Chinese
想到土地和黑暗，是门闩的心；想到焚烧，是火焰的心；想到毁灭，是冰雹的心；想到照亮一切，是灯的心；想到普遍温暖一切，是太阳的心；想到普遍凉爽以消除痛苦，是月亮的心；想到普遍柔软，是银的心；想到不变的稳固，是金的心；想到闪耀，是火星的心；想到普遍产生，是风的心；想到普遍湿润，是水的心；想到正直，是矛的心；想到压碎，是杵的心；想到约束他人并和谐地进入，是门的心；想到保护他人并具备两种心态，是木板的心；想到被燃烧，是火的心；想到无分别地作为基础，或者想到击打和驱逐一切，是土地的心；想到把自己的过错推给别人，是泥土的心；想到抓住别人的过错并产生思维，或者想到产生污垢，是浊水的心；想到执着和抓住心所进入的境，是颜料的心；想到不退转于邪道，是宝石的心；想到特意造成伤害，是毒药的心；想到只有暂时的利益，是药物的心；想到使之丰满，是食物的心；想到狭小时湿润，是水坑的心；想到不变地正直地统一，是箭的心；想到分割成两半，是剑的心；想到重复一切行为，是轮子的心；想到坚硬时单方面地使弦舒适，是弓的心；想到约束，是锁的心；想到坚硬且难以改变，是木头的心；想到用什么来想，对于那个所想的，也想到所有这些心都可以作为永恒的财富，利益一切，或者适度，是盐的心；想到不让它从想法进入其他地方而进行削减，是剃刀的心；想到正直且不变，是线的的心
English
Thinking of earth and darkness is the mind of a door bolt; thinking of burning is the mind of a flame; thinking of destroying is the mind of hail; thinking of illuminating everything is the mind of a lamp; thinking of universally warming everything is the mind of the sun; thinking of universally cooling to eliminate suffering is the mind of the moon; thinking of universally softening is the mind of silver; thinking of unwavering stability is the mind of gold; thinking of sparkling is the mind of a spark; thinking of universally arising is the mind of wind; thinking of universally moistening is the mind of water; thinking of being upright is the mind of a spear; thinking of crushing is the mind of a pestle; thinking of restraining others and harmoniously entering is the mind of a door; thinking of protecting others and possessing both mentalities is the mind of a wooden board; thinking of being burned is the mind of fire; thinking of being the basis without discrimination, or thinking of striking and expelling everything, is the mind of earth; thinking of shifting one's own faults onto others is the mind of mud; thinking of grasping others' faults and generating thoughts, or thinking of creating dirt, is the mind of muddy water; thinking of clinging to and grasping the object into which the mind enters is the mind of paint; thinking of not turning away from the wrong path is the mind of a jewel; thinking of intentionally causing harm is the mind of poison; thinking of only temporary benefit is the mind of medicine; thinking of making it full is the mind of food; thinking of being moist when small is the mind of a puddle; thinking of unchangingly, uprightly unifying is the mind of an arrow; thinking of dividing into two is the mind of a sword; thinking of repeating all actions is the mind of a wheel; thinking of making the string comfortable on one side when it is hard is the mind of a bow; thinking of binding is the mind of a lock; thinking of being hard and difficult to change is the mind of wood; thinking of what one thinks with, for that which is thought of, also thinking that all these minds can be used as eternal wealth, benefiting all, or moderately, is the mind of salt; thinking of shaving without letting it enter other places from thought is the mind of a razor; thinking of being upright and unchanging is the mind of a line.
