Chinese
秘密主，为何诸佛如来唯是行境，而说此地者非所能证，如是所说，岂不相违耶？复次有六，谓于心观察，于心谛视，心之现见，住于心中，自在于心，了知心性。初者，谓从前文《楞伽经》至“于处非见”之间所说。又楞伽主问曰：奇哉秘密主，心之真如，秘密咒之体性，唯是诸佛如来之所行境，而非与余地者共有之行境耶？若是，则凡勤作之正量菩提萨埵之经部师，或作行瑜伽者等，以不缘真如心故，唯于俗谛而缘，审谛视之，以各别思择之慧，于心相续中，周遍寻觅而观察之。于彼时，于身不见内之心，于五大及五境不见外之心，于二者或内外之识不见心。是故于五蕴不见心，于十八界亦不见，由根之集合散布于境，于十二处亦不见心为此物，以于胜义中是无生之体性故。《金刚经》云：善现，过去心不可得，未来心不可得，现在心不可得。二者，谓从“彼不见心”至“如是观”之间所说。彼如是于胜义中不见心之体性，而欲见彼之自性，观此心从何而来耶？彼如是作意而思惟。凡所缘之境是有，以四缘和合故，心生，谓识之生起，亦如老者依杖而同时生起而见。复次，又于境与识二者，审察为一或为异，如是思惟。凡如声闻者所缘之境，为异耶？心者，为异耶？
English
Secret Master, why is it that the Tathagatas are the sole realm of activity, and it is said that those on the bhumis cannot realize it? Does this not contradict what was said? Secondly, there are six: examining the mind, observing the mind, seeing the mind, abiding in the mind, mastering the mind, and knowing the nature of the mind. The first is taught from the previous Lankavatara Sutra up to "not seeing in the ayatanas." Again, the Lord of Lanka asked: "O Secret Master, the Suchness of Mind, the very essence of secret mantra, is it only the realm of activity of the Blessed Buddhas, and not a shared realm of activity with others abiding on the bhumis? If so, then even the Sutra masters of the Madhyamaka Bodhisattvas who diligently strive, or those who practice Kriya Yoga, because they do not focus on the Suchness of Mind in the ultimate sense, but only focus on emptiness in the conventional sense, and examine and contemplate it, searching throughout the mind-stream with wisdom that distinguishes and analyzes, at that time, they do not see the inner mind in the body, nor do they see the outer mind in the five elements and five objects. They do not see the mind in the dual or inner and outer consciousnesses. Therefore, they do not see the mind in the five aggregates, nor do they see it in the eighteen dhatus. Because the collection of faculties spreads to the objects, they do not see the mind as such a thing in the twelve ayatanas, because in the ultimate sense, it is of the nature of unborn. From the Vajra Cutter Sutra: 'Subhuti, the past mind is unattainable, the future mind is unattainable, and the present mind is unattainable.'" The second is taught from "They do not see the mind" to "Thus they look." Thus, not seeing the nature of the mind in the ultimate sense, and desiring to see its essence, they look to see where this mind comes from. They consider and think in this way: Whatever is the object of focus is existent, and because the four conditions are complete, the mind arises, and the arising of consciousness is seen to arise simultaneously, like an old man leaning on a staff. Then, again, examining whether the object and consciousness are one or different, they think in this way: Is the object of focus, like that of the Hearers, different? Is the mind different?
