English
Thus it is said, in the Mahayana Dharma, the Alaya is said to be the mind, the afflicted mind is said to be the intellect, and the six aggregates are said to be the consciousness. It should be firmly held. "Citta (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)" means the basis of habits, etc.; "Mana (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)" means the arising of pride; "Vijnana (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)" means the ability to distinguish and know objects separately. Thus, the Alaya is the basis for accommodating all contaminated and uncontaminated Dharma habits on the mind. If divided from the perspective of reversal, there are seed aspects, ripening aspects, and uncontaminated wisdom aspects. The first has two aspects: the seed aspect of afflictive obscurations and the seed aspect of cognitive obscurations. These two gradually reverse from the Arhat or Buddha ground. The second has no ripening aspect of cognitive obscurations, but has the ripening aspect produced by afflictions. Therefore, the Mind-Only school believes that it can also be reversed in the state of non-remaining Nirvana, but here it is said that it is only reversed in the Buddha ground. The third is that in all states of Samsara and Nirvana, the essence remains without difference. The Tathagatagarbha, the primordial Buddha, the Vajradhara of the causal stage, the Dharmata accomplished by complete severance, Suchness, the ultimate limit of truth, the ultimate truth of the state, and the non-dual wisdom of the ground stage are all this. Therefore, those who consider the Tathagatagarbha to be an object of negation and speak of the intent of the Uttaratantra, such as "Seeing this lineage like honey," and "Sentient beings have uncontaminated consciousness like honey," are actually preventing it. The afflicted mind is that which clings to the Alaya as self, as it is said: "Ignorance and the view of self, pride and love of self, these four cause the mind to become afflicted." Thus, the ignorance of self that does not know selflessness, the view of self that clings to self, the thought of "I" that arises, the pride of self, and the clinging and attachment with strong force, which is the attachment to self, are the nature of the four self-grasps or their retinue. The five sense consciousnesses only see external objects, and perform the action of superimposing differences.
Chinese
不是这样的，以这些和分别念的对境为目标而进行增益的，唯有意识的识，因此也称此为意识分别。因此，阿赖耶的显现显现为三界，染污意在内缘取阿赖耶执著为我，意识在外缘取而增益，因此二取粗大的错乱就此产生。如是彼者开示清净觉性。这样看来，意如媒婆一般，能摧毁因错乱而产生的过失，唯有观心性本面的窍诀，仅仅是随后的推测，连边都沾不上。如果没有阿赖耶，意识的识也不能进行日夜交替等，如《摄大乘论》中说：识也在母亲的子宫里昏厥了。意识昏厥，不应是意识本身，因为是恒时具有烦恼之所，并且不缘取意识的识的对境。等等广说之义的精髓是：拉辛未死之前，他的中阴不可能入胎，死后意识不灭也不可能，这样中阴的受生者就不存在了，刚入胎的识也不是意识，因为不依赖于意根，所以不缘取它的对境。这是其中的含义。认为没有阿赖耶的那些人也说，念诵和灯以及影像等等，仅仅是作为缘起而安立，虽然是这样，但对于它是意识而不是阿赖耶的理由，一点用处也没有，对于之前的理证，也没有能成立的破斥。那么在《教诫国王转生经》中说：大王，最后的识灭去，这叫做死亡。最初的识产生，这叫做出生。大王，最后的识灭去时，哪里也不去。最初的识产生时，从哪里来呢？以及念诵、灯、镜子、乐器，火镜、种子。
English
It is not like that. The one that takes those and the objects of conceptualizations as targets and engages in superimposition is only the consciousness of mind. Therefore, this is also called mind-concept. Therefore, the appearance of the ālaya appears as the three realms. The afflicted mind inwardly targets the ālaya and superimposes it as self. The mind-consciousness outwardly targets and superimposes, so this coarse error of duality arises. Thus, it is that which teaches pure awareness. In this way, the mind is like a matchmaker, and the key to destroying the faults caused by confusion is only the key to seeing the face of the mind itself. Mere subsequent inference is not even a fraction of it. If there is no ālaya, the consciousness of mind cannot perform the junction of day and night, etc. As it says in the Compendium of Vehicles, "Consciousness also faints as a jelly in the mother's womb." And that fainting of the consciousness of mind is not suitable as the consciousness of mind itself, because it is always a place of affliction, and because it does not target the object of the consciousness of mind. And so on, the essence of the extensively spoken meaning is: Before Lhasin dies, it is impossible for his intermediate state to enter the womb, and after death, it is also impossible for the mind to not cease, so there will be no one to take the intermediate state, and the consciousness that has just entered the womb is not the mind, because it does not rely on the mind faculty, so it does not target its object. That is the meaning. Those who believe that there is no ālaya also say that recitation and lamps and images, etc., are merely established as dependent origination, but even so, it is of no use whatsoever to the reason that it is mind and not ālaya, and there is no valid refutation to show for the previous reasoning. Then, in the Sutra of Transference of Existence, which advises the king, it says: Great King, the last consciousness that ceases is called death. The first consciousness that arises is called birth. Great King, when the last consciousness ceases, it does not go anywhere. When the first consciousness arises, from where does it come? And recitation, lamp, mirror, instrument, fire crystal, seed.
