English
If there is an unbroken source of oral instruction, then that is also fine. Second, regarding the meaning of the text, there are five stages: the stage of self-blessing, the stage of various vajras, the stage of filling with jewels, the stage of Jalandhara, and the stage of the inconceivable. The first has three aspects: the meaning of the word, the classification, and the result. The first is: (Tibetan: 《ཛཾ》, Devanagari: जं, Romanized Sanskrit: jaṃ, Chinese literal meaning: Tibetan seed syllable) + etc. to the indestructible bindu. The so-called "self" refers to the indestructible bindu located in the heart. By blessing it, clear light will arise, therefore it is called "self-blessing." The second is: Classifying it, there are two types: with seed syllable and without seed syllable. The first is: focusing on a single definite object, and the seed syllable or bindu. Because there is such meditation, it is called "with seed syllable." That is, focusing single-mindedly on the indestructible bindu in the heart, the wisdom of the three airs of entering, abiding, and dissolving will arise. Furthermore, the indestructible bindu can also be established as the indestructible mind. As it is said in the Great Commentary on the Kalachakra: "Here, what dwells within the hearts of all sentient beings is wisdom. It is also the indestructible sound, and is always the nature of nada." Here, both the bindu as the support and the mind as the supported are shown. This can also be called the connection of body and mind. Blessed by the bliss of the collection of semen, particles, and air, it has the aspect of a changing mind. Because nothing other than the wisdom of the Buddha can destroy it, it is called the indestructible bindu. And because it is liberated from birth, aging, sickness, death, and showing change, it is also called the liberated bindu. What serves as its basis is, in the center of the white and red elements, the nature of life, the essence of air and warmth, closely relying on (Tibetan: 《ཛཾ》, Devanagari: जं, Romanized Sanskrit: jaṃ, Chinese literal meaning: Tibetan seed syllable) a bindu the size of a chickpea, located in the center of the heart, called "spring." It can only be destroyed at the time of death, and because it is liberated from transference and entering, and is the basis of the above bindu, it is called the indestructible and liberated bindu. In this text it says: "The one bindu that always dwells in the heart, is unchanging, for the person who meditates on it, wisdom will surely arise." The second is: focusing on the various three aspects of breathing out, breathing in, and abiding.
Chinese
因此，目标的基础不稳固，并且不观想明点或文字的形象，所以是无种子，即进行金刚念诵。这两种情况都是以提取精华的方式进入感官之门。第三种情况是，有种子的情况。首先是显示见到明点，出现如同真实见到的征兆。然后，心中自然生起安乐。然后，生起遍布全身的安乐。然后，完全执着于那个安乐，自然清醒，生起乐空不二的大手印。这四个征兆，除了稳固与否和大小的差别外，对于下面的情况也相同。首先，生起安乐的处所也应该通过这个来类推了解。根本的观想稳固后，明点在感官之门显现，感官意识运行的风变得堪能，由于外境的因缘，生起乐空的等持。依靠这些，那些风会向内回摄，因此，六入识被束缚于明点的经文，其意义必定会确定，并且那些经文中没有包含“观修明点”的词语，也不是没有道理，因为将意放在心中安住时，会变成明点的形象。因此，经文中说将意识放在心中观修成明点的形象，这是最后的说明。即使经文的词语没有直接包含，但符合其内在含义的情况非常多，所以仅仅是经文的词语的意义是否符合的分析，似乎没有意义。此外，经文中说：应当时常不断地在心中等处讲述此意义，将眼、耳、鼻、舌和皮肤等处安住的识的根本，五种识安置在阿赖耶识的自性心中，使其稳固不动摇，将意放在心中安住，就会变成明点的形象。对于这段话，有些人说，应该按照这个的解释的翻译，识是被阿赖耶识的自性心所包含的。他们说，阿赖耶识也是第六意识，即意的意识。这个的旧译是
English
Therefore, since the basis of the object is not stable, and since one does not visualize the form of the bindu or letters, it is without seed, which is to perform the vajra recitation. In both of these cases, one enters the gate of the senses in the manner of extracting essence. The third case is when there is a seed. First, it is shown that the bindu is seen, and signs appear as if actually seen. Then, bliss naturally arises in the heart. Then, bliss arises that pervades the entire body. Then, completely grasping onto that bliss, one naturally awakens, and the great seal of bliss and emptiness inseparable arises. These four signs are the same for the subsequent ones, except for the difference of stability and size. First, the place where bliss arises should also be understood by analogy with this. When the root object of focus is stable, the bindus manifest at the sense gates, making the winds that cause sense consciousness workable, and through the circumstances of objects, the samadhi of bliss and emptiness arises. Relying on these, those winds will be reversed inward, so the meaning of the scriptures that say the six entering consciousnesses are bound to the bindu will definitely be determined, and it is not unreasonable that those scriptures do not contain the words "meditate on the bindu," because when the mind is placed in the heart and abides there, it will transform into the form of a bindu. Therefore, the scriptures say to place the consciousness in the heart and meditate on it as the form of a bindu, which is the final clarification. Even if the words of the scriptures do not directly contain