Chinese
并且，认为不变化而摧毁的是金刚的心，认为稳固的是须弥山的心，认为不动摇而深邃的是大海的心，认为什么也不做而安住的是磐石的心，认为自主的是田地的心，认为先前所想的后来也不改变而交付的是洞穴的心，不只安住于一处而与行相结合地行走是出生的心，生起清净之心的花朵的心，认为有意义而达到究竟的是果实的心，认为众多心融入一体的是根本的心，认为从一到多的是支分的心，认为守护所有支分为一体的是树干的心，认为美味而不损害的是甜蜜的心，认为不一致的是雪的心，认为与意不合而愤怒的是转变的心，认为他人痛苦或反复思量的是炽热的心，认为什么也不想或者忆念舍弃的是愚钝的心，这里面也有容易理解的等等。认为不被其他玷污的是浓稠的心，意义不变的那不被其他成就的是文字的心，文字是不变的，如同阿的意义只能由阿来表示，不能被其他表示一样。无论什么都散发的是热腾腾的心，所有事情都开启门户的是钥匙的心，因为能力小而认为不能进入的是野鸭一般的心，一切都生起喜悦而聚集的是欢喜园一般的心，无论什么都结合而不分离的是胶水一般的心，使之明白清楚的是镜子一般的心，认为普遍而利益的是芝麻油一般的心，认为一个一致的与两个一致，如同与冷热二者都一致一样的是葡萄酒一般的心，认为其他的在任何不一致的基础上都一致。那些等等其他事物包括的是所有运动和事物不混合的各种各样的心。这样，无边的心之如实性，原本未被造作未被玷污的是金刚萨埵的如实性。
English
And, the mind that thinks of destroying without changing is the vajra mind, the mind that thinks of being stable is the Mount Meru mind, the mind that thinks of being unshakable and profound is the ocean mind, the mind that thinks of doing nothing and staying is the boulder mind, the mind that thinks of being self-governing is the field mind, the mind that thinks of entrusting what was thought before without changing later is the cave mind, not staying in one place but walking in conjunction with actions is the mind of birth, the mind of the flower that generates a pure mind, the mind that thinks of being meaningful and reaching the ultimate is the fruit mind, the mind that thinks of many minds merging into one is the root mind, the mind that thinks of from one to many is the limb mind, the mind that thinks of protecting all limbs as one is the trunk mind, the mind that thinks of being delicious without harming is the sweet mind, the mind that thinks of being inconsistent is the snow mind, the mind that thinks of being angry because it disagrees with the mind is the transforming mind, the mind that thinks of others' suffering or repeatedly thinking is the hot mind, the mind that thinks of not thinking anything or abandoning memory is the dull mind, there are also easy to understand things here. The mind that thinks of not being defiled by others is the thick mind, the meaning that does not change that is not achieved by others is the letter mind, the letter is unchanging, just as the meaning of A can only be expressed by A, and cannot be expressed by others. The mind that radiates in any way is the steaming mind, the mind that opens the door for all things is the key mind, the mind that thinks of not being able to enter because of small ability is the wild duck-like mind, the mind that generates joy and gathers everything is the joyful garden-like mind, the mind that combines everything and does not separate is the glue-like mind, the mind that makes it clear is the mirror-like mind, the mind that thinks of being universal and benefiting is the sesame oil-like mind, the mind that thinks that one consistent is consistent with two, just as it is consistent with both hot and cold is the wine-like mind, the mind that thinks that others are consistent on any basis of inconsistency. Those and other things include all kinds of minds that move and things are not mixed. Thus, the suchness of the infinite mind, which is originally uncreated and undefiled, is the suchness of Vajrasattva.