Chinese
因此，要击中作为原因和来源的能取与所取之风的关键。因此，它是心间。第二，有声音、意义、本质、分类和结果四种。第一是依赖于各种各样的目标形象。金刚（རྡོ་རྗེ་，vajra，金刚，金刚）在此是指使两种风不分离，也就是束缚在各种各样的处所，因此是多种金刚的次第。第二是凭借宝瓶式的瑜伽，将风束缚在督提（dūtī）中的明点次第。第三，有带种子的多种金刚次第、各种形象的金刚次第、无种子的多种金刚次第。第一是，经文的直接指示依赖于事业手印是清楚的。无论如何，依赖于宝珠明点，将风心收摄到中脉的下端，在那里进行入、住、融三者。第二是，在诸根的门中扩展，凭借宝瓶式的瑜伽，使风心在那些门中稳固，并且为了使命风和下行风在四脉轮中稳固，在那些门中束缚宝瓶式的瑜伽，是各种形象的金刚次第。第三是，将心安住在中脉上端眉间轮处，三种风，即左、右、中脉的风汇聚的明点上，由此，风心在中脉上端眉间轮处汇聚，进行入、住、融三者，由此，菩提心以十六元音的形式安住在前额，因此明点们会增长。这里有无种子，就像解释有无文字一样。要知道，各种形象的金刚次第是带有种子的支分。第四是，凭借带有种子的多种金刚次第，会获得将菩提心束缚成宝珠的力量，心安住在哪里，风也会融于那里，在那里菩提心融化后不会转移到其他地方，会长期安住，这是由于明点的转移之风融化的原因。在五根中扩展，会从比第一次第的场合更超胜的天眼直到身体的现量，由大乐智慧所引导的五种现量，不是通过这个稍微获得，这是风瑜伽和
English
Therefore, it is crucial to strike the key points of the grasping and apprehended winds that are the cause and source. Therefore, it is the heart center. Secondly, there are four aspects: sound, meaning, essence, classification, and result. The first is based on various kinds of object appearances. Vajra (རྡོ་རྗེ་，vajra，金刚，Diamond) here refers to making the two winds inseparable, that is, binding them in various places, hence the sequence of various vajras. The second is the sequence of binding the wind into bindus within the dhūtī through the kumbhaka yoga. Thirdly, there are the sequences of various vajras with seeds, various forms of vajras, and various vajras without seeds. The first is clear that the direct instruction of the text relies on the karma mudrā. In any case, relying on the jewel bindu, the wind and mind are gathered at the lower end of the central channel, where the three processes of entering, abiding, and dissolving take place. The second is that by expanding into the doors of the senses, the wind and mind are stabilized in those places through the kumbhaka yoga, and for the sake of stabilizing the prana and downward-moving wind in the four chakras, binding the kumbhaka yoga in those places is the sequence of various forms of vajras. The third is that by placing the mind on the bindu where the three winds of the left, right, and central channels converge at the eyebrow chakra at the upper end of the central channel, the wind and mind converge at the eyebrow chakra at the upper end of the central channel, and the three processes of entering, abiding, and dissolving take place. As a result, the bodhicitta abides in the forehead in the form of sixteen vowels, and therefore the bindus will increase. Here, the presence or absence of seeds is like explaining the presence or absence of letters. It should be known that the sequence of various forms of vajras is a branch with seeds. The fourth is that through the sequence of various vajras with seeds, one will gain the power to bind the bodhicitta into a jewel. Wherever the mind abides, the wind will also dissolve there. There, the bodhicitta dissolves and does not move elsewhere, but abides for a long time, which is due to the reason that the wind that moves the bindus dissolves. By expanding into the five senses, from the divine eye to the direct perception of the body, which is far superior to the occasion of the first sequence, the five kinds of direct perception led by the wisdom of great bliss are not slightly obtained by this. This is wind yoga and
Chinese
