is also seen that it is none other than being liberated from the twenty-five characteristics of the mind. Realizing the mind in that way also arises instantaneously without obstruction, like lightning. Extremely and very unobstructed, not clinging to a single characteristic, because objects appear in various ways, because it arises from all doors, because it is disturbed by fifty activities, because it appears to be all-pervasive, because it is continuous and closely connected from beginning to end, because it arises from causes and conditions and is clear, because it is not obstructed, because it travels far away, because its nature is free from arising and ceasing, because the examined object returns from the object, because it is indivisible from the general object of sound and meaning, because it appears in the objects of the six consciousnesses, clearly and distinctly knowing, because it abides in peace and does not scatter, because the essence does not appear anywhere, from realization and non-realization, whatever appears, because the nature is as it is, because the essence of the differences in actions is not the same, because it is gathered in the category of knowing and awareness, because its nature is free from activities, because it is similar to common and uncommon retinues and acts, and because in the past, future, and present, its nature is unborn, without form, without essence, free from good and bad. Self-awareness itself is the nature of reality, the essence of unborn, not mistaken, realizing the unchanging nature, knowing and seeing, gaining mastery over the mind, and in that way also knowing the minds of other beings. Therefore, just as my mind is empty, so too. These words are like sounds, because the essence is not different, so realizing oneself can know others. Oneself, others, objects of knowledge, and all dharmas are also known in that way, because they are liberated from one and many. That unborn realm of dharma is realized as not being the object of anything inferior. Thus, abiding in the mind, acting in the mind, having power over the mind. Like this, abiding in the samadhi of the unborn mind, familiarizing oneself, attaining that very meaning, focusing on it with wisdom, for the sake of realizing the nature, if the meaning of the mind is understood, then those.
Chinese
有人问：您说只有佛才能理解，这难道不矛盾吗？回答是：秘密主说：楞伽的主人，虽然如此，十地以下的菩萨，因为总是把先后次第的自证智慧看作是胜义谛的唯一原因，所以有入定，但因为真谛是轮流的，不了解寻求无二之义，所以没有见到。那么，没有见到的原因是什么呢？为什么呢？比如，所有地上的众生都被四张网完全覆盖。四张网是什么呢？用理由来证明，凡是世间人、小乘人、安住于生起心的地上的人、安住于十地的人，都被束缚在四张网中。这是因为没有分开意义的愚痴，以及以颠倒的目标行事而束缚难悟，以及以狭隘的观念看待事物而比前者减半，以及以胜义谛为唯一目标而排除异端且不分别，所以没有见到无二。这些人是凡夫、外道、声闻和中观派。最后意义的定义是字面意思，因为不包括果。有人问：不包括果的理由是什么呢？楞伽的主人，比如心的果的真如是什么，等等，最终没有产生需要生起的事物的自性，无法用语言表达，也无法显示自性，所以即使是佛也无法言说，也无法用比喻来象征。因此，菩萨们只专注于胜义谛，更不用说不理解的无明者了。楞伽的主人又问：秘密主，既然如此困难，那么金刚手您也还没有理解密咒吗？回答是字面意思。理由是：因为是唯一佛的行境，所以我也没有见到，这样说使眷属们不再执着于在其他地方寻找菩提。特别是称为殊胜的品，是因的乘。
English
Someone asked: Is it not contradictory that you say only the Buddhas can understand? The answer is: The Lord of Secrets said: Lord of Lanka, although it is so, the Bodhisattvas below the tenth bhumi, because they always see the self-awareness of the order as the only cause of the ultimate truth, therefore there is absorption, but because the truth is alternating, they do not understand the search for the meaning of non-duality, so they have not seen it. So, what is the reason for not seeing it? Why is that? For example, all beings on the ground are completely covered by four nets. What are the four nets? Proving with reason, all worldly people, Hinayana people, those who abide on the ground of arising mind, and those who abide on the tenth bhumi are bound in four nets. This is because of the ignorance of not separating the meaning, and the binding of difficult understanding by acting with inverted goals, and the halving compared to the former by seeing things with narrow concepts, and the exclusion of heresies by aiming at the ultimate truth alone and not distinguishing, so the non-duality is not seen. These people are ordinary people, heretics, Shravakas, and Madhyamikas. The definition of the final meaning is literal, because it does not include the fruit. Someone asked: What is the reason for not including the fruit? Lord of Lanka, for example, what is the suchness of the fruit of the mind, etc., ultimately there is no nature of things that need to be generated, which cannot be expressed in words, nor can it show the nature, so even the Buddhas cannot speak, nor can it be symbolized by metaphors. Therefore, Bodhisattvas only focus on the ultimate truth, let alone the ignorant who do not understand. The Lord of Lanka asked again: Lord of Secrets, since it is so difficult, then Vajrapani, have you not yet understood the mantra? The answer is literal. The reason is: Because it is the realm of the only Buddha, I have not seen it either, saying this makes the retinue no longer attached to seeking Bodhi elsewhere. In particular, the chapter called excellent is the vehicle of cause.