Chinese
即是如此。金刚萨埵的如是性，就是如是之如是性，根本没有差别。一般相似的唯一、本体的唯一、集合的唯一、无别的唯一这四种唯一中，是最后一种。第二，从“嗟！楞伽”到“返回”之间所表示的，这些的理由是：嗟！楞伽的主人，那为什么呢？金刚萨埵的如是之本体，因为没有作者所以没有造作，本来就是大光明，因为思虑无法排除所以没有混杂，不依赖因缘并且没有工匠所以没有制造，远离一切分别，对于任何边际的言说都没有安立，因此是具有四种殊胜之法的本来如是性。同样，所有众生的心之如是性，也是没有作者的造作，没有邪分别的混杂，不是因缘所造作，没有安立这个名称，是真正的如是之如是性。第三，从“所有”到“不会改变”之间所表示的，所有圆满正等觉的佛陀们，以全知之眼，对于二者的自性，以前没有见过，现在没有见，以后也不会见到。所有国王的代表五种姓等等，以各自思虑的智慧，以前没有分开，现在没有分开，以后也不会分开，因为寻找其他和他者是找不到的。第三部分分为二：教诲的功德和结尾。第一，从“嗟！楞伽”到“是伟大的”之间所表示的，嗟！楞伽的主人，所有想要获得密咒意义决定的人们，应当认识和证悟心的真实胜义谛。那为什么呢？这两种瑜伽，就是有为和无为瑜伽之道的差别，不会过度到所说的基础和结果上。所有为了他者利益而努力的，特别是以下至中观派的行为瑜伽士那样，以各自真实的相貌认为心是不同的，或者认为补特伽罗的相续和佛陀的意相续是不同的。
English
It is so. The suchness of Vajrasattva is the suchness of suchness, there is fundamentally no difference. Among the four onenesses of general similarity, essential oneness, collective oneness, and indistinguishable oneness, it is the last. Second, it is shown from "O, Lanka" to "return". The reason for these is: O, Lord of Lanka, why is that? The very nature of Vajrasattva's suchness is: because there is no maker, it is uncreated; it is inherently great clarity, because it cannot be eliminated by thought, it is unadulterated; it does not depend on causes and conditions and has no craftsman, so it is unmade; it is free from all extremes, and no term of limitation is attached to it, therefore it is the inherently suchness that possesses four special qualities. Likewise, the suchness of the minds of all sentient beings is also uncreated by a maker, unadulterated by wrong thoughts, not made by causes and conditions, and this name alone is not attached to it, so it is the true suchness. Third, it is shown from "all" to "will not change". All perfectly enlightened Buddhas, even with their all-knowing eyes, have not seen the nature of the two separately before, do not see it now, and will not see it in the future. All the representatives of the five families of kings, etc., even with their wisdom of individual thought, have not separated them before, do not separate them now, and will not separate them in the future, because searching for other and other cannot be found. The third part is divided into two: the merit of the teachings and the conclusion. First, it is shown from "O, Lanka" to "is great". O, Lord of Lanka, all those who wish to obtain certainty in the meaning of secret mantras should recognize and realize the ultimate truth of the mind. Why is that? These two yogas, which are the difference between the path of active and inactive yoga, will not go too far on the basis and result of what is said. All those who strive for the benefit of others, especially the action yogis from the Madhyamaka school onwards, believe that the mind is different in the form of each truth, or that the continuum of the individual and the mind-continuum of the Buddha are different.
Chinese
所见之显现，在此密咒圣教总集之中，因知所证之体性即是果，故无为之瑜伽，殊胜口诀之根本，如阿底瑜伽自宗之时所说，二取不二之大义，显现为心之自性唯一。其自性，唯一明点，其体性即是密咒之如是，是未被玷污之神圣秘密。以此理证，一切佛之意金刚萨埵亦证悟并通达心之自性之义，故获得密咒之定解，成佛并证得究竟之神圣道。其如何耶？从分别执着的体性中解脱，故菩提心之自性是从根本上远离邪见的清净之门。由此教法的加持而显现，故是显现诸法的门。从无边际之界中，生起一切和收摄一切的体性，是果之自性，故是法界。圆满了所有三藏和续部以及重要之处，故是开示一切教义的，大法典。三时之中，永不离散，故是法之相续的大禅定，故导师亦由此而证得究竟。第二，从“奇哉”至“获得”之间所说，奇哉之主，如是证悟之功德和征兆的开示也是如此，任何具缘的行者，如果如实地见到心之自性密咒之义的精髓，并以方便而获得定解，则一切法皆于彼处显现，故所说之语，皆无错谬地成为诠释究竟意义之门，无需依赖共同的声明学等引导的肤浅之词，即便不立即依赖听闻之因，也能从自心中生起一切如实的法之词义，并获得通达无量深广之法的慧眼，从而圆满自利，并且精通一切乘之词义，故能如理地为具缘者宣说，并且一切深奥丰富的法门皆能自明而无