是由所缘的差别而获得的。由乐所引生的五种神通，是由大乐的智慧独一的力量所获得的。比由所缘的差别所获得的更加广大和迅速。至于波罗蜜多乘，如《经庄严论》中所说：“获得极清净的第四禅定后，完全摄取无分别智慧，从如何安住于心而修习，将获得成就悉地的本尊。”这是说依靠禅定的心而修习安住于心，从而成就五种神通。而这里，依靠这些所缘的差别，使脉、气、明点迅速清净，由此产生神通。异熟的差别，就像金翅鸟王的眼睛一样。依靠使心的所依摆脱执着等等，不需要移地，依靠它是难以修成的，而这非常迅速。依靠身体上要害的特殊击打，使异熟随心所欲地转变，是此乘的特点。经中说，获得地后，五根都会转变，那些五根的识，每一个都能了知五种对境，而且对过去、现在、未来三时都能无碍地了知。那些是从二障清净之心的自显中显现的，就像不是依靠所缘的差别而成就一样，此处的由大乐所引生的神通也是如此。这在凡夫道中也能成就，在圆满次第获得暖位到未获得见道之间，也能获得相应的成就。最初，四轮的气最初融入的能力发挥到极致，顶轮能见到诸佛的一切化身，喉轮能知晓已出现和未出现的教法，与心的想法一致，能说法，心间能超胜地获得能取所取的六种神通，脐轮能成为拥有天神之女等非人女性，具有大威力和神通的一切的主宰，成为持明者。无种者，是由于气心融入中脉上端，以此为因，下部的稳固俱生能长久安住，以及需要融化的菩提心。
English
It is obtained through the distinction of the object of focus. The five clairvoyances induced by bliss are obtained through the power of the sole wisdom of great bliss. It is much broader and faster than what is obtained through the distinction of the object of focus. As for the Paramita Vehicle, as it is said in the Ornament of the Sutras: "Having obtained the extremely pure fourth dhyana, completely grasping the non-conceptual wisdom, from how to abide in the mind, one will obtain the deity who accomplishes the power." This means that relying on the mind of dhyana and practicing abiding in the mind, one accomplishes the five clairvoyances. Here, relying on those distinctions of the object of focus, the channels, winds, and bindus are quickly purified, and from that, clairvoyance arises. The distinction of the Vipaka is like the eye of the Garuda King. Relying on making the support of the mind free from attachment, etc., there is no need to move the ground, and relying on it is difficult to accomplish, but this is very fast. Relying on the special striking of the vital points of the body, transforming the Vipaka at will is the characteristic of this vehicle. It is said in the Sutra that after obtaining the ground, the five senses will be transformed, and each of those five senses' consciousnesses will be able to know all five objects, and they will also be able to know the past, present, and future without obstruction. Those are manifested from the self-appearance of the mind that is purified of the two obscurations, just as it is not accomplished by the distinction of the object of focus, so too is the clairvoyance induced by great bliss here. This can also be accomplished on the path of ordinary beings, and from obtaining the heat of the Completion Stage to not obtaining the Path of Seeing, one can also obtain the corresponding accomplishments. Initially, the power of the wind first dissolving into the four chakras is brought to its limit. The crown chakra can see all the Emanation Bodies of the Buddhas, the throat chakra can know all the teachings that have appeared and have not appeared, and in accordance with the mind's thoughts, one can teach the Dharma. The heart chakra can surpassingly obtain the six clairvoyances of the grasper and the grasped, and the navel chakra can become the master of all the powerful and miraculous non-human women such as the daughters of the gods, becoming a Vidyadhara. The seedless one is because the wind and mind dissolve into the upper end of the central channel, and because of this, the stable innate one in the lower part can abide for a long time, as well as the Bodhicitta that needs to be melted.