it, there are very many cases that conform to the inner meaning, so it does not seem meaningful to analyze only whether the meaning of the words of the scriptures conforms. Furthermore, the scriptures say: One should always and continuously speak of this meaning in the heart and so on, placing the five consciousnesses that abide in the eyes, ears, nose, tongue, and skin in the nature of the mind of the basis of all, the alaya-vijnana, making them firm and unmoving, and placing the mind in the heart and abiding there, it will transform into the form of a bindu. Regarding this, some say that one should explain it according to the translation of this explanation, that the consciousnesses are included by the nature of the mind of the alaya-vijnana. They say that the alaya-vijnana is also the sixth consciousness, the consciousness of mind. The old translation of this is
Chinese
据那巴所说，后来考察了黑措的译本等前后所有的规矩，因为校正了热译的词句并确定下来，所以由于不喜八识的阿赖耶识自己的宗派的理由，看来不得不选择不正确的译本。按照郭译来说，八识的阿赖耶识也极为明显，第六意识以五根识汇集的理由，在任何宗派的规矩中也没有合理的，按照喜欢阿赖耶识的规矩来说，那些都是阿赖耶识所汇集的，如《楞伽经》所说：如是阿赖耶识之河流，亦恒时由境之缘而生，种种识浪之舞动，极度摇曳而作舞。以水和波浪的比喻来表示，如波浪被水汇集一样。又，如果认为六识是刚过去的意根，那就变成了将过去的法观想成明点，不仅与共同点相违背，而且对于过去的事物不能作为修习的基础等，自己用许多理证来成立的道理也相违背。此外，在六识中，在不承认其他的宗派中，说空性为阿赖耶识的很多，而认为第六意识为阿赖耶识的，具有标准的则极其稀少。此外，如果大成就者金刚铃师有不承认阿赖耶识的理由可以讲，那样说才是真实的，而是圣者的应成派。从这里没有其他的理由可以立足，那不是纯粹的理由，如果是那样，那么圣者无著和，在现法中入灭的，善燃灯贤等也因为那个理由，那些所造的论典全部都要归为应成派的规矩之中了。此外，阿赖耶识的自性心，心、意、识三者的心安立在阿赖耶识上的规矩中很明显。这三者安立为他体的非常多，词义也只有这个才是最好的。在《大乘集论》中也说：有些人这样想，心、意、识，这只是一个意思，在这里只是词语不同而已，这样想也是不合理的，因为意和识二者所缘是不同的，因此心也是不同的。
English
According to Napa, later, after examining all the rules of the previous and subsequent translations, such as the Black Lake translation, because the words of the Ngok translation were corrected and finalized, it seems that it was necessary to choose an incorrect translation due to the reason that the eight consciousnesses do not like the Alaya consciousness of their own sect. According to the Go translation, the Alaya consciousness of the eight consciousnesses is also very clear. The reason why the sixth consciousness gathers the five sense consciousnesses is not reasonable in any sect's rules. According to the rules that like the Alaya consciousness, those are all gathered by the Alaya consciousness, as stated in the Lankavatara Sutra: 'Thus, the river of Alaya consciousness also arises constantly from the conditions of the environment. The dance of various consciousness waves is extremely swaying and dancing.' It is shown by the metaphor of water and waves, just as waves are gathered by water. Also, if the six consciousnesses are considered to be the immediately past mind faculty, then it becomes meditating on the past Dharma as a bindu, which not only contradicts the common ground, but also contradicts the reason that past things cannot be used as the basis for practice, which one proves with many reasons and logic. In addition, among the six consciousnesses, in the sects that do not acknowledge others, there are many who say that emptiness is the Alaya consciousness, and those who consider the sixth consciousness to be the Alaya consciousness are very few who have standards. Furthermore, if the great accomplished Vajra Bell Master has a reason to not acknowledge the Alaya consciousness, then it is true to say that, but he is a Prasangika of the noble ones. From here, there is no other reason to stand on, and that is not a pure reason. If that is the case, then the noble Asanga and, those who attained Nirvana in this life, the virtuous teacher Atisha, etc., also for that reason, all the treatises composed by them must be classified into the rules of the Prasangika. Furthermore, the nature of the Alaya consciousness, the mind, is also clear in the rule of placing the mind of the three, mind, intellect, and consciousness, on the Alaya consciousness. It is very common to establish these three as different entities, and only this meaning of the words is the best. In the Mahayana Samgraha, it is also said: 'Some people think that mind, intellect, and consciousness are just one meaning, and here only the words are different. This is also unreasonable, because the objects of intellect and consciousness are different. Therefore, the mind is also different.'
Chinese
如是宣说，大乘之法于阿赖耶识说为心，于染污意说为意，于六聚说为识，应确定受持。所谓“ चित्त (citta， चित्त，citta，心)”者，是习气等的所依；所谓“ मन (mana， मन，mana，意)”者，是生起我慢之义；所谓“ विज्ञान (vijñāna， विज्ञान，vijñāna，识)”者，是能对境各自明辨觉知之义。如是阿赖耶识者，于心之上，成为容纳一切有漏无漏法习气之所依，若从还灭分，有种子分、异熟分、无漏智慧分。初者有烦恼障和所知障之种子分二者，此二者次第从阿罗汉或佛地还灭。二者无所知障之异熟分，有烦恼所生的异熟分，因此唯识宗认为于无余涅槃亦可还灭，然此处说唯于佛地还灭。三者，于轮回涅槃一切位次中，本体无有差别而存在，如来藏、 первоначальный Будда (dang po'i sangs rgyas， первоначальный Будда， первоначальный Будда， 初始佛)、因位金刚持、永断所成的法性、真如、真实之边际、位次的胜义谛、基位之二无别智慧等，皆为此。因此，认为如来藏是否定之对境，而宣说《宝性论》意趣者，如“观此种性如蜂蜜”等，又说“有情具有无漏识，如蜂蜜”，是真实遮止。染污意者，缘阿赖耶识而执著为我，如云：“无明与我见，我慢我爱此四者，令意成染污。”如是不知无我的我之愚昧，以及执著为我的我见，以及生起我之念，以及我慢，以及以坚固之力执著贪恋，即是对我的贪著，是具有四种我执自性或与其眷属。五根识者，唯是见外境，而作异体增益之业。