Chinese
如是各别。若如唯识宗所立，所缘即是心耶？心即是所缘耶？如是观察为一，若如前者，所缘亦是他，心亦是他，则彼自性不如实一，不摄持故，成所缘心二者各别而住之过失。然若如后者，境即是识，识即显现为境，若是唯一，则心自以心随观，心自缘自而见，不应道理。譬如，宝剑不能自断其自身，指端不能自触其自身，如是心不能自缘其自身。如是观视而观察之因，于胜义中，亦见自性为空性。第三者，如是，从“如是”至“见”之间所示。从彼如何见耶？如是解脱十七种名言，唯见胜义自性，以不改变而完全成立，故未生者，不依赖因缘。彼离基础所依，故于心无有住处。无有根本，故无有对境之所依。诸般忆念之流显现如幻，故非断灭。刹那间为坚固，及无有补特伽罗之我，故非恒常。自性为非造作，故非不聚集，故非积聚。彼非是，以超越有无之边际而未生，故最初非从因而生。离基础，故无有突发之生因，故中间非由缘所生。非从因缘之事物本身所生。非从非因缘之他者所生。亦非仅是因缘之自性。亦非异于因缘。彼非执持相续之流，故无有种姓。以盲目附加而随行，且非决定，故无有相续。以任何边际皆不显现，故非变动。以任何自性皆不见，故非显现。以任何实事之相似皆非是，故无有自性。如未造作、未污染之空性之基础，如其所是之道
English
Thus, they are distinct. If, as the Mind-Only school posits, the object of focus is the mind itself? Is the mind itself the object of focus? If we examine them as one, if, as in the former case, the object of focus is other, and the mind is also other, then that very nature is not truly one, because it does not hold together, and the fault arises that the object and the mind remain separate. However, if, as in the latter case, the object itself is knowledge, and knowledge itself appears as the object, and they are one, then it is not reasonable for the mind to observe itself with its own mind, and for the mind to focus on and see itself. For example, just as a sword cannot cut itself, and the tip of a finger cannot touch itself, so too, the mind cannot focus on itself. By looking and examining in this way, in ultimate reality, one also sees that self-nature is emptiness. The third is shown from "Thus" to "sees." How does one see it from there? Thus, by being liberated from the seventeen terms, one sees only the ultimate nature, which is completely established as unchanging. Therefore, the unborn does not depend on causes and conditions. Because it is separated from a basis and support, it has no dwelling in the mind. Because it has no root, it has no support for an object of focus. Because the stream of various memories appears like an illusion, it is not cut off. Because it is enduring in an instant and without a self of a person, it is not permanent. Because its nature is unconditioned, it is not ungathered, and therefore not accumulated. It is not that; because it is unborn from the limits of existence and non-existence, it did not arise from a cause in the beginning. Because it is separated from a basis, there is no other sudden cause of arising, so it is not produced by conditions in the middle. It does not arise from the very thing that is a cause and condition. It does not arise from another that is not a cause and condition. It is also not just the nature of a cause and condition. It is also not different from a cause and condition. Because it does not hold a continuous stream of aspects, it has no lineage. Because it blindly follows and is not certain, it has no continuum. Because no end appears anywhere, it is unmoving. Because no essence is seen in anything, it is invisible. Because it is not like any real thing, it is without essence. The path is like the emptiness of the unmade, uncorrupted basis, just as it is.
Chinese
是由智慧的力量所见。正如《法生无生经》中所说：文殊，谁能见到一切法不生不灭，远离知与不知，自性空，那就是智慧的力量。第四，从“真实”到“本身”之间所讲的是，即使安住于等持之心时，也显示了解脱十二种名言。如是之真实空性，不为分别念所造作，不欺骗，故为真实。自性不颠倒，故观察时于境不动摇。唯有本来不生，故无所生，无所触及，是为寂静。远离八种和三种戏论，故丝毫不见其体性。不能在差别各异的法中找到自己的体性，故不可见。不被边际所束缚，故不可思议。无所缘，亦不执着于彼，故不可分别。如山一般，不为颠倒之法所动摇，故不为境所动。心中不作任何念想，故不思念境。体性不异生，故不喜于种种境。识无形状和颜色之相，故心无色。从彼显现之诸法亦是空性，故所生之法亦无色。境与心的两种相，于何者皆无色，故于无上大菩提亦无色，即不生之空性。以此理，心的自性是殊胜的法身，是无上菩提。大菩提本身的自性是一切法不生之本身，是无色。因此，《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。诸佛是法身，调御者是法性。一切法的自性空性不是别的，就是自己的心之本身。因此，胜义谛中心与法是完全不可分的，因此证悟不生之本身。第五，从“此心”到“知心即是彼”之间所讲的是，心的
English
is seen by the power of wisdom. As it is said in the Sutra of the Unborn Dharma: Manjushri, whoever sees all dharmas as free from birth and destruction, free from knowing and not knowing, and empty in their own nature, that is the power of wisdom. Fourth, from "Truth" to "Itself" is taught that even when abiding in the mind of equanimity, it is shown to be liberated from the twelve terms. Suchness, that very emptiness, is not fabricated by conceptual thought, and is not deceptive, therefore it is true. Because its nature is not mistaken, it does not waver in its object when examined. Because it is only unborn, nothing arises, and it is untouched at the end, it is solitary. Because it is far from the eight and three elaborations, its essence is not seen at all. Because one cannot find one's own essence in the distinct and different dharmas, it is invisible. Because it is not grasped by the sides, it is inconceivable. Because it is not objectified and does not grasp that itself, it is non-conceptual. Like a mountain, it is not moved by inverted dharmas, so it is not moved by objects. Because one does not think of anything, one does not think of objects. Because the essence does not arise differently, one does not rejoice in various objects. Because consciousness has no form or color, the mind has no form. Because all the dharmas that appear from it are also empty, the dharmas that arise also have no form. Because both the object and the mind have no form in anything, the great unsurpassed enlightenment also has no form, that is, the unborn emptiness. Therefore, the nature of the mind is the supreme Dharmakaya, the unsurpassed enlightenment. The very nature of great enlightenment is the unborn suchness of all dharmas, which is formless. Therefore, it is said in the Diamond Sutra: Those who see me in form, those who know me in sound, those people have entered a wrong path, and they cannot see the Tathagata. The Buddhas are the Dharmakaya, and the guides are the nature of Dharma. The emptiness of the nature of all dharmas is none other than the suchness of one's own mind. Therefore, in the ultimate truth, the mind and the dharmas are completely inseparable, so one realizes the unborn suchness. Fifth, from "This mind" to "Knowing that mind is that" is taught that the mind
Chinese
也看到，这二十五种自性并非从解脱之外而来。如此证悟的心，也如闪电般迅速，刹那间无碍生起。极其迅速，毫无阻碍。由于不执着于单一自性，所以不驻于一方。由于在各种境中游走，所以是流动的。由于从一切门生起，所以像猴子。由于被五十种行蕴所动摇而散乱，所以像风。由于显现为普遍游走，但自性空无，所以像阳焰。由于前后相续不断，且依附于刹那的相续，所以像水流。由于从因缘生起且明亮，所以像灯。由于形状和颜色无法把握，所以没有身体。由于无碍地远行，所以是远去的。由于胜义中未生，自性远离生灭，所以无处可动。由于截断所考察事物的境，又返回内部，所以是返回的。由于不与声音、意义的总境相分离，所以安住于境。由于六识的境普遍显现，所以是六者的行境。由于显现清晰明了，所以是全知的。由于安住于一境寂止，所以不散乱，故能专注于一。由于胜义中任何事物都不显现，所以自性是空性，故不生。由于无论证悟与否都显现为任何事物，所以一切都从中生起。由于胜义中远离沉没和高扬，自性不摇动，如实存在，所以是基础。由于业的差别，所考察的事物是多种多样的，本质不同，所以是各异的。由于聚集在知识和觉知的范畴中，所以是同类的。由于胜义中本质无有差别，自性远离造作，所以不散乱。由于与共同和不共同的眷属相似地造作，所以是普遍散乱的。由于胜义中过去、未来和现在，自性都不生，所以知晓心在三时中平等。由于没有相状，没有精华，远离好坏，所以知晓心是舍，唯有如此才能获得对心的掌控。这些是按照中观派的胜义和世俗的观点来阐述的。前五种是胜义的等持，其余是世俗后得的阶段。第六个是从“如何”到“不是”之间的内容。